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AN

EXPOSITION

OF THE

Old and New Testament:

WHEREIN
EACH CHAPTER IS SUMMED UP IN ITS > CONTENTS ; THE SACRED TEXT INSERTED
AT LARGE, IN DISTINCT PARAGRAPHS ; EACH PARAGRAPH REDUCED
TO ITS PROPER HEADS ; THE SENSE GIVEN,
AND LARGELY ILLUSTRATED ;

PRACTICAL REMARKS AND OBSERVATIONS:

BY MATTHEW HENRY,
LATE MINISTER OF THE GOSPEL.

A NEW EDITION:
EDITED BY
THE REV. GEORGE BURDER, AND THE REV. JOSEPH HUGHES, A. M.
WITH THE
LIFE OF THE AUTHOR,
BY THE
REV. SAMUEL PALMER.

VOL. VI.

PHILADELPHIA:
PUBLISHED BY TO WAR & HOGAN, 255 MARKET STREETj
John P. Haven, JVeic York, and Robert Patterson, Pittsburg.
1828.

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,

ON THE

REMAINING BOOKS

OF THE

NEW TESTAMENT;

NAMELY,

THE ACTS OF THE
APOSTLES,
ROMANS,I. CORINTHIANS,
II. CORINTHIANS,
GALATIANS,
EPHESIANS, PHILIPPIANS,COLOSSIANS,
I. THESSALONIANS,
II. THESSALONIANS,
I. TIMOTHY,

II. TIMOTHY,
TITUS,
PHILEMON, HEBREWS,
JAMES, I. PETER,
II. PETER,
I. JOHN,
II. JOHN,
III. JOHN,
JUDE, AND THE
REVELATION.

AN

EXPOSITION,

PRACTICAL OBSERVATIONS,

ACTS OF THE APOSTLES.

We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our
blessed Saviour, its great Author, which was related and left upon record by four several inspired
writers, who all agree in this sacred truth, and the incontestable proofs of it, That Jesus is the Christ,
the Son of the liuing God.. Upon this rock the christian church is built ; and how it began to be built
upon this rock, comes next to be related in this book which we have now before us. Of this we have
the testimony only of one witness; for the matters of fact concerning Christ, were much more necessary
to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we
might have had as many books of the Acts of the Apostles as we have Gospels, nay, as we might have
had Gospels ; but, for fear of overburthening the world, (John 21. 25.) we have sufficient to answer the
end, if we will but make use of it.
The history of this book (which was always received as a part of the sacred canon) may be considered,
I, As looking back to the preceding gospels, giving light to them, and greatly assisting our iaith in them.
The promises there made, we here find made good ; particularly the great promise of the descent of the
Holy Ghost, and his wonderful operations, both on the apostles, (whom here in a few days we find quite
other men than what the gospels left them ; no longer weak-headed and weak-hearted, but able to say that
which then they were not able to bear, (John 16. 12. ) and bold as lions to face those hardships which then
as lambs they trembled at the thought of,) and also with the apostles, making the word mighty to the
pulling down of Satan's strong' holds, which had been before comparatively preached in vain. The
commission there granted to the apostles we here find executed, and the powers there lodged in them
exerted in miracles wrought on the bodies of people — miracles of mercy, restoring sick bodies to health,
and dead bodies to life — miracles of judgment, striking rebels blind or dead ; and much greater miracles
wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and ut
terance ; and this in pursuance of Christ's purposes, and in performance of his promises, which we had
in the gospels. The proofs df Christ's resurrection, which the gospels closed with, are here abundantly
corroborated, not only by the constant and undaunted testimony of those that conversed with him after
he rose, (who had all deserted him, and one of them denied him, and would not otherwise have been
rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were
enabled to own him more resolutely than ever, in defiance of bonds and deaths,) but by the working of
the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the
word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last,
should be the most convincing proof of his divine mission. Christ had told his disciples that they should
be his witnesses, and this book brings them in witnessing for him ; that they should be fishers of men,
and here we have them enclosing multitudes in the gospel-net ; that they should be the lights of the
world, and here we have the world enlightened by them ; but that day-spring from on high which we
there discerned in the first appearing of, we here find shining more and more. The corn of wheat,
which there fell to the ground, here springs up and bears much fruit ; the grain of mustard-seed 'there
is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's pre
dictions of the virulent persecutions which the preachers of his gospel should be afflicted with (though
one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much
opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary
supports and comforts under their sufferings Thus, as the latter part Of the history of the Old Testa
ment verifies the promises made to the fathers in the former part, (as appears by that famous and solemn
acknowledgment of Solomon's, which runs like a receipt in full, 1 Kings 8. 56. There has not failed
one word of all his good promise which he promised by the hand of Moses his servant,') so the latter part
Of the history of the New Testament exactly answers to the word of Christ in the former part of it : and
thus they mutually confirm and illustrate each other.
II. As looking forward to the following epistles, which are an explication of the gospels, which open the
mystery of Christ's death and resurrection, the history whereof we had in the gospels. This book in
troduces them, and is a key to them, as the history of David is to David's psalms. We are members
of the christian church, that tabernacle of God among men, and it is our honour and privilege that we
are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four
gospels shewed us how the foundation of that house was laid ; this shews us how the superstructure be
gan to be raised. 1. Among the Jews and Samaritans, which we have an account of in the former part

6 THE ACTS.
of this book. 2. Among the Gentiles, which we have an account bf in the latter part : from thence,
and downward to our own'day, we find the christian church subsisting in a visible profession of faith in
Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into
religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and join
ing in prayer and breaking of bread, under the conduct and precedency of men that gave themselves to
prayer and the ministry of the word, and in a spiritual communion with all in every place that do like
wise. Such a body as this there is now in the world, which we belong to : and, to our great satisfaction
and honour, in this book we find the rise and original of it, vastly different from the Jewish church, and
erected upon its ruins ; but undeniably appearing to be of God, and not of njan. With what confidence
and comfort may we proceed in, and adhere to, our christian profession, as far as we find it agrees with
this pattern in the mount ; to which we ought religiously to conform and confine ourselves.
Two things more are to be observed concerning this book, p.) The penman of it. It was written by
Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr.
Whitby shews) was, very probably, one of the seventy disciples, whose commission (Luke 10. 1, 8cc.)
was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his
services and sufferings. Only Luke is with me, 2 Tim. 4. 11. We may know by his style in thelatter
part of this book, when and where he was with him, for then he writes, We did so and so, as ch. 16. 10.
— 20. 6. and from thenceforward to the end of the book. He was with Paul in his dangerous voyage to
Rome, when he was carried thither a prisoner ; was with him when from his prison there he wrote his
epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke
wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant
to him ; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title
of it j The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they
are called, Rev. 18. 20. Rejoice over her, ye holy apostles. One copy inscribes it, The Acts of the
Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet here is in it the history of
Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were indued with
the same Spirit, and employed in the same work. And of those that were apostles, it is the history of
Peter and Paul only that is here recorded ; (and Paul was now of the twelve ;) Peter the apostle of the
circumcision, and Paul the apostle of the Gentiles, Gal. 2. 7. But this suffices as a specimen of what
the rest did in other places, pursuant to their commission, for they were none of them idle. And as we
are to think what is related' in the gospels concerning Christ sufficient, because Infinite Wisdom thought
so, the same we are to think here concerning what is related of the apostles, and their labours ; for what
more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted,
is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all ;
this is gold, silver, and precious stones, built upon Refoundation; that is wood, hay, and stubble. [2.]
It is called their acts, or doings. Gesta apostolorum. So some. Jlei^us — their practices of the lessons
their Master had taught them. The apostles were active men j and though the wonders they did were
by the word, yet they are fitly called their acts; they spake, or rather the Spirit by them spake, and it
was done. The history is filled with their sermons and their sufferings ; yet so much did they labour in
their preaching, and so voluntarily did they expose themselves to sufferings, and such were their
achievements by both, that they may very well be called their acts.

THE ACTS, I.

CHAP. I.
The inspiredhjstorian begins his narrative of the Acts of the
Apostles, I. With a reference to, and a brief recapitula
tion of, his gospel, or history of the life of Christ, inscri
bing this, as he hod done that, to his friend Theophilus, v.
1, 2. II. With a summary of the proofs of Christ's resur
rection, his conference with his disciples, and' the instruc
tions he gave them during the forty days of his continuance
on earth, v. 2 . . 5, III. With a particular narrative of
Christ's ascension into heaven, his disciples' discourse with
him before he ascended, and the angels' discourse with
them after he was ascended, v. 6 . . 11. IV. With a gene
ral idea of the embryo of the christian church, and its state
from Christ's ascension to the pouring out of the Spirit, v.
12 . . 14. V. With a particular account of the filling up of
the vacancy that was made in the sacred college by the
death of Judas, by the electing of Matthias in his room,
T. 15 . . 26.
1. rilHE former treatise have I made, O
JL Theophilus, of all that Jesus be
gan both to do and teach, 2. Until the day
in which he was taken up, after that he
through the Holy Ghost had given com
mandments unto the apostles whom he
had chosen : 3. To whom also he shewed
himself alive after his passion by many in
fallible proofs, being seen of them forty

days, and speaking of the things pertain
ing to the kingdom of God : 4. And, be
ing assembled together with them, com
manded them that they should not depart
from Jerusalem, but wait for the promise
of the Father, which, saith he, ye have
heard of me. 5. For John truly baptized
with water ; but ye shall be baptized with
the Holy Ghost not many days hence.
In these verses,
I. Theophilus is put in mind, and we in him, of
St. Luke's gospel, which it will be of use for us to
cast an eye upon before we enter upon the study of
this book, that we may see not only how this begins
there where that breaks off, but that, as in water
face answers to face, so do the acts of the apostles to
the acts of their Master, the acts of his grace.
1. His patron, to whom he dedicates this book, (I
should rather say his pupil, for he designs, in dedi
cating it to him, to instruct and direct him, and not
to crave his countenance or protection, )is, Theophi
lus, v. 1. In the epistle dedicatory before his gos
pel, he had callea him most excellent Theophilus,
here he calls him no more than O Theophilus, not
that he had lost his excellency, or that it was dimi
nished and become less illustrious ; but either he

THE ACTS, I.

had now quitted his place, whatever it was, for the
sake of which that title was given him ; or, he was
now grown into years, and despised such titles of
respect more than he had done ; or Luke was grown
more intimate with him, and therefore could address
him with the more freedom. It was usual with the
ancients, both christian and heathen writers, thus to
inscribe their writings to some particular persons.
But the directing some of the books of the scripture
so, is an intimation to each of us to receive them as
if directed to us in particular, to us by name ; for
whatsoever things were written before time, were
written for our learning.
2. His gospel is here called the former treatise
which he had made, which he had an eye to in wri
ting this, intending this for a continuation and con
firmation of that, tcv ipgSroir fcoj/ov — the former word.
What is written of the gospel, is the word as truly
as what was spoken; nay, we know no unwritten
word that we are to give credit to, but as it agrees
with that which is written. He made the former
treatise, and now is divinely inspired to make this,
for Christ's scholars must go on toward perfection,
Heb. 6, 1. And therefore their guides must help
them on, must still teach the people knowledge,
(Eccl. 12. 9.) and 'not think that their former la
bours, though ever so good, will excuse them from
further labours ; but they should rather be quickened
and encouraged by them, as St. Luke here, who, be
cause he had laid the foundation in a former trea
tise, will build upon it in this. Let not this there
fore drive out that ; let not new sermons and new
books make us forget old ones, but put us in mind
of them, and help us to improve them.
3. The contents of his gospel were, that, all that,
which Jesus began both to ao and teach; and the
same is the subject of the writings of the other three
evangelists. Observe,1 (1.) Christ both did and
taught. The doctrine he taught was confirmed by
the miraculous works he did, which proved him a
teacher come from' God, John 3. 2. And the duties
he taught were copied out in the holy gracious works
he did, for he hath left us an example, and that such
as proves him a teacher come from God too, for by
their fruits ye shall know them. Those are the
best ministers, that both do and teach, whose . lives
are a constant sermon. (2.) He began both to do
and teach ; he laid the foundation of all that was to
be taught and done in the christian church. His
apostles were to carry on and continue what he be
gan, and to do and teach the same things. Christ
set them in, and then left them to go on, but sent his
Spirit to empower them both to do and teach. It is
a comfort to those who are endeavouring to carry on
the work of the gospel, that Christ himself began
it. The great salvation at the first began to be spo
ken by the Lord, Heb. 2. 3. (3.) The four evange
lists, and Luke particularly, have handed down to
us all that Jesus began both to do and teach; not
all the particulars, the world could not have con
tained them ; but all the heads, samples of all, so
many, and, in such variety, that by them you may
judge of the rest. We have the beginnings of his
doctrine, (Matt. 4. 17.) and the beginnings of his
miracles, John 2. 11. Luke had spoken, had treat
ed, of all Christ's sayings and doings, had given us
a general idea of them, though he had not recorded
each in particular.
4. The period of the evangelical story is fixed to
the day in which he was taken up, v. 2. Then it
was that he left this world, and his bodily presence
was no more in it, St. Mark's gospel concludes
with the Lord's being received up into heaven,
(Mark 16. 19. ) and so does St. Luke's, Luke 24. 51.
Christ continued doing and teaching to the last, till
he was taken up, to the other work he had to do
within the veil.

II. The truth of Christ's resurrection is maintain
ed and evidenced, v. 3. That part of what was re
lated in the former treatise, was so material, that it
was necessary to be upon all occasions repeated.
The great evidence of his resurrection, was, that he
shewed himself alive to his apostles; being alive, he
shewed himself so, and he was seen of them. They
were honest men, and one may depend upon their
testimony ; but the question is, whether they were
not imposed upon, as many a well-meaning man is.
No, they were not ; for,
1. The proofs were infallible, rm/^ia — plain in
dications, both that he was alive, (he walked and
talked with them, he ate and drank with them,) and
that it was he himself, and not another, for he shew
ed them again and again the marks of the wounds in
his hands, and feet, and side; which was the utmost
proof the thing was capable of, or required.
2. They were many, and often repeated ; he was
seen by them forty days; not constantly residing with
them, but frequently appearing to them, and bring
ing them by degrees to be fully satisfied concerning
it, so that all their sorrow for his departure was done
away by it. Christ's staying upon earth so long
after he was entered upon his state cf exaltation and
glory, to confirm the faith of his disciples, and com
fort their hearts, was such an instance of condescen
sion and compassion to believers, as may fully as
sure us, that we have a high-priest that is touched
with the feeling of our infirmities.
III. A general hint given of the instructions he
furnished his disciples with, now that he was about
to leave them. Since he breathed on them, and
opened their understandings, they were better able
to receive them.
1. He instructed them concerning the work they
were to do ; He gave commandments to the apostles
whom he had chosen. Note, Christ's choice is al
ways attended with his charge. , Those whom he
elected into the apostleship, expected he should give
them preferments, but, instead of that, he gave
them commandments. When he took his journey,'
and gave authority to his servants, and to every one
his work, (Mark 13. 34.) he gave them command
ments through the Holy Ghost, which he was him
self filled with as Mediator, and which he had
breathed into them. In giving them the Holy Ghost,
he gave them his commandments ; for the Comforter
will be a commander ; and his office was to bring to
their remembrance what Christ had said. He charged
those that were apostles by the Holy Ghost; so the
words are placed. It was their receiving theiHoly
Ghost, that sealed their commission, John 20. 22.
He was" not taken up till after he had given them
their charge, and so finished his work.
2. He instructed them concerning the doctrine
they were to preach ; He spake to them of the things
pertaining to the kingdom of God. He had given
them a general idea of that kingdom, and the certain
time it should be set up in the world; (in his para
ble, Mark 13.) but here he let them more into the
nature of it, as a kingdom of grace in this world, and
of glory in the other ; and opened to them that cove
nant which is the great charter by which it is incor
porated. Now this was intended, (1.) To prepare
them to receive the Holy Ghost, and to go through
that which they were designed for. He tells them
in secret what they must tell the world; and they
shall find that the Spirit of truth, when he comes, will
say the same. (2.) To be one of the proofs of
Christ's resurrection ; so it comes in here ; the disci
ples, to whom he shewed himself alive, knew that it
was he, not only by what he, shewed them, but by
what he said to them. None but he could speak
thus clearly, thus fully, of the things pertaining to
the kingdom of God. He did not entertain them
with discourses of politics or the kingdoms of men,

8

THE ACTS, I.

of philosophy or the kingdom of nature, but pure
divinity and the kingdom of grace ; the things which
most nearly concerned them, and those to whom
they were sent.
IV. ' A particular assurance given them, that they
should now shortly receive the Holy Ghost, with
orders given them to expect it; (y. 4, 5.) he being
assembled together with Mem, probably in the in
terview at the mountain in Galilee, which he had
appointed before his death ; for there is mention of
their coming together again, (y. 6.) to attend his as
cension. Though lie had now ordered them to Gali
lee, yet they must not think to continue there ; no,
they must return to Jerusalem, and not depart
thence. Observe,
1. The command he gives them to wait ; this was
to raise their expectations of something great ; and
something very great they had reason to expect
from their exalted Redeemer. ( 1. ) They must wait
till the time appointed, which is now not many days
hence. They that by faith hope promised mercies
will come, must with patience wait till they do come ;
according to the time, the set time. And when the
time draws nigh, as now it did, we must, as Daniel,
look earnestly for it, Dan. 9.. 3. (2.) They must
wait in the place appointed, in Jerusalem, for there
the Spirit must be first poured out, because Christ
was to be as Xing upon the holy hill of Zion ; and
because the word of the Lord must go forth from
Jerusalem; thatmustbethemother-church. There
Christ was put to shame, and therefore there he will
have this honour done him ; and this favour is done
to Jerusalem, to teach us to forgive our enemies and
Eersecutors. The apostles were more exposed to
anger at Jerusalem than they would have been in
Galilee ; but we may cheerfully trust God with our
safety, when we keep in the way of our duty. The
apostles were now to put on a public character, and
therefore must venture in a public station ; Jerusa
lem was the fittest candlestick for those lights to be
set up in.
2. The assurance he gives them that they shall
not wait in vain ; the blessing designed them shall
come, and they shall find it was worth waiting for;
You shall be baptized with the Holy Ghost : that is,
(1. ) " The Holy Ghost shall be poured out upon you
more plentifully than ever." They had already
been breathed upon with the Holy\ Ghost, (John 20.
22.) and they had found the benefit of it ; but now
tliey shall have larger measures of his gifts, graces,
and comforts, and be baptized with them ; where
there seems to be an allusion to those Old Testa
ment promises of the pouring out of the Spirit, Joel
2. 28.' : Isa. 44. 3.-32. 15. (2.) " Ye shall be cleansed
and purified by the Holy Ghost, as the priests were
baptized and washed with water, when they were
consecrated to the sacred function ; They had the
sign, ye shall have the thing signified. Ye shall be
sanctified by the truth, as the Spirit shall lead you
more and more into it, and your consciences purged
by the witness of the Spirit, that ye may serve the
living God in the apostleship." (3.) "Ye shall
hereby be more effectually than ever engaged to
your Master, and to his conduct, as Israel was bap
tized unto Moses in the cloud, and in the sea ; ye
shall be tied so fast to Christ, that ye shall never,
for fear of any sufferings, forsake him again, as once
you did."
Now this gift of the Holy Ghost he speaks of, [1.]
As the promise of the Father, which they had heard
of him, and might therefore depend upon.
First, The Spirit was given by promise, and it was
at this time the great promjse, as that of the Mes
siah was before, (Luke 1. 72.) and that of eternal
life is now, 1 John 2. 25. Temporal good things are
given by Providence, but the Spirit and spiritual
blessings are given by promise, Gal. 3. 18. The

Spirit of God is not giyen as the spirit of men is given
us, and formed within us, by a course of nature,
(Zech. 12. 1.) but by the word of God. 1. That
the gift may be the more valuable, Christ thought
the promise of the Spirit a legacy worth leaving to
his church. 2. That it may be the more sure, and
that the heirs of promise may be confident of the im
mutability of God's counsel herein. 3. That it may
be of grace, peculiar grace, and may be received by
faith, laying hold on the promise, and depending
upon, it As Christ, so the Spirit is received by faith.
Secondly, It was the promise of the Father, of
Christ's Father. Christ, as Mediator, had an eye
to God as his Father, fathering his design, and own
ing it all along. Of our Father, who, if he give us
the adoption of sons,, will certainly give us the Spirit
of adoption, Gal. 4. 5, 6. He will give the Spirit;
as the Father of lights, as the Father of spirits, and
as the Father of mercies; it is the promise of the
Father. Thirdly, This promise of the Father they had
heard from Christ many a time, especially in the
farewell sermon he preached to them a little before
he died, wherein he assured them, again and again,
that the Comforter should come. This confirms the
promise of God, and encourages us to depend upon
it, that we haye heard it from Jesus Christ; for in
him all the promises of God are yea, and amen.
"You have heard it from me, and I will make it
good." [2.] As the prediction of John Baptist ; for so far
Christ here directs them tp look ; (y. 5. ) " You have
not only heard it from me, but you had it from John ;
when he turned'you over to me, he said, (Matt. 3.
11.) I indeed baptize you with water, but he that
comes after me, shall baptize you with the Holy
Ghost. It is a great honour that Christ no w dees
to John, not only to quote his words, but tomake this
great gift of the Spirit, now at hand, to be the ac
complishment of them. Thus he confirmeth the
word of his servants, his messengers, Isa. 44. 26.
But Christ can do more than any of his ministers.
It is an honour to them to be employed in dispensing
the means of grace, but it is his prerogative to give '
the Spirit of grace. He shall baptize you with the
Holy Ghost ; shall teach you by his Spirit, and give
his Spirit to make intercession in you ; which is more
than the best ministers preaching with us.
Now this.£7/£ of the Holy Ghost thus promised,
thus prophesied of, thus waited for, is that which
we find the apostles received in the next chapter,
for in that this promise had its full accomplishment ;
that was it that shall come, and we look for no other;
for it is here promised to be given not many days
hence. He does not tell them how many, because
they must keep every day in a frame fit to receive it.
Other scriptures speak of the gift of the Holy Ghost
to ordinary believers, this spea£s of that particular
power which, by the Holy Ghost, the first preachers
of the gospel, and planters of the church, were en
dued with, enabling them infallibly to relate to that
age, and record to posterity, the doctrine of Christ,
and the proofs of it ; so that by virtue of this pro
mise, and the performance of it, we receive the
New Testament as of divine inspiration, and venture
our souls upon it. ,
6. When they therefore were come to
gether, they asked of him, saying, Lord,
wilt thou at this time restore again the
kingdom to Israel ? 7. And he said unto
them, It is not for you to know the times.
or the seasons, which the Father hath put
in his own power., 8. But ye shall receive
power, after that the Holy Ghost is come

THE ACTS, 1.

upon you : and ye shall be witnesses unto
me both in Jerusalem, and in all Judea,
and in Samaria, and unto the uttermost
part of the earth. 9. And when he had
spoken these things, while they beheld, he
was taken up ; and a cloud received him
out of their sight. 10. And while they
looked stedfastly toward heaven as he went
up, behold, two men stood by them in white
apparel ; 11. Which also said, Ye men of
Galilee, why stand ye gazing up into hea
ven ? This same Jesus, which is taken up
from you into heaven, shall so come in like
manner as ye have seen him go into heaven.

on high, our mistakes will be rectified, as the apos
tles' soon after were.

In Jerusalem Christ, by his angel, had appointed
his disciples to meet him in Galilee ; there he ap
pointed them to meet him in Jerusalem again, such
a day ; thus he would try their obedience, and it was
found ready and cheerful ; they came together, as he
appointed them, to be the witnesses of his ascension ;
which here we have an account of. Observe,
I. The question they asked him at this interview.
They came together to him, as those that had con
sulted one another about it, and concurred in the
question, nemine contradicente — unanimously ; they
came in a body, and put it to him as the sense of the
house ;, Lord, wilt thou at this time restore again
the kingdom to Israel? Two ways this may be
taken. 1. " Surely thou wilt not at all restore it to the
present rulers of Israel, the chief priests and the
elders, that put thee to death, and, to compass that
design, tamely gave up the kingdom to Caesar, and
owned themselves his subjects ! What ! Shall those
that hate and persecute thee and us, be trusted with
power? That be far from thee." Or rather,
2. " Surely thou wilt now restore it to the Jewish
nation, as far as it will submit to thee as their king ! "
Now two things were amiss in this question :
(1.) Their expectation of the thing itself. . They
thought Christ would restore the kingdom to Israel,
that is, that he would make the nation of the Jews
as great and considerable among the nations as it
was in the days of David and Solomon, of Asa and
Jehoshaphat ; that, as Shiloh, he would restore the
sceptre to Judah, and the lawgiver; whereas Christ
came to set up his own kingdom, and that a king
dom of heaven, not to restore the kingdom to Israel,
an earthly kingdom. See how apt even good men
are to place the happiness of the church too much in
external pomp and power ! As if Israel were not
glorious unless the kingdom were restored to it, nor
Christ's disciples honoured unless they were peers
of the realm ; whereas we are bid to expect the cross
in this world, and to wait for the kingdom in the
other world. See how apt we are to retain what
we have imbibed, and how hard it is to get over the
prejudices of education ! The disciples having; suck
ed in this notion with their milk, that the Messiah
was to be a temporal prince, they were long before
they could be brought to have any idea of his king
dom as spiritual. See also how naturally we are
biassed in favour of our own people ! They thought
God would have no kingdom in the world, unless it
were restored to Israel; whereas the kingdoms of
this world were to become his, in- whom he would
be glorified, whether Israel sink or sWim. See also
how apt we are to misunderstand scripture, and to
understand that literally, which is spoken figura
tively, and to expound scripture by our schemes,
whereas we ought to form our schemes by the scrip;
tures. But when the Spirit shall.be poured out from
Vol. vi— B

(2.) Their inquiry concerning the time of it;
"Lord, wilt thou do it at this time? Now that thou
hast called us together, is it for this purpose, that
proper measures may be concerted for the restoring
of the kingdom to Israel? Surely there cannot be a
more favourable juncture than this. " Now herein
they missed <it, [1.] That they were inquisitive into
that which their Master had never directed or en
couraged them to inquire into. [2.] That they
were impatient for the setting up of that kingdom in
which they promised themselves so great a share,
and would anticipate the divine counsels. Christ
had told them that they should sit on thrones, (Luke
22, 30. ) and now nothing will serve them but they
must be in the throne immediately, and cannot stay
the time ; whereas he that believeth, doth not make
haste, but is satisfied that God's time is the best
time. II. The check which Christ gave to this question,
like that which he had a little before given to Peter's
inquiry concerning John, What is that to thee? v. 7.
It is not for you to know the times and seasons. He
does not contradict their expectation that the king
dom would be restored to Israel, because that mis
take would soon be rectified by the pouring out of
the Spirit, after which they never had any more
thoughts of the temporal kingdom ; and also be
cause there is a sense of the expectation which is
true, -the setting up of the gospel-kingdom in the
world ; and their mistake of the promise, shall not
make it of no effect; but he checks, their inquiry
after the time.
1. The knowledge of this is not allowed to them ;
It is not for you to know, and therefore it is not for
you to ask. (1.) Christ is now parting from them,
and parts in love ; and yet he gives them this re
buke, which is intended for a caution to his church
in all ages, to take heed of splitting upon the rock
which was fatal to our first parents — an inordinate
desire of forbidden knowledge, and intruding into
things which we have not seen, because God has net
shewn. JVescire velle qux magister maxim us docere
non vult, erudita inscitia est — It is folly to covet to
be wise above what is written, and wisdom to be con
tent to be no wiser. (2.) Christ had given his dis
ciples a great deal of knowledge above others, ( To
you it is given to know the mi/steries of the kingdom
of God, ) and had promised them his Spirit, to teach
them more ; now, lest they should be puffed up with
the abundance of the revelations, he here lets them
understand that there were some things which it
was not for them to know. We shall see how little
reason we have to be proud of our knowledge, when
we consider how many things we are ignorant of.
(3. ) Christ had given his disciples instructions suf
ficient for the discharge of their duty, both before
his death; and since his resurrection, and this know
ledge he will have them to be satisfied in ; for it is
enough for a christian, in whom vain curiosity is a
corrupt humour, to be mortified, and not gratified.
(4. ) Christ had himself told his disciples the things
pertaining to the kingdom of God, and had pro
mised that the Spirit should shew them things to
come concerning it, John 16. 13. He had likewise
given them signs of the times, which it was their
duty to observe, and a sin to overlook, Matt. 24. 33.
16. 3. But they must not expect or desire to know,
either all the particulars of future events, or the
exact times of them. It is good for us to be kept in
the dark, and left at uncertainty concerning the times
and moments (as Dr. Hammond reads it) of future
events concerning the church, as well as concerning
ourselves ; concerning all the periods of time and
the final period of it, as well as concerning the period
of our own time.

10

THE ACTS, I.

Prudens futuri temporis exitum
Caliginosa nocte premit Deus —
But Jove, in goodness ever wise,
Hath hid, in clouds of thickest night,
All that in future prospect lies
Beyond the ken of mortal sight. — Hor.
As to the times and seasons of the year, we know in
general, there will be summer and winter counter-
changed, but we know not particularly which day
will be fair or which foul, either in summer or in
winter ; so, as to our affairs in this world, when it is
a summer-time of prosperity, that we may not be
secure, we are told there will come a winter-time
of trouble ; and in that winter, that we may not
despond and despair, we are assured that summer
will return ; but what this or that particular day
will bring forth, we cannot tell, but must accommo
date ourselves to it, whatever it is, and make the
best of it.
2. The knowledge of it is reserved to God as his
prerogative ; it is what the Father hath put in his
own power ; it is hid with him. None besides can
reveal the times and seasons to come ; known unto
God are all his works, but not to us, ch. 15. 18. It
is in his power, and in his only, to declare the end
from the beginning ; and by this he proves himself
to be God, Isa. 46. 10. And though he did think fit
sometimes to let the Old Testament prophets know
the times and the seasons, (as of the Israelites' bon
dage in Egypt four hundred years, and in Babylon
seventy years,) yet he has not thought fit to let you
know the times and seasons, no not just how long it
shall be before Jerusalem be destroyed, though you
be so well assured of the thing itself. He hath not
said that he will not give you to know something
more than you do of the times and seasons ; he did so
afterward to his servant John ; but he has put it in
his own power to do it or not, as he thinks fit ; and
what is in that New Testament prophecy discovered
concerning the times and the seasons, is so dark, and
hard to be understood, that, when we come to apply
it, it concerns us to remember this word, that it is
not for us to be positive in determining the times
and the seasons. Buxtorf mentions a saying of the
Rabbins concerning the coming of the Messiah ;
Rumfiatur sfixritus eorum qui supputant tempora —
Perish the men who calculate the time.
III. He cuts them out their work, and with au
thority assures them of an ability to go on with it,
and of success in it ; "It is not for you to know the
times and the seasons, that will do you no good ; but
know this, (v. 8.) that ye shall receive a spiritual
power, by the-descent of the Holy Ghost upon you,
and shall not receive it in vain, for ye shall be wit
nesses unto me and my glory, and your testimony
shall not be in vain, for it shall be received here in
Jerusalem, in the country about and all the world
over," v.. 8. If Christ make us serviceable to his
honour in our own day and generation, let that be
enough for us, and let not us perplex ourselves
about times and seasons to come. Christ here tells
them, 1. That their work should be honourable and
glorious ; Ye shall be witnesses unto me. (1.) They
shall proclaim him King, and publish those truths
to the world, by which his kingdom should be set
up, and he would rule. They must openly and so
lemnly preach his gospel to the world. (2.) They
shall prove this, shall confirm their testimony, not
as witnesses do, with ait oath, but with the divine
seal of miracles and supernatural gifts ; Ye shall be
martyrs to me, or my martyrs, as some copies read
it ; for they attested the truth of the gospel with
their sufferings, even unto death.
2. That their power for this work should be sufc
ficient. They had not strength of their own for it,
nor wisdom or courage enough ; they were naturally

of the weak and foolish things of the world; they
duiWt not appear as witnesses for Christ upon his.
trial, neither as yet were they able. " But ye shall
receive the power of the Holy Ghost coming upon
you, (so it may be read,) shaU be animated and ac
tuated by a better spirit than your own ; ye shall
have power to preach the gospel, and to prove it
out of the scriptures of the Old Testament," (which,
when they were filled with the Holy Ghost, they did
to admiration, ch. 18. 28.) "and to confirm it both
by miracles and by sufferings. "
Note, Christ's witnesses shall receive power for
that work to which he calls them ; whom he em
ploys in his service, he will qualify them for it, and
bear them out in it.
3. That their influence should be great and very
extensive ; " Ye shall be witnesses for Christ, and
shall carry his cause," (1.) "In Jerusalem; there
ye must begin, and many there will receive your
testimony ; and they that do not, will be left inex
cusable." (2.) " Your light shall from thence shine
throughout all Judea, where before ye have labour
ed in vain. " (3. ) " Thence ye shall proceed to Sa
maria, though at your first mission ye were forbidden'
to preach in any of the cities of the Samaritans."
(4.) " Your usefulness shall reach to the uttermost
part of the earth, and ye shall be blessings to the
whole world. "
IV. Having left these instructions with them, he
leaves them ; (y. 9.) Wlien he had spoken these
things, and had said all that he had to say, he blessed
them; (so we were told, Luke 24. 50.) and while
they beheld him, and had their eye fixed upon him,
receiving his blessing, he was gradually taken up,
and a cloud received him out of their sight. We
have here Christ's ascending on high; not fetched
away, as Elijah was, with a chariot of fire and
horses of fire, but rising to heaven, as he rose from
the grave, purely by his own power ; his body being
now, as the bodies of the saints will be at the resur
rection, a spiritual body, and raised in power and
incorruption. Observe,
1. He cbegan his ascension in the sight of his dis
ciples', even while they beheld. They did not see
him come up out of the grave, because they might
see him after he was risen, which would be satis
faction enough ; but they saw him go up toward
heaven/and had actually their eye upon him, with
so much care and attention of mind, that they could
not be deceived. It is probable that he did not fly
swiftly up, but moved upwards gently, for the further
satisfaction of his disciples.
2. He vanished out of their sight, in a cloud,
either a thick cloud, for God said that he would
dwell in the thick darkness ; or a bright cloud, to
signify the splendour of his glorious body. It was a
bright cloud that overshadowed him in his transfigu
ration, and most probably this was so, Matt. 17. 5.
This cloud received him, it is probable, when he
was gone about as far from the earth as the clouds
generally are ; yet it was not such a spreading cloud
as we commonly see, but such as just served to en
close him. Now he made the clouds his chariot,
Ps. 104. 3. God had ofteii come down in a cloud,
now he went up in one. Dr. Hammond thinks that
the clouds receiving him here, were the angels re
ceiving him; for the appearance of angels is ordi
narily described by a cloud, comparing Exod. 25.
22. with Lev. 16. 2. By the clouds there is a sort.
of a communication kept up between the upper and
lower world, in them the vapours are sent up from
the earth, and the dews sent down from heaven :
fitly therefore does he ascend in a cloud," who is the
Mediator between God and man, by whom God's
mercies come down upon us, and our prayers come
up to him. This was the last that was seen of him,
the eyes of a great many witnesses followed him into

THE ACTS, I.

11

the cloud: if we would know what came of him
then, we may find, (Dam 7. 13.) That one like the
Son of man came with the clouds of heaven, and
came to the Ancient of days, and they brought him
, in the clouds as he came near before him.
V. The disciples, when he was gone out of their
sight, yet still continued looking up steadfastly to
heaven, (y. 10. ) and this longer than it was fit they
should ; and why so ?
1. Perhaps, they hoped that Christ would pre
sently come back to them again, to restore the king
dom to Israel, and were loath to believe they should
now part with him for good and all ; so much did
they still dote upon his bodily presence, though he
had told them that it was expedient for them that
he should go away. Or, they look after him, as
doubting whether he might not be dropped, as the
sons of the prophets thought concerning Elijah, (2
Kings 2. 16.) and so they might have him again.
2. Perhaps, they expected to see some change in
the visible heavens, now upon Christ's ascension,
that either the sun should be ashamed, or the moon
confounded, (Isa. 24. 23.) as being out-shone by his
lustre ; or rather, that they should shew some sign
of joy and triumph ; or perhaps they promised them
selves a sight of the glory of the invisible heavens,
upon their opening to receive him. Christ had told
them, that hereafter they should see heaven opened;
(John 1. 51'.) and why should not they expect it
now ?
VI. Two angels appeared to them, and delivered
them a seasonable message from God. There was
a world of angels ready to receive our Redeemer,
¦ now that he made his public entry into the Jerusa
lem above : we may suppose these two loath to be
absent then ; yet, to shew how much Christ had at
heart the concerns of his church on earth, he sent
two of those that came to meet him, back to his
disciples, who appear as two men in white apparel,
bright and glistering ; for they know, according to
the duty of their place, that they are really serving
Christ, when they are ministering to his servants on
earth. Now we are told what they said to them,
1. To check their curiosity ; Ye men of Galilee,
why stand ye gazing up into, heaven? He calls
them men of Galilee, to put them in mind of the
rock out of which they were hewn. Christ had put
a great honour upon them, in making them his am
bassadors ; but they must remember that they are
men, earthen vessels, and men of Galilee, illiterate
men, looked upon with disdain. Now, say they,
" Why stand ye here, like Galileans, rude arid un
polished men, gazing up into heaven? What would
ye see ? You have seen all that ye were called to
gether to see, and why do ye look any further ? Wliy
stand ye gazing, as men frightened and perplexed,
as men astonished and at their wits' end ?" Christ's
disciples should never stand at a gaze, because they
have a sure rule to go by, and a sure foundation to
build upon.
2. To confirm their faith concerning Christ's se
cond coming. Their Master had often told them
bf that, and the angels are sent at this time season
ably to put them in mind bf it ; " This same Jesus,
who is taken up from you into heaven, and whom ye
are looking thus long after, wishing ye had him with
you again, is not gone for ever, for there is a day
appointed, in which he will come in like manner^
thence, as ye have seen him go thither, and ye must"
not expect him back till that appointed day." (1. )
" This same Jesus shall come again in his own per
son, clothed with this glorious body ; this same Je
sus, who came once to put away sin by the sacrifice
of himself, will appear a second time without sin,
(Heb. 9. 26, 28. ) who came once in disgrace to be
judged, will come again in glory to judge. The same
Jesus, who has given you your charge, will come

again to call you to an account, how you have per
formed your trust ; he, and not another," Job 19.
27. (2.) "He shall come in like manner. He is
gone away in a cloud, and attended with angels ;
and behold, he comes in the clouds, and with him an
innumerable company of angels ? He is gone up
with a shout and with the sound of a trumpet,. (Ps.
47. 5.) and he will descend from heaven with a
shout and with the trump of God, 1 Thess. 4. 16.
Ye have now lost the sight ot him in the clouds and
in the air; and whither he is gone, ye cannot follow
him now, but shall then, when ye shall be caught up
in the clouds, to meet the Lord in the air." When
we stand gazing and trifling, the consideration of
our Master's second coming should quicken and
awaken us : and when we stand gazing and trem
bling, the consideration of it should comfort and
encourage us.
12. Then returned they unto Jerusalem
from the mount called Olivet, which is from
Jerusalem a sabbath-days' journey. 13.
And when they were come in, they went
up into an upper-room, where abode, both
Peter, and James, and John, and Andrew,
Philip, and Thomas, Bartholomew, and
Matthew, James the son of Alpheus, and
Simon Zelotes, and Judas the. brother of
James. 14. These all continued with one
accord in prayer and supplication, with the
women, and Mary the mother of Jesus,
and with his brethren.
We are here told,
1. From whence Christ ascended ; from the mount
of Olives, (y. 12.) from that part of it where the
town of Bethany stood, Luke 24. 50. There he be
gan his sufferings, (Luke 22. 39. ) and therefore there
he rolled away the reproach of them by his glorious
ascension, and thus shewed that his passion and his
ascension had the same reference and tendency.
Thus would he enter upon his kingdom in the sight
of Jerusalem, and of those undutiful ungrateful citi
zens of his, that would not have him to reign over
them. It was prophesied of him, (Zech. 14. 4.)
That his feet shall stand upon the mount of Olives,
which is before Jerusalem, shall stand last there ;
and presently it follows, The mount of Olives shall
cleave in two. From the mount of Olives he as
cended, who is the good Olive-tree, whence we re
ceive the unction, Zech. 4. 12. Rom. 11. 24. This
mount is here said to be near Jerusalem, a sabbath-
day's journey from it, that is, a little way ; no fur
ther than devout people used to walk out on a sab
bath-evening, after the public worship was over, for
meditation ; some reckon it a thousand paces, others
two thousand cubits ; some seven furlongs, others
eight. Bethany indeed was fifteen furlongs from
Jerusalem, (John 11. 18.) but that part of the mount
of Olives which was next to Jerusalem, whence
Christ began to ride in triumph, was but seven Or
eight furlongs off. The Chaldee paraphrast on Ruth
1. says, We are commanded to keep the sabbaths
and the holy days', so as not to go above two thou
sand cubits ; which they build upon Josh. 3. 4. where,
in their march through Jordan, the space between
them and the ark was to be two thousand cubits.
God had not then thus limited them, but they limited
themselves ; and thus far it is a rule to us, not to
journey on the sabbath any more than in order to
the sabbath-work. ; and as far as is necessary to that,
we are not only allowed, but enjoined, 2 Kings 4. 23.
2. Whither the disciples returned ; They came to
Jerusalem, according to their Master's appointment,

12

THE ACTS, 1.

though there they were in the midst of enemies ;
but it should seem that though immediately after
Christ's resurrection they were watched, and were
in fear of the Jews, yet after it was known that they
were gone into Galilee, no notice was taken of their
return to Jerusalem, nor any further search made
for them. God can find out hiding-places for his
feople in the midst of their enemies, and so influence
aul, that he shall not seek for David any more. At
Jerusalem they went up into an upper room, and
there abode ; not that they all lodged and dieted to
gether in one room, but there they assembled every
day, and spent time together in religious exercises,
in expectation of the descent of the Spirit. ' Divers
conjectures the learned have abouX'this upper room;
some think it was one of the upper rooms in the
temple ; but it cannot be thought that the chief priests,
who had the letting of those rooms, would suffer
Christ's disciples constantly to reside in any of
them. It was said indeed, by the same historian,
that they were continually in the temple ; (Luke 24.
53.) but that was in the courts of the temple, at the
hours of prayer, where they could not be hindered
from attending ; but, it should seem, this upper room
was in ai private house. Mr. Gregory, of Oxford,
is of that mind, and quotes a Syriac scholiast upon
this place, who says that it was the same upper room
in which they had eaten the passover ; and. though
that was called, iyS,yiov, this, iarieyw, both may sig
nify the same. "Whether," says he, "it was in
the house of St. John the evangelist, as Euodius de
livered, or that of Mary the mother of John Mark,
as others have collected, cannot be certain." Notes,
ch. 13.
3. Who the disciples were, that kept together.
The eleven apostles are here named, (v. 13.) so is
Mary the mother ofourLord, (v. 14.) and it is the
last time that ever any mention is made of her in the
scriptures. There were others that are here said
to be the brethren of our, Lord, his kinsmen according
to the flesh ; and, to make up the hundred and twenty
spoken of, {y. 15. ) we may suppose that all or most
of the seventy disciples were with them, that were
associates with the apostles, and were employed as
evangelists. 4. How they spent their time ; They all continued
with one accord in prayer and supplication. Ob
serve, (1.) They prayed, and made supplication. All
God's people are praying people, and give themselves
to prayer. It was now a time of trouble and danger
with the disciples of Christ, they were as sheep in
the midst of wolves ; and, Is any afflicted? Let him
pray ; that will silence cares and fears. They had
new work before them, great work, and before they
entered upon it, they were instant in prayer to God
for his presence with them in it. Before they were
' first sent forth, Christ spent time in prayer for them,
and now they in prayer for themselves. They were
waiting for the descent of the Spirit upon them, and
therefore abounded thus in prayer. The Spirit de
scended upon our Saviour when he was praying,
Luke 3. 21. Those are in the best frame to receive
spiritual blessings, that are in a praying frame.
Christ had promised now shortly to send the Holy
Ghost; now that promise was not to supersede
prayer, but to quicken and encourage it. God will
be inquired of for promised mercies, and the nearer
the performance seems to be, the more earnest we
should be in prayer for it.
(2.) They continued in prayer, spent much time
m it more than ordinary, prayed frequently, and
were long in prayer. They never missed an hour
of prayer ; they resolved to persevere herein till
the Holy Gh ost came, according to the promise ; to
pray, and not to faint. It was said, (Luke 24. 53.)
They were praising and blessing God; here, They

continued in prayer and supplication ; for as praise
for the promise is>a decent way of begging for the
performance, andpraise for former mercy ot begging
further mercy ; so, in seeking to God, we give him
the glory of the mercy and grace which we have
found in him.
(3.) They did this with one accord; that intimates
that they were together in holy love, and that there
was no quarrel or discord among them ; and those
who so keep the unity of the Spirit in the bond of
neace, are best prepared to receive the comforts of
the Holy Ghost. It also speaks their worthy -con
currence in the supplications that were made ;
though but one spake, they all prayed, and if, when
two agree to ask, it shall be done for them, much
more when many agree in the same petition. See
Matt. 18. 19.

15. And in those days Peter stood up in
the midst of the disciples, and said, (the
number of the names .together were about
an hundred and twenty,) 16. Men and
brethren, This Scripture must needs have
been fulfilled, which the Holy Ghost by
the mouth of David spake before concern
ing Judas, which was guide to them that
took Jesus. 17. For he was numbered
with us, and had obtained part of this min
istry. 1 8. Now this man purchased a field
with the reward of iniquity ; and falling
headlong, he burst asunder in the midst;
and all his bowels gushed out. 1 9. And it
was known unto all the dwellers at Jeru
salem ; insomuch as that field is called in
their proper tongue, Aceldama, that is to
say, The field of blood. 20. For it is writ
ten in the book of Psalms, Let his habita
tion be desolate, and let no man dwell
therein : and his bishopric let another take.
21. Wherefore of these men which have
eompanied with us all the time that the
Lord Jesus went in and out among us, 22.
Beginning from the baptism of John, unto
that same day that he was taken up from
us, must one be ordained to be a witness
With us of his resurrection. 23. And they
appointed two, Joseph called Barsabas,
who was surnamed Justus, and Matthias.
24. And they prayed, and said, Thou,
Lord, who knowest the hearts of all men,
shew whether of these two thou hast cho
sen, 25. That he may take part of this
ministry and apostleship, from which Judas
by transgression fell, that he might go to
his own place. 26. And they gave forth
their lots ; and the lot fell upon Matthias ;
and he was numbered with the eleven
apostles. The sin of Judas was not only his shame and ruin,
but it made a gap in the college of the apostles.
1 hey were ordained twelve, with an eye to the
twelve tribes of Israel, descended from the twelve
patriarc/is ; they were the twelve stars that make
xxp the church's crown, (Rev. 12. 1.) and for them
twelve thrones were designed, Matt. 19. 28. Now
being twelve when they were learners, if they were

THE ACTS, I.

13

but eleven when they were to be teachers, it would
occasion every one to inquire what was become of
the twelfth, and so revive the remembrance of the
scandal of their society ; and therefore care was
taken, before the descent of the Spirit, to fill up the
vacancy, which now we have an account of the doing
of, our Lord Jesus, probably, having given direc
tions about it, among other things which he spake
pertaining to the kingdom of God. Observe,
I. The persons concerned in this affair.
1. The house consisted of about an hundred and
twenty. These were the number of the names, that
is, the persons ; some think, the men only, distin
guished from the women. Dr. Lightfoot reckons
that the eleven apostles, the seventy disciples, and
about thirty-nine more, all of Christ's own kindred,
country, and concourse, made up this one hundred
and twenty, and that these were a sort of synod, or
congregation of ministers, a standing presbytery,
{ch. 4. 23. ) to whom none of the rest durst join them
selves, (ch. 5. 13.) and that they continued together
till the persecution at^Stephen's death dispersed
them all out the apostles ; (ch. 8. 1.) but he thinks
that beside these there were many hundreds in Je
rusalem, if not thousands, at this time, that believed ;
and we have indeed read of many that believed on
him there, but durst not confess him, and therefore I
cannot think, as he does, that they were now formed
into distinct congregations, for the preaching of the
word, and other acts of worship ; nor that there was
any thing of that till after the pouring out of the
Spirit, and the conversions in the following chapter.
Here was the beginning qf the christian church :
this hundred and twenty was the grain of mustard
seed that grew into a tree, the leaven that leavened
the whole lump.
2. The speaker was Peter, who had been, and
still was, the most forward man ; and therefore no
tice is taken of his forwardness and zeal, to shew
that he had perfectly recovered the ground he lost
by his denying his Master ; and Peter being de
signed to be the apostle of the circumcision, while
the sacred story stays among the Jews he is still
Drought in, as afterward, when it comes to speak of
the Gentiles, it keeps to the story of Paul.
II. The proposal which Peter made for the choice
of another apostle. He stood up in the midst of the
disciples, v, 15. He did not sit down, as one that
gave laws, or had any supremacy over the rest, but
stood up, as one that had only a motion to make, in
which he paid a deference to his brethren, standing
up when he spake to them. Now in his speech we
may observe,
1. The account he gives of the vacancy made by
the death of Judas, in which he is very particular,
and, as became one that Christ had breathed upon,
takes notice of the fulfilling of the scriptures in it.
Here is,
(1.) The power to which Judas had been ad
vanced ; (y. 17.) He was numbered with us, and
had obtained part of this ministry which we are in
vested with. Note, Many are numbered with the
saints in this world, that will not be found among
them in the day of separation between the precious
and the vile. What will it avail us to be added to
the number of christians, if we partake not of the
spirit and nature of christians ? Judas's having ob
tained part of this ministry, was but an aggravation
of his sin and ruin, as it will be of theirs who pro
phesied in Christ's name, and yet were workers of
iniquity. (2.) The sin of Judas, notwithstanding hs ad
vancement to this honour ; he was guide to them
that took Jesus, not only informed Christ's perse
cutors where they might find him, (which they
might have done effectually, .though he had kept
mt of sight,) but he had the impudence to appear

openly at the head of the party that seized him.
He went before them to the place, and, as if he
had been proud of the honour, gave the word of
command, Thatsameishe, holdhimfast. Note, Ring
leaders in sin are the worst of sinners ; especially if
those that by their office should have been guides to
the friends of Christ, are guides to his enemies.
(3.) The ruin of Judas by this sin ; perceiving
the chief priests to seek the life of Christ and his
disciples, he thought to save his by going over to
them, and not only so, but to get an estate under
them, of which his wages for his service, he hoped,
would be but an earnest ; but see what came of it
[1.] He lost his money shamefully enough ; (y.
18.) He purchased afield with the thirty.pieces of
silver, which were the reward of his iniquity. He
did not purchase the field, but. the wages of his
unrighteousness did : and it is very elegantly ex
pressed thus, in derision of his projects to enrich
himself by this bargain ; he thought to have pur
chased a field for himself, as Gehazi did with what
he got from Naaman by a lie, (see 2 Kings 5. 26.)
but it proved the purchase of a field to bury stran
gers in ; and what the better was he for that, or any
of his ? It was to him an unrighteous mammon, it
deceived him ; and the reward of his iniquity was
the stum bling-block of his iniquity.
[2.] He lost his life more shamefully. We were
told (Matt. 27. 5. ) that he went away in despair,
and was suffocated ; (so the word signifies there,
and no more ;) here it is added (as latter historians
add to those who went before) that, being strangled,
or choked with grief and horror, he fell headlong,
fell on his face, (so Dr. Hammond,) and partly with
the swelling of his own breast, and partly with the
violence of the fall, he burst asunder in the midst,
so that all his bowels tumbled out. If, when the
devil was cast .out of a child, he tore him, threw him
down, and rent him, and almost killed him, (as we
find Mark 9. 26. Luke 9. 42.) no wonder if, when
he had full possession of Judas, he threw him head
long, and burst him. The suffocating of him, which
Matthew relates, would make him swell till he
burst, which Peter relates. He burst asunder with
a great noise, (so Dr. Edwards,) which was heard
by the neighbours, and so, as it follows, it came to
be known, (y. 19.) His bowels gushed out; Luke
writes like a physician, understanding all the en
trails of the middle and lower ventricle. Bowelling
is part of the punishment of traitors. Justly do
those bowels gush out, that were shut up against
the Lord Jesus. And perhaps Christ had an eye
to the fate of Judas, when he said of the wicked
servant, that he would cut him in sunder, Matt.
24. 51.
(4. ) The public notice that was taken of this ; It
was known to all the dwellers in Jerusalem. It was
(as it were) put into the newspapers, and was all
the talk of the town, as a remarkable judgment of
God upon him that betrayed his Master, v. 19. It
was not only discoursed of among the disciples, but
it was in every body's mouth, and nobody disputed
the truth of the. fact. It was known, that is, it was
known to be true, incontestably so ; now one would
think this should have awakened those to repent
ance, that had had any hand in the death of Christ,
when they saw him that had the first hand, thus
made an example. But their hearts were harden
ed, and as to those of them that were to be softened,
it must be done by the word, and the Spirit working
with it. /
. Here is one proof of the notoriety of the thing
mentioned, that the field which was purchased with
Judas's money, was called Aceldama — the field of
blood, because it was bought with the price of blood,
which perpetuated the infamy not only of him that
sold that innocent precious blood, but of them that

14

THE ACTS, I.

bought it too. Look how they will answer it, when
God shall make inquisition for blood.
(5.) The fulfilling of the scriptures in this, which
had spoken so plainly of this, that it must needs be
fulfilled, v. 16. Let none be surprised or stumble
at it, that this should be the exit of one of the
twelve, for David had foretold not only his sin,
(which Christ had taken notice of, John 13. 18.
from Ps. 41. 9. He that eateth bread with me,
hath lift up the heel against me,) but had also fore
told, [1.] His punishment ; (Ps. 69. 25.) Let his habi
tation be desolate. That Psalm refers to the Mes
siah : mention was made but two or three verses
before, of their giving him gall and vinegar, and
therefore the following predictions of the destruc
tion of David's enemies must be applied to the
enemies of Christ, and particularly to Judas. Per
haps he had some habitation of his own at Jerusa
lem, which, upon this, every body was afraid to live
in, and so it became desolate. This prediction sig
nifies the same with that of Bildad concerning the
wicked man, that his confidence shall be rooted out
of his tabernacle, and shall bring him to the king of
terrors : it shall dwell in his tabernacle, because it is
none of his ; brimstone shall be scattered upon his
habitation, Job 18. 14, 15.
[2.] The substitution of another in his room. His
bishopric, or his office, (for so the word signifies in
feneral,) sliall another take, which is quoted from
s. 109. 8. With this quotation Peter very aptly
introduces the following proposal. Note, We are
not to think the worse of any office that God has
instituted, (whether magistracy or ministry,) either
for the wickedness of any that are in that office, or
for the ignominious punishment of that wickedness ;
nor will God suffer any purpose of his to be frustrated,
any commission of his to be vacated, or any word of
his to be undone, for the miscarriages of them that
are intrusted therewith. The unbelief of man shall
not make the promise of God of none effect. Judas
is hanged, but his bishopric is not lost. It is said of
his habitation, that no man shall dwell therein, there
he shall have no heir ; but it is not said so of his
bishopric, there he shall not want a successor ; it is
with the officers of the church as with the members
of it, if the natural branches be broken off, others
sha\\ be grafted in, Rom. 11. 17. Christ's cause shall
never be lost for want of witnesses.
2. The motion he makes for the choice of another
apostle, v. 21, 22. Here observe,
(1.) How the person must be qualified, that must
fill up the vacancy ; it must be one of these men,
these seventy disciples, that have eompanied with
us, that have constantly attended us all the time that
the Lord Jesus went in and out among us, preaching
and working miracles for three years and a half,
beginning from the baptism of John, which the gos
pel of Christ commenced from, unto that same day
that he was taken up from us. Those that have
been diligent, faithful, and constant, in the discharge
of their duty in a lower station, are fittest to be pre
ferred to a higher ; those that have been faithful in
a little, shall be intrusted with more. And none
should be employed as ministers of Christ, preachers
of his gospel, and rulers in his church, but those that
are well acquainted with his doctrine and doings,
from first tb last. None Shall be an apostle but one
that has eompanied with the apostles, and that con
tinually ; not that has visited them now and then,
but been intimately conversant with them.
(2.) To what work he is called, that must fill up
the vacancy ; he must be a witness with us of his re
surrection. By this it'appears that others of the dis
ciples were with the eleven when Christ appeared
to them, else they could not have been witnesses with
them, as competent witnesses as they of his resur

rection. The great thing which the apostles were
to attest to the world, was, Christ's resurrection, for
that was the great proof of his being the Messiah,
and the foundation of our hope in him. See what
the apostles were ordained to, not to a secular dig
nity and dominion, but to preach Christ, and the
power of his resurrection.
III. The nomination of the person that was to suc
ceed Judas in his office as an apostle.
1. Two, who were known to have been Christ s
constant attendants, and men of great integrity, were
set upas candidates for the place; (v. 23.) They
appointed two ; not the eleven, they did not take
upon them to determine who should be put up, but
the hundred and twenty, for to them Peter spake,
and not to the eleven. The two they nominated,
were, Joseph and Matthias, of neither of whom do
we read elsewhere, except this Joseph be the same
with that Jesus who is called Justus, whom Paul
speaks of, (Col. 4. 11.) and who is said to be of the
circumcision, a native Jew, as this was; and who
was a fellow-worker with -Paul unto the kingdom
of God, and a comfort to him ; and then it is observ
able, that though he came short of being an apostle,
he did not therefore quit the ministry, but was yery
useful in a lower station ; for, Are all apostles? Are
all prophets ? Some think this Joseph is he that is
called Joses, (Mark 6. 3.) the brother of Janies the
less, (Mark 15. 40.) and was called Joses the just, as
another person was called James the just. Some
confound this with that Joses mentioned Acts 4. 36.
But that was of Cyprus, this of Galilee; and, it
should seem, to distinguish them, that was called
Barnabas — a son of consolation ; this Barsabas — a
son of the oath. These two were both of them such
worthy men, and so well qualified for the office, that
they could not tell which of them was fitter, but all
agreed it must be one of these two. They did not
Eropose themselves nor strive for the place, but
umbly sat still, and were appointed to it.
2. They applied themselves to God by prayer for
direction, not which of the seventy, for none of the
rest could stand in competition with these in the
opinion of all present, but which of these two ? v. 24.
25. (1. ) They appeal to God as the searcher of hearts;
" Thou, Lord, who knowest the hearts of all men,
which we do not, and better than they know their
own. " Observe, When an apostle was to be chosen,
he must be chosen by his heart, and the temper and
disposition of that. Yet Jesus, who knew all men's
hearts, for wise and holy ends, chose Judas to be one
of the twelve. It is comfortable to us, in our prayers
for the welfare of the church and its ministers, that
the God we pray to, knows the hearts of all men, and
has them - not only under his eye, but in his hand,
and turns them which way soever he Will; can make
them fit for his purpose, if he do not find them so,
by giving them another Spirit.
(2.) They desire to know which of these God had
chosen; Lord, shew us that, and we are satisfied. It
is fit that God should choose his own servants ; and
so far as he any way, by the disposals of his provi
dence, or the gifts of his Spirit, shews whom he hath
chosen, or what he hath chosen, for us, we ought to
comply with him.
(3.) They are ready to receive him as a brother,
whom God hath chosen ; for they are not contriving
to have so much the more dignity themselves, by
keeping out another, but desire to have one to take
part of this ministry and qpostleship, to join with us
in the work, and share with us in the honour, from
which Judas by transgression fell, threw himself, by
deserting and betraying his Master, from the place
of an apostle, which he was unworthy of, that he
might go to his own place, the place of a traitor, the
fittest place for him, not only to the gibbet, but to

THE ACTS, II.

15

hell 5 that was his own place. Note, Those that
betray Christ, as they fall from the dignity of rela
tion to him, so they fall into all misery. It is said of
Balaam, (Numb. 24. 25.) that he went to his oivn
place, that is, says one of the Rabbins, he went to
Hell. Dr. Whitby quotes Ignatius saying, There is
appointed to every man Uies toV®j — a proper place,
which speaks the same with that of God's rendering
to every man according to his works. And our Sa
viour has said, that Judas's own place should be
such, that it had been better for him that he had
never been born; (Matt. 26. 24.) his misery was
such as to be worse than not being. Judas had been
a hypocrite, and hell is the proper pla.ce of such ;
other sinners, as inmates, have their portion with
them, Matt. 24. 51.
(4.) The doubt was determined by lot, (v. 26.)
which is an appeal to God, and lawful to be used for
the determining matters not otherwise determin
able, provided it be done in a solemn religious man
ner, and with prayer, the prayer of faith ; for the lot
is cast into the lap, but the whole disposal thereof is
of the Lord, Prov. 16. 33. Matthias was not or
dained by the imposition of hands, as presbyters
were, for he was chosen by lot, which was the act
of God ; and therefore as he must be baptized, so he
must be ordained, by the Holy Ghost, as they were
all not many days after. Thus the number of the
apostles was made up, as afterwards, when James,
another of the twelve, was martyred, Paul was made
an apostle.
CHAP. II.
Between the promise of the Messiah's coming (even the latest
of those promises) and his coming, many ages intervened ;
but between the promise of the Spirit and his coming, there
were but a few days ; and during those days, the apostles,
though they had received orders to preach the gospel to
every creature, and to begin at Jerusalem, yet lay perfectly
wind-bound, incognito — concealed, and not offering to
preach. But in this chapter the north-wind and the south-
wind awake, and then they awake, and we have them in
the pulpit presently. Here is, I. The descent of the Spirit
upon the apostles, and those that were with them, on the
day of pentecost, v. 1 . . 4. II. The various speculations
which this- occasioned among the people that were now
met in Jerusalem from all parts, v. 5. . 13. III. The ser
mon which Peter preached to them hereupon, wherein he
shews that this pouring out of the Spirit was the accom
plishment of an Old Testament promise, (v. 14.. 21.) that
it was a confirmation of Christ's being the Messiah, which
was already proved by his resurrection, (v. 22. 32.) and
that it was a fruit and evidence of his ascension into heaven,
v. S3. . 36. IV. The good effect of this sermon in the con
version of many to the faith of Christ, and their addition to
the church, v. 37 . . 41. V. The eminent piety and charity
of those primitive christians, and the manifest tokens of
God's presence with them, and power in them, v. 42. . 47.
I. A -ND when the day of pentecost was
J\. fully come, they were all with one
accord in one place. 2. And suddenly
there came a sound from heaven as of a
rushing mighty wind, and it filled all the
house where they were sitting. 3. And
there appeared unto them cloven tongues
like as of fire, and it sat upon each of them.
4. And they were all filled with the Holy
Ghost, and began to speak with other
tongues, as the Spirit gave them utterance.
We have here an account of the descent of the
Holy Ghost upon the disciples of Christ. Observe,
I. When, and where, this was done, which is
particularly noted for the greater certainty of the
thing. 1. It was when the day of pentecost was fully come.
There seems to be a reference to the manner of the

expression in the institution of this feast, where it is
said, (Lev. 23. 15.) Ye shall count unto you seven
sabbaths complete, from the day of the offering of
the first-fruits, which was the next day but one after
the passover, the sixteenth day of the month Abib,
which was the day that Christ rose. This day was
fully come, that is, the night preceding, with a part
of the day, was fully past.
(1.) The Holy Ghost came down at the time of a
solemn feast, because there was then a great con
course of people to Jerusalem from all parts of the
country, and of proselytes from other countries,
which would make it the more public, and the fame
of it to be spread the sooner and further, which
would contribute much to the propagating of the
gospel into all nations. Thus now, as before at the
passover, the Jewish feasts served to toll the bell for
gospel-services and entertainments.
(2.) This feast of pentecost was kept in remem
brance of the giving of the law upon mount Sinai,
whence the incorporating of the Jewish church was
to be dated, which Dr. Lightfoot reckons to be just
one thousand four hundred and forty-seven years
before this. Fitly, therefore, is the Holy Ghost
given at that feast, in fire and in tongues, for the
promulgation of the evangelical law, not as that to
one nation, but to every creature.
(3. ) This feast of pentecost happened on the first
day of the week, which was an additional honour put
on that day, and a confirmation of it to be the chris
tian sabbath, the day which the Lord hath made, to
be a standing memorial in his church of those two
great blessings — the resurrection of Christ, and the
pouring out of the Spirit, both on that, day of the
week. This serves not only to justify us in observ
ing that day under the style and title of the Lord's
day, but to direct us in the sanctifying of it to give
God praise particularly for those two great blessings;
every Lord s day in the year, I think, there shouftl
be a full and particular notice taken in our prayers
and praises of these two, as there is by some churches
of the one, once a year, upon Easter-day, and of the
other, once a year, upon Whit-sunday. Oh ! that
we may do it with suitable affections !
2. It was when they were all with one accord m
one place. What place it was, we are not told par
ticularly, whether in the temple, where they attend
ed at public times, (Luke 24. 53. ) or whether in their
own upper room, where they met at other times.
But it was at Jerusalem, because it had been the
place which God chose to put his name there ; the
prophecy was, that from hence the word of the Lord
should go forth to all nations, (Isa. 2. 3.) and it was
now the place of the general rendezvous of all de
vout people ; there God had promised to meet them,
and bless them, here therefore he meets them with
this blessing of blessings. Though Jerusalem had
done the utmost dishonour imaginable to Christ, yet
he did this honour to Jerusalem, to teach us not to
fall out with places, nor conceive prejudices against
them ; for God has his remnant in all places, he had
so in Jerusalem.
Here they were in one place, and they were not
as yet so many, but that one place, and no large one,
would hold them all. And here they were with one
accord. We cannot forget how often, while their
Master was with them, there were strifes among
them, which should be the greatest ; but now all these
strifes were at an end, we hear no more of them ;
what they had received already of the Holy Ghost,
when Christ breathed on them, had in a good mea
sure rectified the mistakes upon which those con
tests were grounded, and had disposed them to holy
love. They had prayed more together of late than
usual, (ch. 1, 14.) and that made them love one an
other better. By his grace he thus prepared them
for the gift of the Holy Ghost ; for that blessed dove

16

THE ACTS, II.

comes not where there is noise and clamour, but
moves upon the face of the still waters, not the rug
ged ones. Would we have the Spirit poured out
upon us from on high ? Let us be all of one accord,
and, notwithstanding variety of sentiments and in
terests, as, no doubt, there was among those disci
ples, let us agree to love one another ; for where
brethren dwell together in 'unity, there it is that the
Lord commands his blessing.
II. How, and in what manner, the Holy Ghost
came upon them. We often read in the Old Tes
tament of God's coming down in a cloud; as when
he took possession of the tabernacle first, and after
ward of the temple, which intimates the darkness
of that dispensation. And Christ went up to heaven
in a cloud, to intimate how much we are kept in the
dark concerning the upper world. But the Holy
Ghost did not descend in a cloud ; for he was to dis
pel and scatter the clouds that overspread men's
minds, and to bring light into the world.
1. Here is an audible summons given them to
awaken their expectations of something great, v. 1.
It is here said, (1.) That it came suddenly, did not
rise gradually, as common winds do, but was at the
height immediately. It came sooner than they ex
pected, and startled even them that were now to
gether waiting, and, probably, employed in some
religious exercises. (2.) It was a sound from hea
ven, like a thunder-clap, Rev. 6. 1. God is said to
bring the winds out of his treasuries, (Ps. 35. 7.) and
to gather them in his hands, Prov. 30. 4. From him
this sound came, like the voice of one crying, Pre
pare ye the way of the Lord. (3.) It was the sound
of a wind, for the way of the Spirit is like that of the
wind; (John 3. 8.) thou hearest the sound thereof,
but canst not tell whence it comes, or whither it goes.
When the Spirit of life is to enter into the dry bones,
the prophet is bid to prophesy unto the wind ; Come
from the.four winds, O breath, Ezek. 37. 9. And
though it was not in the wind that the Lord came to
Elijah, yet that prepared him to receive his disco
very of himself m the still small voice, 1 Kings 19.
11, 12. God's way is in the whirlwind and the storm;
(Nah. 1. 3.) and out of the whirlwind he spake to
Job. (4. ) It was a rushing mighty wind ; it was
strong and violent, and came not only with a great
noise, but with a. great force, as if it would bear down
all before it. This was to signify the powerful in
fluences and operations of the Spirit of God upon the
minds of men, and thereby upon the world, that
they should be mighty through God to the casting
down of imaginations. (5. ) It filled not only the
room, but all the house, where they were sitting.
Probably, it alarmed the whole citv, but, to shew
that it was supernatural, presently fixed upon that
particular house ; as some think the wind that was
sent to arrest Jonah, affected only the ship that he
was in, (Jon. 1. 4.) and as the wise meji's star stood
over the house where the child was. This would
direct the people who observed it, whither to go, to
inquire the meaning of it. This wind .filling the
house, would strike an awe upon the disciples, and
help to put them into a very serious, reverend, and
composed frame, for the receiving of the Holv
Ghost. Thus the convictions of the Spirit make
way for his comforts ; and the rough blasts of that
blessed wind prepare the soul for its soft and gentle
gales. 2. Here is a visible sign of the gift they were to
receive. They saw cloven tongues, like as of fire;
(v. 3.) and it sat — 'maim, not they sat, those cloven
tongues, but he, that is, the Spirit, (signified there
by,) rested upon each of them, as .he is said to rest
upon the prophets of old. Or, as Dr. Hammond
describes it, " There was an appearance of some
thing like flaming fire, lighting on every one of them,
which divided asunder, and so formed the resem

blance of tongues, with that part of them that was
next their heads, divided or cloven. " The flame ot
a candle is somewhat like a tongue : and there is a
meteor which naturalists call ignis lambens—a gen
tle fiame, not a devouring fire ; such was this. Ob-
serve (1 ) There was an outward sensible sign, for the
confirming of the faith of the disciples themselves,
and for the convincing of others. , Thus the pro
phets of old had frequently their first mission con
firmed by signs, that all Israel might know them to
be established prophets.
(2.) The sign given was fire, that John Baptist s
saying concerning Christ might be fulfilled, He shall
baptize you with the Holy Ghost, and with fire:
with the Holy Ghost, as with fire. They were now,
in the feast of' pentecost, celebrating the memorial
of the giving of the law upon mount Sinai ; and as
that was given in fire, and therefore is called a. fiery
law, so is the gospel. Ezekiel's mission was con
firmed by a vision of burning coals of fire, (ch. 1.
13.) and Isaiah's by a coal of fire touching his lips,
ch. 6. 7. The Spirit, like fire, melts the heart,
separates and burns up^the dross, and kindles pious
and devout affections in the soul, in which, as in the
fire upon the altar, the spiritual sacrifices are offered
up. This is that fire which Christ came to send
upon the earth. Luke 12. 49.
(3.) This fire appeared in cloven tongues. The
operations of the Spirit were many ; that of speak
ing with divers tongues was one, and was singled out
to be the first indication of the gift of the Holy Ghost,
and to that this sign had a reference. [1.] They
were tongues ; for from the Spirit we have the word
of God, and by him Christ would speak to, the world,
and he gave the Spirit to the disciples, not only to
endue them with knowledge, but to endue them with
a power to publish and proclaim to the world what
they knew ; for the dispensation of the Spirit is given
to every man to profit withal. V2.~\ These tongues
were cloven, to signify that God would hereby
divide unto all nations the knowledge of his grace,
as he is said to have divided to them by his provi
dence the light of the heavenly bodies, Deut. 4. 19.
The tongues were divided, and yet they still con
tinued all of one accord ; for there may be a sincerity
of affections, where yet there is a diversity of ex
pression. Dr. Lightfoot observes, that the dividing
of tongues at Babel, was the casting off of the hea
then ; for when they had lost the language in which
alone God was spoken of and preached, they utterly
lost the knowledge of God and religion, and fell into
idolatry. But now, after above two thousand years,
God, by another dividing of tongues, restores the
knowledge of himself to the nations.
(4.) This fire sat upon them for some time, to
show the constant residence of the Holy Ghost with
them. The prophetic gifts of old were conferred
sparingly and but at some times, but the disciples of
Chrisfhad the gifts of the Spirit always with them ;
though the sign, we may suppose, soon disappeared.
Whether these flames of fire passed from one to an
other, or whether there were as many flames as
there were persons, is not certain. But they must
he strong and bright flames, that would be visible
in the day-light, as it now was, for the day was fully
come. III. What was the immediate effect of this ?
1. They were all filled with the Holy Ghost, more
plentifully and powerfully than they were before.
They were filled with the graces of the Spirit, and
were more than ever under his sanctifying influ
ences ; were now holy, and heavenly, and spiritual,
more weaned from this world, and better acquainted
with the other. They were more filled with the
comforts of the Spirit, rejoiced more than ever in
the 'love of Christ and the hope of heaven, and in it

THE ACTS, II.

17

all their griefs and fears were swallowed up. They
were, also, for the proof of this, filled with the gifts
of the Holy Ghost, which is especially meant here ;
they were endued with miraculous powers for the
furtherance of the gospel. It seems evident to me,
that not the twelve apostles only, but all the hundred
and twenty disciples, werefilled with the Holy Ghost
alike at this time ; all the seventy disciples, who
were apostolical men, and employed in the same
work, and all the rest too that were to preach the
gospel; for it is said expressly, (Eph. 4. 8, 11.)
When Christ ascended on high, (which refers to this,
v. 33.) he gave gifts unto -men, not only some apos
tles, such were the twelve; but some prophets, and
some evangelists, such were many of the seventy
disciples, itinerant preachers, and some pastors and
teachers settled in particular churches, as we may
suppose some of these afterward were. The all
here, must refer to the all that were together, ch.
1. 14, 15.— v. 1.
2. They began to speak with other tongues, be
side their native language, though they had never
learned any other. They spake not matters of
common conversation, but the word of God, and the
praises of his name, as the Spirit gave them utter
ance, or gave them to speak, &7rot(BiyyiTba.t — to speak
apophthegms, substantial and weighty sayings, wor
thy to be nad in remembrance. It is probable that
it was not only one that was enabled to speak one
language, and another another, (as it was with the
several families that were dispersed from Babel,)
but that every one was enabled to speak divers lan
guages, as he should have occasion to use them.
And we may suppose that they understood not only
themselves, but one another too, which the Builders
of Babel did not, Gen. 11. 7. They did not speak
here and there a word of another tongue, or stam
mer out some broken sentences; but spake it as
readily, properly, and elegantly, as if it had been
their mother-tongue; for whatever Was produced
by miracle, was the best of the kind. They spake
not from any previous thought or meditation, but as
the Spirit gave them utterance ; he furnished them
with the matter as well as the language. Now this
was, (1.) A very great miracle, it was a miracle
upon the mind, (and so had most of the nature of a
gospel-miracle,) for in the- mind words are framed.
They had not only never learned these languages,
but had never learned any foreign tongue, which
might have facilitated these; nay, for aught that
appears, they had never so much as heard these
languages spoken, or had any idea of them. They
were neither scholars nor travellers ; nor had had
any opportunity of learning languages either by
books or conversation. Peter indeed was forward
enough to speak in his own tongue ; but the rest of
them were no spokesmen, nor were they quick of
apprehension ; yet now not only the heart of the rash
understands knowledge, but the tongue of the stam
merers is ready to speak elegantly, Isa. 32. 4. When
Moses complained,./ am slow of speech, God said,
I will be with thy mouth, and Aaron shall be thy
spokesman. But he did more for these messengers
of Ms ; he that made man's mouth, new made theirs.
(2.) A very proper, needful, and serviceable mira
cle. The language the disciples spake, was Syriac,
a dialect of the Hebrew ; so that it was necessary
that they should be endued with the gift, both for
the understanding of the original Hebrew of the Old
Testament, in which it was written, and of the origi
nal Greek of the^New Testament, in which it was
to be written. But that was not all ; they were com
missioned to preach the gospel to every creature, to
disciple all nations. But here is an insuperable
difficulty at the threshold,; How shall they master
the several languages so as to speak intelligibly to
all nations ? It will be the work of a man's life to
Vol. vi.— C

learn their languages. And therefore to prove that
Christ could give authority to preach to the nations,
he gives ability to preach to them in their own lan
guage. And it should seem, that this was the ac
complishment of that promise which Christ made
to his disciples, (John 14. 12.) Greater works than
these shall ye do. For, this may well be reckoned,
all things considered, a greater work than the mi
raculous cures Christ wrought ; Christ himself did
not speak With other tongues, nor did he enable his
disciples to do it while he was with them ; but it was
the first effect of the pouring out of the Spirit upon
them. And Archbishop Tillotson thinks it proba
ble, that if the conversion of infidels to Christianity
were now sincerely and vigorously attempted by
men of honest minds, God would extraordinarily
countenance such an attempt with all fitting assist
ance, as he did the first publication of the gospel.
5. And there were dwelling at Jerusalem
Jews, devout men, out of every. nation un
der heaven. 6. Now when this was noised
abroad, the multitude came together, and
were confounded, because that every man
heard them speak in his own language. 7.
And they were all amazed and marvelled,
saying one to another, Behold, are not all
these which speak, Galileans ? 8. And
how hear we every man in our own tongue,
wherein we were born ? 9. Parthians, and
Medes, and Elatnites, and the dwellers in
Mesopotamia, and in Judea, and Cappa-
docia, in Pontus, and Asia, 10. Phrygia,
and Pamphylia, in Egypt, and in the parts
of Libya about Cyrene, and strangers of
Rome, Jews and proselytes, 1 1 . Cretes and
Arabians, we do hear them speak in our
tongues the wonderful works of God. 12
And they were all amazed, and were in
doubt, saying one to another, What mean-
eth.this? 13. Others mocking said, These
men are full of new wine^
' We have here an account of the public notice that
was taken of this extraordinary gift, with which the
disciples were all on a sudden endued. Observe,
I. The great concourse of people that there was
now at Jerusalem y it should seem, more thanusually
was at the feast of pentecost. There were dwelling
or abiding at Jerusalem, Jews that were devout men,
disposed to religion, and that had the fear of God
before their eyes, (so the word properly signifies,)
some of them proselytes of righteousness, that were
circumcised, and admitted members of the Jewish
church, others only proselytes of the gate, that for
sook idolatry, and gave up themselves to the wor
ship of the true God, but not to the ceremonial law ;
some of those there were at Jerusalem now, out of
every nation under heaven, whither the Jews were
dispersed, or from whence proselytes were come.
The expression is hyperbolical, denoting that there
were some from most of the then known parts of
the world ; as much as ever Tyre was, or London is,
the rendezvous of trading people from all parts,
Jerusalem at that time was of religious people from
all parts. Now,
1. We may here see what were some Of those
countries whence those strangers came; (v. 9, 11.)
some from the eastern countries, as the Parthians,
Medes, Elamites, and dwellers in Mesopotamia, the
posterity of Shem ; from thence we come in order
to Judea, which ought to be mentioned, because,

13

THE ACTS, II.

though the language cf them in Judea was the same
with that which the disciples spake,1" yet, before,
they spake it with the north-country tone and dia
lect, ( Thou art a Galilean, and thy speech bewrays
thee, j but now they spake it as fine as the inhabi
tants of Judea themselves did*. Next come the in
habitants of Cappadocia, Pontus, and that country
about Propontis, which was particularly called Asia,
and these were the countries in which those stran
gers were scattered, to whom St. Peter writes, 1
Pet. 1. 1. Next come the dwellers in Phrygia and
Pamphylia, which lay westward, the posterity of
Japhet, as were also the strangers of Rome ; there
were some also that dwelt in the southern parts of
Egypt, in the parts of Libya about Cyrene ; there
were also some from the island of Crete, and some
from the deserts of Arabia ; but they were all either
Jews originally, dispersed into those countries; or
proselytes to the Jewish religion, but natives of those
countries. Dr. Whitby observes, that the Jewish
writers about this time, as Philo and Josephus, speak
of the Jews as dwelling every where through the
whole earth; and that there is not a people upon
earth among whom some Jews do not inhabit. .
2. We may inquire, what brought all those Jews
and proselytes together to Jerusalem at this time?
not to make a transient visit thither to the feast of
pentecost, for they are said to dwell there ; they
took lodgings there, because there was at this time
a general expectation of the appearing of the Mes
siah ; for Daniel's weeks were just now expired, the
sceptre was departed from Judah^it was then gene-
rahV thought that the kingdom of God should im
mediately appear, Luke 19. 11. This brought those
who were most zealous and devout to Jerusalem, to
sojourn there, that they might have an early share
in the kingdom of the Messiah, and the blessings of
that kingdom.
II. The amazement which these strangers were
seized with, when they heard the disciples speak in
their own tongues. It should seem, the disciples
spake in various languages, before the people of
those languages came to them ; for it is intimated,
(v. 6.) that the spreading of the report of this abroad
was it that brought the multitude together, especially
those of different countries, who seem to have been
more affected with this work of wonder than the in
habitants of Jerusalem themselves.
1. They observe that the speakers are all Gali
leans, that know no other than their mother tongue ;
(v. 7.) they are despicable men, from whom no
thing learned or polite is to be expected. God
chose the weak and foolish things of the world to
confound the wise and mighty. Christ was thought
to be a Galilean, and his disciples really were so ;
unlearned and ignorant men.
2. They acknowledged that they spake intelligi
bly and readily their own language, (which they
were the most competent judges of,) so right and
exact, that none qf their own countrymen could
speak it better; We hear every man in our own
tongue wherein we were born; (v. 8.) that is, we
hear one or other of them speak our native lan
guage. The Parthians hear one of them speak their
language, the Medes hear another of them speak
theirs; and so of the rest, v. 11. We do hear them
speak in our tongues the wonderful works of God.
Their respective languages were not only unknown
at Jerusalem, but, probably, despised and under
valued, and therefore it, was not only a surprise, but
a pleasing surprise, to them to hear the language of
their own country spoken, as it naturally is to those
that are strangers in a strange land.
(1.) The things they heard the apostles discourse
of, were the wonderful works of God, ptya.M'itt. tb
* This is far more ingenious than probable. — Ed.

esS— Magnalia Dei— the great things of God. It is
probable that the apostles spake of Christ, and re
demption by him, and the grace of the gospel ; these
are indeed the great things of God, which will be
for ever marvellous in our eyes. _
(2.) They heard them both praise God for these
great things and instruct the people concerning these
things, in their own tongue, according as they per
ceived the language of their hearers or those that
inquired of them, to be. Now though, perhaps, by
dwelling some time at Jerusalem, they were got to
be so much masters of the Jewish language, that
they could have understood the meaning of the dis
ciples, if they had spoken that language, yet, [1.]
This was more strange, and helped to convince their
judgment, that this doctrine was of God ; for tongues
were for a sign to them that believed not, 1 Cor.
14. 22. [2. ] It was more kind, and helped to en
gage their affections, as it was a plain indication of
the favour intended to the Gentiles, and that the
knowledge and worship of God should no longer be
confined to the Jews, but the partition-wall should
be broken down : and this is to us a plain intimation
of the mind and will of God, that the sacred records
of God's wonderful works should be preserved by
all nations in their own tongue; that the scriptures
should be read, and public worship performed, in
the vulgar languages of the nations.
3. They wonder at it, and look upon it as an asto
nishing thing; (v, 12.) They were all amazed, they
were in an ecstasy, so the word is ; and they were
in doubt what the meaning of it was, and whether it
was to introduce the kingdom of the Messiah, which
they were big with the expectation of ; they asked
themselves and one another ti 2v Ssaoj tbto ma.i —
Quid hoc sibi vult? — What is the tendency of this?
Surely it is to dignify, and so to distinguish, these
men as messengers from heaven ; and therefore,
like Moses at the bush, they will turn aside, and see
this great sight.
III. The scorn which some made of it, who were
natives of Judea and Jerusalem, probably the Scribes
and Pharisees, and chief priests, who always resist
ed the Holy Ghost ; they said, These men are full
of new wine, or sweet wine ; they have drunk too
much this festival-time, v. 13. Not that they were "
so absurd as to think that wine in the head would
enable men to speak languages which they never
learned ; but these, being native Jews, knew not, as
the others did, that these were really the languages
of other nations, and therefore took what they said
to be gibberish and nonsense, such as drunkards,
those fools in Israel, sometimes talk. As.when they
resolved not to believe the finger of the Spirit in
Christ's miracles, they turned off with this, " He
casteth out devils by compact with the prince of the
devils ;" so when they resolved not to believe the
voice qf the Spirit in the apostles' preaching, they
turned it off with this, These men are full of new
wine. And if they called the Master of the house
a wine-bibber, no marvel if they so call them of his
household. 14. But Peter, standing up with the
eleven, lifted up his voice, and said unto
them, Ye men of Judea, and all ye that
dwell at Jerusalem, be this known unto
you, and hearken tb my words : 1 5. For
these are not drunken, as ye suppose, see
ing it is but the third hour of the day. 16.
But this is that which was spoken by the
prophet Joel; 17. And it shall come to
pass in the last days, saith God, I will pour
out of my Spirit upon all flesh : and your

THE ACTS, II

19

sons and your daughters shall prophesy, and
your young men shall see visions, and your
old men shall dream dreams : 1 8. And on
my servants and on my handmaidens I will
pour out in those days of my Spirit ; and
they shall prophesy : 1 9. And I will shew
wonders in heaven above, and signs in the
earth beneath ; blood, and flro, and vapour
of smoke : 20. The sun shall be turned
into darkness, and the moon into blood, be
fore that great and notable day of the Lord
come : 21. And it shall come to pass, that
whosoever shall call on the name of the
Lord shall be saved. 22. Ye men of Israel,
hear these words: Jesus of Nazareth, a
man approved of God among you by mira
cles and wonders and signs, which God did
by him in the midst of you, as ye yourselves
also know : 23. Him, being delivered by
the determinate counsel and foreknowledge
of God, ye have taken, and by wicked
hands have crucified and slain : 24. Whom
God hath raised up, having loosed the pains
of death : because it was not possible that
he should be holden of it. 25. For David
speaketh concerning him, I foresaw the
Lord always before my face, for he is on
my right hand, that I should not be moved :
26. Therefore did my heart rejoice, and my
tongue was glad ; moreover also my flesh
shall rest in hope : 27. Because thou wilt
not leave my soul in hell, neither wilt thou
suffer thine Holy One to see corruption.
28. Thou hast made known to me the ways
of life ; thou shalt make me full of joy with
thy countenance. 29. Men and brethren,
let me freely speak unto you of the patri
arch David, that he is both dead and buried,
and his sepulchre is_ with us unto this day.
30. Therefore being a prophet, and know
ing that God had sworn with an oath to
him, that of the fruit of his loins, according
to the flesh, he would raise up Christ to sit
on his throne; 31. He seeing this before
spake of the resurrection of Christ, that his
soul was not left in hell, neither his flesh did
see corruption. .32. This Jesus hath God
raised up, whereof we all are witnesses.
33. Therefore being by the right hand of
God exalted, and having received of the
Father the promise of the Holy Ghost, he
hath shed forth this, which ye now see and
hear. 34.' For David is not ascended into
the heavens' but he saith himself, The
Lord said unto my Lord, Sit thou on my
right hand, 35. Until I make thy foes thy
footstool. 36. Therefore let all the house
of Israel know assuredly, that God hath
made that same Jesus, whom ye have cru
cified, both Lord and Christ.

We have here the first fruits of the Spirit in the
sermon which Peter preached immediately, direct
ed, not to those of other nations in a strange lan
guage; (we are not told what answer he gave to
those that were amazed, and said, Wliat meane th
this? J but to the Jews in the vulvar language, even
to them that mocked, for he begins with the notice
of that, (v. 15. ) and addresses his discourse (v. 14. )
to the men of Judea and inhabitants qf Jerusalem ;
but we have reason enough to think that the other
disciples continued to speak to those who understood
them, (and therefore flocked about them,) in the
languages of their respective countries, the wonder
ful works of God. And it was not by Peter's
preaching only, but that of all, or most, of the rest
of the hundred and twenty, that three thousand souls
were that day converted, and added to the church ;
but Peter's sermon only is recorded, to be an evi
dence for him that he was thoroughly recovered
from his fall, and thoroughly restored to the divide
favour1 ; he that had sneakingly denied Christ, now
as courageously confesses him. Observe,
I. His introduction or preface, wherein he craves
the attention of the auditory, or demands it rather ;
Peter stood up (v. 14.) to shew that he was not
drunk, with the eleven, who concurred with him in
what he said, and, probably, in their turns spake
likewise to the same purport ; they that were of
greatest authority, stood up to speak to the scoffing
Jews, and to confront those who contradicted and
blasphemed, but left the seventy disciples to speak to
the willing proselytes from other nations, who were
not so prejudiced, in their own language. Thus
among Christ's ministers, some of greater gifts are
called out to instruct those that oppose themselves,
to take hold of sword and spear ; others of meaner
abilities are employed in instructing those that re
sign themselves, and to be vine-dressers and hus
bandmen. Peter lifted up his voice, as one that was
both well assured of, and much affected with, what
he said, and was neither afraid nor ashamed to own
it. He applied himself to the men of Judea, Sufgec
'Is i 'aim — the men that were Jews; so it should be
read ; " And you especially that dwell at Jerusalem,
who were accessary to the death of Jesus, be this
known unto you, which you did not know before,
and which you are concerned to know now, and to
hearken to my words, who would draw you to Christ,
and not to the words of the Scribes and Pharisees,
that would draw you from him. My Master is gone,
whose words you have often heard in vain, but shall
hear no more as you have done, but he speaks to
you by us ; hearken now to our words."
II. His answer to their blasphemous calumny ; (v.
15.) " These men are not drunken, as you suppose.
These disciples of Christ, that now speak with other
tongues, speak good sense, and know what they say,
and so do these they speak to, who are led by their
discourses into the knowledge of t he wonderful works .
of God. You cannot think they are drunk, for it is
but the third hour of the day ;" nine of the clock in
the morning ; and before that time, on the sabbaths
and solemn feasts, the Jews did not use to eat or
drink : nay, ordinarily they that are drunk, are
drunk in the night, and not in the morning ; those
are besotted drunkards indeed, who, when they are
awake, presently seek it yet again, Prov. 23. 35.
III. His account of the miraculous effusion of the
Spirit, which is designed to awaken them all to em
brace the faith of Christ, and to join themselves to
his church. Two things he resolves it into— that it
was the fulfilling of the scripture, and the fruit of
Christ's resurrection and- ascension, and, conse
quently, the proof of both.
1. That it was the accomplishment of the prophe
cies' of the Old Testament, which related to the
kingdom of the Messiah, and therefore an evidence

20

THE ACTS, II.

that that kingdom is come, and the other predictions
of it are fulfilled. He specifies one, that of the pro
phet Joel, ch. 2. 28. It is observable, that though
Peter was filled with the Holy Ghost, and spake with
tongues as the Spirit gave him utterance, yet he did
not set aside the scriptures, nor think himself above
them ; nay, much of his discourse is quotation out of
the Old Testament, to which he appeals, and with
which he proves what he says. Christ's scholars ne
ver learn above their Bible ; and the Spirit is given
not to supersede the scriptures, but to enable us to
understand and improve the scriptures. Observe,
(1.) The text itself that Peter quotes, v. 17— -21.
It refers to the last days, the times of the gospel,
which are therefore called the last days, because the
dispensation of God's kingdom among men, which
the gospel sets up, is the last dispensation of divine
' grace, and we are to look for no other than the con
tinuation of that to the end of time. Or, in the last
days, that is, a great while after the ceasing of pro
phecy in the Old Testament church. Or, in the day
immediately preceding the destruction of the Jewish
nation, in the last days of that people, just before
that great and notable day of the Lord, spoken of,
v. 20. " It was prophesied of and promised, and
therefore you ought to expect it, and not to be sur
prised at it ; to desire it, and bid it welcome, and
not to dispute it, as not worth taking notice of."
The apostle quotes the whole paragraph, for it is
good to take the scripture entire ; now it was fore
told, [1.] That there should be a more plentiful and
extensive effusion of the Spirit of grace from on high
than had been ever yet. The prophets of the Old
Testament had been filled with the Holy Ghost, and
it was said of the people of Israel, that God gave
'hem his good Spirit to instruct them, Neh. 9,. 20.
But now the Spirit shall be poured out, not only upon
the Jews, but upon all flesh, Gentiles as well as
Jews ; though yet Peter himself did not understand
it so, it appears, ch. 11. 17. Or, upon all flesh, that
is, upon some of all ranks and conditions of men.
The Jewish doctors taught, that the Spirit came only
upon wise and rich men, and such as were of the seed
of Israel; but God will not tie himself to their
rules. [2. ] That the Spirit should be in them a Spirit of
prophesy ; by the Spirit they should be enabled to
, foretell things to come, and to preach the gospel to
every creature. This power shall be given without
distinction of sex ; not only your sons, but your
daughters shall prophesy ; without distinction of
age, both your young men and your old men shall
see visions, and dream dreams, and in them receive
divine revelations, to be communicated to the
church ; and without distinction of outward condi
tion, even the servants and handmaids shall receive
of the Spirit, and shall prophesy, (v. 18. ) or, in ge
neral, men and women, whom God calls his servants
and his handmaids. In the beginning of the age of
prophesy in the Old Testament, there were schools
of the prophets, and, before that, the Spirit of pro
phecy came upon the elders of Israel that were ap
pointed to the government ; but now the Spirit shall
he poured out upon persons of inferior rank, and
such as were not brought up in the schools of the
prophets, for the kingdom of the Messiah is to be
purely spiritual. The mention of the daughters (v.
17. ) and the handmaidens (v. 18. ) would make one
think that the women which were taken notice of,
(ch. 1. 14.) received the extraordinary gifts of the
Holy Ghost, as well as the men. Philip, the evan
gelist, had four daughters who did prophesy, (ch.
21. 9.) and therefore St. Paul, finding abundance of
the gifts both of tongues and prophesy in the church
of Corinth, saw it needful to prohibit women's use
of those gifts in public, 1 Cor. 14, 26, 34.

[3.] That one great thing which they should pro
phesy of should be the judgments that were coming
upon the Jewish nation, for this was the chief thing
that Christ himself had foretold (Matt. 24.) at his
entrance into Jerusalem, (Luke 19. 41. ) and when he
was going to die; (Luke 23. 29.) and these judg
ments were to be brought upon them, to punish
them for their contempt of thejgospel, and their op
position to it, though it. camelo them thus proved.
They that would not submit to the power qf God's
grace in this wonderful effusion of his Spirit, should
fall and lie under the pourings out of the vials of his
wrath. They shall break, that will not bend.
First, The destruction of Jerusalem, which was
about forty years after Christ's death, is here called
that great and notable day of the Lord, because it
put a final period to the Mosaic economy ; the Le-
vitical priesthood and the ceremonial law were
thereby for ever abolished and done away. The
desolation itself was such as was never brought upon
any place or nation, either before or since. It was
the day of the Lord, for it was the day of his ven
geance upon that people for crucifying Christ, and
persecuting his ministers ; it was the year of recom
penses for that controversy ; yea, and for all the
blood of the saints and martyrs, from the blood of
righteous Abel, Matt. 23.' 35. It was a little day of
judgment; it was a notable day : in Joelit is called
a terrible day, for so it was to men on earth ; but
here «r;a«ii, (after the Seventy, shews) a glorious,
illustrious day, for so it was to Christ in heaven, it
was the epiphany, his appearing, so he himself
spake of it, Matt. 24. 30. The destruction of the
Jews was the deliverance of the christians, that were
hated and persecuted by them ; and therefore that
day was often spoken of by the prophets of that time,
for the encouragement of suffering christians, that
the Lord was att hand, the coming of the Lord drew
rtigh, the Judge stood before the door, James 5. 8, 9.
Secondly, The terrible presages of that destruc
tion are here foretold ; There shall be wonders in
heaven above, the sun turned into darkness, and the
moon into blood; and signs toom the earth beneath,
blood and fire. Josephus, in his preface to his his
tory of the wars of the Jews, speaks of the signs and
prodigies that preceded them, terrible thunders,
lightnings and earthquakes ; there was a fiery comet
that hung over the city for a year, and a flaming
sword was seen pointing down upon it ; a light shone
upon the temple and the altar at midnight, as if it
had been noon-day. Dr. Lightfoot gives another
sense of these presages ; The blood of the Son of
God, the fire of the Holy Ghost now appearing, the
vapour of the smoke in which Christ ascended, the
sun darkened, and the moon made blood, at the time
of Christ's passion, were all loud warnings given to
that unbelieving people to prepare for the judgments
coming upon them. Or, it may be applied, and very
fitly, to the previous judgments themselves, by
which that desolation was brought on. The blood
points at the wars of the Jews with the neighbouring
nations, with the Samaritans, Syrians, and Greeks,
in which abundance of blood was shed, as there was
also in their civil wars, and the struggles of the sedi
tious, (as they called them, ) which were very bloody ;
there was no peace to him that went out, or to him
that came in. The fire and vapour of smoke, here
foretold, literally came to pass in the burning of
their cities, and towns, and synagogues, and temple
at last. And this turning of the sun into darkness,
and the moon into blood, speaks the dissolution of
their government, civil and sacred, and the extin
guishing of all their lights.
Thirdly, The signal preservation of the Lord's
people is here promised ; (v. 21.) Wlwsoever shall
call upon the name of the Lord Jesus, (which is the
description of a true christian, 1 Cor. 1. 2.) shall be

THE ACTS, II.

21

saved, shall escape that judgment, which shall be a
type and earnest of everlasting salvation. In the
destruction of Jerusalem by the Chaldeans, there
was a remnant sealed to be hid in the day of the
Lord's anger; and in the destruction by the Romans
not one christian perished. They that distinguish
themselves by singular piety, shall be distinguished
by special preservation. And observe, the saved
remnant are described by this, that they are a pray
ing people ; they call on the name qf the Lord ;
which intimates that they are not saved by any merit
or righteousness of their own, but purely by the fa
vour of God, which must be sued out by prayer. It
is the name of the Lord which they call upon, that
is their strong tower.
(2.) The application of this prophecy to the pre
sent event; (y. 16.) This is that which was spoken
by the prophet Joel; it is the accomplishment of
that, it is the full accomplishment of it. This is that
effusion of the Spirit upon all flesh, which should
come, and we are to look for no other, no more than
we are to look for another Messiah; for as our Mes
siah ever lives in heaven, reigning and interceding
for his church on earth ; so this Spirit of grace, the
Advocate, or Comforter, that was given now, ac
cording to the promise, will, according to the same
promise, continue with the church on earth to the
end, and will work all its works in it and for it, and
every member of it, ordinary and extraordinary, by
the means of the scriptures and the ministry.
2. That it was the gift of Christ, and the product
and proof of his resurrectiqh and ascension." From
this gift of the Holy Ghost, he takes occasion to
preach unto them Jesus; and this part of his ser
mon he introduces with another solemn preface ;
(v. 22.) " Ye men of Israel, hear these words. It is
a mercy that ye are within hearing of them, and it
is your duty to give heed to them." Words concern
ing Christ should^ be acceptable words to the men
of Israel. Herels,
(1.) An abstract of the history of the life of Christ,
v. 22. He calls him Jesus qfJVazareth, because by
that name he was generally known, but (which was
sufficient to roll away that reproach) he was a Man
approved of God among you, censured and con
demned by men, but approved of God ; God testi
fied his approbation of his doctrine by the power he
gave him to work miracles: a man marked out by
God; so Dr. Hammond reads it ; "signalized, and;
made remarkable among you that now hear me ;
he was sent to you, set'up, a glorious Light in your
land ; you yourselves are witnesses, how he became
famous by miracles, wonders, and signs, works
above the power of nature, out of its ordinary course,
and contrary to it, which God did by, him ; that is,
which he did by that divine power, with which he
was clothed, and in which God plainly went along
with him ; for no man could do such works, unless
God were with him." See what a stress Peter -lays
upon Christ's miracles ! [1. ] The matter of fact was
not to be denied ; " They were done in the midst of
you, in the midst of your country, your city, your
solemn,assemblies, as ye yourselves also know. Ye
have been eye-witnesses of his miracles ; I appeal to.
yourselves, whether ye have any thing to object
against them, or can offer any thing to disprove
them." [2.] The inference from them cannot be
disputed ; the reasoning is as strong as the evidence;
if he did those miracles, certainly God approved
him, declared him to be, what he declared himself
to be, the Son of God, and the Saviour of the world;
for the God of truth would never set his seal to a
'lie. (2.) An account of his death and sufferings, which'
they were witnesses of also but a few weeks ago ;
and this was the greatest miracle of all, that a Man
approved of God should thus seem to be abandoned

of him ; and a Man thus approved among the peo
ple, and in the midst of them, should be thus aban
doned by them too ! But both these mysteries are
here explained, (v. 23.) and his death considered,
[1.] As God's act ; and in him it was an act of
wonderful grace and wisdom. He delivered him to
death; not only' permitted him to be put to death,
but gave him up, devoted him ; this is explained
Rom. 8. 32. He delivered him up for us all. And
yet he was approved of God, and there was nothing
in this that signified the disapproving of him ; for it
was done by the determinate counsel and foreknow
ledge of God, in infinite wisdom, and forholy ends,
which Christ himself concurred in, and in the means
leading to them. Thus divine justice must be satis
fied, sinners saved, God and man brought together
again, and Christ himself glorified. It was not only
according to the will of God, but according to the
counsel of his will, that he suffered and died ; ac
cording to an eternal counsel, which could not be
altered. This reconciled him to the cross, Father,
thy will be done ; and Father, glorify thy name ; let
thy purpose take effect, and let the great end of it
be attained.
[2.] As the people's act ; and in them it was an
act of prodigious sin and folly ; it was fighting
against God, to persecute one whom he approved
as the Darling of heaven ; and. fighting against their
own mercies, to persecute one that was the greatest
Blessing of this earth. Neither God's designing it
from eternity, nor his bringing good out of it to eter
nity, would in the least excuse their sin ; for it was
their voluntary act and deed, from a principle mo
rally evil ; and therefore they were wicked hands
with which ye have crucified and slain him. It is
probable that some of those were here present, who
had cried. Crucify him, crucify him ; or had been
otherwise aiding and abetting in the murder ; and
Peter knew it. However, it was justly looked upon
as a national act, because done both by the vote of
the great council and by the voice of the great
crowd. It is a rule, Refertur ad universos quod
publice fit per majorem partem — We attribute to
all, that which is done publicly by the greater part.
tie charges it particularly on them as parts of the
nation on which it would be visited, the more ef
fectually to bring them to faith and repentance, be
cause that was the only way to distinguish them
selves from the guilty, and discharge themselves
from the guilt.
(3.) An attestation of his resurrection, which ef
fectually wiped away the reproach of his death ; (v.
24.) Whom God raised up; the same that delivered
him to death, delivered him from death, and there
by gave a higher approbation of him than he had
done by any other of -the signs and wonders wrought
by him, or by all put together. This therefore he
insists most largely upon.
[1.] He describes his resurrection; God loosed _
the bands of death, because it was impossible that he
should be holden of it; SJfnitt — the sorrows of death;
the word is used for travailing pains; and some
think it signifies the trouble and agony of his soul, in
which it was exceeding sorrowful, even to the death ;
from these pains and sorrows of soul, this travail of
soul, the Father loosed him, when at his death, he
said, It is finished. Thus Dr. Goodwin understands
it : " Those terrors which made Heman's soul lie
like the slain, (Ps. 88. 15.) these had hold of Christ;
but he was too strong for them, and broke through
them; this was the resurrection of his soul,' (and it
is a great thing to bring a soul out of the depths of
spiritual agonies,) this was not leaving his soul in
hell; as that which follows, that he should not see
corruption, speaks of the resurrection of his body ;
and both together make up the great resurrection."
Dr. Lightfoot gives another sense of this : " Having

22

THE ACTS, n.

dissolved the pains of death, in reference to all that
believe in him, God raised up Christ, and by his re
surrection broke all the power of death, and de
stroyed its pangs upon his own people. He has
abolished death, has altered the property of it, and
because it was not possible that he should be long
holden of it, it is not possible that they should be for
ever holden." But most refer this to the resurrec
tion of Christ's body. And death, (says Mr. Bax
ter,) as a separation between soul and body, is by
privation a penal state, though not dolorous by po
sitive evil. But Dr. Hammond shews, that the
Septuagint, and from them the apostle here, uses
the word for cords and bands, (as Ps. 18. 4. ) to
which the metaphor of loosing and being held best
agree. Christ was imprisoned for our debt, was
thrown into the bands of death; but divine justice
being satisfied, it was not possible he should be de
tained there, either by right or'by force ; for he had
life in himself, and in his own power, and had con
quered the prince of death.
[2.1 He attests the truth of his resurrection; (v.
32.J God hath raised him up, whereof we are all wit
nesses ; we apostles, and other our companions, that
were intimately acquainted with him before his
death, were intimately conversant with him after
his resurrection, did eat and drink with him. They
received power, by the descent of the Holy Ghost
upon them, on purpose that they might be skilful,
faithful, and courageous witnesses of this thing, not
withstanding their being charged by his enemies as
having stolen him away.
[3. j He shewed it to be the fulfilling of the scrip
ture, ,and, because the scripture had said that he
must rise again before he saw corruption, therefore
it was impossible that he should be holden by death
and the grave ; for David speaks of his being raised,
so it comes in, v. 25. The scripture he refers to, is
that of David, (Ps. 16; 8—11.) which, though in
part applicable to David as a saint, yet refers chiefly
to Jesus Christ, of whom David was a type. Here is,
First, The text quoted at, large, (v. 25 — 28.) foi
it was all fulfilled in him, and shews us,
1. The constant regard that our Lord Jesus had to
his Father in his whole undertaking ; I foresaw the
Lord before me continually. He set before him his
Father's glory as his end in all ; foresaw that his
sufferings would redound abundantly to the honour
of God, and would issue in his own joy ; these were
set before him, and these he had an eye to, in all he
did and suffered ; and with the prospect of these he
was borne up and carried on, John 13. 31, 32. — 17.
4,5. 2. The assurance he had of his Father's presence
and power going along with him ;" He is on my
right hand, the hand of action, strengthening, guid
ing, and upholding that, that I should not be moved,
or driven off from my undertaking, notwithstanding
the hardships I must undergo :" this was an article
of the covenant of redemption; (Ps. 89. 21.) With
him my hand shall be established, my arm also shall
strengthen him; and therefore he is confident the
work shall not miscarry in his hand. If God be at
our right hand, we shall not be moved.
3. The cheerfulness With which our Lord Jesus
went on in his work, notwithstanding the sorrows he
was to pass through ; "Being satisfied that I shall
not be moved, but the good pleasure of the Lord
shall prosper in my hand, therefore doth my heart
rejoice, and my tongue is glad, and the thought of
my sorrow is as nothing to me." Note, It was a
constant pleasure to our Lord Jesus to look to the end
of his work, and to be sure that the issue would be
glorious ; so well pleased was he with his undertak
ing, that it does his heart good to think how the is
sue would answer the design ! He rejoiced in spirit,
Luke 10. 21. My tongue was glad. In the psalm

it is, My glory rejoketh; which intimates, that our
tongue is our glory, the faculty of speaking is an
honour to us, and never more so, than when it is eni-
ployed in praising God. Christ's tongue was glad,
for when he was just entering upon his sufferings, in
the close of his last supper, he sang a hymn.
4. The pleasing prospect he had of the happy is
sue of his death and sufferings ; this was it that car
ried him, not only with courage, but with cheerful
ness, through them ; he was putting off the body,
but my flesh shall rest; the grave shall be to the
body, while it lies there, a bed of repose, and hope
shall give it a sweet repose ; it shall rest in hope, mi,
that thou wilt not leave my soul in hell; what fol
lows is the matter of his hope, or assurance rather :
(1.) That the soul shall not continue in a state of
separation from the body ; for, beside that that is
some uneasiness to a human soul made for its body,
it would be the continuance of death's triumph over
him who was in truth a Conqueror over death ;
" Thou wilt not leave my soul in hell;" (in hades,
in the invisible state, so hades properly signifies;)
"but, though thou suffer it for a time to remove
thither, and to remain there, yet thou wilt remand
it ; thou wilt not leave it there, as thou dost the souls
of other men."
(2.) That the. body shall lie but a little while in the
grave ; Thou wilt, not suffer thy Holy One to see cor
ruption; the body, shall not continue dead so long,
that it should begm to putrefy, or become noisome ;
and therefore it must return to life, on, or before, the
third day after its death. Christ was God's Holy
One, sanctified and set apart to his service in the
work of redemption; he must die, for he must be
consecrated by his own blood; but he must not see
corruption, for his death was to be unto God of a
sweet smelling savour. This was typified by the
law concerning the sacrifices, that no part of the
flesh of the sacrifices which was to be eaten, should
be kept till the third day, for fear it should see cor
ruption, and begin to putrefy, Lev. 7. 15 — 18.
(3.) That his death and sufferings should be, not
to him only, but to all his, an inlet to the blessed im
mortality ; " Thou hast made known to me the ways
of life, and by me made them known to the world,
and laid them open. " When the Father gave to the
Son to have life in himself, a power to lay down his
life, and to take it again, then he shewed him the
ways of life, both to and fro : the gates of death
were opened to him, and the, doors of the shadow of
death, (Job 38. 17.) to pass and repass through them,
as his occasions led him, for man's redemption.
(4.) That all his sorrows and sufferings should
end in perfect and perpetual felicity ; Thou shalt
make me full of joy with thy countenance. The
reward set before him, was, joy, a fulness of joy,
and that in God's countenance, in the countenance
he gave to his undertaking, and to all those, for his
sake, that should believe ih him. The smiles with
which the Father received, him, when, at his ascen
sion, he was brought to the Ancient of days, filled
him with joy unspeakable : and that is the joy of
our Lord, into which all his shall enter, and in which
they shall be for ever happy.
Secondly, The comment upon this text, especially
so much o'fitas relates to the resurrection of Christ.
He addresses himself to them with a title of respect,
Men and brethren, v. 29. "You are men, and
therefore should be ruled by reason ; you are breth
ren, and therefore should take kindly what is said
to you by one who, being nearly related to you, is
heartily concerned for you, and wishes you well.
Now, give me leave freely to speak to you concern
ing the patriarch David, and let it be no offence to
you, if I tell you, that David cannot be understood
here as speaking of himself, but of the Christ to
come." David is here called a patriarch, because

THE acts; II.

23

he was the father of the royal family, and a man of
great note and eminency in his generation, and
whose name and memory were justly very precious.
Now when we read that psalm of his, we must con
sider, 1. That he could not say that of himself, for he
died, and was buried, and his sepulchre remained in
Jerusalem till now, when Peter spake this, and his
bones and ashes in it; nobody ever pretended that
he had risen, and therefore he could never say of
himself, that he should not see corruption ; for it
was plain he did see corruption. St Paul urges
this, ch. 13. 35 — 37. Though he was a man after
God's own heart, yet he went the way of all the
earth, as he saith himself, (1 Kings 2, 2.) both in
death and burial.
2. Therefore certainly he spake it as a prophet,
•with an eye to the Messiah, whose sufferings the pro
phets testified beforehand, and with them the glory
that should follow ; so did David in that psalm, as
Peter here plainly shews.
(1. ) David knew that the Messiah should descend
from his loins, (v. 30.) that God had sworn to him,
that of the fruit of his loins, according to the flesh,
he would raise up Christ to sit on his throne. He
promised him a Son, the throne of whose kingdom
should be established for ever, 2 Sam* 7. 12. And
it is said, (Ps.T32^ 11.) God swore it in truth unto
David. When our Lord Jesus was born, it was pro
mised that the Lord God would give him the throne
of his father David, Luke 1. 32. And all Israel
knew that the Messiah was to be the Son of David,
that is, that, according to the flesh, he should be so
by his human nature ; for otherwise, according to
the spirit, and by his divine nature, he was to be
David's Lord, not his son. God having sworn to
David, that the Messiah, promised to his fathers,
should be his Son and Successor, the Fruit of his
loins, and Heir to his throne, he kept this in view,
in penning his psalms.
(2.) Christ being the Fruit of his loins, and, con
sequently, in his loins when he penned that psalm,
(as Levi is said to be in Abraham's loins, when he
paid tithes to Melchizedek,) if what he says, as in
his own person, be not applicable to himself, (as it
is plain that it is not,) we must conclude it points to
that Son of his that was then in his loins, in whom
his family and kingdom were to have their perfec
tion and perpetuity ; and therefore, when he says
that his soul should not be left in its separate state,
nor his flesh see corruption, without doubt he must
be understood to speak of the resurrection qf Christ,
v.'Sl. And as Christ died, so he rose again, according
to the scriptures; and that he did so, we are witnesses.
3. Here is a glance at his ascension too. As Da
vid did not rise from the dead, so neither did he as
cend into the heavens, bodily, as Christ did, v. 34.
And further, to prove that when he spake of the
resurrection, he meant it of Christ, he observes that
when in another psalm he speaks of the next step
of his exaltation, he plainly shews that he spake of
another person, and such another as was his Lord ;
(Ps. 110. 1.) The Lord said unto my Lordj when
he had raised him from the dead, " Sit thou at my
right hand, in the highest dignity and dominion
there ; be thou intrusted with the administration of
the kingdom both of providence and grace ; sit there
as King until I make thy foes either thy friends or
thy footstool?' v. 35. Christ rose from the grave to
rise higher, and therefore it must be of his resur
rection that David spake, and not his own, in the
16th Psalm ; for there was no occasion for him to
rise out of his grave, who was not to ascend to heaven.
We now come to the application of this discourse
concerning the death, resurrection, and ascension of
Christ 1.) This explains the meaning of the present

wonderful effusion of the Spirit in those extraordi
nary gifts. Soine ot the people had asked, (i;. 12.)
What meaneth this? I will tell you the meaning of
it, says Peter. This Jesus being exalted to the right
hand of God; so some read it, to sit there ; exalted
by the right hand of God; so we read it, by his
power and authority, it comes all to one ; and having
received of the Father, to whom he is ascended, the
promise of the Holy Ghost, he hath given what he
received, (Ps. 68. 18.) ani hath shed forth this which
¦you now see and hear ; for the Holy Ghost was to
be given when Jesus was glorified, and not before,
John 7. 39. Ypu see and hear us speak with tongues
that we never learned ; probably, there was an ob
servable change in the air of their, countenances,
which they saw, as well as heard the change of
their voice and language; now this is from the
Holy Ghost, whose coming is an evidence that Je
sus is exalted, and he has received this gift from the
Father, to confer it upon the church, which plainly
speaks him to be the Mediator or middle Person be
tween God and the church. The gift of the Holy
Ghost was, [1.] A performance of divine promises
already made ; here it is called the promise of the
Holy Ghost ; many exceeding great and precious
promises the divine power has given us, but this is
the promise, by way of eminency, as that of the
Messiah had been* and this is the promise that in
cludes all the rest ; hence God's giving the Holy
Spirit to them that ask him, (Luke 11. 13.) is his
giving them all good things, Matt. 7. 11. Christ
received the promise of the Holy Ghost, that is, the
promised gift of the Holy Ghost, and has given it
to us ; for all the promises are yea and amen in him.
[2. ] It was a pledge of all divine favours further in
tended ; what you now see and hear, is but an ear
nest of greater things.
(2. ) Thisproves what you are all bound to be
lieve, that Christ Jesus is the true Messiah and Sa
viour of the world; this he closes his sermon with,
as the conclusion of the whole matter, the quod erat
demonstrandum — the truth to be demonstrated ; (v.
36.) Therefore let all the house of Israel know as
suredly, that this truth has now received its full con
firmation, and we our full commission to publish it,
That God has made that same Jesus, whom ye have
crucified, both Lord and Christ. They were charged
to tell no man that he was Jesus the Christ, till after
his resurrection; (Matth. 16. 20. — 17. 9.) but now
it must be proclaimed on the house-tops, to all the
house of Israel; he that has ears to hear, let him
hear it; it is not proposed as probable, but deposed
as certain ; Let them know it assuredly, and know
that it is their duty to receive it as a faithful saying,
[1.] That God has glorified him 'whom they have
crucified. This aggravates their wickedness, that
they crucified one whom God designed to glorify ;
and put him to death as a deceiver, who had given
such pregnant proofs of his divine mission : and it
magnifies the wisdom and power of God, that though
they crucified him, and thought thereby to have put
him under an indelible mark of infamy, yet God had
glorified him, and the indignities they had done him,
served as a foil to his lustre. [2. ] That he has glo
rified him to that degree, as to make him both Lord
and Christ : these signify the same ; he is Lord of
all, and he is not a usurper, but is Christ anointed
to be so. He is one Lord to the Gentiles, who had
had lords many ; and to the Jews he is Messiah, which
includes all his offices. He is the Xing Messiah, as
the Chaldee-paraphrast calls him ; or as the angel
to Daniel, Messiah the Prince, Dan. 9. 25. This is
the great truth of the gospel which we are to be
lieve, that that same Jesus, the very same that was
crucified at Jerusalem, is he to whom we owe alle
giance, and from whom we are to expect protec
tion, as Lord and Christ.

24

THE ACTS, II.

37. Npw. when they heard this they
were pricked in their heart, and said unto
Peter and to the rest of the apostles, Men
awe? brethren, what shall we do ? 38. Then
Peter said unto them, Repent, and be bap
tized every one bf you in the name of Je
sus Christ for the remission of sins, and ye
shall receive the gift of the Holy Ghost.
39. For the promise is unto you, and to
your children, and to all that are afar off,
even as many as the Lord our God shall
call. 40. And with many other words did
he testify and exhort, saying, Save your
selves from this untoward generation. 41.
Then they that gladly received his word
were baptized : and the same day there
were added unto them about three thousand
souls. We have seen the wonderful effect oithe pouring
out of the Spirit, in its influence upon the preachers
of the gospel. Peter, ih all his life, never spake at
the rate that he had done now, with' such fulness,
perspicuity, and power. We are now to see ano
ther' blessed fruit of the pouring out of the Spirit,
in its influence upon the hearers of the gospel ; from
the first delivery of that divine message, it appeared
that there was a divine power going along with it,
and it was mighty, through God, to do wonders;
thousands were immediately brought by it to the
obedience of faith ; it was the rod of God's strength
sent out of Zion, Ps. 110. 2, 3. We have here the
first fruits of that vast harvest of souls, which by it
were gathered into Jesus Christ. Come and see, in
these verses, the exalted Redeemer riding forth, in
these chariots of salvation, conquering, and to con
quer, Rev, 6. 2.
In these verses we find the word of God, the:
means of beginning and carrying on a good work of
grace in the hearts of many, the Spirit of the Lord
working by it. het us see the method of it.
I. They were startled, and convinced, and put
upon a serious inquiry, y. 37. When they heard, or
having heard, having patiently heard Peter out, and
not given him the interruption they had been used
to give to Christ in his discourses, (this was one
good point gained, that they were become attentive
to the word,) they were pricked to the heart, or in
the heart, and, under a deep concern and perplexity,
applied themselves to the preacher with this ques
tion, What shall we do ? It was very strange that
such impressions should be made upon such hard
hearts all of a sudden ! They were Jews, bred up
in the opinion of the sufficiency of their religion to
save thetn, had lately seen this Jesus crucified in
weakness and disgrace, and were told by their ru
lers that he was a deceiver ; Peter had charged
them with having a hand, a wicked hand, in his
death, which was likely to have exasperated them
against him ; yet, when they heard this plain scrip
tural sermon, they were much affected with it.
1. It put them in pain; they were pricked in
their hearts. We rea,d of those that were cut to the
heart with indignation at the preacher, (ch. 7. 54. )
but these were pricked to the heart with indigna
tion at themselves for haying been accessary to the
death of Christ. Peter, charging it upon them,
awakened their consciences, touched them to the
quick, and the reflection they now made upon it, was
as a sword in their bones, it pierced them as they
had pierced Christ. Note, Sinners,, when their eyes
are opened, cannot but be pricked to the heart for

sin, cannot but experience an inward uneasiness;
this is having'the heart re nt, (Joel 2. 13.) a broken
and contrite heart,Fs. 51. 17. Those that are truly
sorry for their sins, and ashamed of them, and atraid.
of the consequences of them, are pricked to the
heart. A prick in the heart is mortal, and under
those commotions (says Paul) I died, Rom. 7. 9.
"All my good opinion of myself and confidence in
myself failed me." . -iij
2. It put them upon inquiry. Out of the abund
ance of the heart, thus pricked, the mouth spake.
Observe, , , ,
(1.) To whom thus they addressed themselves;
to Peter and to the rest of the apostles, some to one
and some to- another, to them they opened their
case; by them they had been convinced, and there
fore by them they expect to be counselled and com
forted. They do not appeal from them to the Scribes
and Pharisees, to justify them against the apostles'
charge, but apply to them, as owning the charge,
and referring the case to them. They call them
men, and brethren, as Peter had called them; (v.
29.) it is a style of friendship and love, rather than
a title of honour ; " You are men, look upon us. with -
humanity ; you are brethren, look upon us with bro
therly love." Note, Ministers are Spiritual phy
sicians, they should be advised with by those whose
consciences are wounded; and it is good for people
to be free and familiar with those ministers, as men
and their brethren, who deal for their souls as for
their own.
(2. ) What the address is ; What shall we do ?
[1. J They speak as men at a plunge, that did not
know what to do ; in a perfect surprise ; " Is that
Jesus, whom we have crucified, both Lord and
Christ? They what will become of us who cruci
fied him? We are all undone ! " Note, No way
of being happy, but by seeing ourselves miserable.
When we find ourselves in danger pf being los$ for
ever, there is hope of our being made for ever, and
not till then.
[2,] They speak as men at a point, that were re
solved to do any thing they shall be directed to, im
mediately ; they are not for taking time to consider,
or for* adjourning the prosecution of their convic
tions to a more convenient season, but desire now to
be told what they must do to escape the misery they
were liable'to. Note, Those that are convinced of
sin, would gladly know the way to peace and par
don, ch. 9. 6. — 16. 30.
, II. Peter and the apostles direct them in short
what they must do, and what in so doing they might
expect, v. 38, 39. Sinners convinced must be en
couraged ; and that which is broken must be bound
up; (Ezek. 34. 16.) they must be told that though
their case is sad, it is not desperate, there is hope
for them.
1. He here shews them the course. they must
take. (1.) Repent; that is a plank after shipwreck. ^
"Let the sense of this horrid guilt which you have
brought upon yourselves by putting Christ to death,
awaken you to a penitent reflection upon all your
other sins; as the demand of some one great debt
brings to light all the debts of a poor bankrupt, and
to bitter remorse and sorrow for them." This was
the same duty that John the Baptist and Christ had
preached, and now that the Spirit is poured out, it
is still insisted on; "Repent, repent; change your
mind, change your way ; admit an after-thought."
(2. ) Be baptized every one, of you in the name qf
Jesus Christ, that is, " firmly believe the doctrine of
Christ, and submit to his grace and government ;
jmd make an open solemn profession of this, and
come under an engagement to abide by it, by sub
mitting to the ordinance of baptism ; be proselyted
I to Christ and to his holy religion, and renounce your

THE ACTS, II.

25

infidelity. " Tljey must be baptized in the name of j
Jesus Christ. They did believe in the Father and
the Holy Ghost speaking by the prophets ; but they
must also believe in the name of Jesus, that he is the
Christ, the Messias promised to the Fathers ; ' ' Take
Jesus for your. King, and by baptism swear allegiance
to him ; take him for your Prophet, and hear him ;
take him for your Priest, to make atonement for
you ;" which seems peculiarly intended here ; for
they must be baptized in his name for the remission
of sins upon the score of his righteousness.
(3. ) 1 his is pressed upon each particular person,
every one of you; "Even those of you that have
been the greatest sinners, if they repent and believe,
are welcome to be baptized ; and those that think
they have been the greatest saints, have yet need to
repent, and believe, and be baptized. There is grace
enough in Christ for every one of you, be ye ever so
many, and grace suited to the case of every one. Is
rael of old were baptized unto Moses in the camp,
the whole body of the Israelites together, when they
passed through the cloud an&the sea, (1 Cor. 10. 1,
2.) for the covenant of peculiarity was national ; but
now every one of you distinctly must be baptized in
the name of the Lord Jesus, and transact for him
self in this great, affair." See Col. 1. 28.
2. He gives them encouragement to take that
course :
(1.) "It shall be for the remission of sins. Re-
Eent of your sin, and it shall not be your ruin ; be
aptized into the faith of Christ, and in truth you
shall be justified, which you could never be by the
law of Moses. Aim at this, and depend upon Christ
for it, and this you shall have. As the cup of the
Lord's supper is the New Testament in the blood of
Christ for the remission of sins, so baptism is in the
name of Christ for the remission of sins. Be washed,
and you shall be washed."
(2.) "You shall receive the gift of the Holy Ghost
as well as we; for it is designed for a general blessing:
some of you shall receive these external gifts, and
each of you, if you be sincere in your faith and re
pentance, shall receive his internal graces and com
forts, shall be sealed with the Holy Spirit of promise."
Note, All that receive the remission of sins, receive
the gift of the Holy Ghost. All that are justified,
are sanctified.
(3. ) " Your children shall still have, as they have
had, an interest in the covenant, and a title to the
external seal of it. Come over to Christ, to receive
those inestimable benefits ; for the promise of the
remission of sins, and the gift of the Holy Ghost, is
to you and to your 'children," v. 39. It was very
express, (Isa. 44. 3.) I will pour my Spirit upon thy
seed. And, (Isa. 59. 21.) My Spirit and my word
shall not depart from thy seed, and thy seed's seed.
When God took Abraham into covenant, he said,
I will be a God to thee, and to thy seed; (Gen. 17.
7.) and, accordingly, every Israelite had his son cir
cumcised at eight days old. Now it is proper for an
Israelite, when he is by baptism to. come into a new
dispensation of this covenant, to ask, "What must
be done with my children ? Must they be thrown
out, or taken in with me ?" " Taken in," (says Pe
ter,) "by all means; for the promise, that great
promise, of God's being to you a God, is as much
to you and to your children now as ever it was. "
(4. ) "Though the promise is still extended to your
children, as it has been, yet it is not, as it has been,
confined to you and them, but the benefit of it. is de
signed for all that are afar off," we may add, and
their children, for the blessing of Abraham comes
upon the Gentiles, through Jesus Christ, Gal. 3. 14.
The promise had lon£ pertained to the Israelites ;
(Rom. 9. 4.) but now it is sent to those that are afar
off, the remotest nations of the Gentiles, and every
one of them too, all that are afar off. To this gene-
Voi. vi. — D

ral the following limitation must refer, even as many
of them, as many particular persons in each nation,
as the Lord our God shall call effectually into the
fellowship of Jesus Christ. Note, God can make
his call to reach those that are ever so far off, and
none come but whom he calls.
III. These directions are followed with a needful
caution; (v. 40.) With many other words to the
same purport, did he testify gospel-truths, and ex
hort to gospel- duties ; now that the word began to
work he followed it ; he had said much in a little,
(v. 38, 39^ ) and that which, one would think, in
cluded all, and yet he had more to say. When we
have heard those words which have done our souls
good, we cannot but wish to hear more, to hear ma
ny more such words. Among other things he said,
(and it should seem inculcated it,) Save yourselves
from this untoward generation. Be ye free from
them. The unbelieving Jews were an untoward ge
neration, perverse and obstinate, they walked con
trary to God and man, (1 Thess. 2. 15.) wedded to
Sin and marked for ruin. Now as to them,
1. "Give diligence to save yourselves from the
ruin, that you may not be involved in that, and may
escape all those things ;" (as the christians did ;)
"repent, and be baptized; and then you shall not
be sharers with them in destruction, whom you
have been sharers with in sin. " O gather not my
soul with sinners.
2. "In order to this, continue not with them in
their sin, persist not with them in infidelity. Save
yourselves, that is, separate yourselves, distinguish
yourselves, from this untoward generation. Be not
rebellious like this rebellious house ; partake not with
them in their sins, that you share not with them in
their plagues." Note, To separate ourselves from
wicked people, is the only way to save ourselves
from them ; though we thereby expose ourselves to
their rage and enmity, we really save ourselves from
them ; for if we consider whither they are hasten
ing, we shall see, it is better to have the trouble of
swimming against their stream than the danger of
being carried down their stream. Those that re
pent of their sins, and give up themselves to Jesus
Christ, must evidence their sincerity by breaking
off all intimate society with wicked people. De
part from me, ye evil doers, is the language of one
that determines to keep the commandments of his
God, Ps. 119. 115. We must save ourselves from
them ; which denotes avoiding them with dread and
holy fear, as we would save ourselves from an ene
my that seeks to destroy us, or from a house in
fected with the plague.
IV. Here is the happy success and issue of this, k
xi. 41. The Spirit wrought with the word, and
wrought wonders by it. These same persons that
had many of them been eye witnesses of the death
of Christ, and the prodig'ies that attended it, and
were not wrought upon by them, were yet wrought
upon by the preaching of the word, for that is it
that is the power of God unto salvation.
1. They received the word ; and then only the
word does us good, when we do receive it, embrace
it, and bid it welcome. They admitted the convic
tion of it, and accepted the offers of it
2. They gladly received it. Herod heard the
word gladly, but these gladly received it, were not
only glad that they had it to receive, but glad that
by the grace of God they were enabled to receive it,
though it would be a humbling changing word to
them, and would expose them to the enmity of their
countrymen. 3. They were baptized ; believing with the heart,
they made confession with the mouth, and enrolled
themselves among the disciples of Christ by that
sapred rite and ceremony which he had instituted.
And though Peter had said, "Be baptized in the

26

THE ACTS, II.

name of- tlie Lord Jesus" (because the doctrine of
Christ was the present truth,) yet we have reason
to think that, in baptizing them, the whole form
Christ prescribed was used in the name of the Father,
the Son, and the Holy Ghost. Note, Those that
receive the christian covenant, ought to receive the
christian baptism. '
4. Hereby there were added to the disciples to
the number of about three thousand souls that same
day. All those that had received the Holy Ghost,
had their tongues at work to preach, and their hands
at work to baptize ; for it was time to be busy, when
such a harvest was to be gathered in. The con
version of these three thousand with these words,
was a greater work than the feeding of four or
five thousand with a few loaves. Now Israel began
to multiply after the death of our Joseph. They
are said to be three thousand souls, which word is
generally used for persons when women and chil
dren are included with men, as Gen. 44. 21. Give
me the souls, (Gen. 14. 27.) seventy souls, which
intimates that those that were here baptized, were
not so many men, but so many heads of families, as
with their children and servants baptized, might
make up three thousand souls. These were added
to them. Note, They who are joined to, Christ, are
added to the disciples of Christ, and join with them.
When we take God for our God, we must take his
people to be our people.
42. And they continued steadfastly in
the apostles' doctrine and fellowship, and
in breaking of bread, and in prayers. 43.
And fear came upon every soul : and many
wonders and signs were done by the apos
tles. 44. And all that believed were to
gether, and had all things , common ; 45.
And sold their possessions and goods, and
parted them to all men, as every man had
need. 46; And they, continuing daily with
one accord in the temple, and breaking
bread from house to house, did eat their
meat with gladness and singleness of heart,
47. Praising God, and having favour with
all the people. And the Lord added to
the church daily such as should be saved.
We often speak of the primitive church, and ap-'
peal to it, and to the history of it ; in these verses
we have the history of the truly primitive church,
of the first days of it, its state of infancy indeed, but,
like that, the state of its greatest innocence.
I. They kept close to holy ordinances, and abound
ed in all instances of piety and devotion, for Christi
anity, admitted ih the power of it, will dispose the
soul to communion with God in all those ways where
in he has appointed us to meet him, and promised
to meet us.
1. They were diligent and constant in their at
tendance upon the preaching of the word. They-
continued in the apostles' dqctrine, and never dis-'
owned or deserted it ; or, as it may be read, they
continued constant to the apostles' teaching or instruc
tions ; by baptism they were discipled to be taught,
and they were willing to be taught. _ Note, Those
who have given up their names to Christ, must make
conscience of hearing his word ; for thereby we give
honour to him, and build up, ourselves in our most
holy faith.
2. They kept up the communion of saints. They
continued in fellowship, (v. 42.) and continued daily
with one accord in the temple, v. 46. They not
only had a mutual affection to each other, but a

great deal of mutual conversation with each other ;
they were much together. When they withdrew
from the untoward generation, they did not tum
hermits, but were very intimate with one another,
and took all occasions to meet ; wherever you saw
one disciple, you should see more, like birds of a
feather. See how these christians love one another.
They were concerned for one another, sympathized
with one another, and heartily espoused one ano
ther's interests. They had fellowship with one
another in religious worship ; they met m the tem
ple ; there was their rendezvous ; for joint-fellow
ship with God is the best fellowship we can have
with one another, 1 John 1. 3. Observe, (1.) They
were daily in the temple, not only on the days of
the sabbaths and solemn feasts, but on other days,
every day. Worshipping God is to be our daily
work, and where there is opportunity, the oftener
it is done publicly the better. God loves the gates
of Zion, and so must we. (2. ) They were with one
accord;1 not only no discord or strife, but a great
deal of holy love among them; and they heartily
joined in their public services. Though they met
with the Jews in the courts of the temple, yet the
Christians kept together by themselves, and were
unanimous ih their separate devotions.
3. They frequently joined in the ordinance of the
Lord's supper; they continued ire breaking of bread,
in celebrating that memorial of their Master's death,
as those that were not ashamed to own their relation
to, and their dependence upon, Christ and him cru
cified. They could not forget the death of Christ,
yet they kept up this memorial of it, and made it
their constant practice, because it was an institution
of Christ, to be transmitted to the succeeding ages
of the church. They broke bread from house to
house; ««' oIkov — house by house; they did not
think fit to celebrate the eucharist in the temple, for
that was peculiar to the christian institutes, and
therefore they administered that ordinance in pri
vate houses, choosing such houses of the converted
christians as were convenient, to which the neigh
bours resorted : and they went from one to another
of these little synagogues or domestic chapels, houses
that had churches in them, and there celebrated
the eucharist with those that usually met there to
worship God.
4. They continued in prayer. After the Spirit
was poured out, as well as before,, while they were
waiting for him, they continued instant in prayer ;
for prayer will never be superseded till it comes to
be swallowed up in everlasting praise. Breaking
of bread comes in between the word and prayer,
for it has reference to both, and is a help to both.
The Lord's supper is a sermon to the eye, and a
confirmation of God's word to us ; and it is an en
couragement to our prayers, and a solemn expres
sion of the ascent of our souls to God.
5. They abounded in thanksgiving ; were con
tinually praising God, v. 47. That should have a
part in every prayer, and not be crowded into a
corner. They that have received the gift of the
Holy Ghost, will be much in praise.
II. They were loving one to another, and veiy
kind ; their charity was as eminent as their piety
and their joining together in holy ordinances knit
their hearts to each other, and very much endeared
them to one another.
1. They had frequent meetings for christian con
verse ; ' (v. 44.) All that believed, were together •
not all those thousands in one place ; (that was im
practicable ;) but, as Dr. Lightfoot explains it thev
kept together in several companies or congregations
according as their languages, nations, or other re
ferences, brought them and kept them together
And thus joining together, because it was apart from
those that believed not, and because it was in the

THE ACTS, II.

same profession and practice of the duties of religion,
they are said to be together, in-) to a.g]l. They as
sociated together, and so both expressed and in
creased their mutual love..
2. They had all things common: perhaps they
had common tables, (as the Spartans of old, ) for fa
miliarity, temperance, and.freedom of conversation ;
they ate together, that they who had much might
have the less, and so be kept from the temptations
of abundance ; and they who had little might have
the more,' and so be kept from the temptations of
want and poverty. Or, there was such a concern
for one another, and such a readiness to help one
another, as there was occasion, that it might be said,
They had all things common, according to the law
of friendship, one wanted not what another had ; for
he might have it for the asking.
3. ' They were very cheerful, and very generous
in the use of what they had. Beside the religion
that was in their sacred feasts, (their breaking bread
from house tq house,,) a great deal of it appeared in
their common meals ; they did eat their meat with
gladness and singleness of heart. , They brought the
comforts of God's table along with them to their
own, which had two good effects upon them : (1.)
It made them very pleasant, and enlarged their
hearts in holy joy ; they did eat their bread with
joy, and drank their wine with a merry heart, as
knowing that God now accepted their works. None
have such cause tb be cheerful as good christians
have; it is pity but that they should always have
hearts to be so. (2.) It made them very liberal to
their poor brethren, and enlarged their hearts in
charity. They did eat their meat with singleness of
heart, a ^pt\Sn-gTrxa.^fia.;-^with liberality of heart; so
some ; they did not eat their morsels alone, but bid
the poor welcome to their table, not grudgingly, but
with all the hearty freedom imaginable. Note, It
becomes christians to be open-hearted and open-
handed, and in every'good work to sow plentifully,
as those on whom Gpd hath sowed plentifully, and
who hope to reap so.
4. They raised a fund for charity ; (v. 45.) They
sold their possessions and goods ; some sold their
lands and houses, others their stocks i and the furni
ture of their houses, and parted the money to their
brethren, as every man had need. This was to de
stroy, not property,, (as Mr. Baxter says,) but self
ishness. Herein, probably, thqy had an eye to the
command which Christ gave to the rich man, as a
test of his sincerity, Sell that thou hast, and give to
the poor. Not that this was intended for an exam
ple to be a constant binding rule, as if all christians
in all places and ages were bound to sell their estates,
and give away the money in charity. For St. Paul's
epistles, after this, often speak of the distinction of
rich and poor, and Christ hath said,, that the poor we
have always with us, and shall have, and the rich
must be always doing them .good out of the rents,
issues, and profits, of their estates, which they dis
able themselves to do, if they sell them, and give
all away at once. But here the case was extraor
dinary. (1.) They were under no obligation of a
divine command to do this, as appears by what Peter
said to Ananias ; (ch. 5. 4.) Was it not in thine own
power ? But it was a very commendable instance of
their raisedness above the world, their contempt of
it, their assurance of another world, their love to
their brethren, their compassion to the poor, and
their great zeal Tor the. encouraging of Christianity,
and the nursing of it in its infancy. The apostles
left all to follow Christ, and were to give themselves
wholly to the word and prayer, and something must
be done for their maintenance ; so that this extraor
dinary liberality was like that of Israel in the wil-
erness toward the buldingof. the tabernacle, which
needed to be restrained, Exod. 36. 5, 6. Our rule

is, to give according as God nath blessed us ; yet in
such an extraordinary case as this, those are to be
praised, who give beyond their power, 2 Cor. 8. 3.
(2.) They were Jews that did this, and they who
believed Christ, must believe that the Jewish nation
should shortly be destroyed, and an end put to the
possession of estates and goods in it, and, in the be
lief of that, they sold them for the present service
of Christ and his church.
III. God owned them, and gave them signal to
kens of his presence with them ; (v. 43. ) Many
wonders andsignswere done by theapostles of divers
sorts, which confirmed their doctrine, and incontest-
ably proved that it was from God. They that could
work' miracles, could have maintained themselves
and the poor that were among them miraculously,
as Christ fed thousands with a little food ; but it was
as much for the glory of God. that it should be done
by a miracle of grace (inclining people to sell their
estates to do it) as if it had been done by a miracle
in nature.
But the Lord's giving them power to work mira
cles, was not all he did for them ; he added to the
church daily. The word in their mouths did won
ders, and God blessed their endeavours for the in
crease of the number of believers. Note, It is
God's work to add souls to the church ; and it is a
great comfort both to ministers and christians to
see it.
IV. The people were influenced by it ; they that
were without, the standers by, that were specta
tors. 1. They feared them, and had a veneration for
them ; (v . 43. ) Fear came upon every soul, that is,
upon very many who saw the wonders and signs done
by the apostles, and were afraid lest their not being
respected as they should be would bring desolation
upon their nation. * The common people stood in
awe of them, as Herod feared John. Though they
had nothing of external pomp to command external
respect, as the Scribes' long robes gained them the
greetings in the market-places, yet they had abund
ance ofspiritual gifts that were truly honourable,
which possessed men with an inward reverence for
them. Fear came upon every soul ; the souls of
people were strangely influenced by their awful
preaching and living.
2. They favoured them. Though we have reason
to think there were those that despised them and
hated them, (we are sure the Pharisees and chief
priests did,) yet far the greater part of the common
people had a kindness for them — they had favour
with all the people. Christ was so violently run
upon, and run down, by apacked mob, which cried,
Crucify him, crucify him ; that one would think his
doctrine and followers were never likely to have an
interest in the common people any more. And yet
here we find them in favour with them all ; by
which it appears that; their prosecuting of Christ,
was a sort of a force put upon them by the artifices
of the priests ; now they returned to their wits, to
their right mind. Note, Undissembled piety and
charity will command respect ; and cheerfulness in
serving God will recommend religion to those that
are without. Some read it, They had charity Wall
the people — x^V %<IV?65 *S*t °Mt T*' Ka-'i > they did
not confine their charity to those of their own com
munity, but it was catholic and extensive; and this
recommended them very much.
3. They fell over to them. Some or other were
daily coming in, though not so many as the first day ;
and they were such as should be saved. Note,
Those that God has designed for eternal salvation,
shall one time or other be effectually brought to
Christ ; and those that are brought to Christ, are
added to the church in a holy covenant by baptism,
and in holy communion by other ordinances.

28

THE ACTS, III.

CHAP. III.

In this chapter, we have a miracle and a sermon : the mira
cle wrought to make way for the- sermon, to confirm the
doctrine that was to be preached, and to make way for it
into the minds of the people ; and then the sermon to ex-
plain-the miracle, and to sow the ground which by it 'was
broken up. I. The miracle was -the healing of a man that
was lame from his birth, with a word -speaking, (v. 1 ... 8. )
and the impression which this made upon the: people, 'v. 9 . .
II. II. The scope pf the sermon which, was .preached here
upon, was, to bring people to Christ, to repent of ..their sin
in crucifying him; (v. 12 .. 19.) to believe in him now
that he was irleh-ined, arid to comply with the Father's de
sign in glorifying hin), v. 20 . . 26. The' former part of
the discourse opens the wound, the latter applies the re
medy.
1. "^TOW Peter and John went up toge-
• J3I ther into the temple at the hour of
prayer, being the ninth hour. 2. And a cer
tain man lame from: his mother's. womb
was carried, whom they laid daily at the
gate of the temple which is called Beauti
ful, to ask alms of them that entered into
the temple ; 3. Who, seeing Peter and
John about to go into the temple, asked an
alms. 4. Arid Peter, fastening bis eyes
upon him, with John,. said, Look on us. "5.
And he gave heed unto them, expecting to
receive something of them. 6. Then Peter
said, Silver and gold have I none ; but such
as I have give I thee,. In the name of Jesus
Christ of Nazareth rise up and walk. 7.
And he took him by the right hand, and
. lifted him up : and immediately his feet
and. ankle-bones received strength. 8. And
he, leapingup, stood, and walked, and en
tered with them into the temple* walking!,
and leaping, and praising God. 9. And all
the people saw him walking and praising
God. 10. And they knew that it. was he
which sat for alms at the Beautiful gate of
the temple : and they were filled with won
der and amazement at that which had. hap
pened unto him- 1 1 • And as the lame man
which was healed held Peter and John,
all the people ran together unto them in
the porch that is called Solomon's, greatly
wondering. We were told in general, (ch. 2. 43.) that many
signs and wonders were done by the apostles, which
are not written in this book ; but here we have one
given us for an instance. As they wrought miracles,
not upon every body, as every body had occasion for
them, but as the Holy Spirit gave direction, so as to
answer the, end of their commission ; so all the mi
racles they did w,ork, are not written in this book,
but such" only are recorded as the Holy Ghost
thought fit to answer the end of this sacred history.
I. The persons by whose ministry this miracle
was wrought, were, Peter and John, two principal
men among! the apostles; they were so in Christ's
time, one speaker of the house for the most part,
the other favourite of the Master ; and they continue
so. When, upon the conversion of thousands, the
church was divided into several -societies, perhaps
Peter and John presided in that which Luke asso
ciated with, and therefore he is more particular in
recording what they said and did, as afterward what

Paul said and did, when he attended, him : both the
one arid the other being designed for a specimen of
what the other apostles did.
Peter and John had each of them a brother among
the twelve, with which they were coupled when
they were sent out; yet now they seem to be knit
together more closely than either of them to his
brother;. for the bond of friendship is sometimes
stronger than that of relation ; there is a friend that
sticks closer than a brother. Peter and Jphn ^seem
tohave'hada pe^liar intimacy after Christ s re-,
surrection more thari"before, John 20. 2. . The rea
son of which, (if I may have liberty to conjecture,)
might be this '; that John,, a disciple made up of love,
was more compassionate to Peter upon his tall and
repentance, and more tender' of him in his bitter
weeping for his sin, than any other of the apostles
were, and more solicitous to restore him in.the spirit
of meekness; which made him very dear tp P^ter
ever after : and it was a good evidence of Peter's ac
ceptance with God, upon his repentance, that
Christ's favourite was made his b6som-friend. Da
vid prayed, after his fail, Let them that fear thee,
turn unto me, ~Ps. 119.79.
II. The time and place are here set do\*n :
1. It was in the temple, whither Peter and John
went up together, because it was the place of -con-.
course; there -«fere the shoals of fish, among whom
the net of the gospel was to be casj:, especially dur
ing the days of pentecost, within the compass of
which we may suppose this to have happened.
Note7. It is good to go up to the temple, to attend on
public ordinances; and it is comfortable' to go up to
gether tp the temple; J was glad when they said
unto me, Let us go. The best society is^society in
worshipping of God. A
2. It was at the hour of prayer, one of the hours
pf public worship, commonly appointed aiid observ
ed among' the Jews : time and place are two neces
sary circumstances of every action, which must be
determined by consent, as is most convenient for
edification. With reference tp public worship, there
must be a house of prayer, and an hour of prayer :
the ninth-hour, that is, three o'clock in the afternoon,
was one of the hours pf prayer among the Jews; nine
in the morning, and twelve at noon, were the other
two. See Ps. 55. 17. Dan.- 6. 10. It is of use for pri
vate christians so far to have their hours of prayer"
as may serve, though not to bind, yet fo remind,
conscience ; every thing is beautiful in its season.
III. The patient is here described, on whom this
miraculous cure was wrought, v. 2. He was a poor
lame beggar at the temple-gate.
1. He -was a cripple, not by accident so, but born
so; he was lamp from his mother's womb, as it should
seem, by a paralytic distemper, which weakened
his limbs ; for it is said ih the description of his cure,
(v. 7.) His feet and ankle-bones received strength.
Some such piteous cases now and then there are,
which we ought tp be affected with, and look upon ,
with compassion, and which are designed to shew
Us what we all are by nature spiritually; without
strength, lame from our birth, .unable td work ot
walk in God's service. -
2. He. was a beggar ;heing unable to work for his
living, he must live upon alms ; such are God's poor.
He was -laid daily by his friends at one of the gates
of the temple, a miserable spectacle, unable to do
any thing else for himself but to ask alms of them
that entered into the temple or came out. There
was a concourse, and a concourse of devOut good
people, from whom charity might be expected, and
a concourse of such people, when it might be hoped
they were in the best frame; and there he was laid.
Those that need, and cannot work,- must not.be
ashamed to beir. He would not have been laid there,
and laid daily there, if he had not been used to meet

THE ACTS, HI.

29

with supplies, daily supplies there. Note, Our
prayersand om' ate* should go together; -Corne
lius's did, ch. 10. 4. Objects of charity should be
in a particular manner welcome to us when we go
up to the temple to pray ; it- is pity that common
beggars at church-doors should any of them be of
such a character as to discourage charity ; but they
ought not always to be over-looked ; some there are
surely that merit regard, and better feed ten drones,
yea and some wasps, than let one bee starve. The
gate of the temple at which he was laid, is here
riamecf, it was calle'd Beautiful, for the extraordi
nary splendour and magnificence of it. Dr. Light
foot' observes, "that this was the gate that led out of
the court of the Gentiles into that of the Jews, and
supposes that the cripple would beg only of the Jews,
as disdaining to ask any thing of the Gentiles. But
Dr. Whitby takes it to be at the first entrance into
the temple, and beautified sumptuously, as became
the frontispiece of that place where the Divine Ma
jesty vouchsafed to dwell ; and it was'no diminution
to the beauty of this gate, that a poor man lay there
begging.. 3. He begged of Peter and John, (v. 3. ) begged an
alms, that was the, utmost he expected from them
who had the reputation of being charitable men, and
who, though they had ,not much, yet did good with
what they had. It was not many weeks ago that
the blind and the lame came to Christ in the temple,
and were healed there.AMatt. 21. 14. And why
might not he have asked more than an alms, if he
knew that Peter and John were Christ's messengers,
and preached and wrought, miracles in his^name ?
But he had that done for him, which -he lopked nnt
for ; asked an alms, and had a cure.
IV. We have here the method of the cure :
1. His expectations were raised. Peter, instead
of "turning his eyes from him, as many do from ob
jects of charity, turned his eyes to him, nay he fas
tened his eyes upon him, that his eye might affect
his heart with compassion toward him, v.. 4. John
did so. too, for they were both guided by one and the
same Spirit, and concurred in this miracle; they
said, Look on us. Our eye must be ever toward the
Lord, (the eye of our mind,) and, ia token of that,
the eye of the body may properly be-fixed on those
whoin he. employs as the ministers of his grace. This
manjieeded not be bidden twice to look on the apos
tles; for he justly thought this gave him cause to
expect that he should receive something from them,
and therefore he gave heed to them, v. 5. Note,
We must come to God both to attend on his word,
and to apply ourselves to him in prayer, with hearts
fixed and expectations raised. We must look up to
heaven, arid expect to receive benefit "by that which
God speaks from thence, arid an answer of peace to
the prayers sent up thither, I will direct my prayer
unto thee, and will look up.
2. His expectations of an alms were disappointed ;
Peter said, " Silver ana gold haye Inone, and there
fore none to give thee; yet he intimates that if he
had had any he would give, him an alms, hot brass,
but silver or gold. Note, (1.) It is not often that
Christ's friends and favourites, have abundance of
the wealth of this world. The apostles were very
poor, had but just enough for themselves, and no
overplus. Peter and John had abundance of money
laid at their feet, but that was appropriated to the
maintenance of the poor of the church, and they
would not convert any of it to their own use, nor dis
pose of it otherwise tl>an according to the intention
of the donors; Public trusts ought to.be strictly and
faithfully observed. (2.) Many, who tire well in
clined to works^of charity, are yet not in a' capacity
of doing any thing considerable, while others, who
have wherewithal to do much, have not a heart to
do and thing.

3. His expectations, notwithstanding, were quite
outdone; Peter had no rnoney to give bim ;but, (1.)
He had that which was better, such an interest in
heaven, such a power from heaven, as to be able to
pure his disease. Note, Those who are popr jn the
wprid, may yet be rich, very rich, in spiritual gifts,
graces, and comforts ; certainly there is that which
we are capable of receiving, which is infinitely bet
ter than silver and gold ; the merchandise and gain
-of it better, Job 28. 12, &c. Prov. 3. 14, 8cc. (2. )
He gave him that which was better — the cure of his
disease, which he would gladly have given a great
deal of silver and gold for, if he had had it, and it
could have been so obtained. This would have ena
bled him to work for his living, so that he should not
need to beg any more ; nay, he would have to give
to them that needed, and it is more blessed to give
than to receive. A miraculous cure "would be aN
greater instance of God's favour, and would put a
greater honour upon him, than thousands of gold and
silver could. Observe, When Peter had no silver
andgold to give, yet>(says he) such as I have I give
thee. ^Note, Those may be, and ought to be, other
wise charitable and helpful to the poor, who have
not wherewithal to give in charity ; they who have
not silver and gold, have their limbs and senses, and
with these may be serviceable to the blind, and lame,
and sick ; which if they be not, as there is occasion,
neither would they give to them if they had silver
and gold. As every one has received the gift, so let
him minister it, .
Let us now see how the cure was wrought :
[1.] Christ sent his word, and healed him; (Ps.
107. 20:) for healing grace is given by the word of
Christ; that is the vehicle of the healing virtue de
rived from Christ, Christ spake cures by himself,
the apostles spake them in his name. Peter bids a
lame man rise up and walk ; which would have been
a banter Upon him, if he had not premised in the
name of Jesus of JYazareth; " I say it by warrant
from him, and it shall be done by power from him,
and all the glory and praise of it Shall be ascribed to
him." -He calls Christ Jesus of JYazareth, which
was a name of reproach, to "intimate, that the indig
nities done him on earth served but as a foil to his
glories now that he was in heaven. " Give him
what name you will, call him if you will in scorn
Jesus of JYazareth, in that name you shall see won
ders done; for because he humbled himself, thus
highly was he exalted." He bids the cripple rise
up -and walk; which does not prove that -he had
power in himself to do it, but proves (if he attempt
to rise and walk, and, in a sense of his own impo-
tency, depend upon a divine power to enable him to
do it) that he shall be enabled; and by rising and
walking he must evidence that that power has
wrought upon him ; and then let him take the com
fort, and let God have the praise. Thus it is in the
healing of our souls, that are spiritually impotent.
[2.] Peter lent his hand, and helped him; (v. 7.)
He took him by- the right hand in the same name in
which he had spoken to him to arise and walk, and
lifted him up. Not that this could contribute any
thing to his cure ; it was but a sign, plainly intimat
ing the help he should receive from God, if he ex
erted himself as he was bidden. When God by his
word commands us to rise, and wdlk in the way of
his commandments, if we mix faith with that wcrd,
and lay our souls under the power of it, he will give
his Spirit to take us by the hand, and lift us up. If
we set ourselves to do what we can, God has pro
mised his grace to enable us to' do what we cannot ;
and by that promise we partake of a new nature;
and that grace shall not be in vain ; it was not here ;
his feet and ankle-bones received strength ; which
they had not done, if he had not attempted to rise,
and been helped up ; he does his part, and Peter

30

THE ACTS, III.

does his, and yet it is -Christ that does all : it is he
that puts strength into him. As the bread multi- ,
plied in the breaking, and the water was turned into
wine in the pouring out, so strength was given to the
cripple's feet in his stirring them and using them.
V. Here is the impression which this cure made
upon the patient himself, which we may best con
ceive of, if we put our.soul.into his soul's stead.
1. He leaped up, in obedience to the command,
Arise, He found in himself such a degree of strength
in his feet and ankle-bones, that he did not steal up,
with fear and trembling, as weak people do when
they begin to recover strength ; but he started pp,
as one refreshed With sleep, boldly, and with great
iagility, and as one that questioned not his own
Strength. The incomes of strength were sudden,
and he no less sudden'yn. shewing them. He leaped,
as one glad to quit the bed or pad of straw on whiph
he had lain so long lame.
2. He stood, and walked; he stood without either
leaning or trembling, stood straight up, and walked
without a staff; he trod strongly, and moved stea
dily; and this was to manifest the cure, and that it
was a thorough cure. Note, Those who have had
experience of the wprking of divine grace upon them,
should evidence what they have experienced. Has
God put strength into us ? L.et us stand before him in
the exercises of devotion, let us walk before him in
all the instances of a religious conversation. Letus
stand up resolutely for him, and walk cheerfully with
him, and both in strength derived and repeiyed from
him. ,
3. He held Peter and John, v. 11. . We need not
ask why he held them. I believe he scarcely knew
himself: but it was in a transport of joy that he em
braced them as the best benefactors he ever met
with, and hung upon them to a degree of rudeness ;
he would not let them go forward, but would have
them stay with him, while he published to all about
him what God had done for him by them. Thus
he testified his affection to them, he held them, and
would not let them go. Spme suggest.that he clung
te them fer fear lest, if they should leave him, his
lameness should return. Those whom God hath
healed, love them whom he made instruments of
their healing, and see the need of their further help.
4. He> entered with them into the temple. His
strong affectiori to them held them ; but it should not
hold them so fast as to keep them out of the temple,
whither they were going1 to preach Christ. We
should never suffer ourselves to be diverted by the
most affectionate kindnesses of our friends, from go
ing in the w ay of our duty. But if they will not stay
with him, be is resolved to go with them, and the
rather because they are going into the temple,
whence he had been so long kept by his weakness
and hjs begging. The impotent man whom Christ
cured, was presently found in the temple, John 5.
14. He went into, the temple, not only to offer up
his praises and thanksgivings to God, but to hear
more from the apostles of that Jesus in whose name
he had been healed. Those that have experienced
the power of Christ, should earnestly desire to grow
in their acquaintance with Christ. '
,5. He was there walking, and leaping, and prais
ing God. Note, The strength God has given us
both in mind and body, should be made use of to his
praise, and we should study how to honour him with
it. Those that are healed, in his name, must walk
up and down in his name, and in his strength, Zech.
10. 12. This ftian, as soon as he could leap, leaped
for joy in i God, and- praised him. Here was that
scripture fulfilled, (Isa. 35. 6.) Then shall the lame
man leap as a hart. Now that this man was newly
cured, he was in this excess of joy and thankfulness.
All true converts -walk, and praise God; but per
haps young converts leap more in his praises.

VI. How the people that were eye-witnesses of-this
miracle, were influenced by it, we are next told.
1. They were entirely satisfied in the truth ot the
miracle, and had nothing to object against it. 1 hey
knew it was he that sat begging at the Beautiful gate
of the temple, v . 10. He had sat there so long, that
they all knew him; and for that reason he was chosen
to be the vessel of this mercy. Now they were not
so perverse as to make any doubt whether he was
the same man, as the Pharisees had questienedxon-
cerning the blind man that Christ cured, John 9. 11.
They now saw him walking; and praising God, (y.
9. ) and perhaps took notice of a change in his mind :
for he was now as loud in praising God as he had
used to be in begging relief. The best evidence that
it was a complete cure, was, that he praised God
for it Mercies are then perfected, when they are
sanctified. . ¦
2. They admired at it ; they were filled with won
der and amazement, (v. 10. ) greatly wondering, v.
11. They "were in an ecstasy. There seems to be
this effect of the pouring out of the Spirit, that the
people, at least those in Jerusalem, were more af
fected with the miracles the apostles wrought than
they had been with those -of the same kind that had
been wrought by Christ himself ; and this was in
order to the miracles answering their end.
3. They gathered about Peter and John ; Alt the
people ran together unto them in Solomon's porch :
some, only to gratify their curiosity with the sight
oflmen that had such power ; others, with a desire
to hear them preach, concluding that their doctrine
must needs be of divine original, which thus had a
divine ratification. They flocked to them in Solo
mon's porch, a part of .the court of the Gentiles,
where Solomon nad built the outer porch of the
temple. Or, it was some cloisters or piazzas which
Herod had erected upon the same foundation which
Solomon had built that stately porch upon, that bore
his name ; Herod being ambitious herein to be a se
cond Solomon. Here the people met, to see this
great sight.
12. And when Peter saw il;he answered
unto the people, Ye men of Israel, why
marvel ye at this ? Or why look ye so ear
nestly on us, as though by our own power
or holiness we had made this man to walk ?
1 3. The God of Abraham, and of Isaac,
and of Jacob, the God of our fathers, hath
glorified his Son Jesus ; whom ye delivered
up, and denied him in the presence of Pi
late, when he was determined to let him
go. 14. But ye denied the Holy One and
the Just, and desired a murderer to be
granted unto you ; 15. And killed the
Prince of life, whom God hath raised from
the dead ; whereof we are \vitnesses. 1.6.
And his name through faith in his name
hath made this man strong, whom ye see
and know : yea, the fa'ith which is by him
hath given him this perfect soundness in
the presence of you all. 17. And now,
brethren, I wot, that through ignorance ye
did it, as did also your rulers. 1 8. But those
things, which God before had shewed by
the mouth of all his prophets, that Christ
should suffer, he hath so fulfilled. 19. Re
pent ye therefore, and be converted, that
your sins may be blotted out, when the

THE ACTS, III.

31

times of refreshing shall come from the
presence of the Lord; 20. And he shall
send Jesus Christ, which before was
preached unto you: 21. Whom the hea
ven must receive until the times of restitu
tion of all things; which God hath spoken
by the mouth of all his holy prophets since
the world began. 22. For Moses truly
said unto the fathers, A prophet shall the
Lord your God raise up unto you pf your
brethren, like unto me ; him shall ye hear
in all things whatsoever he shall say unto
you. 23. And it shall come to pass, that
every soul, which will not hear that , pro
phet, shall be destroyed from among the
people. 24. Yea, and all the prophets from
Samuel and those that follow after,, as ma
ny as have spoken, have likewise foretold
of these days. 25. Ye are the children of
the prophets, and of the covenant which
God, made with our fathers, saying unto
Abraham, Arid in thy seed shall all the
kindreds of the earth be blessed. 26. tinto
you first God, having raised up his Son Jev
siis, sent him to bless* you, in turning away
every one of you from his iniquities.
We have here the- sermon which Peter preached
after he had cured the lame man. When Peter saw
it, 1. When he saw the people got together in a
crowd,' he took that opportunity to preach Christ to
them, especially the.temple beingthe place of their
concourse, and ^Solomon's porch there, let them
come and hear a more excellent wisdom than Solo
mon's, for behold, a greater than Solbmqn is here
preached. '2. Wlien he saw the people affected with
the miracle, and filled with, admiration, then he
sowed the gospel-seed in the ground, which was
thus broken up, and prepared to receive it. 3.
When he saw the people ready to adore him and
John, he stepped in imiriediately, and diverted their
respect from them.Jthat they might be directed to
Christ only ; to this he answered presently, as Paul
and Barnabas at Lystra. See ch. 14. 14, 15. In the
sermon, I. He humbly disclaims the honour of the mira
cle as not due to them, who were only the ministers
of Christ, or instruments in his. hand for the doing
of jt. The doctrines they preached were not of
their own invention, nor were the seals of it their
own, but his wheSe the ddctrines were. He ad'
dresses himself tn thetn as , men of Israel, men, io
whom pertained, not only the law and the promises,
but the gospel and the performances, and who were
nearly interested in the present dispensation. Two
things he asks them :
1. Why1 they were so surprised at the miracle it
self; Wthy marvel ye at this? It was indeed mar
vellous, and they justly wondered, at it, but it was
no more than what Christ had done many a time,
and they had not duly regarded it, or been affected
with it. It was but a little before, that Christ had
raised Lazarus from the dead; and why should
this then seem so strange? Note, Stupid people
think that strange now, which might have been fa
miliar to them, if it had not been their own fault.
Christ had lately risen from the dead himself ; why
did they not marvel at that ? Why were they pot
convinced at that ? '
2. Why they gave so much of the praise of it to

them that were only the instruments of it ; Why look
ye so earnestly onus? (IA It was certain that they
had made this man to walk, by which it appeared
that the apostles not only were sent qf God, but were
sent to be blessings to the world, benefactors to man
kind, and were sent to heal sick and distempered
souls, that were spiritually lame and impotent, to
set broken bones, and make them, rejoice. (2.) Yet
they did not do it by any power or holiness of then-
own; it was not done by any might of their own,
any skill they had in physic or surgery, or any vir
tue in their word ; the power they did it by, was
wholly derived from Christ ; nor was it done by any
merit of their own ; the power which Christ gave
them to do it they had not deserved, it was not by
their own holiness ; "for as they were weak things,
so they were foolish things, that Christ chose tb em-
?loy ; Peter was a sinful fnan. What holiness had
udas ? Yet he wrought miracles in Christ's name.
What holiness any of them had, it was wrought in
them, and they could not pretend to merit by it.
(3.) It was the people's fault that they attributed it
to their power and holiness, arid accordingly looked
at them. Note, The instruments of God*s favour
to us, though they must be respected, must not be
idolized ; we must take heed Of reckoning that to be
done by the instrument, which God is the Author
of. (4.) It was the praise of Peter and John, that
they would not take the honour of this miracle to
themselves, but carefully transmitted it to Christ.
Useful men must see to it that they be very hum
ble. Not unto its, O Lord, not unto us, but to thy
name, give glory. Every crown must be casta* the
feef of Christ ; not I, but the grace of God with me.
II. He preaches Christ to them, that was his bu
siness, that he might lead them into obedience to
Christ. '
li He preaches Christ, as the true Messiah pro
mised to the fathers, v. 13. for, (1.) He is Jesus the
Son of God; though they had lately condemned
Christ as a blasphemer, for saying that he was the
Son of God, yet Peter avows it ; he is his Son Jesus;
to him, dear as a Son ; to us, Jesus, a Saviour. (2.)
God hath glorified him, in raising him up to be
King, Priest, and Prophet, of his church ; he glori
fied him in his life, and ire his death, as well as in his
resurrection and. ascension. (3.) He hath glorified
him as the God of our fathers, whom he names with
respect, for they were great names with the men of
Israel, and justly, the God of Abraham, of Isaac,
and of Jacob. > God sent him into the world, pur
suant to the promises made to those patriarchs, that
in their seed the families of the earth should be blessed,
and the covenant made with them? that God would
be a God to them, and their seed. The apostles call
the patriarchs, their fathers, and God, the God of
those patriarchs, from whom the Jews were de
scended ; to intimate to them, that they had no evil
design upon the Jewish nation, (that they should
look upon them with a jealous eye,) but had a value
and concern for it, and were hereby well-wishers to
it; and the gospel they preached, was the revela
tion of the mind and will of the God of Abraham.
See ch. 26. 7, 22. Luke 1. 72, 73. ¦
2. He charges them flat and plain with the mur
der of this Jesus, as he had done before. (1.) " You
delivered him up to your chief priests and elders, the
representative body of the nation; and you of the
commpn people were influenced by them, to cla
mour against him, as if he had been a public griev
ance." (2.) "You denied him, and you disowned
him, would not have him then to be your King,
ctnild not look upon him as the Messiah, because he
came not in external pomp and power ; you denied
him in the presence of Rilate, renounced all the ex
pectations of your church, in the presence bf the
Roman governor, who justly laughed at you for it;

32

THE ACTS, III.

you denied him against the face of Pilate," (so Dr.
Hammpnd,) "in defiance of his reasonings with
you." (Pilate had determined to let him go, but the
people opposed it, and over-ruled him. ) ' ' You "were
worse than Pilate, for he would have released him,
if you had let him follow his own judgment. You
denied the Holy One, and the Just, who had ap
proved himself so, and all the malice of his perse
cutors could not disprove it." The' holiness and jus
tice of the Lord Jesus, which are something more
than his innocency, were a great aggravation of the
sin of those that put him to death. (3.) " You de
sired a murderer to be released, and Christ crucified;
as if Barabbas had- deserved better at your hands,
:. than the Lord Jesus ; thari which a greater affront
could not be put upon him." (4.) You killed the
Prince of life. Observe the antithesis : "You pre
served a murderer, a destroyer of life ; and de
stroyed the Saviour, the Author of life. You killed
him who was sent to be to you the Prince of life, and
so not only forsook, but rebelled against, your own
mercies. You did an ungrateful thing, in taking
away his life, who would have been your Life. You
did a foolish thing, to think you could conquer the
Prince of life, who has life in himself, and would
soon resume the life he resigned. "
3. He attests his resurrectiorf as before, ch. 2. 32.
"You thought the Prince of life might be deprived
of his life, as any other prince might be deprived of
his dignity and dominion, but you found yourselves
mistakeri-, for God raised him from the dead;- so
that in putting him to death, you fought against
God, and were baffled. God raised him from the
dead, and thereby ratified his demands, and con
firmed his doctrine; and rolled away all the reproach
of his sufferings, and for the truth of his resurrection, |
we are all witnesses."
4. He ascribes the cure of this impotent man to
the power of Christ; (v. 16.) His .name, through
faith in~his name, in that discovery which he hath
made of himself, has made this man strong. He re
peats it again, The faith which is by him hath given
him this soundness. Here, (1.) He appeals to them
selves concerning the truth of the miracle ; the man, i
on whpm it was wrpught, is dne; whom ye see, and
know, and have known ; he was not acquainted with
Peter and John before, so that there was no room to
suspect a compact between them ; "You know him
to be a cripple from, a child. The miracle was
wrought publicly, in the presence of you all; rot in
a corner, but in the gate of the temple ; you" see in
what manner it was done, so that there could be no
juggle in it ; you had liberty to examine it imme
diately; and may yet. The cure is complete, it isa
perfect soundness ; you see the man walks and leaps,
as one that has no remainder either of weakness or
pain. " (2. ) He acquaints them with the power by
which it was wrought. "[1.] It is done by the name
of Christ, not merely by naming it as a spell or
charm, but it is done by us as professors and preach
ers of his name, by virtue of a commission and in
structions we have received from him, and a power
which he has invested us with ; that name which
Christ has above every name ; his authority. His
command, has done it ; as writs run in the king's
name, though it is an inferior officer that executes
them. [2.] The power of Christ is fetched in,
through faith in his ndnle, a confidence in him, a der
pendence on him, a believing application to him,
and expectation from him, even that faith which is
t] ivra~by him, which is1 of his working ; it is not
of ourselves, it is the gift of Christ ;-and it is for his
sake, that he may have the glory of it ; for he is
both the Author and Finisher of our faith. Dr.
Lightfoot suggests, that faith is twjce named in this
verse, because of the apostles' faith in doing this
miracle, and the cripple's faith in receiving it; but

I suppose it relates chiefly, if not only, to the for
mer.' They that wrought this miracle by faith, de
rived power from Christ to wOrk it, arid therefore
returned all' the glory to him. By this true and just
account of the miracle, Peter both confirmed the
great gospel-truth they were to preach to the world
—that Jesus Christ is the Fountain of all power and
grace, and the great Healer and Saviour; and re
commended the great gospel duty of faith in him,
as the only way of -receiving benefit by him., It ex
plains likewise the great gospel*mystery of our sal
vation byChrist ; it is his name that justifies us, that
glorious name of his, The Lord, our Righteousness;
but we, in particular,- are justified by that name
through -faith in it, applying it to ourselves. Thus
does Peter preach unto them Jesus, and him cruci-
Jied, as a faithful friend of the Bridegroom, to whose
serviceand honour he devoted all his interest.
III. He encourages them to hope that, though
they had been guilty of putting Christ to death, yet
they might find mercy ; he does all he can to con
vince them, yet is careful not to driv£ them to des
pair. The guilt was very great, but, -
l; He mollifies their crime by a tandid imputation
of it to their ignorance, Perhaps, he perceived by
the countenance of his hearers, that they were struck
with an exceeding horror, when he told them that.
they had killed, the Prince of life,' and were ready
either tb sink down, or to fly off, and therefore he
saw it needful to mitigate the rigour of the charge,
by calling them brethren ; and, well might he call
them so, for he had been himself a brother with
them in this iniquity ; he had denied the Hofy One,
and the Just, and sworn that he did not know him ;
he did it by surprise ; and for your parts, / know
that through ignorance ye did it, as did also your
rulers, v. 17. This was the language °f Peter's
charity, and teaches us to make the best of those
whom we desire to make better. Peter had search
ed the. wound tp the bottom, and now he begins to
think of healing it up, in order to which it is neces
sary to beget in them a good opinion of their phy
sician ; and could any thing be more -winning thap
this? That which bears him out in it, is, that' he
has the example' of his Master's praying for his cru-
cifiers; and pleading in their behalf, that they knew
not what they did: And it is said Of the rulers, that
if they had known, they would not have crucified*
the Lord of glory.' See 1 Cor. 2. 8. Perhaps some
of the rulers, and of the people, did therein rebel
against the light and the convictions of their own
consciences, and did it through malice ; but the ge
nerality went down the stream, and did it through
ignorance; as Paul persecuted the church, igno-
rantly, and in unbelief, 1 Tim. 1. 13.
2. He mollifies the effect of their crime— the
death afthe Prince of life ; this sounds very dread
ful, but it was according to "the scriptures,, (v. 18.)
the predictions of which, though they did not neces-
sitate-their sin, yet did. necessitatehis "sufferings; so
he himself saith, Thus it is written, and thus it be
hoved Christ to suffer. You did it through igno
rance, may be taken in this sense; " You fulfilled
the scripture, and did not know it ; God, 'by your
hands, hath fulfilled what he shewed by the mouth
of all his prophets, that Christ should suffer ;.that
was his design in delivering him up to you, but you
had views of your own, and were altogether igno
rant of that design ;' you meant not so, neither did
your heart think so. God was fulfilling the scrip
ture, when you were gratifying v<3ur own passions."
Observe, It was not only determined in the secret
counsel of God, but declared to the world many
ages before, by the mouth and pen of Hie prophets,
that Christ should'suffer, in order to the accomplish
ment of his undertaking ; and it was God himself
that shewed it by them, who will see that his words

THE ACTS, III.

33

be made good ; what he shewed, he fulfilled ; he so
fulfilled, so as he had shewed, punctually and ex;-
actly, without any variation. Now, though this is
no extenuation at all of their sin in hating and per
secuting Christ to the death, (that still, appears ex
ceeding sinfiil,)jet it was an encouragement to them
to repent, and hope for mercy upon their repeht-
ance ; not only because in general God's gracious
designs were carried oh by it, (and thus it agrees
with the encouragement Joseph gave to his brethren,
when they thought their offence against him almost
unpardonable ; Fear not, saith he, you thought evil
against me, but God meant it unto good, Gen. 50.
15, 20.) but because in particular, the death and suf
ferings of Christ were tor the remission of sins, and
the ground of that display of mercy -which he now
encouraged them to hope for.
IV. He exhorts them all to turn christians, and
assures them it would be unspeakably for their ad
vantage to do so ; it would he the making of them
for ever. This is the application of his sermon. .
1. He tells them what they must believe.
(1.) They must believe that Jesus Christ is the
promised Seed, that Seed iri which, God had told
Abraham, all the; kindreds of the earth, should be
blessed, v. 25. This refers to that promise made to
Abraham, (Gen. 12. 3.) which promise was long ere
it was fulfilled, but now at length had its accom
plishment ' in this1 Jesus, who was of the seed of
Abraham, according, to the flesh, and in him all.the
families of the earth are blessed,, and not the families
of Israel only ; all have some benefits by him, and
some have all benefits. (
(2.) They must believe that Jesus Christ is a
Prophet, that Prophet like unto Moses, which God
had promised to ra\se up to them from among their
brethren, v. .22. This refers io that promise, Deut.
IS. Christ is a Prophet, for by him God speaks
unto Us ; in him all divine revelation centres, and
by him it is handed to us ; he isa Prophet, like unto
Moses, a Favourite of Heaven ; more intimately ac
quainted with the divine counsel, and more fami
liarly conversed with, than any otherprophets. He
was.a Deliverer of his people out of bondage, and
their Guide through the wilderness, like Mqses ;¦&.
Prince and a Lawgiver, like, Moses ; the Builder
of the true tabernacle, as Moses was of the typi
cal one. Moses was faithful as a servant, Chi*1
as a Son. . Moses was murmured against by I^e\,
defied by Pharaoh, yet God downed him, a»d rati
fied his commission. Moses was a pattfip' °f meek
ness and 'patience, so is Christ. Mos'"* died by the,
word of the Lord, so did.Christ. Ttfre was ho pro
phet like' unto Moses, (Numb.,)i- 6, 7. Deut. 34.
10.) but a greater than Moses >here where Christ
is. He is a Prophet of God'yraising up, iorhe took
not this honour of himself but was called' of God to
it. He was raised up unt0 Israel in the first place ;
he executed this office in his. own person, ampng
them only ;. they had the first offer of divine;gra6e
made to them ; and therefore he was raised up from
among them; of them., as concerning the fleshy Christ
came; which,~as itwas.a great honour done to them,
so it was both an obligation upon them, and an en
couragement to them, to embrace him. , If he come
to his own, one would think, they should-recen^e him.
The Old Testament church was blessed with many
prophets^ with schools of prophets, for many ages
with a constant succession of prophets ; (which is
here taken notice of, from Samuel, and ' thosS- that
follow after, f, 24. for from him the prophetic tera
did commence ;) but those' servants being- abused, -
last of all God sent them his Son who had been in his
bosom. ... ,.¦',',
(3.) Thev must believe' that times of refreshing
will come from the presence, of the Lord, (v. 19.)
and that they will be the times qf the restitution of
Vol. vi. — E

all things, v. 21. There is a future state, another
life after this ; those times will come from the pre
sence of the Lord, from his glorious appearance at
that day, his coming at the end of time. The ab
sence of the Lord occasions many of the securities
of sinners,, and the distrusts of saints ; but his pre
sence is hastening on, which will for ever silence
both. Behold, the Judge standeth before the door.
The presence of the Lord will introduce, [1.] The
restitution of all things,, (v. 21.) the new heavens,
and\the new earth, which will be the product of the
dissolution of all things, (Rev. 21. 1.) the renovation
of the whole creatipn, which is that which it grieves
after, as its present burthen under the sin of man is
that which it groans under. Some understand this
of a state on this side the end of time ; but it is ra
ther to be understood of that end of all things, which
God hath spoken of by the mouth of all his holy
prophets since the world began; for this is that
which Enoch, the seventh from Adam, prophesied
of, (Jude 14.) and the temporal judgments, which
the other prophets fprptold, were typical of that
which the apostle calls the eternal judgment. This
is more clearly and plainly revealed in theNewTesr
tatnent than it had been before, and all that receive
the gospel have an expectation of it. [2. ] With
this will come the times, of refreshing, (v. 19.) of
consolation to the Lord's people, like a cool shade to
those that have borne the burthen and heat of the
day. All christians look for a rest that remains for
the people of God, after the travels and toil? of their
preseht state, and, with the prospect of chat, they
are borne up under their present sufferings, and car-
ried on in their present services. The refreshing
that then comes from the present? of the Lord, will-
continue eternally in the preserve of the Lord.
2. He tells them what they reust do.
(1.) They must repent- ^^ bethink themselves
of what they have doneamis?, must return to their
right mind, admit a ^econd thought, and submit to
the convictions of/ 5 they must begin anew. Peter,
who had JiiiiflseK denied Christ, repented, and he
would have Will to do so too.
(2.) T&ey must be converted, must face about,
and (Weet both their faces and, steps the contrary
yxiy to what they had been ; they must return to the
Lord their God, from whom they had revolted. It
is not enough to repent of sin, but we must be con
verted from it, and not "return to it again. They
must not only exchange the profession of Judaismfor
that of Christianity, but the power and dcniinipn of
a carnal, worldly, sensual, mind, for -that of holy,
heavenlv, arid divine, principles and affections.
(3. ) They must hear Christ, the great Prophet ;
"Him shall ye hear in all things whatsoever he shall
say unto you. Attend his dictates, receive his doc-y
trine, submit to his government. Hear him with a
divine faith, as prophets should be heard, that come
with a diyine commission. Him shall ye hear, and
to him you shall subscribe with an implicit faith and
obedience.. Hear him in all things ; let his laws
govern all your actions, and his counsels determine
all your submissions. Whenever he has a mouth to
speak, you must have an ear to hear." Whatever
he saith to us, though ever so displeasing to flesh
and bipod, bid it welcome. Speak, Lord, fir thy
servant hears.
A good reason is here given why we. should be
observant ofj and obedient to, the word of Christ ;
for it is at our peril if we turn a deaf ear to his call,
an<J a stiff neck to his yoke ; (v, 23.) Every soul
which will not hear that Prophet, and be directed
by what he saith, shall be destroyed from among
the people. The destruction of the city and nation,
by war and famine, was threatened for slighting the
prophets of the Old Testament ; but the destruction
of the soul; a spiritual and eternal destruction, is

31

THE ACTS, III.

threatened for slighting Christ, this great Prophet.
They that will not be advised by the Saviour, can
expect no other than to fall into' the hands of the
destroyer. 3. He tells them what they might expect.
(1.) That they shculd have the pardpn of their
Sins ; this is always spoken of as the great privilege
of all those that embrace the gospel ; (v. 19.) Re
pent, and be converted, that your sins may be blotted
out. This implies, [1.] That the remission of sin
is the blotting of it out, as a cloud is blotted out -by
the beams of the sun, (Isa. 44. 22. ) as a debtis crossed
and blotted out, when it is remitted. It intimates,
that when God forgives sin, he remembers it no more
against the sinner ; it is forgotten, as that which is
blotted out ; all the bitter things written against the
sinner, (Job 13. 26. ) are wiped out as it were with
a spunge ; it is the cancelling of a bond, the vacating
of a judgment. [2.] We cannot expect that our
sins should be pardoned, unless we repent of them,
and turn from them to God. Though Christ has
died to purchase the remission of sin, yet, that we
may have the benefit of that purchase in the for
giveness of our sins, we must repent, and be con
verted : if no repentance, no remission. [3. ;) Hopes
of the pardon of sin upon repentance should be a
powerful inducement to us to repent. Repent, that'
your sins may be blotted out : and that repentance
is evangelical* which flows from an apprehension pf
the mercy of God in Christ, and the hopes of par
don. TWs was the first arid great argument, Repent,
for the kingdom of heaven is at hand. [4.} The
mpst comfortable fruit of the forgiveness, of our sins
wiU be when the times of refreshing shall come ; if
'our' sins be forgh^n, us, we have now reason to be
of good cheer ; but *e comfort will be complete,
when the pardon shaUV allowed in open court, and
our justification r>nb\\she^iefore angels and men;
when, whom he justified, th^n he glorifies, Rom. 8.
30. As now we are the sons Of. God, (1 John 3. 2.)
so now- we have our sins blotted o*t; DUt u doth not
yet appear what are the blessed fl-uts of it, till the
times of refreshing shall come. DurWj these times
of toil and conflict, (doubts and fears witt«i, trou
bles and dangers without,) we cannot have that full
satisfactioriq/" our pardon, and in jit, that we shSa]
have when the refreshing times come, which shall
wipe away all tears.
(2. ) That they should have the comfort of Christ's
coming, (v. 20, 21.) "He shallsend Jesus Christ, the
same Jesus, the very same which before was preached
unto you ; for you must not expect another dispen
sation, another gospel, but the continuance and com
pletion of this ; you must not expect another pro
phet like unto Jesus, as Moses bid you expect another
like unto him ; for though the heavens must receive
him till the times of the restitution of all things, yet,
if you repent and be converted, youshall find no want
of him ; some way or other he shall be seen to you. "
[1.] We must not expect Christ's personal pre
sence with us in this world ; for the heavens, which
received him out of the sight of the disciples, must
retain him till the end of time. To that seat of the
blessed his bodily presence is confined, and will be to
the end of time, the accomplishment of all things ;
so it may be read : and therefore those dishonour
him, and deceive themselves, who dream of his cor
poral presence in the eucharist. It is agreeable to
a state of trial and probation, that the glorified Re
deemer should be out of sight, because we must live
by that faith in him, Which is the evidence df things
not seen; because he must be believed on in the
world, he must be received' up into glory. Dr. Ham
mond reads it, Who must receive the heavens, that
is, who must receive the. glory and power of the
upper world; he must reign till all be made subject
to him, 1 Cor. 15. 25, Ps. 75. 2.

[2.] Yet it is promised that he Shall be sent to all
that repent, and are converted; (v. 20.)' "Hejsha.il
send Jesus Christ, -who was preached to you by his
disciples, both before and since his resurrection, and
is, and will be, all in all to them." First, "You
shall have his spiritual presence; he that is sent
'into the wprld, shall be sent to you; you shall have
the comfort of his being sent; he shall be sent among
you in his gospel, which shall be his tabernacle, his
chariot of warr" Secondly, "He shall send Jesus
Christ to destroy Jerusalem, and the nation of unbe
lieving Jews, that are enemies to Christ and Christi
anity, and to deliver his ministers and people from
them, and give them a quiet profession of the gos
pel, and that shall be a time of refreshing, which
you shall share in." Then had the chut -cites rest;
so Dr. Hammond. Thirdly, "The sending of Christ
to judge the world, at the end of time, will be a
blessing to you ; you shall then lift up your heads
with joy, knowing that your redemption, draws
nigh." It seems to refer to this, for "till then the
heavens must receive him, v. 21. As God's counsels
from eternity, so his predictions from the beginning
of rime, had a ireference to the transactions of tpe
last day, when the mystery of God shall be finished,
as he had declared to his servants the prophets, Rev.
10. 7. The institution of all .things, in the church,
had an eye to the restitution of all things at the end
qf time.
4. He tells them what ground they had to ex
pect these things,, if they were converted to Christ.
Though they had denied him, and put him to
death, yet they might hope to find favour through
him, upon the, account of their being Israelites.
For,- :,
(1.) As Israelites, they had the monopoly of the
grace of the Old Testament, they were, above any
other, God's favourite nation, and the favours God
bestpwed-upon them were such as had a reference
tb the Messiah, and his* kingdom; Ye are the chil
dren of the prophets, and of the covenant. A double
privilege !
[1.] They were the children, that is, the disciples,
qf the prophets, as children at school ; not sons of
the' prophets, in the sense that we read of such in the
Old Testament, from Samuel and downward, who
were, or are, trained up to be endued with the spirit
ojixrophecy ; but you are of that people, from among
whoiq prophets were raised up, and to whom pro
phets &u;re sent. It is spoken of as a great favour
to Israel, -that God raised up of their sons for pro
phets, Amos^, n. All the inspired writers, both
of the Old andTilew Testament, were of the seed of
Abraham ; and itwas their honour and advantage,
that unto them were committed the oracles of God,
Rom. 3. 2. Their government was constituted by
prophecy, that is, by diving revelation.; and bv it their
affairs were for many ages v«ry much managed. See
Hos. 12. 13. By a prophet th* Lord brought Israel
out of Egypt, and by a prophet -was he preserved.
Those of the latter ages of the church, when pro
phecy had ceased, might yet be fitly called the chil
dren of the prophets, because they heard, though they
did not know, the voices of the prophets, ivhich were
read in their synagogues every sabbath-day, Acts 13
27. Now this should quicken them to embrace Christ'
and they might hope to be accepted of him; for their
own prophets had foretold, that this grace should be
brought unto them at the revelation of Jesus Christ
(1 Pet. 1. 13.) and therefore oughtnot to be neglect
ed by them, nor should be denied to them Those
that are blessed With prophets and prophecy, (as all
are, that have the scriptures,) are concerned not to
receive the grace of God therein in vain. We mav
apply it. particularly to ministers' children, who if
they plead that effectually with themselves, as an
inducement to be faithful and forward in religion,

THE ACTS, IV.

35

may comfortably plead it with God, and hope that
the chUdren of God's servants shall continue.
[2.] They were the children, that is, the heirs,
qf the covenant whicp God made with our fathers,
as children in the family* God's covenant was made
with Abrahdm and his seed, and they were that seed
with whom the covenant was made, and on whom
the blessings qf the covenant were entailed; "The
promise of the Messiah was made to you, and there-
tore if you forsake not your own mercies, and do not
by an obstinate infidelity put a bar in your own door,
you may hope it shall be made good to ypu." That
promise here'mentioned, as the principal article of
the covenant, In thy seed shall all the kindreds of
the earth be blessed, though referring- principally to
Christ, (Gal. 3. 16.) yet may include the church
also, which is his body, all believers, that, are the
spiritual seed of Abraham. All the kindreds of the
earth w,ere blessed in having a church for Christ
among them ; and those that were the seed of Abra
ham according- to the flesh, stood fairest for this pri
vilege. If all the kindreds of the earth were to be
blessed in Christ, much more that kindred, his kins
men according to the flesh.
(%) As Israelites, they had the first offer of the
grace of the ^New Testament. Because they were
the children of the prophets and the covenant, therfe-
fore to them the Redeemer-was first sent ,~ which
was an encouragement to them to, hope that if they
Aid. repent, and were converted, he should be yet
further sent for their comfort; (v. 20.) " He shall
send Jesus Christ, for to you first he Path sent him,
v. 26. Unto.you first, you Jews, though not to you
only, God, having raised up his Son Jesus, appointed
and authorized him to be a Prince and a Saviour,
and, in confirmation of that, raised him from the
deadl sent him'to-bless you, to make a tender of his
blessing to you, . especially that great blessing of
turning every one of you from his .iniquities; and
therefore it concerns- you to receive this blessfrtg, and
turn from your iniquities, and you may be encour
aged to hope that you shall."
[1.] We are here toldwhence Christ hadhismisr
sion ; God raised up .his son Jesus, and sent him,
God raised him up, when he constituted him a Pro
phet, owned him by a voice from heaven; and filled
him with his Spirit without measure, and then sent
him; for to that end he raised him up, that he might
be his Commissioner to treat of peace. He sent him
to bear witness of the truth, sent him to seek and save
lost souls, sent Aim -against his efiemies, to conquer
them. Some "refer the raising of him up, to the re
surrection, which was the first step toward his ex
altation ; that was, as it were, the renewing of his
corhmission ; and though, having raised him up, he
seemed presently to take him from us, yet he did
really send him afresh to us in his gospel and'Spirit.
[2.] Tpwhom he was sent; "Unto you first.
You of the seed of Abraham, yaw that are the chil
dren of the prophets^ andt of the covenant, to you is
the tender made of gospel-grace. " The personal
ministry of Christ, as that of the prophets, was con
fined to the Jews; he was not thensent, but to the
lost sheep of the house of Israel, and he forbade the
disciples he then sent -forth, to go anyfurther. After
his resurrection, he was to be preqched indeed to
all nations, but they must begin at Jerusalem, Luke
24. 47. Arid when they went tq other nations, they
first preached to the Jews they found therein.
They were the first-born, and, as such, had the
privilege of the first offer. So far were they -from
being excluded for their putting of Christ to death,
that, when he' is risen! he is first, sent to them, arid
they are primarily intended to have benefit -by his
death. ' "
[3.1 On What errand he was sent; "He is sent to
you first to bless you, that is Isis primary errand, not

to condemn you,, as you deserve, but to justify you,
if you will accept of the justification offered you, in
the way Wherein it is offered; but he that sends him
first to bless you, if ypu refuse and reject that bless
ing, will send him to curse you with a curse." Mal.
4. 6. Note, First, Christ's errand into the world
was to bless us, to bring a blessing with him, for the
Sun of righteousness rose with healing under his
wings ; and when he left the world, he left a blessing
behind him, for he was parted from the disciples as
he blessed them, Luke 24. 51. He sent his Spirit to
be the great Blessing, the Blessing of blessings,
Isai 44. 3. It is by Christ that God sends blessings
to us, and through him only we can expect to re
ceive them. Secondly, The great blessing where
with Christ came to bless us, was, the turning of
us away from our iniquities, the saving of us from
our sins, (Matt. 1. 21.) to turn us from sin, that we
may be qualified to receive all other^blessings ; sin
is that which naturally we cleave to, the design of
divine grace is to turn us from it,, nay, to turn' us
against it, that we may not only forsake it, but hate
it ; the gospel has a direct tendency to it, not only as
it requires us, every one of us, to turn from our
iniquities, but as it promises us grace to enable us
to do so. " Therefore, do your part ; repent, and
be converted, because Christ is ready to do his, in
turning you from your iniquities, and so blessing
you. "
CHAP. IV.
In going over the two last chapters, where we met with so
many good things that the apostles did, I wondered what
was become of the Scribes and Pharisees, and chief priests,
that they did hot appear to contradict and oppose them, as
they had used to treat Christ himself; surely they were so
confounded at first with the pouring out of the Spirit, that
they were for a time struck dumb \ But I find we have not
lost them, their forces rally again, and here we have an
encounter between them and the apostles ; for from the
' beginning the gospel met with opposition. Here, I., Peter
and John are taken up, upon a warrant from the priests,
, and committed to jail, v. 1 . . 4. II. They are examined by
'a committee of the great Sanhedrim, v. 5 . . 7. III. They
1 bravely avow what they have done, and preach Christ to
their persecutors, v. 8 . . 12. IV. Their persecutors, being
unable to answer them, enjoin them silence, Ihreatenthem
if they go on to preach the gospel, and so dismiss them, v.
13 . . 22. V. They apply themselves to God by prayer, for
the further operations of that grs^ce which they had already
experienced, v. 23 . . 30: VI. God owns them, both out
wardly and inwardly, by manifest tokens of his presence
with theiri, v. 31. . 33. VII. The believers had their hearts
knit together in holy love,, and enlarged their charity to the
poor, and the church flourished more than ever, to the glory
of Christ, v. 33.. 37.
1. A ND as they spake tinto the people,
l\. the priests, and the captain of the
temple, and the Sadducees, came upon
them ; 2: Being grieved that they taught
the people, and preached through Jesus the
resurrection from the dead. 3. And they
laid hands on them, and put them in hold
unto the next day : for it was now even
tide. 4. Howbeit many of them which
heard the word believed ; and the number
of the men was about five thousand.
We have here the interests of the kingdom of
heaven successfully carried on, and the powers of
darkness appearing against them to put a stop to
them. Let Christ's servants be ever so resolute,
Satan's agents will be spiteful ; and "therefore, let
Satan's agents be ever so spiteful, Christ's servants
ought to be resolute.
I. The apostles; Peter and John, went on in their
work, and did not labour in vain. The Spirit ena-

36

THE ACTS, IV.

bled the ministers to do their part, and the people
their's: 1. The preachers faithfully delivered the doctrine
of Christ ; They spake unto the people, to all that
were within hearing, v. 1. What they said, con
cerned them all, and they spake^ it openlyand pub
licly. They taught thepe'ople,, still taught the peo
ple knowledge ; taught those that as yet. did not be
lieve, for their conviction and . conversion ; and
taught those that did believe, for their comfort and
establishment. They preached through Jesus the
resurrection from the dead. This doctrine of the
resurrection of the dead, ( 1. ) Was verified in Jesus ;
this they proved, that Jesus Christ was risen from
the dead, was the First, the Chief, that should rise
from the dead, ch. 26. 23. They preached the re
surrection of Christ, as their warrant for what they
did. Or, (2.) It is secured by him to all believers.
The resurrection of the dead includes all the happi
ness of the future state ; this they preached through
Jesus Christ, attainable through him, (Phil. 3. 10,
11. ) and through him only. They meddled not with
matters of state,, but kept to their business, and
preached to people heaven as their end, and Christ
as their Way. See ch. 17. 18.
2. The hearers cheerfully receive it ; (v. 4.)
Many of them which heard the word, believed ; npt
all, perhaps npt the most, yet many, to the number
of about five thousand, over and above the three
thousand we read of before. See how the gospel
got ground, and it was the effect of the pouring but
of the Spirit I Though the preachers were persecut-.
ed, the word prevailed ; for sometimes the church's
suffering days have been her growing days; the
days of her infancy were so.
II. The chief priests and their party now made
head' against them, and did what they could to
crush them ; their hands were tied a while, but their
hearts were not in the least changed. Nowhere
observe, 1. , Who they were, that appeared against the
apostles ; they "were the priests ; you may be sure,
in the first place^ they were always sworn enemies
to Christ and his gospel ; they were as jealous for
their priesthood as Cassar for his monarchy, and
would npt bear one they thought their rival, now
¦vyhen he was preached as a Priest, as much as when
he did preach as a Prophet. With them joined the
captain of the temple, who, it is supposed, was a
Roman officer, governor of the garrison that was
placed in the tower of Antpnia, for-the guard of the
temple : so that still here were both Jews and Gen
tiles confederate against Christ. The Sadducees
also were zealous against them., who denied the being
of spirits and. the future state. " One would wonder
?saith Mr. Baxter) what should make such brutists,
as the Sadducees were, to be such furious silencers
and persecutors. If there is no life to come, what
harm can other men's hopes of it do them ? But in
depraved souls all faculties are vitiated^ A blind
mind has a malignant heart and a cruel hand, to this
day." 2. How they stood affected tb the apostles' preach
ing ; They were grieved that they taught the people,
v. 2: It grieved them, both that the gospel-doc
trine was preached, (was so preached, so publicly,
so boldly, ) and that the people were so ready to hear
it. They thought, when they had put Christ to such
an ignominious death, his disciples would ever after
be ashamed and afraid to own him-, and the people
would have invincible prejudices against his doc
trine ; and now it vexed them to see themselves dis
appointed, and that his gospel gets ground, instead
of losing it The wicked shall see it, and be grieved,
Ps. 112. 10. They were grieved at that which
they should have rejoiced in, at that which an
gels rejoice in. Miserable is their case, to whom

the glory of Christ's kingdom is a grief ; for since
the glory of that kingdom is everlasting, it follows
of course, that their grief will be everlasting too. It
grieved them that the apostles preached through
Jesus the resurrection from the dead. TheSaddu-
cees were grieved that the resurrection from, the
dead was preached ; for they , opposed that doctrine,
and could not bear to hear of a future state, to hear
it so well attested. The chief priests were grieved
that they preached the resurrection of the dead
through Jesus, that he should have the honour of
it ; and though they professed to believe the resur
rection of the dead against the Sadducees, yet they
would rather give up that important article than
have it preached and proved to be through Jesus.
3. How far they proceeded against the apostles ;
(v. 3.) They laid hands on them, (that, is, their ser
vants and -officers did at their command,) and put
them in hold, committed them to the custody of the
proper "officer until the next day ; they could not
examine them now, for it was even-tide, and yet
would defer it no lojiger than tillnexlday. See how
God trains up his servants for sufferings by degrees^
and" by lesser trials prepares them for greater ; now
they resist unto bonds only,, but afterward to blood.
5, And it came to pass on the morrow,
that their rulers, and elders, and scribes,
6. And Annas the High-Priest, and Caia-
phas, and, John, and Alexander, and as
many as were of the kindred of the High-
Priest, were gathered together at Jerusa
lem. 7. And when they had set them in
the midst, they asked, By what power, or
by what, name, have ye done this ? 8. Then
Peter, -filled with the Holy Ghost, said unto
them, Ye rulers of the people, and elders
of Israel, 9. If we this day be examined
of the good deed done to the impotent man,
by what means he is made whole ; 10. Be
it known unto you all,, and to all the peo
ple of Israel, that by the name of Jesus
Christ of Nazareth, whom ye. crucified,
whom God raised from the dead, even by
him doth this man stand here before you
whole. 11. This is the stone which was
set at nought of you builders, Which is be
come the head of the corner.. 12. Neither
is there salvation in any other : for there is
no other hame under heaven given among
men whereby we must be saved. 13. Now
When they saw the boldness of Peter and
John, and perceived that they were un
learned and ignorant men, they marvelled ;
and they took knowledge of them, thai they
had been with Jesus. 14. And beholding
the man which was healed standing with
them, they could say nothing against it.
We have here the trial of Peter and John before
the judges, of the ecclesiastical" court, for preaching
a sermon concerning Jesus Christ, and working a
miraclein his name. This is charged Upon them as
a crime, which was the best service they could do
to God or mpn. >
I, Here is the court set ; an extraordinary court,
it should seem, was called on purpose upon this oc
casion!. Observe,
1. The time when the court sat, (v. 5.) on the

THE ACTS, IV.

37

morrow ; not in the night, as when Christ was to
be tried before them, for they seem not to have
been so hot upon this prosecution as they were upon
that ; it was well if they began to relent. But they
adjourned it to the morrow, and no longer ; for they
were impatient to get them silenced, and would lose
no time.
2. The place where— in Jerusalem ; (•», 6.) there
it was that he told his disciples they must expect to
suffer hard things, as he had done before them in
that place., This seems to come in here as an ag
gravation of their sin, that in Jerusalem; where
there were so many that looked for redemption be
fore it came, yet there were more that would not
lpok upon it when it did come. How is that faith
ful city become a harlot ! See Matt. 23. 37. It was
in the foresight of Jerusalem's standing, in her own
light, that Christ beheld the city, and wept over it.
3. The judges of the court. (1.) Their general
character ; they were rulers, elders, and Scribes, v.
S. The Scribes were men of learning, who came to
dispute with the apostles,' and hoped to confute
them. The rulers and elders were men in power,
who, if they could not answer them, thought they
could find some cause or other to silence them. If
the gospel of Christ 'had not been of God, it could
not have made its way, for it had both the learning
and power of the world against it, both the colleges
of the Scribes and the courts of the elders. (2.)
The names of some of them who were most consi
derable. Here were Annas and Caiaphas, ring
leaders in this persecution ; Annas, the president of
the Sanhedrim, and Caiaphas, the High-Priest,
(though Annas is here called so,) and father of the
house qf judgment. It should seem that Annas and
Caiaphas executed the High-Priest's .office alter
nately, year for year ; they two were most active
against Christ ; then Caiaphas was High-Priest, now
Annas was ; however, they were both equally ma
lignant against Christ and his gospel. John is sup
posed, to be the son of Annas; arid, Alexander is
mentioned by Josephus, as a man that made a figure
at that time. There were others likewise that were
of the kindred of the High-Priest, who, having de-
Eendence on him, and expectations from him, would
e sure to say as he said, and vote with him against
the apostles; Great relations, and not good, have
been a snare to many.
II. The prisoners are arraigned, v. 7.
1. Theyare brought to the bar; they set them in
the midst, for the Sanhedrim satA'ra a circle, and they
who had any thuig to do in the court, stood or sat in
the midst of them ; (Luke 2, 46.) so Dr. Lightfoot.
Thus the scripture was fulfilled, The assembly of
the wicked has enclosed ma Ps. 22. 16. They com
passed me about like bees, Ps. 118. 12. They were
seated on every side.
2. The question they asked them, was, "By what
power, or by what name, have , ye done this ? By
what authority do ye these things ?" (The same
question that they had asked their Master, Matt.
21. 23.) ''Who commissioned you to preach such
a doctrine as this, and empowered you to work such
a miracle as this ? You have no warrant or license
from us, and therefore are accountable to us whence
you have your warrant." Sorne think, this question
was grounded upon a fond conceit that the very
naming of some names might do1 wonders, as ch. 19.
13. The Jewish exorcists made use of the name of
Jesus. Now theywould know what name they made
use of in their cure, and consequently, what name
they set- themselves to advance in their preaching.
They knew very well that they preached Jesus, and
the resurrection of the dead, and the healing of the
sick, through Jesus ; {v. 2.) yet they ask them, to
, tease them, and try if they could get any thingout of
them that looked criminal.

III. The plea they put in, the design of which was
not so much to clear and secure themselves as to ad
vance the name and honour of their Master, who
had told them that their being brought before go
vernors and kings would give them an opportunity
of preaching the gospel to those whom otherwise
they could not have had access to, and it should be
a testimony against them. Mark 13. 9. Observe,
1. By whom this plea was drawn up ,¦ it was dic
tated by the Holy Ghost, who fitted Peter more than
before for this occasion. The apostles, with a holy
negligence of their own preservation, set themselves
to preach Christ, as he had directed them to do in
such a case, and'then Christ made good to them his
promise, that the Holy Ghost should give them in
that same hour what they should specik. Christ's
faithful advocates shall never want instructions,
Mark 13. 11.
2. To whom it was given in ; Peter, who is still
the chief speaker, addresses himself to the judges
of the court,' as the rulers of the people and elders
qf Israel ; for the wickedness of those in power does
not divest them of their power, but the consideration
of the power they are intrusted with, should prevail
to divest them of their wickedness. "You are rulers
and elders, and should know more than others of
the signs of the times, and not oppose that which
you are bound by the duty of your place to embrace
and advance, that is, the kingdom of the Messiah ;
you are rulers and elders of Israel, God's people,
and if you mislead them, and cause them to err, you
will have a great deal to answer for."
3. What the plea is ; it is a solemn declaration.
(1.) That what they did was in the name qf Jesus
Christ, which was a direct answer to the question
the court asked them ; (v. 9, 10.) "If we this day
be examined, be called to an account as criminals,
so the word signifies, for a good deed (as any one
will own it to be) done to the impotent man, if this
be the ground of the commitment, this the matter
of the indictment, if we are put to the question, by
what -means, or by whom, he is made whole ; we
have an answer ready, and it is the same we gaveto
the people, (ch. 3. 16.) we will repeat it to you, as
that which we will stand by, Be it known to you all
who pretend to be ignorant of this, matter, and not
to you only, but to all the people of Israel, for they
are all concerned to know it, that by the name of
Jesus Christ, that precious, powerful, prevailing
name, that name above every name, even by him
whom you in contempt called Jesus of JYazareth,
whom you crucified, both rulers and people, and
whom God hath raised from the dead, arid advanced
to the highest dignity and dominion, even by him
doth this man stand here before you whole ; a mo
nument of the power of the Lord Jesus. " Here,
[l.j He justifies what he arid his colleague had
done in curing the lame man ; it was a good deed ;
it was a kindness to the man that had begged, but
could not work for his living ; a kindness to the
temple, and to' them that went in to worship, who
were now freed from the noise and clamour of that
common beggar. " Now if we be reckoned with
for this good deed^ we have no reason to be asham
ed, 1 Pet. 2. 20. ch. 4. 14, 16. Let them be ashamed,
who bring us into trouble for it. " Note, It is no new
thing for good men to suffer ill for doing well. Bene
agere isf malepati vere christianum est — To do well
and to suffer punishment is the christian's lot.
[2.] He transfers all the praise and glory pf that
good deed.to Jesus Christ- "ltisby him, andnntby
any power of our's, that this man. is cured." He
seeks not to raise an interest for themselves, or to
recommend themselves by it to the good opinion of
the court ; but, " Let the Lord alone be exalted, no
matter what comes of us."
[3.] He charges it upon the judges themselves,

33

THE ACTS, IV.

that they had been the murderers of this Jesus ; " It
is he whom ye crucified, look how you will answer
it ;" in order to the bringing of them to believe in
Christ, (for he 'aims at no less than that,) he en
deavours to convince them of sin, of that sin which,
one would think, of all others, was most likely to
startle conscience — their putting Christ to death.
Let them take it how they will, Peter will miss no
occasion to tell them of it.
[4.] He attests the resurrection of Christ as the
strongest testimony for him, and against his perse
cutors ; " They crucified him, but God raised him
from the dead, they took away his life, but God
gave it him again, and your further opposition to his
interest will speed no better." He tells them that
God raised him from the dead, and they could not
for shame answer him with that , foolish suggestion,
that they palmed upon the people, that his disciples-
came by night and stole him away.
[5. ] He preaches this to all the by-standers, to be
by them repeated to all their neighbours, and com
mands all manner of persons, from, the highest to the
lowest, to take notice of it at their peril; "Be it
known to you all, that are here present, and it shall
be made known to all the people of Israel, wherever
they are dispersed, in spite of all your endeavours
to stifle and suppress the notice of it ; as the Lord
God of gods knows, so Israel shall know, air Israel
shall know, that wonders are wrought in the name
of Jesus, not by repeating it as a charm, but believ
ing in it as a divine revelation of grace and good will
to men.
(2. ) That the name of this Jesus, by the authority
of which they acted, is that name alone by which
men can be saved. . He passes from this particular
instance to shew that it is not a particular sect, a
party, that is designed to be set up by the doctrine
they preached, and the miracle they wrought, which
people might either join with, or keep off from, at
their pleasure, as it was with the sects of the philo
sophers, and those among the Jews ; but it is a sa
cred and divine institution that is hereby ratified and
confirmed, and which all people are highly con
cerned to submit to, and come into the measures of.
It is not an indifferent thing, but of an absolute ne
cessity, that people believe in this name, and call
upon it
[1.] We are obliged to it, in duty to God, and in
compliance with his designs; (v. 11.) " This is the
Stone which was set at nought of you builders, you
that are the rulers of the people, and the elders of
Israel, that should be the builders of the church,
that pretend to be so ; for the church is God's build
ing. Here was a Stone offered you, to be put in the
chief place of the building, to be the main Pillar on
which the fabric might entirely rest ; but you set it
at noitght, rejected it, would not make use of it; but
threw it by as good for nothing but to make a step
ping-stone of ; butthis Stone is now become the Head
of the corner;, God has raised up this Jesus, whom
you rejected, and, by setting him at his right hand,
has made him both the Corner-Stone and the Head-
Stone, the Centre of unity and the Fountain of pow
er." Probably, St. Peter here chose to make use
of this quotation, because Christ had himself made
use of it in answer to the demand of the chief priests
and the elders concerning his authority, not long
before this, Matt. 21. 42. Scripture is a tried
weapon in our spiritual conflicts; let us therefore
stick to it.
[2. ] We are obliged to it for our, own interest. We
are undone if w.e do not take shelter in this name,
and make it our refuge and strong tower ; for we
cannot be saved but by Jesus Christ, and if we be
not eternally saved, we are eternally undone ; (v.
12. ) Neither is there salvation in any other. As there
is no other name by which diseased bodies c^n be

cured, so there is no other by which sinful souls can
be saved. " By him, and him only, by receiving
and embracing his doctrine, salvation must now be
hoped for by all. For there is no other religion in
the worlds no not that delivered by Moses, by which
salvation can be had for those that do not now come
into this, at the preaching of it. " So Dr. Hammond.
Observe here, First, Our salvation is pur chief con-
cern, and that which ought to lie nearest our hearts ;
our rescue from wrath and the curse, and our resto
ration to God's favour and blessing. Secondly, Our
salvation is not in ourselves, nor can be obtained by
any merit or strength of our own ; we can destroy
ourselves, but we cannot save ourselves. Thirdly,
There are among men many names that pretend to
be saving names, but really are not so; many insti
tutions in religion that pretend to settle a reconcilia
tion and correspondence between God and man, but
cannot do it. Fourthly, It is only by Christ and his
namethat those favours can be expected from God,
which are necessary to our salvation, and that our
services can be accepted with God. This is the he*-
nour of Christ's name, that it is the only name
whereby we must be saved; the only name we have
to plead, in all our addresses to God. This name is
given, God has appointed it, and it is an inestimable
benefit freely conferred upon us. It is given under
heaven ; Christ hasnot only a great name in heaven,
but a great name under heaven; for he has all
power both in the upper and in the lower world. It
is given among men, who need salvation, men who
are ready to perish. We may be saved by his name,
that name of his, The Lord our Righteousness; and
we cannot be saved by any other. How far those
who have not the knowledge of Christ, nor any ac
tual faith in him, yet live up to the light they have,
may find favour with God, it is not our business to
determine. But this we know, that, whatever sav
ing favour such may receive, it *s upon the account
of Christ, and for his sake only ; so that still there is
no salvation in any bther. I have surnamed thee,
though thou hast not known me, Isa. 45. 4.
Iy. The stand that the court was put to, in the
prosecution by this plea, v. 13, 14. Now was ful
filled that promise Christ made, that he would give
them a mouth and wisdom, such as all their adver
saries, should not be able to gainsay or resist.
1. They could not deny the cure of the lame man
to be both a., good deed and a miracle ; he was there
standing with Peter and John, ready to attest the
cure, ifthere was occasion; and they had nothing to
say against it, (v. 14.) either to disprove it, or to
disparage it. It was well that it was not on the sab
bath-day, else they would have had that to say
against it.
2. They could not, with all their pomp and power,
face down Peter and John ; this was a miracle not
inferior to the cure of the lame man, considering
both what cruel bloody enemies these priests had
been to the nariie qf Christ, (enough to make any
one tremble that appeared for ^im,) arid considering
what cowardly faint-hearted advocates those disci
ples had lately been for him ; Peter particularly,
who denied him for fear of a silly maid ; yet now
they see the boldness of Peter and John, v. 13.
Probably, there was something extraordinary and.
very surprising in their looks, they appeared not
only undaunted by the rulers, but daring and daunt
ing to them ; they had something majestic in their .
foreheads, sparkling in their eyes, and commanding,
if not terrifying, in their voice. They set their faces
like a flint, as the prophet, Isa. 50. 7. Ezek. 3. 8.
The courage of Christ's faithful confessors has often
been the confusion of their cruel persecutors. Now,
(1.) We are here tpld what increased their won
der ; They perceived that they were unlearned and
ignorant men :, they inquired either of themselves

THE ACTS, IV.

39

or others, and found that they were of mean extrac
tion, born in Galilee, that they were bred fishermen,
and had no learned education, had never been at any
university, were not brought up at the feet of any of
the Rabbins, had never been conversant in courts,
camps, or colleges; nay, perhaps talk to them at
this time upon any point in natural philosophy, ma
thematics, or politics, and you will find they know
nothing of the matter ; and yet speak to them of the
Messiah and his kingdom, and they speak with so
much clearness, evidence,, and assurance, so perti
nently, and so fluently, and are so ready in the scrip
tures of the Old Testament relating to it, that the
learnedest judge upon the bench is not able to an
swer them, or to enter the lists with them. They
were ignorant men — iSiZ-rai, private men, men that
had not any public character or employment ; dnd
therefore they wondered they should have such high
pretensions. They were idiots; (so the word signi
fies ;) they looked upon them with as much con
tempt as if they had been mere naturals, and ex
pected no more from them, which made them won
der to see what freedom they took.
(2.) We are told what ma.de their wonder in a
great measure to. cease; they took knowledge of
them that they had been with Jesus ; they them
selves, it is probable, had seen them with him in the
temple, and now recollected that they, had seen
them, or some of their servants or those about them
iriformed them of it, for they would not be thought
themselves to have taken notice of such inferior peo
ple. But when they understood that they had been
with Jesus, had been conversant with him, attendant
on him, and trained up under him, they knew what
to impute their boldness to ; nay, their boldness in
divine things was enough to shew with whom they
had had their education. Note, Those that have
been with Jesus, in converse and communion with
him, have been attending on his word, praying in
his name, and celebrating the memorials of his
death and resurrection, should conduct themselves,
. in every thing, so that those who converse with
them, may take knowledge of them that they have
been with Jesus. And that makes them so holy,
and heavenly, and spiritual, and cheerful ; that has
raised them so much above this world, and filled
them with another. One may know that they have
been in the mount by the shining of their faces.
15. But when they had commanded
them to go aside put of the council, they
conferred among themselves, 16. Saying,
What shall we do to these men 1 For that
indeed a notable miracle hath been done
by them, -is manifest to all them that dwell
in Jerusalem; and we cannot deny it. 17.
But that it spread no further among the
people, let us straitly threaten them, that
they speak henceforth to , no man in this
name. 18. And they called them, and
commanded them not to speak at all nor
teach in the name of Jesus. 1 9. But Peter
and John answered and said unto them,
Whether it, be right in the sight of God to
hearken unto you more than unto God,
judge_ ye. 20. For we cannot but speak
the things which we have seen and heard.
21. So when they had further threatened
them, they let them go, finding nothing
how they might punish them, because of
the people: for all men glorified God for

that which was done. 22. For the man
was above forty years old, on whom this
miracle of healing was shewed.
We have here the issue of the trial of Peter and
John before the council ; they came off now with
flying colours, because they must be trained up to
sufferings by degrees ; and by lesser trials be pre
pared for greater ; they now but run with the foot
men, hereafter we shall have them contending with
horses, Jer. 12. 5.
I. Here is the consultation and resolution of the
court about this matter, and their proceeding there
upon. 1. The prisoners were ordered to withdraw ; (v.
15.) They commanded them to go aside out of the
council; willing enough to get clear of them, (they
spake so home to their consciences,) and not wilhng
they should hear the acknowledgments that were
extorted from them : but though they might not
hear them, we have them here upon record. The
designs of Christ's enemies are carried on in close
cabals, and they dig deep, as if they would hide their
councilsfrom the Lor d.
2. A debate arose upon this matter ; they confer
red among themselves ; every one is desired to speak
his mind freely, and to give advice upon this im
portant affair. JYow the scripture was fulfilled,
that the rulers would take counsel together against
the Lord, and against: his anointed, Ps. 2. 2. The
question proposed, was, What shall we do to these
men? v. 16. If they would have yielded to the
convincing commanding'power of truth, it had been
easy to say what they should do to these men. They
should have placed them at the head of their coun
cil, and receive their doctrine, and been baptized
by them in the name of the Lord Jesus, and joined
in fellowship with them. But when men will not be
persuaded to do what they should do, it is no marvel
that they are ever and anon at a loss what to do.
The truths of Christ, if men would but entertain
them as they should, would give them no manner
of trouble or uneasiness ; but if they hold them or
imprison them in unrighteousness, (Rom. 1. 18.)
they will find them a burthensome stone that they
will not know what to do with, Zech. 12. 3.
3. They came at last to a resolution, in two things.
(1.) That it was not safe to punish the apostles
for what they had done ; very willingly they would
have done it, but they had not'cpurage to do it, be
cause the people espoused their cause, and cried up
the miracle ; and they stood now in as much awe of
them as they had done formerly, when they durst
not lay hands on Christ _/br fear of the people. By
which it appears that the outcry of the mob against
our Saviour, was a forced or managed thing, the
stream soon returned to its former channel. Now
they could not find how they might punish Peter
and John, what colour they might have for it, be
cause of the people. They knew it would be an un
righteous thing to punish them, and therefore should
have been restrained from it by the fear of God;
but they considered it only as a dangerous thing, and
therefore were held in from it only by the fear of
the people. For,
[1.] The people were convinced of the truth of.
the miracle ; it was & notable miracle, yms-hv <rnixtiai
-~a known miracle ; it was known that they did it in
Christ's name, and that Christ himself had often
done the like before ; this was a known instance of
the power of Christ and a proof of his doctrine ; that
it was a great miracle, and wrought for the con
firmation of the doctrine they preached, (for it was
a sign,) was manifest to all that dwelt in Jerusalem ;
it was an opinion universally received, and the mira
cle being wrought at the gate of the temple, univer
sal notice was taken of it ; and they themselves, with

40

THE ACTS, IV.

all the craft and all the front they had, could not
deny it to be a true miracle ; every body would have
hooted at them if they had. They could easily deny
it to their own consciences, but not to the world.
The proofs of the gospel were undeniable.
[2. j They went further, and were not only con
vinced of the truth of the miracle, but all men glo
rified God for that which was done; even those that
were not persuaded by it to believe in Christ, were
yet so affected with it as a mercy to a poor man, and
an honour to their country, that they could not but
give praise to God for it ; even natural religion taught
them to do that. And if the priests had punished
Peter and John for that for which all men glorified
God, they would have lost all their interest in the
people, and been abandoned as enemies both to God
and man. Thus therefore their wrath shall be
made to praise God, and the remainder thereof 'shall
be restrained,
(2.) They yet resolve, that it is necessary to
silence them for the future, v. 17, 18. They could
not prove that they had said or done any thing amiss,
and yet they must no more say or do what they have
done. All their care is, that the doctrine of Christ
spread no further among the people ; as if that heal
ing institution were a plague begun, the contagion
of which must be stopped. See how the malice of
hell fights against the counsels of heaven ; God will
have the knowledge of Christ to spread all the world
over, but the chief priests would have it spread no
further, which he that sits in heaven laughs at.
Now, to prevent the further spreading of this doc
trine, [1.] They charge the apostles never to preach it
any more. Be it enacted by their authority, (which
they think every Israelite is bound in conscience to
submit to,) That no man speak at all or teach in the
name of Jesus, v. 18. We do not find that they give
them any reason why the doctrine of Christ must be
suppressed ; they cannot say it is either false or dan
gerous, or of any ill tendency, and they are ashamed
to own the true reason, that it testifies against their
hypocrisy and wickedness, and shocks their tyranny.
But, Stat pro ratione voluntas — They can assign no
reason but their will. "We straitly charge and
command you, not only that you do not preach this
doctrine publicly, but that ye speak henceforth to no
man, not to any particular person privately, in this
name," v. 17. There is not a greater service done
to the Devil's kingdom than the silencing of faithful
ministers, and the putting them under a bushel that
are the lights of the world.
[2.] They threaten them if they do, straitly
threaten them : it is at their peril. This court will
reckon itself highly affronted if they .do, and they
shall fall under its displeasure. Christ had not only
charged them to preach the gospel to every creature,
but had promised to bear them out in it, and re
ward them for it. Now these priests not only for
bid them to preach the gospel, but threaten to pun
ish it as a heinous crime ; but those who know how
to put a just value upon Christ's promises, know
how to put a just contempt upon the world's threaten-
ings, though they be threatenings of slaughter that
it breathes out, ch. 9. 1.
II. Here is the courageous resolution of the pri
soners to go on in their work, notwithstanding the
resolutions of this court, and their declaration of this
resolution, v. 19, 20. Peter and John needed not
confer together, to know One another's minds, (for
they were both actuated by one and the same Spirit,)
but agree presently in the same sentiments, and
jointly put in the answer, " Whether it be right in
the sight of God, to whom both you and we are ac
countable, to hearken unto you more than unto God,
we appeal to yourselves, judge ye ; for we cannot
forbear speaking to every body the things which we

have seen and heard, and are ourselves full of, and
are charged to publish." The prudence of the ser
pent would have directed them to be silent, and
though they could not with a good conscience pro
mise that they would not preach the gospel any
more, yet they needed not tell them that they would.
But the boldness of the lion directed them thus to
set both the authority and the malignity of their per
secutors at defiance. , ,
They do, in effect, tell them that they are resolved
to go on in preaching, and justify themselves in it
with two things.
1. The command of God; "You charge us not to
preach the gospel, he has charged us to preach it,
has committed it to us as a trust, requiring us upon
our allegiance faithfully to dispense it; now whom
must we obey ; God or you ?" There they appeal
to one of the communes notitix—to a settled and ac
knowledged maxim in the law of nature, that if
men's commands and God's interfere, God s com
mands must take place. It is a rule m the common-
law of England, that if any statute be made con
trary to the law of God, it is null and void. Nothing
can be more absurd than to hearken unto weak and
fallible men that are fellow-creatures and fellow-
subjects, more than unto a God that is infinitely wise
and holy, our Creator and sovereign Lord, and the
Judge tb whom we are all accountable. The case is
so plain, so uncontroverted and self-evident, that we
will venture to leave it to yourselves to judge of it,
though you are biassed and prejudiced. Can you
think it right in the sight of God to break a divine
command in obedience to a human injunction?
That is right indeed, which is right in the sight of
God; for his judgment, we are sure, is according to
truth, and therefore by that we ought to govern our
selves. 2. The convictions of their consciences; though
they had not had such an express command from
heaven to preach the doctrine of Christ, yet they
could not but speak, and speak publicly, thosething's
which they had seen and heard. Like Elihu, they
werefullofthis matter, and the Spirit within them
constrained them, they must speak, that they might
be refreshed, Job 32. 18, 20. (1. ) They felt the in
fluence of it upon themselves, what a blessed change
it has wrought upon them, has brought them into a
new world, and therefore they cannot but speak of
it : and those speak the doctrine of Christ best, that
have felt the power of it, and tasted the sweetness
of it, and have themselves been deeply affected with
it ; it is as afire in their bones, Jer. 20. 9. (2.) They
know the importance of it to others ; they look with
concern upon perishing souls, and know they cannot
escape eternal ruin but by Jesus Christ, and there-1
fore will be faithful to them in giving: them warning
and shewing them the right wav. They are things
which we have seen and heard, and therefore are-
fully assured of ourselves ; and things which we only
have seen and heard : and therefore, if we do not
publish them, who will ? Who can ? Knowing the
favour, as well as the terror, of the Lord, we per
suade men ; for the love of Christ and the love of
souls constrain us, 2 Cor. 5. 11, 14.
III. There is the discharge of the prisoners; (v.
21.) They further threatened them, and thought
that they frightened them, and then let them go.
There were many whom they terrified into an
obedience to their unrighteous decrees ; they knew
how to keep men in awe with their excommunica
tions, (John 9. 22.) and thought they could have the
same influence upon the apostles that they had upon
other men ; but thev were deceived, for they had
been with Jesus. They threatened them, and that
was all they did now ; when they had done that,
they let them go.
1, Because they durst not contradict the people,

THE ACTS, IV;

41

who glorified God for that which was done, and
would have been ready (at leastthey thought so) to
pull them out of their seats, if they had punished the
apostles for doing it. As rulers by the ordinance pf
God are made a terror and restraint to wicked peo
ple, so people are sometimes by the providence of
God made a terror and restraint to Wicked rulers.
2. Because they could not contradict the miracle ;
For (v. 22.) the man was above forty years old, on
whom this miracle of healing was shewed. And
therefore, (1. ) The miracle was so much the greater;
he having been lame from his mother's womb, ch. 3.
2... The older he grew, the more inveterate the dis
ease was, and the more hardly cured. If those that
are grown into years, and have been long accustom
ed to evil, are cured of their spiritual impotency to
good, and thereby of their evil customs, the power
of divine grace is therein so much the more magnifi
ed. (2.) The truth of it was so much the better at
tested ; for the man being above forty years old, he
was able, like the blind man whom Christ healed,
when he was asked, to speak for himself, John 9. 21.
23. And being let go, they went to their
own company, and reported all that the
chief priests and elders had said unto them.
24. And when they heard that, they lifted
up their voice to God with one accord, and
said, Lord, thou art God, which hast made
heaven, and earth, and the sea, and all that
in them is : 25. Who by the mouth of thy
servant David hast said, Why did the hea
then rage, and the people imagine vain
things ? 26. The kings of the earth stood
up, and the rulers were gathered together
against the Lord, and against his Christ.
27. For of a truth against thy holy child
Jesus, whom thou hast anointed, both He
rod, and Pontius Pilate, with the Gentiles,
and the people of Israel, were gathered to
gether,* 28. For to do whatsoever thy hand
and thy counsel determined before to be
done. 29. And now, Lord, behold their
threatenings : and grant unto thy servants,
that with all boldness they may speak thy
word, 30. By stretching forth thine hand to
heal; and that signs and wonders maybe
done by the name of thy holy child Jesus.
31. And when they had prayed, the place
was shaken where they were assembled to
gether ; and they were all filled with the
Holy Ghost, and they spake the word of
God with boldness.
We hear no more at present of the chief priests,
what they did when they had dismissed Peter and
John, but are to attend those two witnesses. >And
here we have,
I. Their return to their brethren, the apbstles and
ministers, and perhaps some private christians ; (v.'
23.) Being let go, they went to their own company,
whb'perhaps were at this time met together in pain
for them, and praying for them ; as ch. 12. 12. As
soon as ever they were at liberty, they went to their
old friends, and returned to their churGh-fellowship.
1. Though God had highly honoured them, in
calling theni out to be his witnesses, and enabling
them to acquit themselves so -well, yet they were not
puffed up with the honour done them, nor thought
themselves thereby exalted above their brethren,
Vol. vi.— F

but went to their own company. No advancement
in gifts or usefulness should make us think ourselves
above either the duties or the privileges of the com
munion of saints. '
2. Though their enemies had. severely threatened
them, and endeavoured to break their knot, and
frighten them from the work they were jointly en
gaged in, yet'they went to their own company, and
feared not the wrath pf their rulers. They might
have had cemfort, if, being let go, they had retired
to their closets, and spent some time in devotion
there. But they were men in a public station, and
must seek not so much their own personal satisfac
tion, as the public good. Christ's followers do best
in company, provided it be in their own company.
II. The account they gave them of what had pass
ed ; they reported all that the chief priests and elders
had said unto them, adding, no doubt, what they
were enabled by the grace of God to reply to them,
and how their trial issued. They related it to them,
1. That they might know what to expect both
from men and from God in the progress of their
work ; from ,men they might expect every thing
that was terrifying, but from God every thing that
was encouraging ; men would do their utmost to run
them down, but God would take effectual care to
bear them up. Thus the brethren in the Lord
would wax confident through their bonds, and their
experiences, as Phil. 1. 14.
2. That they might have it recorded in the his
tory of the church, 'for the benefit of posterity, par
ticularly for the confirmation of our faith touching
the resurrection of Christ. The silence of an adver
sary, in some cases, is next door to the, consent and
testimony of an adversary. The.se apostles told the
chief priests to their faces, that Goa had raised up
Jesus from the dead, and though they were a bpdy..
pf them together, they had not the confidence to
deny it, but in the silliest and most sneaking man
ner imaginable, bid the apostles not tell any body
of it. ' . ¦
3. That they might now join with them in prayers
and praises ; and by such a concert as this God would
be the more glorified, and the church the more
edified. We should therefore communicate to our
brethren the providences of God that relate to us,
and our experience of his presence with us, that
they may assist us in our acknowledgment of God
therein. III. Their address to God upon this occasion;
When they heard of the impotent malice of the
priests, and the potent courage of the sufferers, they
called their company together, and went to prayer;
they lifted up their voice to God with one accord, v.
24. ,, Not that it can be supposed that they all said
the same words at the same time, (though it was
possible they might,' being all inspired by one and
the same Spirit,) but one in the name of the rest
lifted up his voice to God, and the rest joined with
him, o^ofiu^aJoit — with one mind; (so the word sig
nifies ;) their hearts went along with him, and so
though but one spake, they all prayed ; one lifted
up his voice, and, in concurrence with him, they all
lifted up their hearts, which was, in effect, lifting
up their voice to God ; for thoughts are words to
God. Moses cried unto God, when we find not a
word said.
Now in this solemn address to God, we have,
1. Their adoration of God as the Creator of the
world; (v. 24.) With one mind, and so, in effect,
with one mouth, they glorified God, Rpm. 15. 6.
They said, "O Lord, thou art God, God alone;
aWot*, thou art our Master and sovereign Ruler,"
(so the word signifies,) "thou art God; God, and
not man ; God, and not the work of men's hands ;
the Creator of all, and not the creature of men's
fancies. Thou art the Godw/«rA hast made hea-

42

THE ACTS, IV.

ven and earth, and the sea, the upper and lower
world, and all the creatures that are in both."
Thus we christians distinguish ourselves from the
heathen, that, while they worship gods which they
have made, we are worshipping the God that made
us and all the world. And it is very proper to begin
our prayers, as well as our creed, with the acknow
ledgment of this, that God is the Father almighty,
Maker of heaven and earth, and of all things visi
ble and invisible.. Though the apostles were at this
time full of the mystery of the world's redemption,
yet they do not forget or overlook the history of the
world's creation ; for the christian religion was in
tended to confirm and improve, not to eclipse or
justle out, the truths and dictates of natural religion.
It is a great encouragement to God's servants, both
in doing work, and suffering work, that they serve
the God that made all things, and therefore has the
disposal of their times, and all events concerning
them, and is able to strengthen them under all their
difficulties. And if we give him the glory of this,
we may take the comfort of it.
2. Their reconciling themselves to the present dis
pensations _ of Providence, by reflecting upoii those
scriptures in the Old Testament which foretold that
the kingdom of .the Messiah would meet with such
opposition as this at the first setting of it up in the
world, v. 25, 26. God, who made heaven and earth,
cannot meet with any [effectual] opposition to his
designs, since none dare [at least, can prevailingly]
dispute or contest with him. Yea, thus it was writ
ten, Thus he spake by the mouth, thus he wrote by
the pen, of his servant David, who, as appears by
this, was the penman of the second psalm, and there
fore, most probably; of the first, and other psalms
that are not ascribed to any other, though they have
, not his name in the title. Let it not therefore be a
suiprise to them, or any discouragement to any in
embracing their doctrine, for the scripture must be
fulfilled. It was foretold, Ps. 2. 1, 2. (1.) That
the heathen would rage at Christ and his kingdom,
and be angry at the attempts to set it up, because
that would be the pulling down of the gods of the
heathen, and giving check to the wickedness of the
heathen. (2.). That the people would imagine all
the things that could be against it, to silence the
teachers of it, to discountenance the subjects of it,
and to crush all the interests of it, If they prove
vain things in the issue, no thanks to them who ima
gined them. (3.) That the kings of the earth, par
ticularly, would stand up in opposition to the king
dom of Christ, as if they were jealous (though there
is no occasion for their being so) that it would inter
fere with their powers, and intrench upon their pre
rogatives. The kings of the earth, that are most
favoured and honoured by Divine Providence, and
. should do most for God, are strangers and enemies
to divine grace, and do most against God. (4. ) That
the rulers would gather together against God and
Christ ; not only monarchs, that have the power in
their single persons, but there where the power is
in many rulers, councils, and senates, they gather
together, to consult and decree against the Lord, and
dgainst his Christ — against both natural and revealed
religion. What is, done against Christ, God takes
as done against himself. Christianity was not only
destitute of the advantage of the countenance and
support of kings and rulers, (it had neither their
power nor their purses,) but it was opposed and
fought against by them, arid they combined to run
it down, and yet it made its way.
3. Their representation of the present accomplish
ment of those predictions in the enmity and malice
of the rulers against Christ, What was foretold we
see fulfilled, v. 27, 28. It is of a truth, it is cer
tainly so, it is too plain to be denied, and in it ap
pears the truth of the prediction, that Herod and

Pilate, the two Roman governors, with the Gentiles,
(the Roman soldiers under their command,) and
with the people of Israel, (the rulers of the Jews and
the mob that is under their influence, ) were gathered
together in a confederacy against the Holy Child
Jesus whom thou hast anointed. Some copies add
another circumstance, iv t» woxh «¦» vault— m this
thy holy city, where, above any place, he snoulcl
have been welcomed. But herein they do that which
thy hand and thy counsel determined before to be
done. See here, (1.) The wise an&holy designsGoi
had concerning Christ. He is here called the Child
Jesus, as he was called (Luke 2. 27, 43.) in his in
fancy, to intimate that even in his exalted state he
is not ashamed of his condescensions for us, and that
he continues meek and lowly in heart. In the height
of /his "glorjr he is the Lamb of God, and the Child
Jesus. But he is the Holy Child Jesus, (so he was
called, Luke 1. 35. that, Holy Thing,) and thy holy
Child ; the word signifies both a son and a servant,
rtZ.il a. <ru ; he was the Son of God ; and yet in the work
of redemption he kcted as his Father's Servant, (Isa.
42. 1.) My Servant whom I uphold. It was he
whom God anointed, both qualified for the under
taking, and called to it; and thence he was called
the Lord's Christ, v. 26. And this comes in as a
reason why they set themselves with so much rage
and violence against him, because God had anointed
him, and they were resolved not tp resign, much less
to subriiit to him. David was envied by Saul, be
cause he was the Lord's anointed. And the Philis
tines came up to seek David when they heard he
was anointed, 2 Sam. 5. 17. Now the God that
anointed Christ, determined what should be done to
him, pursuant to that anointing ; he was anointed to
be a Saviour, and therefore it was determined he
should be a Sacrifice, to make atonement for sin ; he
must die therefore, he must be slain, yet not by his
own hands; therefore God wisely determined before
by what hands it should be done, it must be by the
hands of those who will treat him as a criminal and
malefactor, and therefore it cannot be done by the
hands either of angels or good men ; he must there
fore be delivered into the hands of sinners, as Jobs
was, ch. 16. 11. And as David was delivered to
Shimeitobe made a curse; (2 Sam. 16. 11.) The
Lord has bidden him. God's hand and his counsel
determined it, his will, and his wisdom. God's hand,
which properly denotes his executive power, is here
put for his purpose and decree, because with him
saying and doing are not two things, as they are with
us. His hand and his counsel always agree ; for
whatsoever the Lord pleased that did he. Dr. Ham
mond makes this phrase of God's hand determining
it, to be an allusion to the High-Priest's casting lots
upon the two goats on the day of atonement, (Lev.
16. 8.) in which he lifted up the hand that he hap
pened to have the lot for the Lord m, and that goat
on which it fell was immediately sacrificed ; and the
disposal of this lot was from the Lord, Prov. 16. 33.
Thus God's hand determined what should be done,
that Christ should be the Sacrifice slain. Or, (if I
may offer a conjecture,) when God's hand is here
said to determine, it may be meant, not of God's act
ing hand, but his writing hand, as, (Job 13. 26.)
Thou writest bitter things against us ; and God's de
cree is said to be that which is written in the scrip
tures of truth, (Dan. 10. 31.) and in the volume of
the book it was written of Christ, Ps. 40. 7. It was
God's hand that wrote it, his hand according to his
counsel. The commission was given under his hand.
(2.) The wicked and unholy instruments that were
employed in the executing of this design, though
they meant not so, neither did their hearts think so.
Herod and Pilate, Gentiles and Jews, who had been
at variance with each other, united against Christ.
And God's serving his own purposes by what they

THE ACTS, IV.

43

did, was no excuse at all for their malice and wick
edness in the doing of it, any more than God's mak
ing the blood of the martyrs the seed of the church
extenuated the guilt of their bloody persecutors. Sin
is not the less evil for God's bringing good out of it,
but he is by that the more glorified, and will be so,
when the mystery of God shall be finished.
4. Their petition with reference to the case at this
time. The enemies were gathered together against
Christ, and then no wonder that they were so against
his ministers ; the disciple- is not better than his Mas
ter, nor must expect better treatment; but, being
thus insulted, they pray,
(1.) That God would take cognizance of the ma
lice of their enemies; JYow, Lord, behold their
threatenings, v. 29. Behold them, as thou art said
to behold them in the psalm before quoted, (Ps. 2. 4. )
when they thought to break his bands asunder, and
cast away his cords from them; he that sits in heaven,
lauglis at them, and has them in derision; and then
the virgin, the daughter of Zion, may despise the
impotent menaces even of the great king, the king
of Assyria, Isa. 37. 22. And now, Lord; t« vuir ;
there is an emphasis upon the now, to intimate that
then is God's time to appear for his people, when the
power of their enemies is most daring and threaten
ing. They do not dictate to God what he shall do,
but refer themselves to him; like Hezekiah; (Isa. 37.
17. ) " Open thine eyes, OLord, and see; thou know-
est what they say, thou beholdest mischief and spite,
(Ps. 10. 14.) to thee we appeal, behold their threat-
enings, and either tie their hands, or turn their
hearts ; make their wrath, as far as it is let loose, to
praise thee, and the remainder thereof do thou re
strain," Ps. 76. 10. It is a comfort to us, that if we
are unjustly threatened, and bear it patiently, we
may make ourselves easy by spreading the case be
fore the Lord, and leaving it with him.
(2.) That God, by his grace, would keep up their
spirits, arid animate them to go on cheerfully with
their work ; Grant unto thy servants, that with all
boldness they may speak thy word, though the priests
and rulers have enjoined, them silence. Note, In
threatening times, our care should not be so much
that troubles may be prevented, as that we may be
enabled to go on with cheerfulness and resolution in
our work and duty, whatever troubles we may meet
with. Their prayer is not, "Lord, behold their
threatenings, and frighten them, and stop their
mouths, and fill their faces with shame ;" but, "Be
hold their threatenings, and animate us, open our
mouths and fill our hearts with courage. " They do
not pray, " Lord, give us a fair opportunity to retire
from our work, now that it is become dangerous;"
Dut, " Lord, give us grace to go on in our work, and
not to be afraid qf the face of man." Observe, [1.]
Those that are sent on God's errands, ought to de
liver their message with boldness, with all boldness,
with all liberty of speech, not shunning to declare
the whole counsel of God, whoever is offended ; not
doubting of what they say, or of being borne out in
saying it. [2.] God is to be sought unto for an abi
lity to speak his word with boldness, and those that
desire divine aids and encouragements, may depend
upon them, and ought to go forth, and go on, in the
strength of the Lord God. [3.] The threatenings
of our enemies, that are designed to weaken our
hands, and drive us off from our work, should rather
stir us up to so much the more courage and resolu
tion in our work. Are they daring, that fight against
Christ ? For shame, let not us be sneaking, that are
for him.
(3.) That God would still give them powerto
work miracles for the confirmation of the doctrine
they preached, which, by the cure of the lame man,
they found to contribute very much to their success,
and would contribute abundantly to their further

progress. Lord, grant us boldness, by stretching
forth thine hand to heal. Note, Nothing imboldens
faithful ministers more in their work, than the tokens
of God's presence with them, and a divine power
going along with them. They pray, [1. ] That God
would stretch forth his hand to heal, both the bodies
and souls of men ; else in vain do they stretch forth
their hands, either in preaching, (Isa. 65. 2.) or in
curing. [2.] That signs and wonders might be done
by the name of the holy Child Jesus, which would
be convincing to the people, and confounding to the
enemies. Christ had promised them a power to
work miracles, for the proof of their commission ;
(Mark 16. 17, 18.) yet they must pray for it; and,
though they had it, must pray for the continuance
of it. Christ himself must ask, and it shall be given
him. Observe, It is the honour of Christ that they
aim at in this request, that the wonder might be done
by the name of Jesus, the holy Child Jesus, and his
name shall have all the glory.
IV. The gracious answer God gave to this address,
not in word, but in power.
1. God gave them a sign of the acceptance bf their
prayers; (v. 31.) When they had prayed, (perhaps
many of them prayed successively, one by one, ac
cording to the rule, (1 Cor. 14. 31v) and when they
had concluded the work of the day,) the place was
shaken where they were assembled together, there
was a strong mighty wind, such as that when the
Spirit was poured out upon them, (ch. 2. 1, 2.) which
shook the house, which was now their house of prayer.
This shaking of the place was designed to strike an
awe upon them, and to awaken and raise their ex
pectations, and to give them a sensible token that
Gpd was with them of a truth : and perhaps it was
to put them in mind of that prophecy, (Hag. 2. 7.)
I will shake all nations, and will fill this house with
glory. This was to shew them what reason they
had to fear God more, and then they would fear man
less. He that shook this place, could make the
hearts of those who threatened his servants thus, to
tremble, for he cuts off the spirit of princes, and is
terrible to the kings of the earth. The place was
shaken, that their faith might be established and un-
tjri3.K6Tl 2. God gave them greater degrees of his Spirit,
which was the thing they prayed for; their prayer,
without doubt, was accepted, for it was answered,
they were all filled with the Holy Ghost, more than
ever ; by which they were not only encouraged, but
enabled, to speak the word of God with boldness,
and not to be afraid of the proud and haughty looks
of men. The Holy Ghost taught them not only what
to speak, but how to speak. Those that were en.
dued habitually with the powers of the Holy Ghost,
had yet occasion for fresh supplies of the Spirit, ac
cording as the various occurrences of their service
were. They were filled with the Holy Ghost at the
bar, (v. 8.) and now filled with the Holy Ghost in
the pulpit ; which teaches us to live in an actual de
pendence upon the grace of God, according as the
duty of every day requires ; we need to be anointed
with fresh oil upon every fresh occasion. As in the
providence pf God, so in the grace of God, we not
only in general live, and have our being, but move
in every particular action, ch. 17. 28. We have
here an instance of the performance of that promise,
that God will give the Holy Spirit to them that ask
him; (Luke 11. 13.) for it was in answer to prayer
that they were filled with the Holy Ghost; and we
have also an example of the improvement of that
gift, which is required of all on whom it is bestowed;
have it and use it, use it, and have more of it. When
they were filled with the Holy Ghost, they spake the
word with all boldness; for the ministration qf the
Spirit is given to every man, to profit withal. Ta
lents must be traded with, not buried. When they

44

THE ACTS, IV.

find the Lord God help them by his Spirit, they know
they shall not be confounded, Isa. 50. 7.
32. And the multitude of them that be
lieved were of one heart and of one soul :
neither said any of them that aught of the
things which he possessed was his own ;
but they had all things common. 33. And
with great power gave the apostles witness
of the resurrection of the Lord Jesus : and
great grace was upon them all. 34. Nei
ther was there any among them that lack
ed : for as many as were possessors of lands
or houses sold them, and brought the prices
of the things that were sold, 35. And laid
them down at the apostles' feet : and dis
tribution was made unto every man ac
cording as he had need. 36. And Joses,
who by the apostles was surnamed Barna
bas, (which is, being interpreted, The son
of consolation,) a Levite, and of the coun
try of Cyprus, 37. Having land, sold it,
and brought the money, and laid it at the
apostles' feet.
We have a general idea given us in these verses,
and it is a very beautiful one, of the spirit and state
of this truly primitive church ; it is conspectus sceculi
— a view of that age of infancy and innocence.
I. The disciples loved one another dearly. Be
hold, how good and how pleasant it was to see how
the multitude of them that believed, were of one
heart, and of one soul, (v. 32.) and there was no
such thing as discord or division among them. Ob
serve here,
1. There were multitudes that believed; even in
Jerusalem, where the malignant influence of the
chief priests was most strong, there were three thou
sand converted on one day, and five thousand on
another, and, beside those, there were added to the
church daily ; and, no doubt, they were all baptized,
and made profession of the faith ; for the same Spirit
that endued the apostles with courage to preach the
faith of Christ, endued them with courage to confess
it. Note, The increase ot the church is the glory
of it, and the multitude of them that believe, more
than their quality. Now the church shines, and
her light is come, when souls thus fly like a cloud
into her bosom, and like doves to their windows, Isa.
60. 1, 8.
2. They were all of one heart, and qf one soul.
Though there were many, very many, of different
ages, tempers, and conditions, in the world, who,
perhaps, before they believed, were perfect stran
gers to one another, yet, when they met in Christ,
they were as intimately acquainted as if they had
known one another many years. Perhaps, they had
been of different sects among the Jews, before their
conversion, or had had discords upon civil.accounts ;
but now those were all forgotten, and laid aside, and
they were unanimous in the faith of Christ, and, be
ing all joined to the Lord, they were joined to one
another in holy love. This was the blessed fruit of
Christ's dying precept to his disciples, to love one
another, and his dving prayer for them, that they all
might be one. We have reason to think they di
vided themselves into several congregations, or -wor
shipping assemblies, according as their dwellings
were, under their respective ministers ; and yet that
occasioned no jealousy or uneasiness ; for they were
all of one heart, and one soul, notwithstanding; and
loved those of other congregations, as truly as those

of their own. Thus it was then, and ^we may ^ not
despair of seeing it so again, when the Spirit shall be
poured out upon us from on high.
II. The. ministers went on m their work with
great vigour and success ; (v. 33.) With great power
lave the apostles witness of the resurrection of the
Lord Jesus. The doctrine they preached, was, ;Ae
resurrection of Christ: a matter of fact, which
served not only for the confirmation of the truth of
Christ's holy religion, but, being duly explained
and illustrated, with the proper inferences from it,
served for a summary of all the duties, privileges,
and comforts, of christians. The resurrection of
Christ, rightly understood and improved, will let us
into the great mysteries of religion.
Y,y the great power, wherewith the apostles attested
the resurrection, may be meant,
1 The great vigour, spirit, and courage, with
which they published and avowed this doctrine;
they do it not softly and diffidently, but with liveli
ness and resolution, as those that were themselves
abundantly satisfied of the truth of it, and earnestly
desired that others should be so too. Or,
2. The miracles which they wrought to confirm
their doctrine ; With works of great power, they
gave witness to the resurrection of Christ; God him
self, in them, bearing witness too.
III. The beauty of the Lord our God shone upon
them, and all their performances ; Great grace was
upon them all, not only all the apostles, but all the
believers, XH" f*ty**'> 1 grace that had something
great in it, (magnificent and very extraordinary,)
was upon them all.
1. Christ poured out abundance of grace upon
them, such as qualified them for great services, by
enduing them with great power ; it came upon them
from on high, from above.
2. There were evident fruits of this grace in all
they said and did, such as put an honour upon them,
and recommended them to the favour of God, as
being in his sight of great price.
3. Some think it includes the favour they were in
with the people. Every one saw a beauty and ex
cellency in them, and respected them.
IV. They were very liberal to the poor, and dead
to this world. This was as great an evidence of the
grace of God in them as any other, and recom
mended them as much to the esteem of the people.
1. They insisted not upon property, which even
children seem to have a sense of, and a jealousy for,
and which worldly people triumph in, as Laban,
(Gen. 31. 43.) All that thou seestis mine ; and Na-
bal, (1 Sam. 25. 11.) My bread and my water.
These believers were so taken up with the hopes of
an inheritance in the other world, that this was as
nothing to them. JYo man said t/iat aught of the
things which he possessed, was his own, v. 32. They
did not take away property, but they were indiffer
ent to it. They did not call what they had, their
own, in a way of pride and vain-glory, boasting of
it, or trusting in it. They did not call it their own,
because they had, in affection, forsaken all for
Christ, and were continually expecting to be
stripped of all for their adherence to him. They
did not say, that aught was their own ; for we can
call nothing our own but sin ; what we have in the
world, is more God's than our own ; we have it
from him, must use it for him, and are accountable
for it to him. JYo man said what he had was his
own, ilmi — his peculiar ; for he was ready to distri
bute, willing to communicate, and desired not to eat
his morsel alone, but what he had to spare from
himself and family, his poor neighbours were wel
come to. They that had estates, were not solici
tous to lay up, but very willing to lay out, and would
straiten themselves tohelp their brethren. Nomar-
! vel that they were of one heart and soul, when they

THE ACTS, V.

45

sat so loose to the wealth of -this world ; for meum —
mine and tuum — thine are the great make-baits.
Men's holding their own, and grasping at more than
their own, are the rise of wars ana fightings.
2. They abounded in charity, so that, in effect,
they had all things common ; for, (v. 34. ) there was
not any among them that lacked, but care was ta
ken for their supply. These that had been main
tained upon the public charity, when they turned
christians, probably were excluded, and therefore
it was fit that the church should take care of them.
As there were many poor that received the gospel,
so there were some rich that were able to maintain
them, and the grace of God made them willing.
Therefore those that gather much, have nothing
over, hecause what they have over, they have for
them who gather little, that they may have no lack,
2 Cor. 8. 14, 15. The gospel hath laid all things
common, not so that the poor are allowed to rob the
rich, but so that the rich are appointed to relieve
the poor.
3. They did many of them sell their estates, to
raise a fund for charity ; As many as had possession
of lands or houses, sold them, v. 34. Dr. Lightfoot
computes that this was the year of jubilee in the
Jewish nation, the fiftieth year, (the twenty-eighth
since they settled in Canaan fourteen hundred years
ago,) so that what was sold that year being not to
return till the next jubilee, lands then took a good
price, and so the sale of those lands would raise the
more money.
Now, (1.) We are here told what they did with
the money that was so raised; they laid it at the
apostles' feet, they left it to them to be disposed of
as they thought fit ; probably, they had their sup
port from it ; from whence else could they have it ?
Observe, The apostles would have it laid at their
feet, in token of their holy contempt of the wealth
of the world ; they thought it fitter they should be
laid at their feet than lodged in their hands or in
their bosoms. Being laid there, it was not hoarded
up, but distribution was made, by proper persons,
unto every man according as he had need. Great
care ought to be taken in the distribution of public
charity, [1.] That it be given to such as have need,
such as are not able to procure a competent main
tenance for themselves, through age, infancy, sick
ness, or bodily disability, or incapacity of mind, want
either of ingenuity or activity, cross providences,
losses, oppressions, a numerous charge ; those that
upon any of these accounts, or any other, have real
need, and have not relations of their own to help
them ; but, above all, those that are reduced to
want for well doing, and for the testimony of a good
conscience, ought to be taken care of, and provided
for, and, with a prudent application of what is given,
so as maybe most for their benefit [2.] That it
be given to every man, for whom it is intended, ac
cording as he had need, without partiality or respect
of persons. It is a rule, in dispensing charity, as
well as in administering justice, ut parium par sit
ratio — that those who are equally needing and
equally deserving, should be equally helped, and
that the charity should be suited and adapted to the
necessity, as the word is.
(2.) Here is one particular person mentioned, that
was remarkable for this generous charity ; it was
Barnabas, afterward Paul's colleague. Observe,
[1.1 The account here given concerning him; v.
36. His name was Joses ; he was of the tribe of
Levi, for there were Levites among the Jews of the
dispersion, who, it is probable, presided in their sy
nagogue-worship, and, according to the duty of that
tribe, taught them the good knowledge of the Lord.
He was born in Cyprus, a great way off from Jeru
salem, his parents, though Jews, having a settle
ment there. Notice is taken of the apostles' chang

ing his name after he associated with them. It is
probable that he was one of the seventy disciples,
and, as he increased in gifts and graces, grew emi
nent, and was respected by the apostles, who, in to
ken of their value for him, gave him a name, Bar
nabas — the son of prophecy, (so it properly signifies, )
he being endued with extraordinary gifts of prophe
cy. But the Hellenist Jews (saith Grotius) called
praying, T*gMWio-<r, and therefore by that word it
is rendered here ; A son of exhortation ; (so some ;)
one that had an excellent faculty of healing and pur-
suading ; we have an instance of it, ch. 11. 22, 24.
A son of consolation ; (so we read it ;) one that did
himself walk very much in the comforts of the Holy
Ghost, a cheerful christian, and this enlarged his
heart in charity to the poor ; or one that was emi
nent for comforting the Lord's people, and speaking
peace to wounded troubled consciences ; he had an
admirable felicity that way. There were two among
the apostles that were called Boanerges — Sons of
thunder; (Mark 3. 17.) but here was a son of con
solation with them. Each had his several gift, nei
ther must censure the other, but both ease one ano
ther ; let the one search the wound, and then let the
other heal it and bind it up.
[2.] Here is an account of his charity, and great
generosity to the public fund. His is particularly
taken notice pf, because of the eminency of his ser
vices afterward in the church of God, especially in
carrying the gospel to the Gentiles ; that this might
not appear to come from any ill will to his own na
tion, we have here his benevolence to the Jewish
converts ; or perhaps this is mentioned, because it
was a leading card, and an example to others ; he
having land, whether in Cyprus, where he was
born, or in Judea, where he now lived, or elsewhere,
is not certain, but he sold it, not to buy elsewhere to
advantage, but, as a Levjte indeed, who knew he
had the Lord God of Israel for his inheritance, he
despised earthly inheritances, would be cumbered
no more with them, but brought the money, and
laid it at the apostles' feet, to tie given in charity.
Thus, as one that was designed to be a preacher qf
the gospel, he disentangled himself from the affairs
of this life ; and he lost nothing upon the balance of
the account, by laying the purchase-moreet/ at the
apostles' feet, when he himself was, in effect, num
bered among the apostles, by that word of the Holy
Ghost, Separate me Barnabas and Saul for the
work whereunto I have called them, ch. 13. 2. Thus,
for the respect he shewed to the apostles as apostles,
he had an apostle's reward,
CHAP. V.
In this chapter, we have, I. The sin and punishment of Ana
nias and Sapphira, who, for lying to the Holy Ghost, were
struct dead at the word of Peter, t. 1 . .11. II. The
flourishing state of the church, in the power that went
along with the preaching of the gospel, v. 12 . . 16. III.
The imprisonment of the apostles, and their miraculous
discharge out of prison, with fresh orders to go on to preach
the gospel, which they did, to the great vexation of their
persecutors, v. 17.. 26. IV. Their arraignment before
the great Sanhedrim, and their justification of themselves
in what they did, v. 27 . . S3. V. Gamaliel's counsel con
cerning them, that thev should not persecute them, but let
them alone, and see what would come of it, and their con
currence, for the present, with this advice, in the dismission
of the apostles with no more than a scourging, v. S4. .40.
VI. The apostles' cheerful progress in their work, notwith
standing the prohibition laid upon them, and the indignity
done them, v. 41, 42.
1 . ID UT a certain man named Ananias,
_D with Sapphira his wife, sold a
possession, 2. And kept back part of the
price, his wife also being privy to it, and
brought a certain part, and laid it at the

4G

THE ACTS, V.

apostles' feet. 3. But Peter said, Ananias,
why hath Satan filled thine heart to lie to
the Holy Ghost, and to keep back part of
the price of the land ? 4. While it remain
ed, was it not thine own ? And after it
was sold, was it not in thine own power 1
Why hast thou conceived this thing in thine
heart ? Thou hast not lied unto men, but
unto God. 5. And Ananias, hearing these
words, fell down, and gave up the ghost :
and great fear came on all them that heard
these things. 6. And the young men arose,
wound him up, and carried him out, and
buried him. 7. And it was about the space
of three hours after, when his wife, not
knowing what was done, came in. 8. And
Peter answered unto her, Tell me whether
ye sold the land for so much ? And she
said, Yea, for so much. 9. Then Peter
said unto her, How is it that ye have
agreed together to tempt the Spirit of the
Lord ? Behold, the feet of them which have
buried thy husband, are at the door, and
shall carry thee out. 10. Then fell she.
down straightway at his feet, and yielded
up the ghost : and the young men came in,
and found her dead, and carrying her forth,
buried her by her husband. 1 1 . And great
fear came upon all the church, and upon
as many as heard these things.
The chapter begins with a melancholy but, which
puts a stop to the pleasant and agreeable prospect
of things which we had in the foregoing chapters ;
as every man, so every church, in its best state, has
its but, 1. The disciples were very holy, and hea
venly, and seemed to be all exceeding good ; but
there were hypocrites among them, whose hearts
were not right in the sight of God, who, when they
were baptized, and took upon them the form of god
liness, denied the power of godliness, and stopped
short of that There is a mixture of bad with good
in the best societies on this side heaven ; tares will
grow among the wheat until the harvest. 2. It was
the praise of the disciples, that they came up to that
perfection which Christ recommended to the rich
young man — they sold what they had, and gave to
thepoor; but even that proved a cloak and cover of
hypocrisy, which was thought the greatest proof
and evidence of sincerity. 3. The signs and won
ders which the apostles wrought, were hitherto mi
racles of mercy ; but now comes in a miracle of
judgment, and here is an instance of severity, fol
lowing the instances of goodness, that God may be
both loved and feared. Observe here,
I. The sin of Ananias, and Sapphira his wife. It
is good to see husband and wife joining together in
that which is good, but to be confederate in evil, is
to be like Adam and Eve, when they agreed to eat
the forbidden fruit, and were one in their disobe
dience. Now their sin was,
1. That they were ambitious of being thought emi
nent disciples, and of the first rank, when really
they were not true disciples ; they would pass for
some of the most fruitful trees in Christ's vineyard,
when really the root of the matter was not found in
them. They sold a possession, and brought the
money (as Barnabas did) to the apostles' feet, that

they might not seem to be behind the very chief of
believers, but might be applauded and cried up, and
stand so much the fairer for preferment in the
church, which perhaps they thought would shortly
shine in secular pomp and grandeur. Note, It is
possible that hypocrites may deny themselves in
one thing, but then ;t is to serve themselves in ano
ther; may forego their secular advantage in one in
stance, with a prospect of finding their account in
something else. Ananias and Sapphira would take
upon them a profession of Christianity, and make a
fair shew in the flesh with it, and so would mock
God, and deceive others, when they knew they
could, not go through with the christian profession.
It was commendable, and so far it was right, in that
rich young man, that he would not pretend to follow
Christ, when, if it should come to a pinch, he knew
he could not come up to his terms, but he went away
sorrowful. Ananias and Sapphira pretended they
could come up to the terms, that they might have
the credit of being disciples, when really they could
not, and so were a discredit to discipleship. Note,
It is often of fatal consequence for people to go a
greater length in profession than their inward prin
ciple will admit of.
2. That they were covetous of the wealth of the
world, and distrustful of God, and his providence ;
They sold the land, and, perhaps, then, in a pang
of zeal, designed no other than to dedicate the whole
of the purchase-money to pious uses, and made a
vow, or at least conceived a full purpose, to do so ;
but when the money was received, their heart failed
them, and they kept back part of the price, (v. 2.)
because they loved the money, and thought it was
too much to part with at once,, and to trust in the
apostles' hands, and because they knew not but they
might want it themselves ; and though now all
things were common, yet it would not be so long ;
and what should they do in a time of need, if they
should leave themselves nothing to take to ? They
could not take God's word that they should be pro- .
vided for, but thought they would play a wiser part
than the rest had done, and lay up for a rainy day.
Thus they thought to serve both God and mammon
— God, by bringing part of the money to the apos
tles' feet — and mammon, by keeping the other part
in their own pockets ; as if there were not an all-
sufficiency in God to make up the whole to them,
except they retained some in their own hands by
way of caution-money. Their hearts were divided,
so were they found faulty , Hos. 10. 2. They halted
between two ; if they had been thorough-paced
worldlings, they would not have sold their posses
sion ; and if they had been thorough-paced chris
tians, they would not have detained part of the
price. 3. That they thought to deceive the apostles, and
make them believe they brought the whole purchase "
money, when really it was but apart. They came
with as good an assurance, and as great a shew of
piety and devotion, as any of them, and laid the money
at the apostles' feet, as if it were their all. They
dissembled with God and his Spirit, with Christ
and his church and ministers ; and this was their
sin. II. The indictment of Ananias, which proved both
his condemnation and execution for this sin. When
he brought the money, and expected to be com
mended and encouraged, as others were, Peter took
him to task about it. fie, without any inquiry or
examination of witnesses concerning it, charges him
peremptorily with the crime, and aggravates it, and
lays load upon him for it, shewing it him in its own
colour, v.3,4. The Spirit of God in Peter, not
only discovered the fact without any information,
(when perhaps no man in the world knew it but the
man and his wife themselves,) but likewise discern-

THE ACTS, V.

17

ed the principle of reigning infidelity in the heart of
Ananias, which was at the bottom of it, and there
fore proceeded against him so suddenly. Had it
been a sin of infirmity, through the surprise of a
temptation, Peter would have taken Ananias aside,
and nave bid him go home, and fetch the rest of the
money, and repent of his folly in attempting to put
this cheat upon them ; but he knew that his heart
was fully set in him to do this evil, and therefore
allowed him not space to repent. He here shewed
him, 1. The original of the sin. Satan filled his heart ;
he not pnly suggested it tn him, and put it into his
head, but hurried him on with resolution to do it.
Whatever is contrary to the good Spirit, proceeds
from the evil spirit; and those hearts are filled by
Satan, in which worldliness reigns, and has the as
cendant. Some think that Ananias was one of those
that had received the Holy Ghost, and was filled
with his gifts, but, having provoked the Spirit to
withdraw from him, now Satan filled his heart; as
when the Spirit of the Lord departed from Saul, an
evil spirit from God troubled him.' Satan is a lying
spirit ; he was so in the mouth of Ahab's prophets,
and so he was in the mouth of Ananias, and by that
made it appear that he filled his heart.
2. The sin itself. He lied to the Holy Ghost; a
sin of such a heinous nature, that he could not have
been guilty of it if Satan had not filled his heart.
The phrase which we render lying to the Holy Ghost,
is ^evrtirS-tti a-i to irvivftz to a.yiw, which some read,
to belie the Holy Ghost ; which may be taken two
ways : (1.) That he belied the Holy Ghost in him
self; so Dr. Lightfoot takes it, and supposes that
Ananias was not an ordinary believer, but a minis
ter, and one that had received the gift of the Holy
Ghost with the hundred and twenty ; (for mention
is made of him immediately after Barnabas ;) yet he
durst thus, by dissembling, belie and shame that
gift. Or thus, They who had sold their estates, and
laid the money at the apostles' feet, did it by the spe
cial impulse of the Holy Ghost, enabling them to do
an act so very great and generous ; and Ananias pre
tended that he was moved by the Holy Ghost to do
what he did, as others were ; whereas it appeared
by his baseness, that he was not under the influence
of the good Spirit at all ; for had it been his work, it
would have been perfect. (2.) That he belied the
Holy Ghost in the apostles, to whom he brought the
money ; he misrepresented the Spirit they were ac
tuated by, either by a suspicion that they would not
faithfully distribute what they were intrusted with,
(which was a base suggestion, if they were false to
the trust reposed in them,) or by an assurance that
they could not discover the fraud. He belied the
Holy Ghost, when by what he did he would have
it thought that those who are endued with the gifts
of the Holy Ghost, might as easily be imposed upon
as other men ; like Gehaai, whom his master con
victed of his error by that word, Went not my heart
with thee? 2 Kings 5. 26. It is charged upon the
house of Israel and Judah, when, like Ananias here,
they dealt very treacherously, that they belied the
Lord, saying, It is not he, Jer. 5. 11, 12. Thus
Ananias thought the apostles were altogether such as
himself, and this was belying the Holy Ghost in
them, as if he were not in them a Discernerof spi
rits, whereas they had all the gifts of the Spirit in
them, which to others were divided severally. See
1 Cor. 12. 8, 10. They that pretend to an inspira
tion of the Spirit, in imposing upon the church their
own fancies, either in opinion or practice, that say,
they are moved from above, when they are carried
on by their pride, covetousness, or affectation of
dominion, belie the Holy Ghost.
But we read it, to lie unto the Holy Ghost ; which
reading is countenanced by v. 4. Thou hast not lied

unto men, but unto God. [1.] Ananias told a lie a
deliberate lie, and with a purpose to deceive ; he
told Peter that he had sold a possession, (house or
lands,) and this was the purchase-money. Perhaps
he expressed himself in words that were capable of
a double meaning, used some equivocations about it,
which he thought might palliate the matter a little,
and save him from the guilt of a downright lie ; or
perhaps he said nothing ; but it was all one, he did
as the rest did, who brought the whole price, and
would be thought to do so, and expected the praise
they had, that did so, and the same privilege and
access to the common stock as they had ; and there-
forest was an implicit protestation that he brought
the whole price, as they did ; and this was a lie, for
he kept back part. Note, Many are brought to gross
lying, by reigning pride, and affectation of the ap
plause of men ; particularly in works of charity to
thepoor. That therefore we may not be found
boasting of a false gift given to us, or given by us,
(Prov. 25, 14. ) we must not boast even of a true gift ;
which is the meaning of our Saviours caution in
works of charity, Let not thy left hand know what
thy right hand doeth. Those that boast of good
works they never did, or promise good works they
never do, or make the good works they do, more or
better than really they are, come under the guilt of
Ananias's lie ; which it concerns us all to dread the
thought of. [2. ] He told this lie to the Holy Ghost.
It was not so much to the apostles, as to the Holy
Ghost in them, that the money was brought, and
that was said, which was said, v. 4. Thou hast not
lied unto men, not to men only, not to men chiefly,
though the apostles be but men ; but thou hast lied
unto God. From hence it is justly inferred, that the
Holy Ghost is God ; for he that lieth to the Holy
Ghost, lieth to God. "They that lied to the apos
tles, acted and acting by the Spirit of God, are said
to lie to God, because the apostles acted by the
power and authority of God. From whence it fol
lows, (as Dr. Whitby well observes,) that the power
and authority of the Spirit must be the power and
authority of God." And, as he further argues,
"Ananias is said to lie to God, because he lied to
that Spirit in the apostles, which enabled them to
discern the secrets of men's hearts and actions, which
being the property of God alone, he that lies to him,
must therefore lie to God, because he lies to one who
has the incommunicable property of God, and con
sequently the divine essence.
3. The aggravations of the sin; (v. 4.) While it
remained, was it not thine own ? And after it was
sold, was it not in thine own power ? Which may
be understood two ways : (1.) "Thou wast under no
temptation to keep back the price; before it was
sold, it was thy own, and not mortgaged, nor en
cumbered, or any way engaged for debt ; and when
it was sold, it was in thy own power to dispose of the
money at thy pleasure; so that thou mightest as
well have brought the whole as a part. Thou hadst
no debts to pay, perhaps no children to provide for ;
so that thou wast not junder the influence of any par
ticular inducement to keep back part of the price.
Thou wast a transgressor without a cause." Or,
(2.) "Thou wast under no necessity of selling thy
land at all, or bringing any of the money to the apos
tles' feet. Thou mightest have kept the money, if
thou hadst pleased, and the land too, and never have
pretended to this piece of perfection." This rule
of charity the apostle gives, that people be not
pressed, and that it be not urged as qf necessity, be
cause God loves a cheerful gh)er, (2 Cor. 9. 7.) and
Philemon must do a good work, not as it were of ne
cessity, but willingly, Phil. 14 As it i3 better not to
vow than to vow and not to pay ; so better had it
been for him not to have sold his land at all than
thus to keep back part of the price not to have pre-

48

THE ACTS, V.

tended to do the good work than thus to-do it by
halves. " When it was sold, it was in thine own
power; but it was not so when it was vowed, thou
hadst then opened thy mouth to the Lord, and
couldest not go back," Thus, in giving our hearts
to God, we are not admitted to divide them. Satan,
like the mother, whose own the child was not, would
take up with a half ; but God will have all or none.
4. All this guilt, thus aggravated, is charged upon
him ; Why hast thou conceived, this thing in thine
heart? Observe, Though Satan filled his heart to do
it, yet he is said to have conceived it in his own heart ;
which shews that we cannot extenuate our sins, by
laying the fault of them upon the Devil ; he tempts,
but he cannot force ; it is of our own lusts that we
are drawn away and enticed. The evil thing, what
ever it is, that is said or done, the sinner has con
ceived it in his own heart ; and therefore, if thou
scbrnest, thou alone shalt bear it. The close of the
charge is very high, but very just ; Thou hast not
lied unto men, but unto God. What emphasis does
the prophet lay upon that of Ahaz ; not wearying
men only, but wearying my God also ! Isa. 7. 13.
And Moses upon that of Israel ; Your murmurings
are not against us, but against the Lord ! Exod. 16.
8. So here, Thou mightest have imposed upon us,
who are men like thyself; but, be not deceived, God
is not mocked. If we think to put a cheat upon God,
we shall prove in the end to have put a fatal cheat
upon our own souls.
III. The death and burial of Ananias, v. 5, 6.
1. He died upon the spot ; Ananias, hearing these
words, was speechless, in the same sense that he
was, who was charged with intruding into the wed
ding feast without a wedding garment, he had no
thing to say for himself, but that was not all, he was
struck speechless with a witness, for he was struck
dead ; he fell down, and gave up the ghost. It does
not appear whether Peter designed and expected
that this would follow upon what he said to him ; it
it probable that he did, for to Sapphira his wife, Pe
ter particularly spake death, v. 9. Some think that
an angel struck him, that he died, as Herod, ch. 12.
23. Or, his own conscience smote him with such
horror and amazement at the sense of his guilt, that
he sunk and died away under the load of it. And
perhaps, when he was convinced of lying to the
Holy Ghost, he remembered the unpardonableness
of the blasphemy against the Holy Ghost, which
struck him like a dagger tp the heart. See the
power of the word of God in the mouth of the apos
tles ! As it was to some a savour of life unto life,
so it was to others a savour of death' unto death.
As there are those whom the gospel justifies, so
there are those whom it oondemns.
This punishment of Ananias may seem severe,
but we are sure it was just. (1.) It was designed to
maintain the honour of the Holy Ghost as now lately
poured out upon the apostles, in order to the setting
up of the gospel-kingdom. It was a great affront
which Ananias put upon the Holy Ghost, as if he
could be imposed upon : and it had a direct tenden
cy to invalidate the apostles' testimony ; for if they
could not by the Spirit discover this fraud, how could
they by the Spirit discover the deep things of God,
which they were to reveal to the children qf men ?
It was therefore necessary that the credit of the
apostles' gifts and powers be supported, though it
was at this expense. (2.) It was designed to deter
others from the like presumptions, now at the be
ginning of this dispensation. Simon Magus after
ward was not thus punished, norElymas ; but Ana
nias was made an example now at first, that with
the sensible proofs given what a comfortable thing
it is to receive the Spirit, there might be also sensible
proofs given what a dangerous thing it is to resist the
Spirit, and do despite to him. How severely was

the worshipping of the golden «z/f punished, and the
gathering of the sticks on the sabbath-day, when me
laws of the second and fourth commandment were
now newly given ! So was the offering of grange
fire by JYadab and Abihu, and the mutiny ofKorah
md his company, when the fire from heaven was
nownewly given, and the authority of Moses and
Aaron now newly established.
The doing of this by the ministry of Peter, who
himself with a lie denied his Master but a while.
ago, intimates that it was not the resentment ot a
wrong done to himself, for then he, who had him
self been faulty, would have had charity for them
that offended; and he, who himself had repented
and been forgiven, would have forgiven this attront,
and endeavoured to bring this offender to repent
ance ; but it was the act of the Spirit of God in Pe
ter, to him the indignity was done, and by him the
punishment was inflicted.
2. He was buried immediately, for that was the
manner of the Jews ; (v. 6.) The young men, who,
it is probable, were appointed to that office in the
church of burying the dead, as among the Romans
the libitinarii and pollinctores ; or the young men
that attended the apostles, and waited on them, they
wound up the dead body in grave-clothes, carried
it out of the city, and buried it decently, though he
died in sin, and by an immediate stroke of divine
vengeance. IV. The reckoning with Sapphira, the wife of
Ananias, who perhaps was first in the transgression,
and tempted her husband to eat this forbidden fruit.
She came in to the place where the apostles were,
which, as it should seem, was Solomon's porch, for
there we find them, (v. 12.) a part of the temple
where Christ used to walk, John 10. 23. She came
in about three hours after, expecting to share in the
thanks of the house, for her coming in, and consent
ing to the sale of the land, of which perhaps she
was entitled to her dower or thirds ; for she knew
not what was done. It was strange that nobody ran
to tell her of the sudden death of her husband, that '
she might keep away ; perhaps they did, and she
was not at home ; and so when she came to present
herself before the apostles as a benefactor to the
fund, she met with a breach instead of a blessing.
1. She was found guilty of sharing with her hus
band in his sin, by a question that Peter asked her ;
(v. 8.) Tell me whether ye sold the land for so
much ? Naming the sum which Ananias had brought
and laid at the apostles' feet. "Was that all you re
ceived for the sale of the land, and had you no more
for it ?" " No," saith she, " we had no more, but
that was every farthing we received. " Ananias and
his wife agreed to tell the same story, and, the bar
gain being private, and by consent kept to them
selves, nobody could disprove them, and therefore
they thought they might safely stand in the lie, and
should gain credit to it. It is sad to see those rela
tions who should quicken one another to that which
is good, harden one another in that which is evil.
2. Sentence is past upon her, that she should par
take in her husband's doom, v. 9.
(1.) Her sin is opened; How is it that ye have
agreed together to tempt the Spirit of the Lord?
Before he passes sentence, he makes her to know
her abominations, and shews her the evil of her sin.
[1.] That they tempted the Spirit of the Lord;
as Israel tempted God in the desert, when they said,
Is the Lord among us? Or is he not? After they
had seen so many miraculous proofs of his power,
and not only his presence, but his presidency, when
they said, Can God furnish a table? So here, "Can
the Spirit in the apostles discover this fraud ? Can
they discern that this is but a part of the price, when
we tell them it is the whole? Can he judge through
this dark cloud?" Job 22. 13. They saw they had

THE ACTS, V.

49

the gift of tongues ; but had they the gift of discern
ing spirits? Those that presume upon security and
impunity in sin, tempt the Spirit of God ; they tempt
God as if he were altogether such a one as them
selves. [2.] That they agreed together to do it; making
the bond of their relation to each other (which by
the divine institution is a sacred tie) to become a
bond of iniquity. It is hard to say which is worse
between yokeTfellows and other relations — a discord
in good, or concord in evil. It seems to intimate
that their agreeing together to do it, was a further
tempting of the Spirit ; as if when they had engaged
to keep one another's counsel in this matter, even
the Spirit of the Lord himself could not discover
them. Thus they digged deep to hide their counsel
from the Lord, but were made to know it is in vain.
"How is it that you are thus infatuated ! What
strange stupidity has seized you, that you would ven
ture to make trial of that which is past dispute ?
How is it that you, who are baptized christians, do
not understand yourselves better ? How durst you
run so great a risk ?"
(2. ) Her doom is read ; Behold, the feet of them
which have buried thy husband, are at the door ;
(perhaps he heard them coming, or knew that they
could not be long ;) and they shall carry thee out.
As Adam and Eve, who agreed to eat the forbidden
fruit, were turned together out of paradise; so
Ananias and Sapphira, who agreed to tempt the
Spirit of the Lord, were together chased out of the
world. The sentence executed itself; there needed no
executioner, a killing power went along with Pe
ter's word, as sometimes a healing power did ; for
the God in whose name he spake, kills and makes
alive ; and out of his mouth (and Peter was now his
mouth) both evil and good proceed ; (v. 10.) Then
fill she down straightway at his feet. Some sinners
God makes quick work with, while others he bears
long with ; for which difference, doubtless, there
are good reasons ; but he is not accountable to us
for them. She heard not till now that her husband
was dead, the notice of which, with the discovery
of her sin, and the sentence of death passed upon
her, struck her as a thunderbolt, and took her away
as with a whirlwind. And many instances there
are of sudden deaths, which are not to be looked
upon as the punishment of some gross sin, like this ;
we must not think that all who die suddenly, are
sinners above others ; perhaps it is in favour to
them, that they have a quick passage, however, it
is forewarning to all tb be always ready. But here
it is plain that it was in judgment. Some put the
question concerning the eternal state of Ananias and
Sapphira, and incline to think that the destruction
of the flesh was, that the spirit might be saved in
the day of the Lord Jesus. And I should go in with
that charitable opinion, if there had been any spac e
given them to repent, as there was to that incestu
ous Corinthian. But secret things belong not to us.
It is said, She fell down at Peter's feet; there where
she should have laid the whole price, and did not,
she was herself laid, as it were' to make' up the de
ficiency. The young men that had the care of fu
nerals, coming in, found her dead; and it is not
said, They wound her up, as they did Ananias, but,
They carried her out as she was, and buried her by
her husband;^ probably an inscription was set over
their graves, intimating that they were joint-monu
ments of divine wrath against those that lie to the
Holy Ghost. Some ask whether the apostles kept
the money which they did bring, and concerning
which they lied ? I am apt to think they did ; they
had not the superstition of those who said, It is not
lawful for us to put it into the treasury : for unto
the- pure all things are pure. What they brought,
Vol. vi.— G

was not polluted to them that they brought it to ;
but what they kept back, was polluted to them that
kept it back. Use was made of the censers of Ko
ran's mutineers.
V. The impression that this made upon the peo
ple ; notice is taken of this in the midst of the story ;
(v. 5. ) Great fear came upon all that heard these
things ; that heard what Peter said, and saw what
followed ; or upon all that heard the story of it ; for,
no doubt, it was all the talk of the city. And again,
(v. 11.) Great fear came upon all the church, and
upon as many as heard these things.
1. They that had joined themselves to the church,
were hereby struck with ari awe of God, and of his
judgments, and with a greater veneration of this
dispensation of the Spirit which they were now un
der. It was not a damp or check to their holy joy,
but it taught them to be serious in it, and to rejoice
with trembling. AU that laid their money at the
apostles' feet after this, were afraid of keepmg back
any pdrt of the price.
2. All that heard it, were put into a consternation
by it, and were ready to say, Who is able to stand
before this holy Lord God, and his Spirit in the
apostles ? As 1 Sam. 6. 20.
12. And by the hands of the apostles
were many signs and wonders wrought
among the people ; (and they were all with
one accord in Solomon's porch. 1 3. And
of the rest durst no man join himself to
them : but the people magnified them. 14.
And believers were the more added to the
Lord, multitudes both of men and women.)
15. Insomuch that they brought forth the
sick into the streets, and laid them on beds
and couches, that at the least the shadow
of Peter passing by might overshadow some
of them. 1 6. There came also a multitude
out of the cities round about unto Jerusa
lem, bringing sick folks, and them which
were vexed with unclean spirits : and they
were healed every one.
We have here an account of the progress of the
gospel, notwithstanding this terrible judgment in
flicted upon two hypocrites.
I. Here is a general account of the miracles which
the apostles wrought ; (v. 12.) By the hands of the
apostles were many signs and wonders wrought
among the people ; many miracles of mercy for one
of judgment. Now the gospel-power returned to
its proper channel, which is that of mercy and
grace. God had come out of his place to punish,
but now returns to his place, to his mercy-seat
again. The miracles they wrought proved their
divine mission ; they were not a few, but many, of
divers kinds and often repeated ; they were signs
and wonders, such wonders as were confessedly
signs of a divine presence and power ; they were
not done in a, corner, but among the people, who
were at liberty to inquire into them, and, if there
had been any fraud or collusion in them, would have
discovered it.
II. We are here told what were the effects of
these miracles which the apostles wrought.
1. The church was hereby kept together, and
confirmed in its adherence both to the apostles, and
to one another ; They of the church were all with
one accord in Solomon's porch.
(1.) They met in the temple, in the open place
that was called Solomon's porch. It was strange
that the rulers of the temple suffered them to keep

50

THE ACTS, V.

their meeting, there. But God inclined their hearts
to tolerate them there a while, for the more conve
nient spreading of the gospel ; and they who per
mitted buyers and sellers, could not for shame pro
hibit such preachers and healers there . They all
met in public-worship ; so early is the institution of
religious assemblies observed in the church, which
must by no means be forsaken or let fall, for in them
a profession of religion is kept up.
(2.) They were there with one accord, unanimous
in their doctrine, worship, and discipline ; and there
was no discontent or murmuring about the death of
Ananias and Sapphira, as there was against Moses
and Aaron, about the death of Korah and his com
pany ; Ye have killed the people of the Lord, Numb.
16. 41. The separation of hypocrites by distinguish
ing judgments, should make the sincere cleave so
much the closer to each other and to the gospel-
ministry. 2. It gained the apo ties very great respect, who
were the prime ministers of state in Christ's king
dom. (1.) The other ministers kept their distance ; Of
therest of their company durst no man join himself
to them, as their equal or an associate with them ;
though others of them were endued with the Holy
Ghost, and spake with tongues, yet none of them at
this time did such signs and wonders as the apostles
did : and therefore they acknowledged their supe
riority, and in every thing yielded to them.
(2.) All the people magnified them, and had them
in great veneration ; spake of them with respect,
and represented them as the favourites of Heaven,
and unspeakable blessings to this earth. Though
the chief priests vilified them, and did all they could
to make them contemptible, that did not hinder the
people from magnifying them, who saw the thing
in a true light. Observe, The apostles were far
from magnifying themselves, they transmitted the
glory of all they did very carefully and faithfully to
Christ, and yet the people magnified them; for they
that humble themselves shallbe exalted, and those
honoured, that honour God only.
3. The church increased in number ; (v. 14.) Be
lievers were the more added to the Lord, and, no
doubt, joined themselves to the church, when they
saw that God was in it of a truth, even multitudes
both of men and women. They were so far from
being' deterred by the example that was made of
Ananias and Sapphira, that they were rather invited
by it into a society that kept such a strict discipline.
Observe, (1.) Believers are added to the Lord Jesus, joined
to him, and so joined in his mystical body, from
which nothing can separate us and cut us off, but
that which separates us and cuts us off from Christ.
Many have been brought to the Lord, and yet there
is room for others to be added to him, added to the
number of those that are united to him ; and addi
tions will still be making till the mystery of God
shall be finished, and the number of the elect ac
complished. (2.) Notice is taken of the conversion of women as
well as men ; more notice than generally was in the
Jewish church, in which they neither received the
sign of circumcision, nor were obliged to attend the
solemn feasts ; and the court of the women was one
of the outer courts of the temple. But, as among
those that followed Christ while he was upon earth,
so among those that believed on him after he went
to heaven, great notice was taken of the good wo
men. .,
4. The apostles had abundance of patients, and
gained abundance of reputation both to them and
their doctrine, by the cure of them all, v. 15, 16.,
So many signs and wonders were wrought by the
apostles, that all manner of people put in for the

benefit of them, both in city and country, and
had it. ... . ¦
(1.) In the city: They brought forth their sick
into the streets, for it is probable that the priests
would not suffer them to bring them into the tem
ple to Solomon's porch, and the apostles had not
leisure to come to the houses of them all. And they
laid them on beds and couches, because they were
so weak, that they could neither go nor stand, that
at the least the shadow of Peter, passing by, might
overshadow some of them, though it could not reach
them all ; and, it should seem, it had the desired
effect, as the woman's touch of the hem of Christ s
garment had ; and in this, among other things, that
word of Christ was fulfilled, Greater works than
these shall ye do. God expresses his care of his
people, by his being their shade on their right hand;
and the benign influences of Christ as a King, are
compared to the shadow of a great rock. Peter
comes between them and the sun, and so heals them,
cuts them1 off from a dependence upon creature suf
ficiency as insufficient, that they may expect help
only from that Spirit of grace with whom he was
filled. And if such miracles were wrought by Pe
ter's shadow, we have reason to think they were so
by the other apostles, as by the handkerchiefs from
Paul's body; (ch. 19. 12.) no doubt, both being with
an actual' intention in the minds of the apostles thus
to heal ; so that it is absurd hence to infer a healing
virtue in the relics of saints that are dead and gone ;
we read not of any cured by the relics of Christ him
self, after he was gone, as certainly we should,' if
there had been any such thing.
(2.) In the country-towns; multitudes came to
Jerusalem from the cities round about, bringing sick
folks that were afflicted in body, and them that were
vexed with unclean spirits, that were troubled in
mind, and they were healed every one; distempered
bodies and distempered minds were set to rights.
Thus opportunity was given to the apostles, both to
convince people s judgments by these miracles, of
the heavenly original of the doctrine they preached;
and also to engage people's affections both to them
and it, by giving them a specimen of its beneficial
tendency to the welfare of this lower world.
1 7. Then the High-Priest rose up, and
all they that were with him, (which is the
sect of the Sadducees,) and were filled with
indignation, 1 8. And laid their hands on
the apostles, and put them in the common
prison. 1 9. But the angel of the Lord by
night opened the prison-doors, and brought
them forth, and said, 20. Go, stand and
speak in the temple to the people, all the
words of this life. 21. And when they
heard that, they entered into the temple
early in the morning, and taught. But the
High-Priest came, and they that were with
him, and called the council together, and
all the senate of the children of Israel, and
sent to the prison to have them brought
22. But when the officers came, and found
them not in the prison, they returned, and
told, 23. Saying, The prison truly found
we shut with all safety, and the keepers
standing without before the doors: but
when we had opened, we found no man
within. 24. Now when the High-Priest,
and the captain of the temple, and the

THE ACTS, V

51

Chief Priests, heard these things, they
doubted of them whereunto this would
grow. 25. Then came one and told them,
saying, Behold, the men whom ye put in
prison are standing in the temple, and
teaching the people.
Never did any good work go on with any hope of
success, but it met with opposition ; they that are
bent to do mischief, cannot be reconciled to them
who make it their business to do good. Satan, the
destroyer of mankind, ever was, and will be, an ad
versary to those who are the benefactors of man
kind ; and it would have been strange, if the apos
tles had gone on thus teaching and healing, and had
had no check. In these! verses we have the malice
of hell and the grace of heaven struggling about
them; the one to drive them off from this good
work, the other to animate them in it.
I. The priests were enraged at them, and clapt
them up in prison, v. 17, 18. Observe,
1. Who their enemies andpersecutors were. The
High-Priest was the ringleader, Annas or Caiaphas,
who saw their wealth and dignity, their power and
tyranny, that is, their all, at stake, and inevitably
lost, if the spiritual and heavenly doctrine of Christ
get ground and prevail among the people. Those
that were m'ost forward to join with the High-Priest
herein, were the sect of the Sadducees, who had a
particular enmity to the gospel of Christ, because it
confirmed and established the doctrine of the invisi
ble world, the resurrection of the dead, and the fu
ture state, which they denied. It is not strange if
men of no religion be bigoted in their opposition to
true and pure religion.
2. How they were affected toward them ; ill af
fected, and exasperated to the last degree ; when
they heard and saw what flocking there was to the
apostles, and how considerable they were become,
they rose up in a passion, as men that could no
longer bear it, and were resolved to make head
against it, benefitted with indignation at the apos
tles for preaching the doctrine of Christ, and curing
the sick ; at the people for hearing them, and bring
ing the sick to them to be cured ; and at themselves
and their own party, for suffering this matter to go
so far, and not knocking it on the head at first. Thus
are the enemies of Christ and his gospel a torment
to themselves. Envy slays the silly one.
3. How they proceeded against them ; (v. 18.)
They laid their hands on them, perhaps their own
hands, (so low did their malice make them stoop,)
or, rather, the hands of their officers, and put them
in the common prison, among the worst of malefac
tors. Hereby they designed, (1.) To put a restraint
upon them ; though they could not lay any thing
criminal to their charge, worthy of death or of
bonds, yet while they had them in prison,,they kept
them from going on in their work, and that they
reckoned a good point gained. Thus early were the
ambassadors of Christ in bonds. (2. ) To put a ter
ror upon them, and so to drive them off from their
work ; the last time they had them before them,
they had only threatened them ; (ch. 4. 21.) but
now, finding that did not do, they imprisoned them,
to make them afraid of them. (3. ) To put a dis
grace upon them, and therefore they chose to clap
them up in the common prison, that, being thus
vilified, the people might not, as they had done,
magnify them. Satan has carried on his design
against the gospel very much by making the
preachers and professors of it despicable.
II. God sent nis angel to release them out of pri
son, and to renew their commission to preach the
gospel ; the powers of darkness' fight against them,
but the Father of lights fights for them, and sends

an angel of light to plead their cause. The Lord
will never desert his witnesses, his advocates, but
will certainly stand by them, and bear them out.
1. The apostles are discharged, legally discharged,
from their imprisonment ; (v. 19.) The angel of the
Lord by night, in spite of all the locks and bars that
were upon them, opened the prison-doors, and, in
spite of all the vigilance and resolution of the keepers
that stood without before the doors, brought forth
the prisoners, (see v. 23.) gave them authority to go
out without crime, and led them through all opposi
tion. This deliverance is not so particularly related
as that of Peter; (ch. 12. 7, Wc.) but the miracle
here was the very same. Note, There is no prison
so dark, so strong, but God can both visit his people
in it, and, if he pleases, fetch them out of it. The
discharge of the apostles out of prison by an angel,
was a resemblance of Christ's resurrection, and
his discharge out of the prison of the grave, and
would help tb confirm the apostles' preaching of it.
2. They are charged, and legally charged, to go
on with their work, so as therebyito be discharged
from the prohibition which the High-Priest laid
them under; the angel bid them, Go, stand, and
speak in the temple to the people all the words of this
life, v. 20. When they were miraculously set at
liberty, they must not think it was that they might
save their lives by making their escape out of the
hands of their enemies. No; it was that they
might go on with their work with so much the more
boldness. Recoveries from sickness, releases out
of trouble, are granted us, and are to be looked upon
by us as granted, not that we may enjoy the comforts
of our life, but that God may be honoured with the
services of our life. Let my soul live, and it shall
praise thee, Vs. 119. 175. Bring my soul out of
prison, (as the apostle here,) that I may praise thy
name, Ps. 142. 7. See Isa. 38. 22.
Now in this charge given them, observe, (1.)
Where they, must preach ; Speak in the temple.
One would think, though they might not quit their
work, yet it had been prudence to go on with it in
a more private place, where it would give >less of
fence to the priests than in the temple, and so would
the less expose them. No ; " Speak in the temple,
for that is the place of concourse, that is your Fa
ther's house, and is not to be as yet quite left deso
late. " It is not for the preachers of Christ's gospel
to retire into corners,' as long as they can have any
opportunity of preaching in the great congregation.
(2.) To whom they must preach ; " Speak to the
people ; not to the princes and rulers, for they will
not hearken ; but to the people, who are willing and
desirous to be taught, and whose souls are as precious
to Christ, and ought to be so to you, as the souls of
the greatest. Speak to the people, to all in general,
for all are concerned. " (3. ) How they must preach ;
Go, stand, and speak : which intimates, not only
that they must speak publicly, Stand up, and speak,
that all may hear ; but that they must speak boldly
and resolutely, Stand, and speak ; that is, " Speak
it as those that resolve to stand to it, to live and die
by it." (4. ) What they must speak ; all the words
of this life. This life which you have been speaking
of among yourselves ; referring perhaps to the con
ferences concerning heaven, which they had among
themselves for their own and one another's encour
agement in prison ; " Go, and preach the same to
the world, that others may be comforted with the
same comforts with which you yourselves are com
forted of God. " Or, " of this life which the Saddu
cees deny, and therefore persecute you; preach
that, though you know that is it which they have
indignation at." Or, "of this life emphatically;
this heavenly, divine life, in comparison with which
the present earthly life does not deserve the name."
Or, " these words of life, the very same you have

52

THE ACTS, V.

preached, these words which the Holy Ghost puts
into your mouth." Note, The words of the gos
pel are the words of life ; quickening words ; they
are spirit, and they are life; words whereby we
may be saved ; that is the same with this here, ch.
11. 14. The gospel is the word of this life ; for
it secures to us the privileges of our way as well as
those of our home, and the promises of the life that
now is as well as of that to come. And yet even
spiritual and eternal life are brought so much to
light in the gospel, that they may be called this life ;
for the word is nigh thee. Note, The gospel is con
cerning matters of life and death, and ministers must
preach it, and people hear it accordingly. They
must speak all the words of this life, and not conceal
any for fear of offending, or in hope of ingratiating
themselves with, their rulers. Christ's witnesses
are sworn to^speak the whole truth.
III. They went on with their work; (v. 21.)
When they heard that ; when they heard that it was
the will of God that they should continue to preach
in the temple, they returned to Solomon's porch
there, v. 12.
1. It was a great satisfaction to them to have these
fresh orders. Perhaps, they began to question whe
ther, if they had their liberty, they should preach
as publicly in the temple as they had done, because
they had been bid, when they were persecuted in
one city, to flee to another. But now that the angel
ordered them to go preach in the temple, their way
was plain, and they ventured without any difficulty,
entered into the temple, and feared not the face of
man. Note, If we may but be satisfied concerning
our duty, our business is to keep close to that, and
then we may cheerfully trust God with our safety.
2. They set themselves immediately to execute
them, without dispute or delay. They entered into
the temple early in the morning, (as soon as the
gates were opened, and people began to come to
gether there,) and taught them the gospel of the
kingdom ; and did not at all fear what man could do
unto them. The case here was extraordinary, the
whole treasure of the gospel is lodged in their hands ;
if they be silent now, the springs are shut up, and
the- whole work falls to the ground, and is made to
cease ; which is not the case of ordinary ministers,
who therefore are not by this example bound to
throw themselves into the mouth of danger ; and
yet when God gives opportunity of doing good,
though we be under the restraint and terror of hu
man powers, we should venture far, rather than let
go such an opportunity.
IV. The High-Priest and his party went on with
their prosecution, v. 21. They, suppposing they
had the apostles sure enough, called the council to
gether, a great and extraordinary council, for they
summoned all the senate of the children of Israel.
See here,
1. How they were prepared, and how big with
expectation,! to crush the gospel of Christ and the
preachers of it, for they raised the whore posse.
The last time they had the apostles in custody, they
convened them only before a committee of those
that were of the kindred of the High-Priest, who
were obliged to act cautiously ; but now, that they
might proceed further and with more assurance,
they called together, n-ao-av vm yipmia.v — all the el
dership, that is, (says Dr. Lightfoot,) all the three
courts or benches of judges in Jerusalem, not only
the great Sanhedrim, consisting of seventy elders,
but the other two judicatories that were erected one
in the outer court gate of the temple, the other in
the inner or beautiful gate, consisting of twenty-
three judges each. So that if there were a full ap
pearance, here were one hundred and sixteen judges.
Thus God ordered it, that the confusion of the ene
mies might be more public, and the apostles' testi

mony against them, and that those might hear the
gospel, who would not hear it otherwise than from
the bar. Howbeit, the High-Priest meant not so,
neither did his heart think so ; but it was in his heart
to rally all his forces against the apostles, and by a
universal consent to cut them all off at once.
2. How they were disappointed, and had their
faces filled with shame ; He that sits in heaven,
laughs at them, and so may we too, to see how
gravely the court is set ; and we may suppose the
High-Priest makes a solemn speech to them, setting
forth the occasion of their coming together ; that a-
very dangerous faction was now lately raised at Je
rusalem, by the preaching of the doctrine of Jesus,
which it was needful, for the preservation of their
church, (which never was in such danger as now,)
speedily and effectually to suppress ; that it was
now in the power of their hands to do it, for he had .
the ringleaders of the faction now in the common
prison, to be proceeded against, if they would but
agree to it, with the utmost severity. An officer
is, in order hereunto, dispatched immediately to
fetch the prisoners to the bar. But see how they
are baffled ;
(1.) The officers come, and tell them that they are
not to be found in the prison, v. 22, 23. The last
time they were forthcoming, when they were called
for, ch. 4. 7. But now they were gone, and the re
port which the officers make, is, " The prison-doors
truly found we. shut with all safety ;" (nothing had
been done to weaken them ;) "the keepers had not
been wanting to their duty ; we found them standing
without before the doors, and knowing nothing to the
contrary, but that the prisoners were all safe : but
when we went in, we found no man therein, none
of the men we were sent to fetch." It is probable
that they found the common prisoners there. Which
way the angel fetched them, whether by some back
way, or opening the door, and fastening it close
again, (the keepers all the while asleep,) we are not
told ; however it was, they were gone. The Lord
knows, though we do not, how to deliver the godly
out of temptation, and how to loose those that are in
bonds for his name's sake, and he will do it, as here,
when he has occasion for them.
Now think how blank the court looked, when the.
officers made'this return upon their order ; (v. 24.)
When the High-Priest, and the captain of the tem
ple, and the chief priests, heard those things, they
were all at a plunge, and looked upon one another,
doubting what this thing should be. They were ex
tremely perplexed, were at their wit's-end, having
never been so disappointed in all their lives, of a
thing they were so sure of. It occasioned various
speculations ; some suggesting that they were con
jured out of the prison, and made their escape by
magic arts ; others, that the keepers had played
tricks with them, not knowing how many friends
these prisoners had, that were so much the darlings
of the people. Some feared that, having made such
a wonderful escape, they would be the more fol
lowed; others, that though perhaps they had fright
ened them from Jerusalem, they should hear of
them again in some part or other of the country,
where they would do yet more mischief, and it
would be yet more out of their power to stop the
spreading of the infection ; and now they begin to
fear that instead of curing the ill, they have made it
worse. Note, Those often distress and embarrass
themselves, that think to distress and embarrass the
cause of Christ.
(2.) Their doubt is, in pai-t, determined ; and yet
their vexation is increased by another messenger,
who brings them word that their prisoners are
preaching in the temple; (v. 25.) "Behold, the men
whom ye put in prison, and have sent for to your bar,
are now hard by you here, standing in the temple,

THE ACTS, V.

53

under your nose, and in defiahce of you, teaching the
people," Prisoners, that have broken prison^ ab
scond, for fear of being retaken : but these prison
ers, that here made their esicape, dare to shew their
faces even there where their persecutors have the
greatest influence. Now this confounded them more
than any thing. Cemmon malefactors may have
art enough to break prison ; but they are uncom
mon ones, that have courage enough to avow it when
they have done.
26. Then went the captain with the offi
cers, and brought them without violence :
for they feared the people, lest they should
have been stoned. 27. And when they
had brought them, they set them before the
council : and the High-Priest asked them,
28. Saying, Did not we straitly command
you that ye should not teach in this name ?
And, behold, ye have filled Jerusalem with
your doctrine, and intend to bring this
man's blood upon us. 29. Then Peter and
the other apostles answered and said, We
ought to obey. God rather than men. 30.
The God of our fathers raised up Jesus,
whom ye slew and hanged on a tree. 31.
Him hath God exalted with his right hand
to be a Prince and a Saviour, for to, give
repentance to Israel, and forgiveness of
sins. 32. And we are his witnesses of
these things ; and so is also the Holy
Ghost, whom God hath given to them that
obey him. 33. .When they heard that, they
were cut to the heart, and took council to
slay them. 34. Then stood there one up
in the council, a Pharisee, named Gama
liel, a doctor of the law, had in reputation
among all the people, and commanded to
put the apostles forth a little space ; 35.
And said unto them, Ye men of Israel, take
heed to yourselves, what ye intend to do as
touching these men. 36. For before these
days stood up Theudas, boasting himself to
be somebody ; to whom a number of men,
about four hundred, joined themselves :
who was slain ; and all, as many as obey
ed him, were scattered, and brought to
nought. 37. After this man rose^up Judas
of Galilee in the days of the taxing, and
drew away much people after him : he also
Eerished ; and all, even as many as obeyed
im, were dispersed. 38. And now I say
unto you, Refrain from these men, and let
them alone : for if this counsel or this work
be of men, it will come to nought : 39.
But if it be of God, ye cannot overthrow
it; lest haply ye be found even to fight
against God. 40. And to him they agreed :
and when they had called the apostles,
and beaten them^ they commanded that
they should not speak in the name of Jesus,
and let them go. 41. And they departed
from the presence of the council, rejoicing

that they were counted worthy to suffer
shame for his name. 42. And daily in the
temple, and in every house, they ceased
not to teach and preach Jesus Christ.
We are not told what it was that the apostles
preached to the people ; no doubt, it was, according
to the direction of the angel, the words of this life ;
but what passed between them and the council, we
have here an account of ; for in their sufferings there
appeared more of a divine power and energy than
even in their preaching. Now here we have,
I. The seizing of the apostles a second time. We
may think, if God designed this, " Why were they
rescued from their first imprispnment ?" But that
was designed tp humble the pride, and check the
fury, cf their persecutors ; and now he would shew
that they were discharged ; not because they feared
a trial, for they were ready to surrender themselves,
and make their appearance before the greatest of
their enemies.
1. They brought them without violence, with all
the respect and tenderness that could be : did not
pull them out of the pulpit, nor bind them, or drag
them along, but accosted them respectfully. One
would think they had reason to do so, in reverence
to the temple, that holy place, and for fear of the
apostles, lest they should strike them, as they did
Ananias, or call for fire from heaven upon them, as
Elias did ; but all that restrained their violence,
was, their fear of the people, who had such a vene
ration for the apostles, that they would stone them.
if they offered them any abuse.
2. Yet they brought them to those who, they knew,
were violent against them, and were resolved to take
violent courses with them; (v. 27.) They brought
them, to_ set them before the council, as delinquents.
Thus the powers that should have been a terror to
evil works and workers, became so to the good.
II. Their examination ; being brought before this
august assembly, the High-Priest, as the mouth of
the court, told them what it was they had to lay to
their charge, v. 28.
1. That they had disobeyed the commands of au
thority, and would not submit to the injunctions and
prohibitions given them ; (v. 28.) "Did not we, by
virtue of our authority, straitly charge and command
you, upon pain of our highest displeasure, that you
should not teach in this name ? But you have dis
obeyed our commands, and go on to preach not only
without our licence, but against our express order.
Thus they who make void the commandments of
God, are commonly very strict in binding on their
own commandments, and insisting upon their own
power; Did not we command you? Yes, they did;
but did not Peter at the same time tell them, that
God's authority was superior to their's, and his com
mands must take place of their's ? And they had
forgotten that.
2. That they spread false doctrine among the peo
ple, or at least a singular doctrine, which was not
allowed by the Jewish church, nor agreed with what
was delivered from Moses's chair; " Ye have filled
Jerusalem with your doctrine, and thereby have dis
turbed the public peace, and drawn people from the
public establishment. " Some take this for a haughty
scornful word; "This silly senseless doctrine of
your's, that is not worth taking notice of, you have
made such a noise with, that even Jerusalem, the
great and holy city, is become full of it, and it is all
the talk of the town." They are angry that men,
whom they looked upon as despicable, should make
themselves thus considerable;
3. That they had a malicious design against the
government, and aimed to stir up the people against
it, by representing it as wicked and tyrannical, and
that had made itself justly odious both to Grid and

54

THE ACTS, V

man ; " Ye intend to bring this man's blood, the guilt
of it before God, the shame of it before men, upon
us," Thus they charge them not only with contu
macy and contempt of the court, but with sedition
and faction, and a plot to set not only the people
against them, for having persecuted even to death
not only so innocent but so good and great a man as
this Jesus, but the Romans too, for having drawn
them into it. See here how those that with a great
deal of presumption will do an evil thing, yet cannot
bear to hear of it afterward, or to have it charged
upon them. When they were in the heart of the
persecution, they could cry daringly enough, " His
blood be upon us, and upon our children ; let us bear
the blame for ever." But now that they have time
for a cooler thought, they take it as a heinous affront
to have his blood laid at their door. Thus are they
convicted and condemned by their own consciences,
and dread lying under that guilt which they were
not afraid to involve themselves in.
III. Their answer to the charge exhibited against
them ; Peter and the other apostles all spake to the
same purport ; whether severally examined, or an
swering jointly, they spake as one and the same
Spirit gave them utterance, depending upon the
promise their Master had made them, that, when
they were brought before councils, it should be given
them in that same hour what they should speak, and
courage to speak it.
1. They justified themselves in their disobedience
to the commands of the great Sanhedrim, great as
it was; (v. 29.) We ought to obey God rather than
men. They do not plead the power they had to
work miracles, (that spake sufficiently for them, and
therefore they humbly decline mentioning it them
selves,) but they appeal to a maxim universally
owned, and which even natural conscience subscribes
to, and which comes home to their case. God had
commanded them to teach in the name of Christ,
and therefore they ought to do it, though the chief
priests forbade them. Those rulers set up in oppo
sition to God, and have a great deal to answer for,
who punish men for disobedience to them, in that
which was their duty to God.
2. They justify themselves in doing what they
could to fill Jerusalem with the doctrine of Christ,
though, in preaching him up, they did indeed reflect
upon those that maliciously ran him down ; and if
they thereby bring his blood upon them, they may
thank themselves. It is charged upon them as a
crime, that they preached Christ and his gospel;
" Now," say they, " we will tell you who this Christ
is, and what his gospel is, and then do you judge
whether we ought not to preach it ; nay, and we shall
take this opportunity to preach it to you, whether
you will hear, or whether you will forbear."
(1.) The chief priests are told to their faces the
indignities they did to this Jesus ;" Ye slew him and
hanged him on a tree, ye cannot deny it." The
apostles, instead of making an excuse, or begging
their pardon, for bringing the guilt of this man's
blood upon them, repeat the charge, and stand to it ;
"It was you that slew him ; it was your act and
deed." Note, People's being unwilling to hear of
their faults, is no good reason why they should not
be faithfully told of them. It is a common excuse
made for not reproving sin, that the times will not
bear it. But they whose office it is to reprove, must
not be awed bv that; the times must bear it, and
shall bear it; Cry aloud, and spare not; cry aloud
and fear not.
(2.) They are told also what honours God put
upon this Jesus, and then let them judge who was
in the right, the persecutors of his doctrine, or the
preachers of it. He calls God the God of our fa
thers, not only ours, but yours, to shew that in
preaching Christ they did not preach a new god, nor

entice people to come and worship other gods; nor
did they set up an institution contrary to that of
Moses and the prophets, but they adhered to the
God of the Jewish fathers ; and that name of Christ
which they preached, answered the promises made
to the fathers, and the covenant God entered into
with them, and the types and figures of the laV he
gave them. The God of Abraham, Isaac, and Ja
cob, is the God and Father of our Lord Jesus Christ;
see what honour he did him.
[1.] Ue raised him up; that is, he qualified him
for, and called him to, his great undertaking. It
seems to refer to the promise God made by Moses,
A Prophet shall the Lord your God raise up unto
you. God raised him up out of obscurity, and made
him great. Or, it may be meant of his raising him
up from the grave ; " You put him to death, but God
has restored him to life, so that God and you are
manifestly contesting about this Jesus; and which
must we side with ?
[2.] He exalted him with his right hand, vi/tern —
hath lifted him up. " You loaded him with disgrace,
but God has crowned him with honour ; and ought
we not to honour him whom God honours ?" God
has exalted him, t» <f«|ia avva — with his right hand,
that is, by his power put forth ; Christ is said to live
by the power of God. Or, to his right hand, to sit
there, to rest there, to rule there ; " He has invested
him with the highest dignity, and intrusted him with
the highest authority, and therefore we must teach
in his name, for God has given him a name above
every name."
[3.] " He has appointed him to be a Prince and
a Saviour, and therefore we ought to preach in his
name, and to publish the laws of his government as
he is a Prince, and the offers of his grace as he is a
Saviour." Observe, there is no having Christ to
be our Saviour, unless we be wilhng to take him for
our Prince. We cannot expect to be redeemed and
healed by him, unless we give up ourselves to be
ruled by him. The judges of old were saviours.
Christ's ruling is in order to his saving, and faith
takes an entire Christ, that came, not to save us in
our sins, but to save us from our sins.
[4.] He is appointed, as a Prince and a Saviour,
to give repentance to Israel and remission of sins.
Therefore they must preach in his name to the peo
ple of Israel, for his favours were designed, prima
rily and principally for them ; and none that truly
loved their country, could be against that. Why
should the rulers and elders of Israel oppose one who
came with no less a blessing to Israel than repen
tance and pardon ? Had he been exalted to give
deliverance to Israel from the Roman yoke, and do
minion over the neighbouring nations, the chief
priests would have welcomed him with all their
hearts. But repentance and remission of sins are
blessings they neither value nor see their need of,
and therefore they can by no means admit his doc
trine. Observe here, First, Repentance and remis
sion go together ; wherever repentance is wrought,
remission is without fail granted, and the favour
given to all those to whom is given the qualification
for it. On the other hand, no remission without re
pentance ; none are freed from the guilt and punish
ment of sin but those that are freed from the power
and dominion of sin ; that are turned from it, and
turned against it. Secondly, It is- Jesus Christ that
gives, and is authorized to give, both repentance and
remission. Whatsoever is required in the gospel-
covenant, is promised. Are we appointed to repent ?
Christ is appointed to give repentance, by his Spirit
working with the word, to awaken the conscience,
to work contrition for sin, and an effectual change in
the heart and life. The new heart is his work, and
the broken spirit a sacrifice of his providing ; and
when he lias given repentance, if he should not give

THE ACTS, V.

55

remission, he would forsake the work of his own
hands. See how necessary it is that we repent, and
that we apply ourselves to Christ by faith for his
grace to work repentance in us.
[5.] All this is well attested, First, By the apos
tles themselves ; they are ready-to testify upon oath,
if required, that they saw him alive after his resur
rection, and saw him ascend into heaven ; and also
that they experienced the power of bis grace upon
their hearts, raising them up to that which was far
above their natural capacities. " We are his wit
nesses, appointed by him to publish this to the world,
and if we should be silent, as you would have us, we
should betray a trust, and be false to it." When a
cause is trying, witnesses, of all men, ought not to
be silenced, for the issue of the cause depends on
their testimony. Secondly, By the Spirit of God;
" We are witnesses, ¦ competent ones, and whose
testimony is sufficient before any human judicature. "
But that is not all, The Holy Ghost is witness, a wit
ness from heaven ; for God hath given his gifts and
graces to them that obey Christ. Therefore we must
preach in his name, because for this end the Holy
Ghost is given us, whose operations we cannot stifle.
Note, 1 he giving of the Holy Ghost to obedient
believers, not only to bring them to the obedience of
faith, but to make them eminently useful therein, is
a very strong proof of the truth of Christianity. God
gave the Holy Ghost by his Son and in his name,
(John 14. 26. ) and in answer to his prayer ; (John 14.
16.) nay, it was Christ that sent him from the Fa
ther; (John 15. 26.- — 16. 17.) and this proves the
glory to which the Father has exalted him. The
great work of the Spirit being not only to justify
Christ, (1 Tim. 3. 16.) but to glorify him, and all
his gifts having a direct tendency to exalt his name,
proves that his doctrine is divine, else it would not
be carried on thus by a divine power. And, Lastly,
The giving of the Holy Ghost to them that obey
Christ, both for their assistance in their obedience,
and as a present recompense for their obedience, is
a plain evidence that it is the will of God that Christ
should be obeyed; "and then judge whether we
ought to obey you in opposition to him."
IV. The impression which the apostles' defence
of themselves made upon the court ; it was contrary
to what one would have expected from men that
pretended to reason, learning, and sanctity ; surely
such fair reasoning could not but clear the prisoners,
and convert the judges ; no, instead of yielding to it,
they raged against it, and were filled,
1. With indignation at what the apostles said;
they were cut tb the heart, angry to see their own
sin set in order before them ; stark mad to find that
the gospel of Christ had so much to say for itself,
and, consequently, was likely to get ground. When
a sermon was preached to the people to this purport,
they were pricked to the heart, in remorse and godly
sorrow, ch. 2. 37. These here were cut to the hear/
with rage and indignation. Thus the same gospel
is to some a savour of life unto life, to others of death
unto death. The enemies of the gospel not only de
prive themselves of its comforts, but fill themselves
with terrors, and are their own tormentors.
_ 2. With malice against the apostles themselves ;
since they see they cannot stop their mouths any
other way than by stopping their breath, they take
counsel to slay them, hoping that so they should
cause the work to cease. While the apostles went
on in the service of Christ, with a holy security and
serenity of mind, perfectly composed, and in a sweet
enjoyment of themselves, their persecutors went on
in their opposition to Christ, with a continualper-
plexity and perturbation of mind, and vexation to
themselves. V. The grave advice which Gamaliel, a leading
man in the council, gave upon this occasion, the

scope of which was to moderate the fury of these
bigots, and check the violence of the prosecution.
This Gamaliel is here said to be a Pharisee by his
profession and sect; and by office a doctor of the law,
one that studied the scriptures of the Old 1 estament,
read lectures upon the sacred authors, and trained
up pupils in the knowledge of them; Paul was brought
up at his feet ; (ch. 22. 3. ) and tradition says, that
so were Stephen and Barnabas. Some say that he
was the son of that Simeon that took up Christ in his
arms, when he was presented in the temple ; and
grandson of the famous Hillel. He is here said to
be in reputation among all the people for his wisdom
and conduct ; it appearing by this passage that he
was a moderate man, and not apt to go in with fu
rious measures. Men of temper and charity are
justly had in reputation, for checking the incendia
ries that otherwise would set the earth on fire. Now
observe here,
1. The necessary caution he gives to the council,
with reference to the case before them; he com
manded to put the apostles forth a little while, that
he might speak the more freely, and be the more
freely answered ; (it was fit that the prisoners should
withdraw when their cause was to be debated ;) and
then put the house in mind of the importance of this
matter, which in their heat they were not capable
of considering as they ought ; "Ye men of Israel,
saith he, take heed to yourselves, consider what you
do, or intend to do, as touching these men, v. 35. It
is not a common case, and therefore should not be
hastily determined." He calls them men of Israel,
to enforce this caution ; "You are men, that should
be governed by reason, be not then as the horse and
the mule that have no understanding ; you are men
of Israel, that should be governed by revelation, be
not then as strangers and heathens, that have no re
gard to God and his word. Take heed to yourselves,
now that you are angry at these men, lest you med
dle to your own hurt. " Note, The persecutors of
God's people had best look to themselves, lest they
fall into the pit which they dig. We have need tc
be cautious whom we give trouble to, lest we be
found making the hearts of the righteous sad.
2. The cases he cites, to pave the way to his opi
nion; two instances he gives of factious seditious
men, (such as they would have the apostles thought
to be,) whose attempts came to nothing of them
selves ; whence he infers, that if these men were in
deed such as they represented them, their cause
would sink with its own weight, and Providence
would infatuate and defeat them, and then they
needed not persecute them.
(1.) There was one Theudas, that made a mighty
noise for a while, as one sent of God, boasting him
self to be somebody, some great one, (so the word is,)
either a teacher or a prince, with a divine commis
sion to effect vsome great revolution either in the
church or in the state ; and he observes here, (v.
36.) concerning him, [1.] How far he prevailed;
"A number of men, about four hundred in all, joined
themselves to him, that knew not what to do with
themselves, or hoped to mend themselves ; and they
seemed then a formidable body." [2.] How soon
his pretensions were all dashed; "When he was
slain," (probably in war,) "there needed no more
ado, all, as many as obeyed him, were scattered, and
melted away like snow before the sun. Now com
pare that case with this ; you have slain Jesus, the
ringleader of this faction, you have taken him off.
Now if he was, as you say he was, an impostor and
pretender, his death, like that of Theudas, will be
the death of his cause, and the final dispersion of his
followers." From what has been, we may infer
what wjll be in a like case ; the smiting of the shep
herd will be the scattering of the sheep; and if the
God of peace had not brought again from the deaa

56

THE ACTS, V.

that great Shepherd, the dispersion of the sheep, at
his death, had been total and final.
(2. ) The case was the same with Judas of Galilee,
v. 37. Observe, [1. ] The attempt he made. It is
said to be after this ; which some read, beside this,
or, Let me mention, after this; supposing that Ju
das's insurrection was loijg before that of Theudas ;
for it wasire the time of the taxation, that at our Sa
viour's birth, (Luke 2. 1. ) and that of Theudas,
whom Josephus speaks of, that mutinied, in the time
of Cuspius Fadus ; but that was in the days of Clau
dius Caisar, some years after Gamaliel spake this,
and therefore could not be the same. It is not easy
to determine particularly when these events ^hap
pened, nor whether this taxing was the same with
that at our Saviour's birth, or one of a later date.
Some think this Judas of Galilee was the same with
Judas Gaulonites, whom Josephus speaks of, others
not. It is probable that they were cases which lately
happened, and were fresh in memory; this Judas
drew away much people after him, who gave credit
to his pretensions. But, [2.] Here is the defeat of
his attempt, and that without any interposal of the
great Sanhedrim, or any decree of theirs against
him ; (it did not need it ;) he also perished, and all
even as many as obeyed him, or were persuaded by
him, were dispersed. Many have foolishly thrown
away their lives, and brought others into the same
snares, by a jealousy for their liberties, in the days
of the taxing, who had better have been content,
when Providence had so determined, to serve the
king of Babylon.
3. His opinion upon the whole matter.
(1.) That they should hot persecute the apostles ;
(v. 38. ) JYow I say unto you, va iw—for the pre
sent, as the matter now stands, my advice is, " Re
frain from these men; neither punish them for
what they have done, nor restrain them for the fu
ture, Connive at them, let them take their course ;
let not our hand be upon them." It is uncertain
whether he spake this out of policy, for fear of of
fending either the people or the Romans, and making
further mischief. The apostles did not attempt any
thing by outward force, the weapons of their war
fare were not carnal ; and therefore why should any
outward force be used against them ? Or, whether
he was under some present convictions, at least of
the probability of the truth of the christian doctrine,
and thought it deserved better treatment, at least a
fair trial ; or, whether it was only the language of
a mild quiet spirit, that was against persecution for
conscience- sake ; or, whether God put this word.
into his mouth beyond his own intention, for the de
liverance of the apostles at this time ; we are sure
there was an over-ruling Providence in it, that the
servants of Christ might not only come off, but come
off honourably.
(2.) That they should refer this matter to Provi
dence ; " Wait the issue, and see what it will come
to. If it be of men, it will come to nought of itself,
if of God, it will stand, in spite of all your powers
and policies." That which is apparently wicked
and immoral must be suppressed, else the magis
trate bears the sword in vain ; but that which has a
shew of good, and it is doubtful whether it be of
God or men, it is best to let it alone, and let it take
its fate, not to use any external force for the sup
pressing of it. Christ rules by the power of truth,
not of the sword.
What Christ- asked concerning John's baptism,
Was it from heaven, or of men ? was a question
proper to be asked concerning the apostles' doctrine
ancf baptism, which followed Christ, as John Bap
tist's went before him ; now they, having owned
concerning the former, that they could not tell whe
ther it was from heaven or of men, ought not to be
too confident concerning the latter; but take it

which way you will, it is a reason why they should
not be Dfrsccutcd
[1.] "If this counsel, and this work, this forming
of a society, and incorporating it in the name of Je
sus, be of men, it will come to nothing. If it be the
counsel and work of foolish men, that know not
what they do, let them alone a while, and they will
run themselves out of breath, and their folly will be
manifest before all men, and they will make them
selves ridiculous. If it be the counsel and work of
politic and designing men, who, under colour of re
ligion, are setting up a secular interest, let them
alone a while, and they will throw off the mask,
and their knavery will be manifest to all men, and
they will make themselves odious ; Providence will
never countenance it ; it will come to nothing in a
little time ; and, if so, your persecuting and opposing
it is very needless ; there is no occasion for giving
yourselves so much trouble, and bringing such an
odium upon yourselves, to kill that, which, if you
give it a little time, will die of itself. The unneces
sary use of power is an abuse of it. But,"
[2.] "If it should prove, (and as wise men as you
have been mistaken,) that this counsel and this work
is of God, that these preachers have their commis
sions and- instructions from him, that they are as
truly his messengers to the world as the Old Testa
ment prophets were; then what do you think of
persecuting theni, of this attempt of your's (*. 33.)
to slay them? You must conclude it to be," First,
"A fruitless attempt against them ; if it be of God,
you cannot overthow it ; for there is no wisdom nor
counsel against the Lord ; he that sits in heaven,
laughs at you." It may be the comfort of all who
are sincerely on God's side, who have a single eye
to his will as their rule, and his glory as their end,
that, whatsoever is of God, cannot be overthrown
totally and finally, though it may be very vigorously
opposed; it may be run upon, but cannot be run
down. Secondly, "A dangerous attempt to your
selves. Pray let it alone, lest haply ye be found
even to fight against God ; and I need not tell you
who will come off by the worse in that contest."
Woe unto him that strives with his Maker, for he
will not only be overcome as an impotent enemy,
but severely reckoned with as a rebel and traitor
against his rightful Prince. They that hate and
abuse God's faithful people, that restrain and silence
his faithful ministers, fight against God; for he
takes what is done against them as done against
himself ; whoso touches them, touches the apple of
his eye.
Well, this was the advice of Gamaliel ; we wish
it were duly considered by those that persecute for
conscience-sake, for it was a good thought, and na
tural enough, though we are uncertain what the
man was. The tradition of the Jewish writers is,
that, for all this, he lived and died an inveterate
enemy to Christ and his gospel ; and though (now
at least) he was not for persecuting the followers of
Christ, yet he was the man who composed that
prayer which the Jews use to this day, for thff-ex-
tirpating of Christians and Christianity. On the
contrary, the traditions of the Papists is, that he
turned Christian, and became an eminent patron of
Christianity, and a follower of Paul, who had sat
at his feet. If that had been so, it is very probable
that we should have heard of him somewhere in the
Acts or Epistles.
VI. The determination of the council upon the
whole matter, v. 40.
1. Thus far they agreed with Gamaliel, that they
let fall the design of putting the apostles to death. ,
They saw a great deal of reason in what Gamaliel
said, and, for the present, it gave some check to
their fury, and a remainder of their wrath was re
strained by it.

THE ACTS, VI.

57

2. Yet they could not forbear giving some vent
to their rage, (so outrageous was it,) contrary to the
convictions of their judgments and consciences ; for,
though they were advised to let them alone, yet,
(1.) They beat them, scourged them as malefactors,
stripped them, and whipped them, as they used to
do m the synagogues, and notice is taken (v. 41.) of
the ignomy of it ; thus they thought to make them
ashamed of preaching, and the people ashamed of
hearing them ; as Pilate scourged our Saviour, to
expose him, when yet he declared he found no fault
in him. (2. ) They commanded them that they should
not speak any more in the name of Jesus ; that, if
they could find no other fault with their preaching
they might have this ground to reproach it, that it
was against law, and not only without the permission,
but against the express order of their superiors.
VII. The wonderful courage and constancy of the
apostles in the midst of all these injuries and indig
nities done them ; when they were dismissed, they
departed from the council, and we do not find one
word they said by way of reflection upon the ceurt,
and the unjust treatment given them ; when they
were reviled, they reviled not again; and when
they suffered, they threatened not, but committed
their cause to him, to whom Gamaliel had referred
it, even to a God who judgeth righteously. All
their business was to preserve the possession Pf their
own souls, and to make full proof of their ministry,
notwithstanding the opposition given them ; and both
these they did to admiration.
1. They bore their sufferings with an invincible
cheerfulness; (v. 41.) When they went out, per
haps, with the marks of the lashes, given them on
their arms and hands, appearing, hissed at by the
servants and rabble, it may be, or public notice given
of the infamous punishment they had undergone,
instead of being ashamed of Christ, and their rela
tion to him, they rejoiced that they were counted
worthy to suffer shame for his name. They were
men, and men in reputation, that had never done
any thing to make themselves vile, and therefore
could not but have a sense of the shame they suffered,
which, it should seem, was more grievous to them
than the smart, as it is to ingenuous minds; but
they considered that it was for the name of Christ
that they were thus abused, because they belonged
to him, and served his interest, and their sufferings
should be made to contribute to the further advance
ment of his name ; and therefore, ( I . ) They reckon
ed it an honour, looked upon it that they were counted
worthy to suffer shame, **T»£/i£8»o-av avi/za.aimci —
that they were honoured, io be dishonoured for
Christ. Reproach for Christ is true preferment, as
it makes us conformable to his pattern and service
able to his interest. (2. ) They rejokedin it, remem
bering what their Master had said to them at their
first setting out ; (Matt. 5. 11, 12.) When men shall
revile you, and persecute you, rejoice and be exceed
ing glad. They rejoiced, not only though they suf
fered shame, (their troubles did not diminish their
joy,) but that they suffered shame; their troubles
increased their joy, and added to it. If we suffer ill
for doing well, provided we suffer it well, and as we
should, we ought to rejoice in that grace which en
abled us so to do.
2. They went on in their work with indefatigable
diligence ; (v. 42.) They were punished for preach
ing, and were commanded not to preach, and yet
they ceased not to teach and preach ; they omitted
no opportunity,, nor abated any thing of their zeal or
forwardness. Observe, (1.) When they preached —
daily ; not only on sabbath-days, or on Lord's days,
but every day, as duly as the day came, without in
termitting any day, as their- Master did, (Luke 19.
47. Matt. 26. 55. ) not fearing that they should either
kill themselves, or cloy their hearers. (2.) Where
Voi. vi.— H

they preached — both publicly in the temple, and
privately in every house ; in promiscuous assem
blies, to which all resorted ; and in the select assem
blies of christians for special ordinances. They did
not think that either one would excuse them from
the other, for the word must be preached in season
and out of season. Though in the temple they were
more exposed, and under the eye of their enemies,
yet they did not confine themselves to their little
oratories in their own houses, but ventured into the
post of danger ; and though they had the liberty of
the temple, a consecrated place, yet they made no
difficulty of preaching in houses, in every house,
even the poorest cottage. They visited the families
of those that were under their charge, and gave
particular instructions to them, according as their
case required ; even to the children and servants.
(3.) What was the subject matter of their preach
ing ; They preached Jesus Christ ; they preached
concerning him ; that was not all, they preached
him up, they proposed him to those who heard
them, to be their Prince and Saviour. They did
not preach themselves, but Christ, as faithful, friends
to the Bridegroom, making it their business to ad
vance his interest. This was the preaching that
gave most offence to the priests ; they were willing
that they should preach any thing but Christ; but
they would not alter their subject to please them.
It ought to be the constant business of gospel-minis
ters to preach Christ; Christ, and him crucified;
Christ, and him glorified; nothing beside this, but
what is reducible to it.
CHAP. VI.
In this chapter, we have, I. The discontent that was among
the disciples about the distribution of the public charity,
v. 1. II. The election and ordination of seven men, who
should take care of that matter, and ease the apostles of
the burthen, v. 2. .6. III. The increase of the church,
by the addition of many to it, v. 7. IV. A particular ac
count of Stephen, one of the seven. 1. His great activity
for Christ, v. 8. 2. The opposition he met with from the
enemies of Christianity, and his disputes with them, v. 9,
10. S. The convening of him before the great Sanhedrim,
and the crimes laid to his charge, v. 11 . . 14. 4. God's
owning him upon his trial, v. 15.
1. A ND in those days, when the num-
J\. ber of the disciples was multiplied,
there arose a murmuring of the Grecians
against the Hebrews, because their widows
were neglected in the daily ministration.
2. Then the twelve called the multitude
of the' disciples unto them, and said, It is
not reason that we should leave the word.
of God, and serve tables. 3. Wherefore,
brethren, look ye out among you seven
men of honest report, full of the Holy
Ghost and wisdom, whom we may appoint
over this business. 4. But we will give
ourselves continually to prayer, and to the
ministry of the word. 5, And the saying
pleased the whole multitude : and they
chose Stephen, a man full of faith and of
the Holy Ghost, and Philip, and Prochorus,
and Nicanor, and Timon, and Parmenas,
and Nicolas a proselyte of Antioch : 6.
Whom they set before the apostles : and
when they had prayed, they laid their hands
on them. 7. And the word of God in
creased ; and the number of the disciples

58

THE ACTS, VI.

multiplied in Jerusalem greatly; and a
great company of the priests were obedient
to the faith.
_H,aving seen the church's struggles with its ene
mies, and triumphed with her in her victories', we
now come to take a view of the administration of its
affairs at home ; and here we have,
I. An unhappy disagreement among some of the
church members, which might have been of ill con
sequence, but was prudently accommodated and
taken up in time ; (y. 1.) When the number of the
disciples (for so christians were at first called, learn-,
ers of Christ) was multiplied to many thousands in
Jerusalem, then arose a murmuring.
1. It does our hearts good to find that the number
of the disciples is multiplied, as, no doubt, it vexed
the priests and Sadducees to the heart to see it. The
opposition that the preaching of the gospel met with,
instead of checking its progress, contributed to the
success of it ; and this infant Christian church, like
the infant Jewish church in Egypt, the more it was
afflicted, the more it multiplied. The preachers
were beaten, threatened, and abused, and yet the
people received then* doctrine, invited, no doubt,
thereto, by their wonderful patience and cheerful
ness under their trials, which convinced men that
they were borne up and carried on by a better spirit
than their Own.
2. Yet it casts a damp upon us to find that the
multiplying of the disciples proves an occasion of
discord. Hitherto they were all with one accord ;
this had been often taken notice of to their honour ;
but now that they were multiplied, they began to
murmur; as in the old world, when men began to
multiply, they corrupted themselves. Thou heist
multiplied the nation, and not increased their joy,
Isa. 9. 3. When Abraham and Lot increased their
families, there was a strife between their herdmen ;
so it was here ; there arose a murmuring, not an
open falling out, but a secret heart-burning.
(1.) The complainants were the Grecians, or Hel
lenists, against the Hebrews. The Jews that were
scattered in Greece, and other parts, who ordinarily
spake the Greek tongue, and read the Old Testa
ment in the Greek version, and not the original He
brew, many of which, being at Jerusalem at the
feast, embraced the faith of Christ, and were added
to the church, and so continued there ; these com
plained against the Hebrews, the native Jews, that
Used the original Hebrew of the Old Testament.
Some of each of these became christians, and, it
seems, their joint-embracing of the faith of Christ
did not prevail, as it ought to have done, to extin
guish the little jealousies they had had one of ano
ther before their conversion, but they retained some
what of that old leaven; not understanding, or not
remembering, that in Christ Jesus there is neither
Greek nor Jew, no distinction of Hebrew and Hel
lenist, but all are alike welcome to Christ, and should
be, for his sake, dear to one another.
(2.) The complaint of these Grecians, was, that
their widows were neglected in the daily administra
tion, that is, in the distribution of the public charity,
and the Hebrew widows had more care taken of
them. Observe, The first contention in the chris
tian church was about a money-matter ; but it is pity
that the little things of this world should be make-
baits among those that profess to be taken up with
the great things of another world. A great deal of
money was gathered for the relief of the poor, but,
as often happens in such cases, it was impossible to
please every body in the laying of it out. The apos
tles, at whose feet it was laid, did their best to dis
pose of it so as to answer the intentions of the donors,
and, no doubt, designed to do it with the utmost im
partiality, and were far from respecting the He

brews more than the Grecians ; and yet here they
are complained to, and implicitly complained of,
that the Grecian widows were neglected; though
they were as real objects of charity, yet they had
not so much allowed them, or not to so many, or not
so duly paid them, as the Hebrews. Now, [1.]
Perhaps this complaint was groundless and unjust,
and there was no cause for it; but those who, upon
any account, lie under disadvantages, (as the Gre
cian Jews did, in comparison with them that were
Hebrews of the Hebrews,) are apt to be jealous that
they are slighted, when really they are not so ; and
it is the common fault of poor people, that, instead
of being thankful for what is given them, they are
querulous and clamorous, and apt to find fault that
more is not given them, or that more is given to
others, than to them ; and there are envy and covet
ousness, those roots of bitterness, to be found among
the poor as well as among the rich, notwithstanding
the humbling providences they are under, and should
accommodate themselves to. But, [2.] We will
suppose there might be some occasion for their com
plaint. First, Some suggest, that though their other
poor were well provided for, yet their widows were
neglected, because the managers governed them
selves by an ancient rule which the Hebrews ob
served, that a widow was to be maintained by her
husband's children. See 1 Tim. 5. 4. But, Se?
condly, I take it, that the widows are here put for
all the poor, because many of them that were in the
church-book, and received alms, were widows, who
were well provided for by the industry of their hus
bands while they lived, but were reduced to straits
when they were gone. As those that have the ad
ministration of public justice ought in a particular
manner to protect widows from injury, (Isa. 1. 17.
Luke 18. 3. ) so those that have the administration
of public charity ought in a particular manner to
provide for widows what is necessary. See 1 Tim.
5. 3. And observe, the widows here, and the other
poor, had a daily ministration; perhaps they wanted
forecast, and could not save for hereafter, and there
fore the managers of the fund, in kindness to them,
gave them day by day their daily bread; they lived
from hand to mouth. Now, it seems, the Grecian
widows were, comparatively, neglected; perhaps
those that disposed of the money considered that
there was more brought into. the fund by the rich
Hebrews than was by the rich Grecians, who had
not estates to sell, as the Hebrews had, and there
fore the poor Grecians should have less out of the
fund ; this, though there was some tolerable reason
for it, they thought hard and unfair. Note, In the
best ordered church in the world there will be some
thing amiss, some mal-administration or other, some
grievances, or at least some complaints ; they are
the best, that have the least and fewest.
II. The happy accommodating of this matter, and
the expedient pitched upon for the taking away of
the cause of this murmuring. The apostles had
hitherto the directing of the matter, applications
were made to them, and appeals in case of griev
ances ; they we obliged to employ persons under
them, who did not take all the care they might have
taken, nor were so well fortified as they should have
been against temptations to partiality ; and therefore
some persons must be chosen to manage this mat
ter, who have more leisure to attend it than the
apostles had, and were better qualified for the trust
than those whom the apostles employed were. Now
observe, .i *" S?w the„m,ethod was proposed by the apos
tles ; They called the multitude of the disciples unto
them, the heads of the congregations of christians in
Jerusalem, , the principal leading men. The twelve
themselves would not determine any thing without
them, for in multitude of counsellors there is safety;

THE ACTS, VI.

59

and in an affair of this nature they might be best
able to advise, who were more conversant in the
affairs of this life than the apostles were.
(1.) The apostles urge, that they could by no
means admit so great a diversion, as this would be,
, from their great work; (v. 2.) It is not reasonable
that we should leave the word of God, and serve
tables. Receiving and paying money was serving
tables, too like the tables of the money-changers in
the temple; this Was foreign to the business which
the apostles were called to, they were to preach the
word of God; and though they had not such oc
casion to study for what they preached as we have,
(it being given in that same hour what they should
speak,) yet they thought that was work enough for
a whole man, and to employ all their thoughts, and
cares, and time, though one man of them was more
than ten of us, than ten thousand. If they serve
tables, they must, in some measure, leave the word
of God ; they could not attend their preaching work
so closely as they ought. Pectora nostra duas non
admittentia curas— These minds of ours admit not
of two distinct anxious employments. Though this
serving tables was for pious uses, and serving the
charity of rich christians, and the necessity of poor
christians, and in both serving Christ, yet the apos
tles would not take so much time from their preach
ing as this would require. They will no more be
drawn from their preaching by the money laid at
their feet, than they will be driven from it by the
stripes laid on their backs. While the number of
the disciples was few, the apostles might manage
this matter without making it any considerable
avocation from their main business ; but now that
their number was increased, they could not do it.
It is not reason, ™ Sgirov «r; — it is not fit or com
mendable, that we should neglect the business of
feeding souls with the bread of life, to attend the
business pf relieving the bodies of the poor. Note,
Preaching the gospel is the best work, and the most
proper and needful' that a minister can be employed
in, and that which he must give himself wholly to,
(1 Tim. 4. 15.) which that he may do, he must not
entangle himself in the affairs of this life, (2 Tim. 2.
4.) no, not in the outward business of the house of
God, Neh. 11. 16.
(2.) They therefore desire that seven men might
be chosen, well qualified for the purpose, whose
business it should be to serve tables, <?ia.x.oveiv veieiri-
f«»s — to be deacons to the tables, v. 2. The busi
ness must be minded, must be better minded than
it had been, and than the apostles could mind it ; and
therefore proper persons must be chosen, who,
though they might be eccasicnally employed in the
word, and prayer, were not so devoted entirely to
it as the apostles were ; and these must take care of
the church's stock, must review, and pay, and keep
accounts; must buy those things which they had
need of against the feast, (John 13. 29.) and attend
to all those things which are necessary, in ordinead
spiritualia — in order to spiritual exercises, that every
thing might be done decently and in order, and no
person or thing neglected. Now,
[1.] The persons must be duly qualified. The
people are to choose, and the apostles to ordain ; but
the people have no authority to choose, nor the
apostles to ordain men utterly unfit for the office;
Look out seven men; so many they thought might
suffice for the present, more might be added after
ward if there were occasion ; these must be, First,
Of honest report, men free from scandal, that were
looked upon by their neighbours as men of integrity
and faithful men, well attested, as men that might
be trusted ; not under a blemish for any vice, but,
on the contrary, well spoken of for every thing that
is virtuous and praiseworthy ; /jta.gvfufih«s — men that
can produce good testimonials concerning their con

versation. Note, Those that are employed in any
office in the church, ought to be men of honest re
port; of a blameless, nay, of a beautiful character,
which is requisite not only to the credit of their
office, but to the due discharge of it. Secondly,
They must he full of the Holy Ghost, must be filled
with those gifts and graces of the Holy Ghost, which
were necessary to the right management of this
trust ; they must not only be honest men, but they
must be men of parts and men of courage ; such as
were to be made judges in Israel, (Exod. 18. 21.)
able men, fearing God; men of truth, and hating
covetousness ; and hereby appearing to be full of the
Holy Ghost. Thirdly, They must be full of wis
dom. It was not enough that they were honest,
good men, but they must be discreet, judicious men,
that could not be imposed upon, and would order
things for the best, and with consideration : full of
the Holy Ghost, and wisdom, that is, of the Holy
Ghost as a Spirit of wisdom. We find the word of
wisdom given by the Spirit, as distinct from the word
of knowledge by the same Spirit, 1 Cor. 12. 8. They
must be full of wisdom, who are entrusted with
public money, that it may be disposed of, not only
with fidelity, but with frugality.
[2.] The people must nominate the persons;
"Look ye out among you seven men, consider
among yourselves who are the fittest for such a trust,
and whom you can with the most satisfaction con
fide in. " They might be presumed to know better,
or at least were fitter to inquire, what character
men had, than the apostles ; and therefore they are
entrusted with the choice.
[3. ] The apostles will ordain them to the service,
will give them their charge, that they may know
what they have to do, and make conscience of doing
it ; and give them their authority, that the persons
concerned may know whom they are to apply to,
and submit to, in affairs of that nature ; men, whom
we may appoint. In many editions of our English
Bibles, there has been an error of the press here,
for they have read it, whom ye may'appoint; as if
the power were in the people ; whereas it was cer
tainly in the apostles ; whom we may appoint over
this business; to take care of it, and to see that there
be neither waste nor want.
(3.) The apostles engage to addict themselves
wholly to their work as ministers, and the more
closely, if they can but get fairly quit of this trouble
some office; (v. 4.) We will give ourselves con
tinually to prayer, and to the ministry of the word.
See here, [1.] What are the two great gospel-or
dinances — the word, and. prayer; by these two com
munion between God and his people is kept up and
maintained ; by the word he speaks to them, and by
prayer they speak to him ; and these have a mutual
reference to each other. By these two the king
dom of Christ must be advanced, and additions made
to it ; we must prophesy upon the dry bones, and
thenpray for a spirit of life from God to enter into
them. By the word and prayer other ordinances
are sanctified to us, and sacraments have their effi
cacy. [2.] What is the great business of gospel -
ministers; to give themselves continually to prayer,
and to the ministry of the word; they must still be
either fitting and fprnishing themselves for those
services, or employing themselves in them ; either
publicly or privately ; in the stated times, or out of
them. Thev must be God's mouth to the people in
the ministry of the word, and the people's mouth to
God in prayer. In order to the conviction and con
version of sinners, and the edification and consolation
of saints, we must not only offer up our prayers for
them, but we must minister the word to them, se
conding our prayers with our endeavours, in the use
of appointed means ; nor must we only minister the
word to them, but we must Jirayfor them, that it

60

THE ACTS, VI.

may be effectual; for God's grace can do all without
our preaching, but our preaching can do nothing
without God's grace. The apostles were endued
with extraordinary gifts of the Holy. Ghost, tongues
and miracles; and yet that which they gave them
selves continually to, was, preaching and praying,
by which they might edify the church : and those
ministers, without doubt, are the successors of the
apostles, (not in the plenitude of the apostolical
power, those are daring usurpers who pretend to
that, but in the best and most excellent of the
apostolical works,) who give themselves continually
to prayer, and to the ministry of the word; and such
Christ will always be with, even to the end of the
world. 2. How this proposal was agreed to, and presently
put in execution, by the disciples ; it was not im
posed upon them by an absolute power, though they
might have been bold in Christ to do that, (I>hilem.
8.) but proposed, as that which was highly conve
nient, and then the saying pleased the whole multi
tude, v. 5. It pleased them to see the apostles so
willing to discharge themselves from intermeddling
in secular affairs, and so to transmit them to others ;
it pleased them to hear that they would give them
selves to the word and prayer; and therefore they
neither disputed the matter, nor deferred the exe
cution of it.
(1.) They pitched upon the persons; it is toot
probable that they all cast their eye upon the same
men ; every one had his friend, whom he thought
well of; but the majority of votes fell upon the per
sons here named ; and the rest both of the candidates
and electors acquiesced, and made no disturbance,
as the members of societies in such cases ought to
do. An apostle, who was an extraordinary officer,
was chosen by lot, which is more immediately the
act of God; but the overseers of the poor were
chosen by the suffrage of the people; in which
yet a regard is to be had to the providence of God,
who has all men's hearts and tongues in his
hand. We have a list of the persons chosen ; some think,
that they were such as were before of the seventy
disciples; but that is not likely; for they were or
dained by Christ himself, long since, to preach the
gospel; and there was no more reason that they
should leave the word of God to serve tables than
that the apostles should ; it is therefore more proba
ble that they were of those that were converted
since the pouring out of the Spirit ; for it was pro
mised to all that would be baptized, that they should
receive the gift of the Holy Ghost; and the gift, ac
cording to that promise, is that fulness of the Holy
Ghost, which was.required in those that'were to be
chosen to this service. We may further conjecture,
concerning these seven, [1.] That they were such
as had sold their estates, and brought the money
into the common stock; for, cseteris paribus — other
things being equal, those were fittest to be entrusted
with the distribution of it, who had been most gener
ous in the contribution to it. [2,] That these seven
were all of the Grecian or Hellenist Jews, for they
have all Greek names, and this would be most likely
to silence the murmurings of the Grecians, (which
occasioned this institution,) to have the trust lodged
in those that were foreigners, like themselves, who
would be sure not to neglect them. JYicolas, it is
plain, was one of them, for he was a proselyte of
Antioch; and some think that the manner of ex
pression intimates, that they were all proselytes of
Jerusalem, as he was of Antioch.
The first named is Stephen, the glory of these
septem-viri; a man full of faith and of the Holy
¦Ghost; he had a strong faith in the doctrine of
Christ, and was full of it above most ;full of fidelity,
full of courage; (so some ;) for he was full of the

Holy Ghost, of his gifts and graces; he was^ex- Philip is

trao'rdinary man, and excelled in every thing teat

was good; his name signifies a crown, fhiap is
put next, because he, having used this office of a dea
con well, thereby obtained a good degree, and was
afterward ordained to the office of an. evangelist,, a
companion and assistant to the apostles, tor so he is
expressly called, ch. 21. 8. Compare Eph. 4. 11.
And his preaching and baptizing (which we read of
ch. 8. 12.) were certainly not as a deacon, ^toritis
plain that that office was serving tables, in opposi
tion to the ministry of the word,) but as an evange
list; and when he was preferred to that office, we
have reason to think he quitted this office, as incom
patible with that. As for Stephen, nothing we find
done by him proves him to be a preacher of the gos
pel; for he only disputes in the schools, and pleads
for his life at the bar, v. 9. and ch. 7. 2.
The last named is JYicolas, who, some say, after
ward degenerated, (as the Judas among these seven,) (
and was the founder of the sect of the JYicolaitans,
which we read of, (Rev. 2. 6, 15. ) and which Christ
there says, Once and again, Was a thing he hated.
But some of the ancients clear him from that charge,
and tell us, that though that vile impure sect de
nominated themselves from him, yet it was unjustly,
and because he only insisted much upon it, that they
that had wives, should be as though they had none,
thence they wickedly inferred, that they that had
wives, should have them in common; which there
fore Tertullian, when he speaks of the community
of goods, particularly excepts, Omnia indiscreta
apud nos, praeter uxores — All things are common
among us, except our wives. Apol. cap. 39.
(2. ) The apostles appointed them to this work of
serving tables for the present, v. 6. The people
presented them to the apostles, who approved their
choice, and ordained them. [1.] They prayed with
them, and for them, that God would give them more
and more of the Holy Ghost, and of wisdom; that
he would qualify them for the service to which they
were called, and own them in it, and make them
thereby a blessing to the church, and particularly to
the poor of the flock. All that are employed in the
service of the church, ought tb be committed to the
conduct of the divine grace by the prayers of the
church. [2. ] They laid their hands on them, that
is, they blessed them in the name of the Lord, for
laying on hands was used in blessing; so Jacob bless
ed both the sons of Joseph ; and, without controversy,
the less is blessed of the greater; (Heb. 7. 7.) the
deacons are blessed by the apostles, and the over
seers of the poor by the pastors of the congregation.
Having by prayer implored a blessing upon them,
they did by the laying on of hands assure them that
the blessing was conferred in answer to the prayer ;
and this was giving them authority to execute that
office, and laying an obligation upon the people to
be observant of them therein.
III. The advancement of the church hereupon ;
when things were thus put into good order in the
church, (grievances were redressed and discontents
silenced,) then religion got ground, v. 7.
1. The word of God increased; now that the
apostles resolved to stick more closely than ever to
their preaching, it spread the gospel further, and
brought it home with the more power. Ministers,
disentangling themselves from secular employments,
and addicting themselves entirely and vigorously to
their work, will contribute very much, as a means,
to the success of the gospel. The word of God is
said to increase, as the seed sown increases, when it
comes up again thirty, sixty, a hundred fold.
2. Christians grow numerous ; The number qfthe
disciples multiplied in Jerusalem greatly. When
Christ was upon earth, his ministry had least suc
cess in Jerusalem ; yet now that city affords most

THE ACTS, VI.

61

converts. God has his remnant even in the worst
of places.
3. A great company of the priests were obedient to
the faith. Then is the word and grace of God great
ly magnified, when those are wrought upon by it,
that were least likely, as the priests here, who
either had opposed it, or at least were linked in
with those that had. The priests, whose prefer
ments arose from the law of Mpses, were yet wil
ling to let them go for the gospei of Christ ; and, it
should seem, they came in in a body ; many of
them agreed together, for the keeping up of one
another's credit, and the strengthening of one ano
ther's hands, to join at once in giving up their names
to Christ : jroMit o^\sc — a great crowd of priests
were by the grace of God helped over their preju
dices, and were obedient to the faith, so their con
version is described. (1.) They emhraced the doc
trine of the gospel ; their understandings were cap
tivated to the power of the truths of Christ, and
every opposing, objecting thought, brought into obe
dience to nim, 2 Cor. 10. 4, 5. The gospel is said to
be made known for the Obedience of faith, Rom. 16.
26. Faith is an act of obedience, for this is God's
commandment, that we believe, 1 John 3. 23. (2.)
They evidenced the sincerity of their believing the
gospel of Christ by a cheerful compliance with all
the rules and precepts of the gospel. The design
of the gospel is to refine and reform our hearts and
lives ; faith gives law to us, and we must be obedi
ent to it.
8. And Stephen, full of faith and power,
did great wonders and miracles among the
people. 9. Then there arose certain of the
synagogue, which is called the synagogue
of the Libertines, and Cyrenians, and
Alexandrians, and of them of Cilicia and
of Asia, disputing with Stephen. 10. And
they were not able to resist the wisdom
and the spirit by which he spake. 11.
Then they suborned men, which said, We
have heard him speak blasphemous words
-against Moses, and against God. 12. And
they stirred up- the people, and the elders,
and the Scribes, and came upon him, and
caught him, and brought him to the coun
cil, 13. And set up false witnesses, which
said, This man ceaseth not to speak blas
phemous words against this holy place, and
the law : 1 4. For we have heard him say,
that this Jesus of Nazareth shall destroy
this place, and shall change the customs
which Moses delivered us. 15. And all
that sat in the council, looking stedfastly
on him, saw his face as it had been the face
of an angell
Stephen, no doubt, was diligent and faithful in the
discharge of his office as distributor of the church's
charity, and laid out himself to put that affair in a
good method, and did it to universal satisfaction;
and though it appears here that he was a man of un
common gifts, and fitted for a higher station, yet,
being called to that office, he did not think it below
him to do the duty of it And being faithful in a
little, he wds intrusted with more ; and though we
do not find him propagating the gospel by preaching
and baptizing, yet we find him here called out to
very honourable services, and owned in them.

I. He proved the truth ef the gospel, by working
miracles in Christ's name, v. 8.
1. He was full of faith and power, that is, of a
strong faith, by which he was enabled to do great
things. They that are full of faith, are full of pow
er, because by faith the power of God is engaged
for us. His faith did so fill him, that it left no room
for unbelief, and made room for the influences of
divine grace, so that, as the prophet speaks, he was
full of power by the Spirit of the Lord of hosts, Mic.
3. 8. By faith we are emptied of self, and so are
filled with Christ, who is the wisdom of God, and
the power of God.
2. Being so, he did great wonders and miracles
among the people, openly, and in the sight of all ;
for Christ's miracles feared not the strictest scruti
ny. It is not strange that Stephen, though he was
not a preacher by office, did these great wonders,
for we find that these were distinct gifts of the
Spirit, and divided severally, for to one was given
the working of miracles, and to another prophecy,
1 Cor. 12. 10, 11. Aud those signs followed hot only
them that preached, but them that believed, Mark
16. 17.
II. He pleaded the cause of Christianity against
those that opposed it, and argued against it ; (v. 9,
10. ) he served the interests of religion as a dispu
tant, in the high places of the field, while others
were serving them as vinedressers and husband
men. 1. We are here told who were his opponents, v.
9. They were Jews, but Hellenist Jews, Jews of
the dispersion, who seem to have been more zealous
for their religion than the native Jews ; it was with
difficulty that they retained the practice and profes
sion of it in the country where they lived, where
they were as speckled birds, and not without great
expence and toil that they kept up their attendance
at Jerusalem, and this made them more active
sticklers for Judaism than they were, whose pro
fession of their religion was cheap and easy. ! They
were of the synagogue which is called the syna-
? ague of the Libertines ; the Romans called those
.iberti or Libertini, who, either being foreigners,
were naturalized, or, being slaves by birth, were
manumised, or made freemen. Some think that
these Libertines were such of the Jews as had ob
tained the Roman freedom, as Paul had ; (ch. 22.
27, 28. ) and it is probable that he was the most for
ward man of this synagogue of the Libertines in dis
puting with Stephen, and engaged others in the dis
pute ; for we find him busy in the stoning of Ste
phen, and consenting to his death. There were
others that belonged to the synagogue of the Cyre
nians and Alexandrians, of which synagogue the
Jewish writers speak ; and others that belonged to
their synagogue, who were of Cilicia and Asia ; and
if Paul, as a freeman of Rome, did not belong to the
synagogue of the Libertines, he belonged to this, as
a native of Tarsus, a city of Cilicia ; it is probable
that he might be a member of both. The Jews that
were bom in other countries, and had concerns in
them, had frequent occasion, not only to resort to,
but tp reside in, Jerusalem. Each nation had its
synagogue, as in Londpn there are French, and
Dutch, and Danish churches : and these synagogues
were the schools to which the Jews of those nations
sent their youth to be educated in the Jewish learn
ing. Now those that were tutors and professors in
these synagogues, seeing the gospel grow, and the
rulers conniving at the growth of it, and fearing
what would be the consequence of it to the Jewish
religion, which they were jealous for, being confi
dent of the goodness of their cause, and their own
sufficiency to manage it, would undertake to run
down Christianity by force of argument ; it was a
fair and rational way of dealing with it, and what

62

THE ACTS, VI.

religion is always ready to admit ; Produce your
cause, saith the Lord, bring forth your strong rea
sons, Isa. 41. 21. But why did they dispute with
Stephen? And why not with the apostles them
selves ? (1.) Some think, because they despised the
apostles as unlearned and ignorant men, whom they
thought it below them to engage with ; but Stephen
was bred a scholar, and they thought it their honour
to meddle with their match. (2.) Others think, it
was because they stood in awe of the apostles, and
could not be so free and familiar with them, as they
could be with Stephen, who was in an inferior of
fice. (3.) Perhaps they having given apublic chal
lenge, Stephen was chosen and appointed by the
disciples to be their champion ; for it was not meet
that the apostles should leave the preaching of the
word of God, to engage in controversy. , Stephen,
who was only a deacon in the church, and a very
sharp young man, and of bright parts, and better
qualified to deal with wrangling disputants than the
apostles themselves, is appointed to this service.
Some historians say, that Stephen had been bred up
at the feet of Gamaliel, and that Saul and the rest
of them set upon him as a deserter, and with a par
ticular fury made him their mark. (4. ) It is proba
ble that they disputed with Stephen, because he was
zealous to argue with them, and convince them. And
this was the service which God had called him to.
2. We are here told how he carried the point in
this dispute; (v. 10.) They were not able to resist
the wisdom and the Spirit by which he spake. They
could not either support their own arguments, or
answer his. He proved by such irresistible argu
ments, that Jesus is the Christ, and delivered him
self with so much clearness and fulness, that they had
nothing to object against what he said ; though they
were not convinced, yet they were confounded. It
is not said, They were not able to resist him, but,
They were not able to resist the wisdom and the
Spirit by which he spake, that Spirit of wisdom
which spake by him. Now was fulfilled that pro
mise, I will give you a mouth and wisdom which all
your adversaries shall not be able to gainsay or re
sist, Luke 21. 15. They thought they only dis
puted with Stephen, and could make their part
good with him ; but they were disputing with the
Spirit of God in him, for whom they were an un
equal match.
III. At length, he sealed it with his blood; so we
shall find he did in the next chapter, here we have
some steps taken by his enemies towards it. When
they could not answer his arguments as a disputant,
they prosecuted him as a criminal, and suborned
witnesses against him, to swear blasphemy upon
him. " On such terms (saith Mr. Baxter here) do
we dispute with malignant men. And it is next to
a miracle of providence, that no greater number of
religious persons have been murdered in the world,1
by the way of perjury and pretence of law, when so
many thousands hate them, who make no conscience
of false oaths." They suborned men, instructed
them what to say, and then hired them to swear it.
They were the more enraged against him, because
he had proved them to be in the wrong, and shewed
them the right way ; for which they ought to have
given him their best thanks ; was he therefore be
come their enemy, because he told them the truth,
and proved it to be so ? Now let us observe here,
1. How with all possible art and industry they in
censed both the government and the mob against
him, that, if they could not prevail by the one, they
might by the other ; (v. 12.) They stirred up the peo
ple against him, that, if the Sanhedrim should still
think fit (according to Gamaliel's advice) to let him
alone, yet they might run him down by a popular
rage and tumult ; they also find means to stir up the
elders and the scribes against him, that, if the peo

ple should countenance and protect him, they m ght
prevail by authority. Thus they doubted not but ^to
gain their point, when they had two strings to their
b°2?How they got him to the bar ; They came ufion
him, when he little thought of 'it, and caught hmt,
and brought him to the councd. They came upoti
him in a body, and flew upon hnn as a hon on his
prey ; so the word signifies. By their rude and vio
lent treatment of him, they would represent him,
both to the people and to the government, as a dan
gerous man, that would either flee fromjustice if he
were not watched, or fight with it if he were not
put under a force. Having caught him, they brought
him triumphantly into the council, and, as it should
seem, so hastily, that he had none of his friends
with him. They had found, when they brought
many together, that they emboldened one another,
and strengthened one another's hands : and there
fore they will try how to deal with them singly.
3. How they were prepared with evidence ready
to produce against him ; they were resolved that
they would not be run aground, as they were when
they brought our Saviour upon his trial, and then
were to seek for witnesses. These were got ready
beforehand, and were instructed to make oath, that
they had heard him speak blasphemous words
against Moses, and against God, (v. 11.) against
this holy place and the law; (v. 13.) for they heard
him say, what Jesus would do to their place and
their customs, v. 14. It is probable that he had
said something to that purport ; and yet they who
swore it against him are called false witnesses, be
cause, though there was something of truth in their
testimony, yet they put a wrong and malicious con
struction upon what he had said, and perverted it.
Observe, ¦ (1.) What was the general charge exhibited
against him— that he spake blasphemous words;
and, to aggravate the matter, "He ceases not to
speak blasphemous words ; it is his common talk,
his discourse in all companies ; wheresoever he
comes, he makes it his business to instil his notions
into all tie converses with." It intimates likewise
something of contumacy and contempt of admoni
tion. "He has been warned against it, and yet
ceases not to talk at this rate. " Blasphemy is justly
reckoned a heinous crime, (to speak, contemptibly
and reproachfully of God our Maker,) and therefore
Stephen's persecutors would be thought to have a
deep concern upon them for the honour of God|s
name, and to do this in a jealousy for that. As it
was with the confessors and martyrs of the Old
Testament, so it was with those of the New — their
¦brethren that hated them, and cast them out, said,
Let the Lord be glorified; and pretended they did
him service in it.
He is said to have spoken blasphemous words
against Moses and against God. Thus far they
were right, that they who blaspheme Moses, (if
they mean the writings of Moses, which were given
by inspiration of God,) blaspheme God himself.
They that speak reproachfully of the scriptures,
arid! ridicule them, reflect upon God himself, and do
despite to him. His great intention is to magnify
the law, and make it honourable ; those therefore
that vihfy the law, and make it contemptible, blas
pheme his name ; for he has magnified his word
above all his name.
But did Stephen blaspheme Moses ? By no means,
he was far from it. Christ, and the preachers of
his gospel, never said any thing that looked like
blaspheming Moses ; they always quoted his writ
ings with respect, appealed to them, and said no
other things than what Moses said should come ;
very unjustly therefore is Stephen indicted for blas
pheming Moses. But,

THE ACTS, VII.

63

(2.) Let us see how this charge is supported and
made out ; why, truly, when the thing was to be
proved, all they can charge him with, is, that lie
liath spoken blasphemous words against the holy
place a,nd the law ; and this must be deemed and
taken as blasphemy against Moses and against God
himself. Thus does the charge dwindle when it
comes to the evidence. [1.] He is charged with
blaspheming this holy place. Some understand that
of the city of Jerusalem, which was the holy city,
and which they had a mighty jealousy for. But it is
rather meant of the temple, that holy house. Christ
was condemned as a blasphemer, for "words which
were thought to reflect upon the temple, which they
seemed concerned for the honour of, then when they
by their wickedness had profaned it. [2.] He is
charged with blaspheming the law ; of which they
made their boast, and in which they put their trust,
then, when through breaking qf the law they disho
noured God, Rom. 2. 23,
Well, but how can they make this out? Why
here the charge dwindles again ; for all they can ac
cuse him of, is, that they had themselves heard him
say (but how it came in, or what explication he gave
of it, they think not themselves bound to give ac
count,) that this Jesus of JYazareth, who was so
much talked of, shall destroy this place, and change
the customs which Moses delivered us. He could
not be charged with having said any thing to the
disparagement either of the temple or of the law.
The priests had themselves profaned the temple, by
making it not only a house of merchandise, but a
den of thieves; yet they would be thought zealous
for the honour of it, against one that had never said
any thing amiss of it, but had attended it more as a
house of prayer, according to the true intention of
it, than they had. Nor had he ever reproached the
law, as they had.
But, First, He had said, Jesus of JYazareth shall
destroy this place; destroy the temple, destroy Je
rusalem, it is probable that he might say so; and
what blasphemy is it against the holy place, to > say,
that it should not be perpetual any more than Shiloh
was, and that the just and holy God would not con
tinue the privileges of his sanctuary to those that
abuse them ? Had not the prophets given the same
warning to their fathers, of the destruction of that
holy place by the Chaldeans ? Nay, when the tem
ple was first built, had not God himself given the
same warning ; This house, which is high, shall be an
astonishment, 2 Chron. 7. 21. And is he a blasphe
mer then, who tells them that Jesus of Nazareth, if
they continue their opposition to him, will bring a
just destruction upon their place and nation, and
they may thank themselves ? Those wickedly abuse
their profession of religion, who, under colour of
that, call the reproofs given them for their disagree
able conversations, blasphemous reflections upon
their religion.
Secondly, He had said, This Jesus shall change
the customs which Moses delivered us. And it was
expected that in the days of the Messiah they
should be changed, and that the shadows should be
done away when the substance was come ; yet this
was no essential change of the law, but the perfect
ing of it ; Christ came, not to destroy, but to fulfil,
the law ; and if he changed some customs that Mo
ses delivered, it was to introduce and establish those
that were much better ; and if the Jewish church
had not obstinately refused to come into this new es
tablishment, and adhered to the ceremonial law, for
aught I know, their place had not been destroyed ;
so that for putting them into a certain way to pre
vent their destruction, and for giving them certain
notice of their destruction if they did not take that
way, he is accused as a blasphemer.
Lastly, We are here told how God owned him

when he was brought before the council, and made
it to appear that he stood by him ; (v, 15.) All that
sat in t/ie council, the priests, scribes, and elders,
looking stedfastly on him, being a stranger, and one
they had not yet had before them, they saw his face as
if it had been the face of an angel. It is usualfor judges
to observe the countenance of the prisoner, which
sometimes is an indication either ot guilt or inno
cence. Now Stephen appeared at the bar with the
countenance as of an angel.
1. Perhaps it intimates no more than that he had
an extraordinarily pleasant, cheerful countenance,
and there was not in it the least sign either of fear
for himself or anger at his persecutors ; he looked
as if he had never been better pleased in his life
than he was now when he was called out to bear his
testimony to the gospel of Christ thus publicly, and
stood fair for the crown of martyrdom. Such an
undisturbed serenity, such an undaunted courage,
and such an unaccountable mixture of mildness and
majesty, there was in his countenance, that every
one said, he looked like an angel ; enough surely to
convince the Sadducees that there are angels, when
they saw before their eyes an incarnate angel.
2. It should rather seem that there was a miracu
lous splendour and brightness upon his countenance,
like that of our Saviour, when he was transfigured ;
or, at least, that of Moses, when he came down
from the mount; God designing thereby to put
honour upon his faithful witness, and confusion upon
his persecutors and judges, whose sin would be high
ly aggravated, and would be indeed a rebellion
against the light, if, notwithstanding this, they pro
ceeded against him. Whether he himself wist that
the skin of his face shone or no, we are not told ;
but all that sat in the council saw it, and, probably,
took notice of it to one another, and an arrant shame
it was, that, when they saw, and could not but see
by it that he was owned of God, they did not call
him from standing at the bar to sit in the chief seat
upon the bench. Wisdom and holiness make a
man's face to shine, and yet these will not secure
men from the greatest indignities ; and.no wonder,
when the shining of Stephen's face would not be his
protection ; though it had been easy to prove that is
he had been guilty of putting any dishonour upon
Moses, God would not thus have put Moses's honour
upon him.
CHAP. VII.
When our Lord Jesus called his apostles out to be employed
in services and sufferings for him, he tola them, that yet
the last shall be first, and the first last ; which was remark
ably fulfilled in St. Stephen and St. Paul, who were both
of them late converts, in comparison of the apostles^ and
yet got the start of them, both in services and sufferings ;
for God, in conferring honours and favours, often crosses
hands. In this chapter, we have the martyrdom of Ste-
. phen, the first martyr of the Christian church, who led the
van in that noble army. Arid therefore his sufferings and
death are more largely related than of any other, for direc
tion and encouragement to all those who are called out to
resist unto blood, as he did. Here is, I. His defence of
himself before the council, in answer to the matters and
things he stood charged with, the scope of which is to shew
that it was no blasphemy against God, nor any injury at
all to the glory of his name, to say, that the temple should
be destroyed, and the customs of the ceremonial law
changed. And, 1. He shews this by going over the history of
the Old Testament, and observing, that God neverintended
to confine his favours to that place, or that ceremonial law ;
and that they had no reason to expect he should ; for the
people of the Jews had always been a provoking people,
and had forfeited the privileges of their peculiarity : nay,
that that holy place and that law were but figures of good
things to come, and it was no disparagement at all to them
to say that they must give place to better things, v. 1 . . SO.
And then, 2. He applies thisJto them that prosecuted him,
and sat in judgment upon him, sharply reproving them for
their wickedness by which: they had brought Upon them
selves the ruin of their place and nation, and then could not

64

THE ACTS, VII.

bear tb hear of it, v. 51 . . 53. II. The putting of him to
death by stoning of him, and his patient, cheerful, pious
submission to it, v. 54 . . 60.
1. rTIHEN said the High Priest, are these
JL things so ? 2. And he said, Men,
brethren, and fathers, hearken ; The God
of glory appeared unto our father Abra
ham, when he was in Mesopotamia, before
he dwelt in Charran, 3. And said unto
him, Get thee out of thy country, and From
thy kindred, and come into the land which
I shall shew thee. 4. Then came he out
of the land of the Chaldeans, and dwelt in
Gharran : and from thence, when his father
was dead, he removed him into this land,
wherein ye now dwell. 5. And he gave
him none inheritance in it, no not so much
as to set his foot on : yet he promised that
he would give it to him for a possession,
and 'to his seed after him, when as yet he
had no child. 6. And God spake on this
wise, that his seed should sojourn in a
strange land ; and that they should bring
them into bondage, and entreat them evil
four hundred years. 7. And the nation to
whom they shall be in bondage will I
judge, said God : and after that shall they
come forth, and serve me in this place. 8.
And he gave him the covenant of circum
cision : and so Abraham begat Isaac, and
circumcised him the eighth day ; and Isaac
begat Jacob ; and Jacob begat the twelve
patriarchs. 9. And the patriarchs, moved
with envy, sold Joseph into Egypt : but God
was with him, 10. And delivered him out
of all his afflictions, and gave him favour
and wisdom in the sight of Pharaoh king
of Egypt ; and he made him governor over
Egypt and all his house. 1 1 . Now there
came a dearth over all the land of Egypt
and Canaan, and great affliction : and our
fathers found no sustenance. 1 2. But when
Jacob heard that there was corn in Egypt,
he sent out our fathers first. 13. And at the
second time Joseph was made known to
his brethren; and Joseph's kindred was
made known unto Pharoah. 1 4. Then sent
Joseph, and called his father Jacob to him,
and all his kindred, threescore and fifteen
souls. 1 5. So Jacob went down into Egypt,
and died, he, and our fathers, '16. And were
carried over into Sychem, and laid in the
sepulchre that Abraham bought for a sum
of money of the sons of Emmor the father
of Sychem.
Stephen is now at the bar before the great council
of the nation, indicted for blasphemy : what the
witnesses swore against him we had an account of in
the foregoing chapter, that he spake blasphemous
Words against Moses and God ; for he spake against
this holy place and the law. Now, here,
I. The High Priest calls upon him to answer for

himself, v. 1. He was president, and, as such, the
mouth of the court, and therefore he saith, " You,
the prisoner at the bar, you hear what is sworn
against you ; what do you say to it ? Are these things
so ? Have you ever spoken any words to this pur
port ? If you have, will you recant them, or will you
stand to them ? GuUty or not guilty ?" This carried
a shew of fairness, and yet seems to have been spo-'
ken with an air of hautiness ; and thus far he seems
to have prejudged the cause, that, if it were so, that
he had spoken such and such words, he shall cer
tainly be adjudged a blasphemer, whatever he may
offer in justification or explanation of them.
II. He begins his defence, and it is long;' but it
should seem by his breaking off abruptly, just when
he came to the main point, (v. 50.) that it would
have been much longer, if his enemies would have
given him leave to say all he had to say. In general
we may observe,
1. That in this discourse he appears to be a man
ready and mighty in the scriptures, and thereby
thoroughly furnished for every good word and work.
He can relate scripture-stories, and such as were
very pertinent to his purpose, off hand, without
looking in his Bible. He was filled with the Holy
Ghost, not so much to reveal to him new things, or
open tp him the secret counsels and decrees of God
concerning the Jewish nation, with them to convict
these gainsayers; no, but to bring to his remem
brance the scriptures of the Old Testament, and to
teach him how to make use of them for their con
viction. They that are full of the Holy Ghost, will
be full of the scripture, as Stephen was.
2. That he quotes the scriptures, according to the
Septuagint translation, by which it appears that he
was one of the Hellenist Jews, who used that ver
sion in their synagogues. His following that, occa
sions divers variations from the Hebrew original in
this discourse, which the judges of the court did not
correct, because they knew how he was, led into
them ; nor is it any derogation to the authority of
that Spirit by which he spake, for the variations are
not material. We have a maxim, Apices juris non
sunt jura — Mere points of law are not law itself.
These verses carry on this his compendium of
church-history to the end of the book of Genesis.
Observe, (1.) His preface; Men, brethren, and fathers,
hearken. He gives them, though not flattering titles,
yet civil and respectful ones, signifying his expectation
of fair treatment with them ; from men he hopes to
be. treated with humanity, and he hopes that bre- .
thren and fathers will use him in a fatherly brotherly
way. They are ready to look upon him as an apos
tate from the Jewish church, and an enemy to them.
But to make way for their conviction to the contra
ry, he addresses himself to them as men, brethren,,
and fathers ; resolving to look on himself as one of
them, though they would not so look on him. He
craves their attention; Hearken; though he was
about to tell them what they already, knew, yet he
begs them to hearken to it, because, though they
knew it all, yet they would not without a very close
application of mind know how to apply it to the case
before them.
(2. ) His entrance upon the discourse ; which (how
ever it may seem to those that read it carelessly) is
far from being a long ramble only to amuse the -
hearers, and give them a diversion by telling them
an old story. No ; it is all pertinent and ad rem —
to the purpose, to shew them that God had not his
heart so much upon that holy place and the law as
they had ; but, as he had a church in the world
many ages before that holy place was founded, and
the ceremonial law given, so he would have, when
they should both have had their period.
[1.] He begins with the call of Abraham out of

THE ACTS, VII.

65

Ur of the Chaldees, by which he was set apart for
God to be the trustee of the promise, and the father
of the Old Testament church. This we had an ac
count of, (Gen. 12. 1, 8cc. ) and it is referred to,-Neh.
9. 7, 8. His native country was an idolatrous coun
try, it was Mesopotamia, (v. 2.) the land of the
Chaldeans ; (v. 4.) thence God brought him at two
removes, not too far at once, dealing tenderly with
him ; he first brought him out of the land of the
Chaldeans to Charrari, or Haran, a place midway
between that and Canaan, (Gen. 11. 31.) and from
thence, five years after, when his father was dead,
he removed him into the land of Canaan, wherein ye
now dwell. It should seem, the first time that God
spake to Abraham, he appeared in some visible dis
play of the divine presence, as the God of glory,
(v. 3.) to settle a correspondence with him : and
then afterward he kept up that correspondence, and
spake to him from time to time as there was occa
sion, without repeating his visible appearances as
the God pf glory.
From this call bf Abraham we may observe, First,
That in all our ways we must acknowledge God, and
attend the conduct of his providence, as of the pillar
of cloud and fire. It is not said, Abraham removed,
but, God removed him into this land wher ein ye now
dwell, and he did but follow his Leader. Secondly,
Those whom God takes into covenant with himself,
he distinguishes from the children of this world ;
they are effectually called out of the state, out of
the land, bf their nativity ; they must sit loose to
the world, and live above it, and every thing in it,
even that in it which is most dear to them, and must
trust God to make it up to them in another and bet
ter country, that is the heavenly, which he will
. shew them. God's chosen must follow him with an
implicit faith and obedience.
But let us see what this is to Stephen's case.
1. They had charged him as a blasphemer of
God, and an apostate from the church ; therefore
he shews that he is a son of Abraham, and values
himself upon his being able to say, Our father Abra
ham, and that he is a faithful worshipper of the God
of Abraham, whom therefore he here calls the God
of glory. He also shews that he owns divine revela
tion, and that particularly by which the Jewish
church was founded and incorporated.
2. They were proud of their being circumcised ;
and therefore he shews that Abraham was taken
under God's conduct, and into communion with him,
before he was circumcised, for that was not till v. 8.
With this argument Paul proves that Abraham was
justified by faith, because he was justified when he
was in uncircumcision : and so here,
3. They had a mighty jealousy for this holy place :
which may be meant of the whole land of Canaan ;
for it was called the holy land, Immanuel's land ;
and the destruction of the holy house, inferred that
of the holy land. "Now," says Stephen, "you
need not be so proud of it ; for," (!.'•) "You came
originally out of Ur of the Chaldees, where your fa
thers served other gods, (josh. 24. 2.) and you were
not the first planters of this country. Look therefore
unto he rock whence ye were hewn, and the holeqf
the pit out of which ye were digged; (that is, as it
follows there ;) " look unto Abraham your father,
for J called him alone; (Isa. 51. 1, 2.) think of the
meanness of your beginnings, and how you are en
tirely indebted to divine grace, and then you will see
boasting to be for ever excluded. It was God that
raised up the righteous man from the east, and called
him to his foot '/Isa. 41. 2. But if his seed degenerate,
let them know, God can destroy this holy place, and
raise up to himself another people, for he is not a
Debtor to them." (2.) God appeared in his glory to
Abraham a great way off in Mesopotamia, before
he came near Canaan, nay, before he dwelt in Char-
VOL. VI. — I

ran; so that you must not think God's visits are to
this land : no ; he that brought the seed of the
church from a country so far east, can, if he pleases,
carry the fruit of it to another country as far west."
(3. ) " God made no haste to bring him into this land,
but let him linger some years by the way •- which
shews that God has not his heart so much upon this
land as you have, neither is his honour, nor the hap
piness of his people, bound up in it. It is therefore
neither blasphemy nor treason to say, It shall be de
stroyed." [2.] The unsettled state of Abraham and his seed
for many ages after he was called out of Ur of the
Chaldees. God did indeed promise that he would
give it to him for a possession, and to his seed after
him, v. 5. But, First, As yet he had no child, nor
any by Sarah for many years after. Secondly, He
himself was but a stranger and a sojourner in that
land, and God gave him no inheritance in it, no not
so much as to set his foot on; but there he was as in
a strange country, where he was always upon the
remove, and could call nothing his own. Thirdly,
His posterity did not come to the possession- of it of
a long time ; After four hundred years they shall
come and serve me in this place, and not till then,
v. 7. Nay, Fourthly, They must undergo a great
deal of hardship and difficulty before they shall be
put into the possession of that land ; they shall be
brought into bondage, and ill treated in a strange
land: and this, not as the punishment of any par
ticular sin, as their wandering in the wilderness was,
for we never find any such account given of their
bondage in Egypt ; but so God had appointed, and
it must be. And at the end of four hundred years,
reckoning from the birth of Isaac, that nation to
whom they shall be in bondage, Witt I Judge, said
God. Now this teaches us, 1. That known unto
God are all his works beforehand. When Abraham
had neither inheritance nor heir, yet he was told he
should have both, the one a land of promise, and
the other a child of promise; and therefore both
had, and' received, by faith. 2. That God's pro
mises, though they are slow, are sure, in the opera
tion of them ; they will be fulfilled in the season of
them, though perhaps not so soon as we expect.
3. That though the people of God may be in distress
and trouble for a time, yet God will at length both
rescue them, and reckon with those that do oppress
them : for, verily there is a 'God thatjudgeth in the
earth. But let us see how this serves Stephen's purpose.
(1.) The Jewish nation, which they were so jea
lous for the honour of, was very inconsiderable in its
beginnings ; as their common father Abraham was
fetched out of obscurity in Ur of the Chaldees, so
their tribes, and the heads of them, were fetched out
of servitude in Egypt, when they were the fewest of
all people, Deut. 7. 7. And what need is there of
so much ado, as if their ruin, when they bring it
upon themselves by sin, must be the ruin of the
world, and of all God's interest in it ? No ; he that
brought them out of Egypt, can bring them into it
again, as he threatened, (Deut 28. 68.) and yet be
no loser, while he can out of stones raise up children
unto Abraham.
(2.) The slow steps by which the promise made
to Abraham advanced toward the performance, and
the many seeming contradictions here taken notice
Of, plainly shew that it had a spiritual meaning, and
that the land principally intended to be conveyed
and secured by it, was, the better country, that is,
the heavenly : as the apostle' shews from this very
argument, that the patriarchs sojourned in the land
qf promise, as in a strange country ; thence infer
ring, that they looked for a city that had founda
tions, Heb. 11. 9, 10. It was therefore no blas
phemy to say, Jesus shall destroy this place, when

66

THE ACTS, VII.

at the same time we say, "He shall lead us to the
heavenly Canaan, and put us in possession of that,
of which the earthly Canaan was but a type and
figure." [3.] The building up of the family of Abraham,
with the entail of divine grace upon it,_ and the dis
posals of Divine Providence concerning it, which take
up the book of Genesis.
First, God engaged to be a God to Abraham and
to-his seed ; and, in token of that, appointed that he
and his male seed should be circumcised, Gen. 17.
9, 10. He gave him the covenant of circumcision,
that covenant which circumcision was the seal of ;
and accordingly, when Abraham had a son born, he
circumcised him the eighth day, (v. 8.) by which he
was both obliged by the divine law, and interested
in the divine promise ; for circumcision had refer
ence to both, being a seal of the covenant both on
God's part, I will be to thee a God all-sufficient,
and on man's part, Walk before me, and be thou
perfect. And then when effectual care was thus
taken for the securing of Abraham's seed, to be a
seed to serve the Lord, they began to multiply ; Isaac
begat Jacob, and Jacob the twelve patriarchs, or
roots of the respective tribes.
Secondly, Joseph, the darling and blessing of his
father's house, was abused by his brethren, they
envied him because of his dreams arid sold him into
Egypt ; thus early did the children of Israel begin
to grudge those among them that were eminent and
outshone others ; of which their ehmity to Christ,
who, like Joseph, was a JYazarite among his bre
thren, was a great instance.
Thirdly, God owned Joseph in his troubles, and
was with him, (Gen. 39. 2, 21.) by the influence of
his Spirit, both on his mind, giving him comfort,
and on the minds of those he was concerned with,
giving him favour in their eyes. And thus at length
he delivered him out of his afflictions, and Pharaoh
made him the second man in the kingdom, Ps. 105.
20 — 22. And thus he not only arrived at great pre
ferment among the Egyptians, but became t\\e shep
herd and stone of Israel, Gen. 49. 24.
Fourthly, Jacob was compelled to go down into
Egypt, by a famine which forced him out of Canaan,
a dearth, (which was a great affliction,) to that de
gree, that our fathers found no sustenance, in Ca
naan, v. 11. That fruitful land was turned into
barrenness. But, hearing that there was corn in
Egypt, (treasured up by the wisdom of his own son,)
he sent out our fathers first to fetch corn, v. 12.
And the second time that they went, Joseph, who at
first made himself strange to them, made himself
known to_them ; and it was notified to Pharaoh that
they were Joseph's kindred and had a dependence
upon him ; (v. 13. ) whereupon, with Pharaoh's
leave, Joseph sent for his father Jacob to him into-
Egypt, with all his kindred and family; to the num
ber of seventy-five souls, to be subsisted there, v.
14. In' Genesis they are said to be seventy souls,
Gen. 46. 27. But the Septuagint there make them
severity-five, and Stephen or Luke follows that ver
sion, as Luke 3. 36. where Cainan is inserted, that
is not in the Hebrew text, but in the Septuagint.
Some, by excluding Joseph and his sons, who were
in Egypt before, which reduces the number to sixty-
four, and adding the sons of the eleven patriarchs,
make the number seventy-five.
Fifthly, Jacob and his sons died in Egypt, (v. 16.)
but were carried over to be buried in Canaan, v. 17.
A_ very considerable difficulty occurs here : it is
said, They were carried over into Sychem, whereas
Jacob was buried not in Sychem, but near Hebron,
in the cave of Machpelah, where Abraham and
Isaac were buried. Gen. 50. 13. Joseph's bones in
deed were buried in Sychem ; (Josh. 24. 32.) and it
seems by this, (though it is not mentioned in the

story,) that the bones of all the other patriarchs
were carried with his, each of them giving the same
commandment concerning them that he had done ;
and of them this must be understood, not of Jacob
himself. But then the sepulchre in Sychem was
bought by Jacob, (Gen. 33. 19.) and by that it is
described, Josh. 24. 32. How then is it here said to
be bought by Abraham ? Dr. Whitby's solution of
this is very sufficient. He supplies it thus ; Jacob
went down into Egypt and died, he and our fathers ;
and ( our fathers) were carried over into Sychem;
and he, that is, Jacob, was laid in the sepulchre that
Abraham bought for a sum of money, Gen. 23,
(Or, they were laid there, that is, Abraham, Isaac,
and Jacob.) And they, namely, the other patriarchs,
were buried in the sepulchre bought qf the sons qf
Emmor, the father of Sychem.
Let us now see what this is to Stephen's purpose.
1. He still reminds them of the mean beginning
of the Jewish nation, as a check to their priding
themselves In the glories of that nation ; and that it
was by a miracle of mercy, that they were raised
up out of nothing to what they were, from so small
a number tp be so great a nation ; but if they answer
not the intention of their being so raised, they can
expect no other than to be destroyed. The prophets
frequently put them in mind of the bringing of them
out of Egypt, as an aggravation of their contempt
of the law of God ; and here it is urged upon them
as an aggravation of their contempt bf the gospel of
Christ. 2. He reminds them likewise of the wickedness of
those that were the patriarchs of their tribes, in en
vying their brother Joseph, and selling him into
Egypt ; and the same spirit was still working in them
toward Christ and his ministers.
3. Thejr holy land, which they doted so much
upon, their fathers were long kept out of the -pos
session of, and met with dearth and great affliction
in it ; and therefore let them not think it strange, if,
after it has been so long polluted with sin, it be at
length destroyed.
4. The faith of the patriarchs in desiring to be
buried in the land of Canaan, plainly shewed that
they had an eye to the heavenly country, which it
was the design of this Jesus to lead them to.
17. But when the time of the promise
drew nigh, which God had sworn to Abra
ham, the people grew and multiplied in
Egypt, 18. Till another king arose, which
knew not Jbseph. 1 9. The same dealt
subtly with our kindred, and evil entreated
our fathers, so that they cast out their
young children, to the end they might not
live. 20. In which time Moses was born,
and was exceeding fair, and nourished up
in his father's house three months : 21 . And
when he was cast out, Pharaoh's daughter
took him up, and nourished him for her own
son. 22. And Moses was learned in all
the wisdom of the Egyptians, and was
mighty in words and in deeds. 23. And
when he was full forty years old, it came
into his heart to visit his brethren the chil
dren of Israel. 24. And seeing one of them
suffer wrong, he defended him, and avenged
him that was oppressed, and smote the
Egyptian : 25. For he supposed his breth
ren would have understood how that God

THE ACTS, VII.

67

by his hand would deliver them : but they
understood not. 26. And the next day he
shewed himself unto them as they strove,
and would have set them at one again,
saying, Sirs, ye are brethren ; why do ye
wrong one to another ? 27. But he that
did his neighbour wrong thrust him away,
saying, Who made thee a ruler and a judge
over us? 28. Wilt thou kill me, as thou
didst the Egyptian yesterday ? 29. Then
fled Moses at this saying, and was a stran
ger in the land of Midian, where he begat
two sons.
Stephen here goes on to relate,
I. The wonderful increase of the people of Israel
in Egypt ; it was by a wonder of providence, that
in a little time they advanced from a family into a
nation. 1, It was when thetime of the promise drew nigh ;
the time when they were to be formed into a people.
During the first two hundred and fifteen years after
the promise made to Abraham, the children of the
covenant were increased but to severity ; but in the
latter two hundred and fifteen years they increased
to six hundred thousand fighting men ; the motion
of providence is sometimes quickest, when it comes
nearest the centre. Let us not be discouraged at the
slowness of the proceedings toward the accomplish
ment of God's promises ; God knows how to redeem
the time that seems to have been lost, and, when the
year of the redeemed is at hand, can do double work
in a single day.
2. It was in Egypt, where they were oppressed,
and ruled with rigour ; when their lives were made
so bitter to them, that, one would think, they should
have wished to be written childless, yet they mar
ried, in faith that God in due time would visit them ;
and God blessed them, who thus honoured him, say
ing, Be fruitful, and multiply. Suffering times have
often been growing times with the church.
II. The extreme hardships which they underwent
there, v. 18, 19. When the Egyptians observed
them to increase in number, they increased their
burthens ; in which Stephen observes three things :
1. Their base ingratitude. They were oppressed
by another king that knew not Joseph, that is, did
not consider the good service that Joseph had done
to that nation ; for, if he had, he would not Tiave
made so ill a requital to his relations and family.
Those that injure good people are very ungrateful,
for they are the blessings of the age and place they
live in.
2. Their hellish craft and policy. They dealt
subtly with our kindred. Come on, said they, let
us deal wisely, thinking thereby to secure them
selves, but it proved dealing foolishly, for they did
but treasure up wrath by it. Those are in a great
mistake, who think they deal subtly for themselves,
when they deal deceitfully or unmercifully with
their brethren.
3. Their barbarous and inhuman cruelty. That
they might effectually extirpate them, they cast out
their young children, to the end they might not live.
The killing of their infant-seed seemed a very likely
way to crush an infant-nation.
Now Stephen seems to observe this to them, hot
only that they might further see how mean their
beginnings were, fitly represented (perhaps with an
eye to the exposing of the youngchildren in Egypt)
by the forlorn state of a helpless, out-cast infant,
(Ezek. 16. 4.) and how much they were indebted to
God for his care of them, which they had forfeited,
and made themselves unworthy of: but also that

they might consider that what they were now doing
against the christian church in its infancy, was as
impious and unjust, and would be in the issue as
fruitless and ineffectual, as that was which the
Egyptians did against the Jewish church in its in
fancy. " You think you deal subtly in your evil
entreating us, and in persecuting young converts,
you do as they did in castingout the youngchildren ;
but you will find it is to no purpose, in spite of your
malice, Christ's disciples will increase and multiply.
III. The raising up of Moses to be their deliverer.
Stephen was charged with having spoken blasphe
mous words against Moses, in answer to which
charge, he here speaks very honourably of him.
1. Moses was born when the persecution of Israel
was at the hottest, especially in that most cruel in
stance of it, the murdering of the new-born children ;
At that time, Moses was born, (v. 20.) and was him
self in danger, as soon as he came into the world,
(as our Saviour also was at Bethlehem,) of falling a
sacrifice to that bloody edict. God is preparing for
his people's deliverance, then when their day. is
darkest, and their distress deepest.
2. He was exceeding fair ; his face began to shine
as soon as he was born, as a happy presage of the
honour God designed to put upon him ; he was, &s-iios
t? Bt^—fair toward God; he was sanctified from
the womb, and that made him beautiful in God's
eyes ; for it is the beauty of holiness that is in God's
sight of great price.
3. He was wonderfully preserved in his infancy,
first, by the care of his tender parents, who nourish
ed him three months in their own house, as long as
they durst ; and then by a favourable providence
that threw him into the arms of Pharaoh's daugh
ter, who took him up, and nourished him fir her own
son; (v. 21.) for those whom God designs to make
special use of, he will take special care of. And did
he thus protect the child Moses ? Much more will he
secure the interests of his holy child Jesus (as he is
called, ch. 4. 27.) from the enemies that are gathered
together against him.
4. He became a great scholar; (v. 22.) He was
learned in all the wisdom of the Egyptians, who were
then famed for all manner of polite literature, par
ticularly philosophy, astronomy, and (which perhaps
helped to lead them to idolatry) hieroglyphics.
Moses, having his education at court, had opportu
nity of improving himself by the best books, tutors,
and conversation, in all the arts and sciences, and
had a genius for them. Only we have reason to
think, that he had not so far forgotten the God of
his fathers, as to acquaint himself with the unlawful
studies and practices of the magicians of Egypt',
any further than was necessary to the confuting of
them. 5. He became a prime minister of state in Egypt ;
that seems to be meant by his being mighty in words
and deeds. Though he had not a ready way of ex
pressing himself, but stammered, yet he spake ad
mirable good sense, and every thing he said com
manded assent, and carried its own evidence and
force of reason along with it And in business,
hone went on with such courage, and conduct, and
success.. Thus was , he prepared, by human helps,
for those services, which, after all, he could not be
thoroughly furnished for without divine illumina
tion. Now,' by all this, Stephen will make it ap
pear that notwithstanding the malicious insinuations
of his persecutors, he had as high and honourable
thoughts of Moses as they had.
IV. The attempts which Moses-made to deliver
Israel, which they spurned, and would not close in
with. This Stephen insists much upon, and it serves
for a key tothis story, (Exod. 2. 11 — 15.) as does
also that other construction which is put upon it by
the apostle, Heb. 11. 24 — 26. There it is repre-

63

THE ACTS, VII.

sented as an act of holy self-denial, here as a de
signed preludium to, or entrance upon, the public
service he was to be called out to ; (v. 23. ) When he
was full forty years old, in the prime of his time for
preferment in the court of Egypt, it came into his
heart (for God put it there) to visit his brethren the
children of Israel, and to see which way he might
do them any service ; and he shewed himself as a
public person, with a public character :
1. As Israel's saviour. This he gave a specimen
of in avenging an oppressed Israelite, and killing
the Egyptian that abused him; (v. 24.) Seeing one
of his brethren suffer wrong, he was moved with
compassion toward the sufferer, and a just indigna
tion at the wrong-doer, as men in public stations
should be, and he avenged him that was oppressed,
and smote the Egyptian; which, if he had been
only a private person, he could not lawfully have
done ; but he knew that his commission from hea
ven would bear him out ; and he supposed that his
brethren (who could not but have some knowledge
of the promise made to Abraham; that the nation
that should oppress them God would judge) would
have understood that God by his hand would deli
ver them ; for he could not have had, either pre
sence of mind or strength of body, to do what he
did, if he had not been clothed with such a divine
power as evidenced a divine authority. If they had
but understood the signs of the times, they might
have taken this for the dawning of the day of their
deliverance ; but they understood not, they did not
take this, as it was designed, for the setting up of a
standard, and sounding of a trumpet, to proclaim
Moses their deliverer.
2. As Israel's judge. This he gave a specimen
of, the very next day, in offering to accommodate
matters between two contending Hebrews, wherein
he plainly assumed a public character ; (v. 26. ) He
shewed himself to them as they strove, and, putting
on an air of majesty and authority, he would have
set them at one again, and as their prince have de?
termined the controversy between them, saying,
Sirs, ye are brethren, by birth and profession of re
ligion ; why do ye wrong one to another ? For he
observed that (as in most strifes) there was a fault
on both sides ; and therefore, in order to peace and
friendship, there must be a mutual remission and
condescension. When Moses was to be Israel's de
liverer out of Egypt, he slew the Egyptians, and, so
delivered Israel out_ of their hands; but when he
was to be Israel's judge, and lawgiver, he ruled
them with the golden sceptre, not the iron rod ; he
did not kill and slay them when they strove, but
gave them excellent laws and statutes, and deter
mined upon their complaints and appeals made to
him, Exod. 18. 16.
But the contending Israelite, that was most in the
wrong, thrust him away, (v. 27.) would not bear
the reproof, though a just and gentle one, but was
ready to fly in his face, with, Who made thee a ruler
and a judge over us ? Proud and litigious spirits are
impatient of check and control. Rather would these
Israelites have their bodies ruled with rigour by their
task-masters than be delivered, and have their minds
ruled with reason, by their deliverer. The wrong
doer was so enraged at the reproof given him, that
he upbraided Moses with the service he had done
to their nation in killing the Egyptian, which, if
they had pleased, would have been the earnest of
further and greater service ; Wilt thou kill me as
thou didst the Egyptian yesterday ? v. 28. Charging
that upon him as his crime, and threatening to ac
cuse him for it, which was the hanging out of the
flag of defiance to the Egyptians, and the banner of
love and deliverance to Israel. Hereupon Moses
fied into the land of Midian, and made no more at
tempt to deliver Israel till forty years after ; he set

tled as a stranger in Midian, married, and had two.
sons, by Jethro's daughter, v. 29.
Now let us see how this serves Stephen's pur
pose, (1.) They charged him with blaspheming Moses, .
in answer to which he retorts upon them the indig
nities which their fathers did to Moses, which they
ought to be ashamed of, and humbled for, instead
of picking quarrels thus, under pretence of zeal for
the honour of Moses, with one that had as great a
veneration for him as any of them had.
(2. ) They persecuted him for disputing in defence
of Christ, and his gospel, in opposition to which they
set up Moses and his law ; "But" (saith he) "you
had best take heed," [1.] " Lest you hereby do as
your fathers did, refuse and reject one whom God
has raised up to be to you a Prince, and a Saviour's
you may understand, if you will not wilfully shut
your -eyes against the light, that God will, by this
Jesus, deliver you out of a worse slavery than that
in Egypt ; take heed then of thrusting him away, ;
but receive him as a Ruler and a Judge over you." :
[2.] "Lest you hereby fare as your fathers fared,
who for this were justly left to die in their slavery, ,
for the deliverance came not till forty years after ; •
this will come of it, you put away the gospel from
you, and it will be sent to the Gentiles ; you will not
have Christ, and you shall not have him, so shall
your doom be," Matt. 23. 38, 39.
30. And when forty years were expired,
there appeared to him in the wilderness of
mount Sina, an angel of the Lord in a
flame of fire in a bush. 31. When Moses
saw it, he wondered at the sight : and as
he drew near to behold it, the voice of the
Lord came unto him, 32. Saying, I am
the God of thy fathers, the God of Abra
ham, and the God of Isaac, and the God
of Jacob. Then Moses trembled, and durst
not behold. 33. Then said the Lord to him,
Put olf thy shoes from thy feet : for the
place where thou standest is holy ground.
34. I have seen, I have seen, the affliction
of my people which is in Egypt, and I
have heard _their groaning, and am come
down to deliver them. And now come, 1
will send thee into Egypt. 35. This Moses
whom they refused, (saying, Who made
thee a ruler and a judge ?) the same did
God send to be a ruler, and a deliverer, by
the hands of the angel which appeared to
him in the bush. 36. He brought them
out, after that he had shewed wonders and
signs in the land of Egypt, and in the Red
sea, and in the wilderness, forty years.
37. This is that Moses which said unto the
chddren of Israel, A prophet shall the Lord
your God raise up unto you of your bre
thren, like unto me : him shall ye hear.
38. This is he that was in the church in.
the wilderness, with the angel which spake
to him in the mount Sina, and with our
fathers : who received the lively oracles to
give unto us. 39. Whom our fathers would
not obey, but thrust him from them, and in
their hearts turned back again into Egypt,

THE ACTS, VII.

69

40. Saying unto Aaron, Make us gods to
go before us : for as for this Moses, which
brought us out of the land of Egypt, we
wot not what is become of him. 41. And
they made a calf in those days, and offered
sacrifice unto the idol, and rejoiced in the
works of their own hands.
Stephen here proceeds in his story of Moses ; and
let any one judge, whether these be the words of
one that was a blasphemer of Moses ; no ; nothing
could be spoken more honourably of him. Here is,
I. The vision which he saw of the glory of God
at the bush; (v. 30.) When forty years were ex
pired, during all which time Moses was buried alive
in Midian, and was now grown old, and, one would
think, past service, that it might appear that all his
performances were products of a divine power and
promise, as it appeared that Isaac was a child of
promise, by his being born of parents stricken in
years ; now, at eighty years old, he enters upon that
post of honour to which he was born, in recompense
for his self-denial at forty years old. Observe,
1; Where God appeared to him ; In the wilder
ness of mount Sinai, v. 30. And when he appeared
to him there, that was holy ground, (v. 33.) which
Stephen takes notice of, as a check to those who
prided themselves in the temple, that holy place, as
if there were no communion to be had with God but
there ; whereas God met Moses, and manifested
himself to him, in a remote obscure place in the wil
derness of Sinai They deceive themselves, if they
think God is tied to places ; he can bring his people
into a wilderness, and there speak comfortably to
them. 2. How he appeared to him ; In aflame of fire;
for our God is a consuming Fire ; and yet the bush,
in which this fire was, though combustible matter,
was not consumed; which, as it represented the
state of Israel in Egypt, where, though they were
in the fire of affliction, yet they were not consumed,
so perhaps may be looked upon as a type of Christ's
incarnation, and the union between the divine and
human nature ; God, manifested in the flesh, was as
the flame of fire, manifested in the bush.
3. How Moses was affected with this; (1.) He
•wondered at the sight, y. 31. It was a phenomenon
which all his Egyptian learning could not furnish
him with the solution of. He had the curiosity at
first to pry into it ; / will turn aside now, and see
this great sight ; but the nearer he drew, the more
he was struck with amazement ; and, (2.) He trem
bled, and durst not behold, durst not look wistly
upon it ; for he was soon aware that it was not a
fiery meteor, but the angel of the Lord ; and no
other than the Angel of the covenant, the Son of
God himself. This set him a trembling. Stephen
was accused for blaspheming Moses and God, (ch.
& 11.) as if Moses had been a little god; but, by
this Jt appears that he was a man subject to like
passions as we are ; and particularly that of fear,
upon any appearance of the divine Majesty and
Glory. II. The declaration which he heard of the co
venant of God ; (v. 32.) The voice qf the Lord
came to him; for faith comes by hearing; and this
was it ; I am the God of thy fathers, the God of
Abraham, the God of Isaac, and the God of Jacob;
and therefore, 1. "lam the same that I was." The
covenant God made with Abraham some ages ago,
was, I will be to thee a God, a God all-sufficient.
"Now," saith God, "that covenant is still in full
force ; it is not cancelled or forgotten, but I am, as
I was, the God of Abraham, and now I will make it
to appear so ;" for all the favours, all the honours

God put upon Israel, were founded upon this cove
nant with Abraham, and flowed from it. 2. "I will
be the same that I am." For if the death of Abra
ham, Isaac, and Jacob, cannot break the covenant-
relation between God and them, (as by this it ap
pears it could not,) then nothing else can : and then
he will be a God,
(1.) To their souls, which are now separated frqm
their bodies. Our Saviour by this proves the future
state, Matt. 22. 31. Abraham is dead, and yet God
is still his God, therefore Abraham is still alive,
God never did that for him in this world, which
would answer the true intent and full extent of that
promise, that he would be the God of Abraham ;
and therefore it must be done for him in the other
world. Now this is that life and immortality which
are brought to light by the gospel, for the full con
viction of the Sadducees, who denied it. Those
therefore who stood up in defence of the gospel,
and endeavoured to propagate that, were so far from
blaspheming Moses, that they did the greatest ho
nour imaginable to Moses, and that glorious disco
very which God made of himself to him at the bush.
(2.) To their seed. God, in declaring himself
thus the God of their fathers, intimatetl his kindness
to their seed, that they should be loved for the fa
thers' sakes, Rom. 11. 28. Deut. 7. 8.' Now the
preachers of the gospel preached up this covenant,
the promise made of God unto the fathers ; unto
which promise, those of the twelve tribes, that did
continue serving God, hoped to come, ch. 26. 6, 7.
And shall they, under colour of supporting the holy
place, and the law, oppose the covenant which was
made with Abraham and his seed, his spiritual seed,
before the law was given, arid long before the holy
place was built ? Since God's glory must be for ever
advanced, and our glorying for ever silenced, God
will have our salvation to be by promise, and not by
the law ; the Jews therefore who persecuted the
Christians, under pretence that they blasphemed the
law, did themselves blaspheme the promise, and for
sook all their own mercies that were contained in it.
III. The commission which God gave him to de^
liver Israel out of Egypt The Jews set up Moses
in competition with Christ, and accused Stephen as
a blasphemer, because he did not do so too. But
Stephen here shews that Moses was an eminent
type of Christ, as he was Israel's deliverer. When
God had declared himself the God of Abraham, he
proceeded, 1. To order Moses into a reverent posture ; "Put
off thy shoes from thy feet. Enter not upon sacred
things with low, and cold, and common thoughts.
Keep thy foot, Eccl. 5. 1. Be not hasty and rash in
thy approaches to God ; tread softly."
2. To order Moses into a very eminent service.
When he is ready to receive commands, he shall
have commission. He is commissioned to demand
leave from Pharaoh for Israel to go out of his. land,
and to enforce that demand, v. 34. Observe, (1,)
The notice God took both of their sufferings, and
of their sense of their sufferings ; I have seen, I
have seen, their affliction, and have heard their
groaning. God has a compassionate regard to the
troubles of his church, and the groans of his perse
cuted people ; and their deliverance takes rise from
his pity. (2. ) The determination he' fixed to redeem
them by the hand of Moses ; I am come down to
deliver them. It should seem, though God is pre
sent in all places, yet he uses that expression here,
of coming down to deliver them, because that deli
verance was typical of what Christ did, when, for
us men, and for our salvation, he came down from
heaven; he that ascended,- first descended. Moses
is the man that must be employed ; Come, and I will
send thee into Egypt; and if God send him, he will
own him, and give him success.

70

THE ACTS, VII

IV. His acting in pursuance of this commission,
wherein he was a figure of the Messiah. And Ste
phen takes notice here again of the slights they had
put upon him, the affronts they had given him, and
their refusal to have him to reign over them, as
tending very much to magnify his agency in their
deliverance. 1. God put honour upon him, whom they put
contempt upon; (v. 35.) This Moses whom they
refused, whose kind offers, and good offices they
rejected with scorn, saying, Who made thee a ruler
and a judge ? Thou takest too much upon thee, thou
son of Levi ; (Numb. 16. 3. ) that same Moses did
God send to be a ruler, and a deliverer, by the hands
of the angel which appeared to him in the bush. It
may be understood, either that God sent to him by
the hand of the angel ; or, that by the hand of the
angel going along with him, he became a complete
deliverer. Now, by this example, Stephen would
intimate to the council, That this Jesus whom they.
now refused, as their fathers did Moses, saying,
Who made thee a Prophet"and a King? Who gave
thee this authority ? Even "this same has God ad
vanced to be a Prince and a Saviour, a Ruler and a
Deliverer ; as the apostles had told them a while
ago, (ch. 5. 30.) that the Stone which the builders
refused, was become the head-stone in the corner,
ch. 4. 11.
2. God shewed favour to them by him, and he
was very forward to serve them, though they had
thrust him away. " God might justly have refused
, them his service, and he might justly have declined
it; but it is all forgotten, they are not so much as
upbraided with it, v. 36. He brought them out,
notwithstanding, after that he had shewed wonders
and signs in the land of Egypt ; which were after
ward continued for the completing their deliver
ance, according as the case called for it, in the Red
sea, and in the wilderness forty years. So far is he
from blaspheming Moses, that he admires him as a
glorious instrument in the hand of God,, for the form
ing of the Old Testament church. But it does not
at all derogate from his just honour to say, that he
was but an instrument, and that he is outshone by
this Jesus, whom he encourages^ these Jews yet to
close with, and to come into his interest, not fearing
but that then they should be received into his fa
vour, and receive benefit by him, as the people of
Israel were delivered by Moses, though they had
once refused him.
V. His prophecy of Christ and his grace, v. 37.
He not only was a type of Christ, (many were so,
that perhaps had not an actual foresight of his day,)
but Moses spake of him ; (v. 37.) This is that Mo
ses, which said unto the children of Israel, A prophet
shall the Lord your God raise up unto you of your
brethren. This is spoken of as one of the greatest
honours God put upon him, (nay as that which ex
ceeded all the rest,) that by him he gave notice
to the children of Israel of the great Prophet that
should come into the world, raised their expectation
of him, and obliged them to receive him. When
his bringing of them out of Egypt is spoken of, it is
with an emphasis of honour, This is that Moses !
(Exod. 6. 26.) And so it is here, This is that Moses!
Now this is very full to Stephen's purpose ; in as
serting that Jesus should change the customs of
the ceremonial law, he was so far from blasphem
ing Moses, that really he did him the greatest ho
nour imaginable, by shewing how the prophecy of
Moses was accomplished, which was so clear, that,
as Christ told them himself, If they had believed
Moses, they would have believed him, John 5. 46.
1. Moses, in God's name, told them, that, in the
fulness of time, they should have a Prophet raised
up among them, one of their own nation, that should
be like unto him, (ch. 18. 15, 18.) a Ruler and a

Deliverer, aJudgeandaLawgrver, like him ; who
should therefore have authority to change the cus
toms that he had delivered, and to bring in a better
hope, as the Mediator of a better testament.
2. He charged them to hear that Prophet, to re
ceive his dictates, to admit the change he would
make in their customs, and to submit to him in every
thing ; and this will be the greatest honour you can
do to Moses and to his law, who said, Hear ye him;
and came to be a witness to the repetition of this
charge by a voice from heaven, at the transfigura
tion of Christ, and by his silence he gave consent to
it, Matt. 17. 5. ,
VI. The eminent services which Moses continued
to do to the people of Israel, after he had been in
strumental to bring them out of Egypt, v. 38. And
herein also he was a type pf Christ, who yet so far
exceeds him, that it is no blasphemy to say, " He has
authority to change the customs that Moses deli
vered." It was the honour- of Moses,
1. That he was in the church in the wilderness;
he presided in all the affairs of it for forty years;
was king in Jesh'urun, Deut. 33. 5. The camp of
Israel is here called the church in the wilderness ;
for it was a sacred society, incorporated by a divine
charter under a divine government, and blessed with
divine revelation. The church in the wilderness
was a church, though it was not yet perfectly form-
edras it was to be when they came to Canaan, but
every man did that which was right in his own eyes,
Deut. 12. 8, 9. It was the honour of Moses, that he
was in that church, and many a time it had been
destroyed if Moses had not been in it to intercede for
it. But Christ is the President and Guide of a more
excellent and glorious church than that in the wil
derness was, and is more in it, as the life and soul
of it, than Moses could be in that.
2. That he was with the angel that spake to him in
the mount Sinai, and with our fathers ; was with
him in the holy mount twice forty days, with the
angel of the covenant, Michael, our Prince. Moses
was immediately conversant with God, but never
lay in his bosom as Christ did from eternity. Or,
these words may be taken thus ; Moses was in the
church in the wilderness, but it was with the angel
that spake to him in mount Sinai, that is, at the burn
ing bush ; for that was said to be at mount Sinai, (v.
30.) that angel went before him, and was guide to
him, else he could not have been a guide to Israel ;
of this God speaks, (Exod. 23. 20.) I send an angel
before thee, and Exod. 33. 2. And see Numb. 20. 16.
He was in the church with the angel, without whom
he could have done no service to the church ; but
Christ is himself that angel, which was with the
church in the wilderness, and therefore has an au
thority above Moses.
3. That he received the lively oracles to give unto
them; not only the ten commandments, but the
other instructions which the Lord spake unto Mo
ses, saying, Speak them to the children of Israel.
(1.) The words of God are oracles, certain and in
fallible, and of unquestionable authority and obliga
tion ; they are to be consulted as oracles, and by
them all controversies must be determined. (20
They are lively oracles, for they are the oracles of
the living God, not of the dumb and dead idols of the
heathens ; the word that God speaks, is spirit and
life ; not that the law of Moses could give life, but
it shewed the way to life ; If thou wilt enter into
life, keep the commandments. (3.) Moses received
them from God, and delivered nothing as an oracle
to the people but what he had first received from ,
God. (4.) The lively oracles which he received
from God, he faithfully gave to the people, to be
observed and preserved. It was the principal pri
vilege of the Jews, that to them were committed the
oracles of God: and it was bv the hand of Moses

THE ACTS, VII.

71

that they were committed.. As Moses gave them
not that bread, so neither did he give them that law
from heaven,. (John 6. 32.) but' God gave it them ;
and he that gave them those customs by his servant
Moses, might, no doubt, when he pleased, change
the customs by his Son Jesus, who has received
more lively' oracles to give unto us, than Moses did.
VII. The contempt that was, after this, and not
withstanding this, put upon him by the people.
They that charged Stephen with speaking against
Moses, would do well to answer what their own an
cestors had done, and they tread in their steps.
1. They would not obey him, but thrust him from
them, v. 35. They murmured at him, mutinied
against him, refused to obey his orders, and some
times were ready to stone him. Moses did indeed
give them an excellent law, but by this it appeared
that it could not make the comers thereunto perfect,
(Heb. 10. 1.) for in their hearts they turned back
again into Egypt, and preferred their garlick and
onions there, before the manna they had under the
conduct of Moses, or the milk and honey they hoped
for in Canaan. Observe, Their secret disaffection to
Moses, and inclination to Egyptianism, (if I maf so
call it,) were, in effect, turning back to Egypt, it
was doing it in heart ; many that pretend to be go
ing forwards toward Canaan, by keeping up a shew
and profession of religion, are, at the same time, in
their hearts turning back to Egypt, like Lot's wife
to Sodom, and will be dealt with as deserters, for it
is the heart that God looks at. Now if the customs
that Moses delivered to them could not prevail to
change them, wonder not that Christ comes to
change the customs, and to introduce a more spiri
tual way of worship.
2. They made a golden calf 'instead of him, which,
beside the affront that was thereby done to God,
was a great indignity to Moses : for it was upon this
consideration that they made the calf : because, as
for this Moses, who brought us out of the land of
Egypt, we wot not what is become of him; there
fore make us gods of gold ; as if a calf were suffici
ent to supply the want of Moses, and as capable of
going before them into the. promised land. So they
made a calf in those days when the law was given
them, and offered sacrifices unto the idol, and re
joiced in the work of their own hands. So proud
were .they of their new god, that when they had
sitten down to eat and drink, they rose up to play !
By all this it appears that there was a great deal
which the law could not do, in that it was weak
through the flesh ; it was therefore necessary that
this law should be perfected by a better hand, and
he was no blasphemer against Moses, who said
Christ had done it.
42. Then God turned, and gave them
up to worship the host of heaven ; as it is
written in the book of the prophets, O ye
house of Israel, have ye offered to me slain
beasts, and sacrifices, by the space of forty
years in the wilderness ? 43. Yea, ye took
up the tabernacle of Moloch, and the star
of your god Kemphan, figures which ye
made, to worship them : and I will carry
you away beyond Babylon. 44. Our fa
thers had the tabernacle of witness in the
wilderness, as he had appointed, speaking
unto Moses, that he should make it ac
cording to the fashion that he had seen.
45. Which also our fathers that came after,
brought in with Jesus into the possession
of the Gentiles, whom God drave out be

fore the face of our fathers, unto the days
of David. 46. Who found favour before
God, and desired to find a tabernacle for
the God of Jacob. 47. But Solomon built
him a house. 48, Howbeit the most High
dwelleth not in temples made with hands ;
as saith the prophet, 49. Heaven is my
throne, and earth is my footstool: what
house will ye build me ? saith the Lord :
or what is the place of my rest ? 50. Hath
not my hand made all these things ?
Two things we have in these verses :
I. Stephen upbraids them with the idolatry of
their fathers, which God gave them up to, as a pu
nishment for their early forsaking him in worship
ping the golden calf; and this was the saddest pu
nishment of all for that sin, as it was of the idolatry
of the Gentile world, that God gave them -up to a
reprobate sense. When" Israel was joined to idols,
joined to the golden calf, and, not long after, to
Baal-peor, God said, Let them alone; let them go
on, v. 42. Then God turned, and gave them up to
worship the host of heaven. He particularly cau
tioned them not to do it, at their peril, and gave them
reasons why they should not ; but when they were
bent upon it he gave them up to their own hearts'
lust, withdrew his restraining grace, and then they
walked in their own counsels, and were so scanda
lously mad upon their idols, as never any people
were. Compare Deut. 4. 19. with Jer. 8. 2.
For this he quotes a passage out of Amos 5. 25. For
it would be less invidious to tell them their own from
an Old Testament prophet, who upbraids them,
' 1. For not sacrificing to their own God in the wil
derness ;, (v. 42. ) Have ye offered to me slain beasts,
and sacrifices, by the space of forty years in the wil
derness ( No; during all that time it was intermit
ted ; they did not so much as keep the passover after
the second year. It was God's condescension to
them, that he did riot insist upon it during their un
settled state; but then let them consider how ill they
requited him, in offering sacrifices to idols, when
God dispensed with their offering to him. This is
also a check to their zeal for the customs that Mo- -
ses delivered to them, and their fear of having them
changed by this Jesus, that immediately after they
were delivered, they were for forty years together
disused as needless things.
2. For sacrificing to other gods after they came to
Canaan; (v. 43.) Ye took up the tabernacle of Mo
loch. Moloch was the idol of the -children of Am
mon, to which they barbarously offered their own
children in sacrifice, which they could not do with
out great terror and grief to themselves and their
families ; yet this unnatural idolatry they arrived at,
when God gave them up to worship the host of hea
ven. See 2 Chron. 28. 3. It was surely the strong
est delusion that ever people were given up to, and
the greatest instance of the power of Satan in the
children of disobedience, and thereforp it is here spo
ken of emphatically, Y.ea, you took uh the taberna
cle of Moloch, you submitted even to that, and to
the worship of the star of 'your god Remphan; some
think, it signifies the moon, as Moloch does the sun ;
others take it for Saturn, for that planet is called
Remphan, in the Syriac and Persian languages.
The Septuagint puts it for Chiun, as being a name
more commonly known. They had images repre
senting the star, like the silver shrines for Diana,
here called the figures which they made to worship.
Dr. Lightfoot thinks they had figures representing
the whole starry firmament, with all the constella
tions, and the planets, and these are called Rem
phan, "the high representation," like the celestial

72

THE ACTS, VII.

globe. A poor thing to make an idol of, and yet
better than a golden calf !
Now for this it is threatened, I will carry you away
beyond Babylon. In Amos it is beyond Damascus,
meaning to Babylon, the land of the north. But
Stephen changes it, with an > eye to the captivity of
the ten tribes, who were carried away beyond Ba
bylon, by the river of Gozan, and in the cities of the
Medes, 2 Kings 17. 6. Let it not therefore seem
strange to them, to hear of the destruction of this
place, for they had heard of it many a time from the
prophets of the Old.Testament, who were not there
fore accused as blasphemers by -any but the wicked
rulers. It was observed, in the debate on Jeremi
ah's case, that Micah was not called to an account,
though he prophesied, saying, Zion shall be ploughed
as afield, Jer. 26. 18, 19.
II. He gives an answer particularly to the charge
exhibited against him relating to the temple, that
he spake blasphemous words against that holy
place, v. 44—50. He was accused for saying that
Jesus would destroy this holy place ; " And what if
I did say so ?" (saith Stephen ;) " the glory of the
holy God is not bound up in the glory of this holy
place, but that may be preserved untouched, though
this be laid in the dust ;" for,
1. It was not till our fathers came into the wilder
ness, in their way to Canaan, that they had any fixed
place of worship ; and yet the patriarchs, many ages
before, worshipped Gpd acceptably at the altars
they had adjoining to their own tents in the open air
—sub dio; and he that was worshipped without a
holy place, in the first, and best, and purest ages of
the Old Testament ehurch, may and will be so when
this holy place is destroyed, without any diminution
to his glory.
2. The holy place was at first but a tabernacle,

mean and moveable, speaking itself to be short
lived, and not designed to continue always. Why
might not this holy place, though built of stones, be
decently brought to its end, and give place to its
betters, as well as that though framed of curtains ?
As it was no dishonour, but an honour, to God, that
the tabernacle gave way to the temple, so it is now
that the material temple gives way to the spiritual
one, and so it will be when, at last, the spiritual
temple shall give way to the eternal one.
3. That tabernacle was a tabernacle of witness, or
of testimony, a figure for the time then present,
(Heb. 9. 9.) a figure of good things to come, of the
true tabernacle which me Lord pitched, and not
men, Heb. 8. 2. This was the glory both of the ta
bernacle' and temple, that they were erected for a
testimony of that temple of God, which in the latter
days should be opened in heaven, (Rev. 11. 19.) and
of Christ's tabernachng it on earth, (as the word is,
John 1. 14.) and of Me temple of his body.
4. That tabernacle was framed just as God ap
pointed, and according to the fashion which Moses
saw in the mount; which plainly intimates that it
had reference to good things to come ; its rise being
heavenly, its meaning and tendency were so ; and
therefore it was no diminution at all to its glory, to
say, that this temple made with hands- should be des
troyed, in order to the building of another made
without hands; which was Christ's crime, (Mark
14. 58J and Stephen's. /
i 5. That tabernacle was pitched first jn the wil
derness ; it was not a native of this land of yours,
(to which you think it must for ever be confined,)
but was brought in in the next age, by our fathers,
who came after those who first erected it, into the
possession of the Gentiles, into the land of Canaan,
which had long been~ in the possession of the de
voted nations, whom God drove out before the face
of our fathers. And why may not God set up his
spiritual temple, as he had done the material taber

nacle, in those countries that were now the posses
sion of the Gentiles? That tabernacle was brought
in by those who came ivith Jesus, that is, Joshua.
And I thirik, for distinction-sake, and to prevent
mistakes, it ought to be so read, both here and Heb.
4. 8. Yet, in naming Joshua here, which, in Greek,
is Jesus, there may be a tacit intimation, that as the
Old Testament Joshua brought in that typical taber
nacle, so the New Testament Joshua should bring
in the true tabernacle into the possession of the
Gentiles. 6. That tabernacle continued for many ages, even
to the days of David, above four hundred years/be
fore there was any thought of buildirig a temple, v.
45. David, having found favour before God, did
indeed desire this further favour, to have leave to
build God a house, to be a constant, settled taberna
cle or dwelling-place, for the Shechinah, or the to
kens of the presence of the God of Jacob, v. 46i
Those who have found favour with God, should
shew themselves forward to advance the interests
of his kingdom among men.
7. God had his heart so little upon a temple, or
such a holy place, as they were so jealous for, that,
when David desired to build one, he was forbidden
to do it ; God was in no haste for one, as he told Da
vid; (2 Sam. 7. 7.) and therefore it was not he, but-
his son Solomon, some years after, that built him a
house. David had all that sweet communion with
God in public worship, which we read of in his
psalms, before there was any temple built.
8. God often declared, that temples, made with
hands, were not his delight,' nor could add any.
thing to the perfection of his rest and joy. Solo
mon, when he dedicated the temple, acknowledged!*
that God dwelleth not in temples made with hands •¦$>%..
he has not need of them, is not benefited by them,#>
cannot be confined to them. ^The whole world is his><''
temple, in which he is every where present, and fills
it with his glory ; and what occasion has he for a
temple then to manifest himself in ? Indeed the pre
tended deities of the heathen needed temples made
with hands, for they were gods made with hands,
(v. 41. ) and had no other place to manifest them
selves in than in their own temples; but the one
only true and living God needs no temple, for the
heaven is his throne, in which he rests, and the earth
is his footstool, over which he rules ; (v. 49, 50.) and
therefore, What house will ye build me, comparable
to this which I have already ? Or, what is the place
of my rest ? What need have I of a house, either to
repose myself in, or to shew myself? Hath not my
hand made all these things ? And these shew his eter
nal power and Godhead; (Rom. 1. 20.) they shew
themselves so to all mankind, that they are without
excuse, who worship other gods. And as the world
is thus God's temple, wherein he is manifested, so
it is God's temple in which he will be worshipped* >
As the earth is full of his glory, and is therefore his
temple, (Isa. 6. 3.) so the earth is, or shall be, full
of his praise, (Hab. 2. 3.) and all the ends of the
earth shall fear him; (Ps. 67. 7.) upon that ac
count it is his temple. It was therefore no reflection
at all upon this holy place, however they might take
it, to say that Jesus shall destroy this temple and set
up another, into which all nations shall be admitted,

ch. 15. 16, 17. And it would not seem strange to
them who considered that scripture which Stephen
here quotes, (Isa. 66. 1—3. ) which, as it spake God's
comparative contempt of the external part of his
service, so it plainly foretold the -rejection of the un
believing Jews, and the welcome of the Gentiles
into the church, that were of a contrite spirit.
51. Ye stiff-necked, and uncircumcised
in heart and ears, ye do always resist the
Holy Ghost: as your fathers did, so do ye.

THE ACTS, VII.

73

52. Which of the prophets have not your
fathers persecuted ? And they have slain
them which shewed before of the coming
of the just One, of whom ye have been
now the betrayers and murderers: 53.
Who have received the law by the dispo
sition of angels, and have not kept it.
Stephen was going oh in his discourse, (as it should
seem by the thread of it,) to shew that, as the tem
ple, so the temple-service must come to an end, and
it would be the glory of both to give way to that
worship of the Father in spirit and in truth, which
was to be established in the kingdom of the Messiah,
stripped of the pompous ceremonies of the old law ;
and so he was going to apply all this which he had
said, more closely to his present purpose ; but he
perceived they could hot bear it; they could pa
tiently hear the history of the Old Testament told ;
(it was a piece of learning which they themselves
dealt much in ;) but if Stephen go about to tell
them that their power and tyranny must come
down, and that the church must be governed by a
spirit of holiness and love, and heavenly-minded-
ness, they will not so much as give him the hearing.
It is probable that he perceived this, and that they
were going to silence him ; and therefore he breaks
off abruptly in the midst of his discourse, and by
that spirit of wisdom, courage and power where
with he was filled, he sharply rebuked his persecu
tors, and gave them their own ; for if they will not
admit the testimony of the gospel to them, it shall
become a testimony against them.
I. They, like their fathers, were stubborn and
wilful, and would not be wrought upon by the va
rious methods God took to reclaim and reform
them ; they were like their fathers, inflexible both
to the word of God and to his providences.
1. They were stiff-necked, (v. 51.) and would not
submit their necks to the sweet and easy yoke of
God's government, nor draw in it, but were like a
bullock, unaccustomed to the yoke ; or they would not
bow their heads, no not to God himself, would not
do obeisance to him, would not humble themselves
before him ; the stiff neck is the same with the hard
heart, obstinate and contumacious, and that will not
yield — the general character of the Jewish Aation,
Exod. 32. 9.-33. 3, 5.— 34. 9. Deut 9. 6, 13.—
31. 27. ,Ezek. 2. 4.
2. They were uncircumcised in heart and ears;
their hearts and ears were not devoted and given up
to God, as the body of the people^ were in profes
sion by the sign of circumcision; "In name and
shew you are circumcised Jews, but in heart and
ears you are still uncircumcised heathens, and pay
no more deference to the authority of your God
than they do, Jer. 9. 26. You are under the power
of unmortified lusts and corruptions, which stop
your ears to the voice of God, and harden your
hearts to that which is both most commanding and
most affecting." They had not that circumcision
made without hands, in putting off the body, of the
sins of the flesh, Col. 2. 11.
II. They, like their fathers, were not only not in
fluenced by the methods God' took to reform them,
but they were enraged and incensed against them ;
Ye do always resist the Holy Ghost.
1. They resisted the Holy Ghost speakirig to them
by the prophets,' whom they opposed and contra
dicted, hated and ridiculed ; this seems especially
meant here, by the following explication, Which of
the prophets have not your fatfiers persecuted? In
persecuting and silencing them that spake by the
inspiration of the Holy Ghost, they resisted theHoly
Ghost. Their fathers resisted the Holy Ghost in
the prophets that God raised up to them, and so did
Vol. vi.-K

they in Christ's apostles and ministers, who spake
by the same Spirit, and had greater measures of his
gifts than the prophets of the Old Testament had, ,
and yet. were more resisted.
2. They resisted the Holy Ghost striving with
them by their own consciences, and would not com
ply with the convictions and dictates of them. God's
Spirit strove with them as with the old world, but
in vain; they resisted him, took part with their
corruptions against their convictions, and rebelled
against the light. There is that in our sinful hearts,
that always resists the Holy Ghost, a flesh that lusts
against the Spirit, and wars against his motions ;
but in the hearts of God's elect, when the fulness
of time comes, this resistance is overcome and over
powered, and after a struggle the throne of Christ
is set up in the soul, and every thought that had ex
alted itself against it, is brought into captivity to it,
2 Cor. 10. 4, 5. That grace therefore which effects
this change, might more fitly be called victorious
grace, than irresistible.
III. They, like their fatfiers, persecuted and slew
those whom God sent unto them to call them to duty,
and make them offers of mercy.
1. Their fathers had been the cruel and constant
persecutors of the Old Testament prophets; (v.
57. ) Which of the prophets have not your fathers
persecuted ? More or less, one time or other, they
had a blow at them all. With regard even to those
that lived in the best reigns, when the princes did
not persecute them, there was a malignant party in
the nation that mocked at them and abused them,
and most of them were at last/either by colour of
law, or popular fury, put to death ; and that which
aggravated the sin of persecuting the prophets, was,
that the business of the prophets they were so spite
ful at, was, to shew before of the coming of the Just
One; to givenotice of God's kind intentions toward
that people, to send the Messiah among them in the
fulness of time. They that were the messengers of
such glad tidings, should have been courted and ca
ressed, and have had the preferments o? the best of
benefactors ; but, instead of that, they had the treat
ment of the worst of malefactors.
2. They had been the betrayers and murderers
of the Just One himself, as Peter had told them, ch.
3. 24. — 5. 30. They had hired Judas to betray him,
and had in a manner forced Pilate to condemn him ;
and therefore it is charged upon them, that they
were his betrayers and murderers. Thus they were
the genuine seed of those who slew them that fore
told his coming, which by slaying him, they shewed
they would have done if they had lived then ; and
thus, our Saviour had told them, they brought upon
themselves the guilt of the blood of all the pro
phets. Which of the prophets would they have
shewed any respect to, who had no regard to the
Son of God himself ?
IV. They, like their fathers, put contempt upon
divine revelation, and would not be guided and go
verned by it ; and this was the aggravation of their
sin, that God had given, asto their fathers his law,
so to them his gospel, in vain.
! 1. Their fathers received the taw, and have not
kept it, v. 53. God wrote to them the great things
of his law, after he had first spoken to them ; and
yet they were counted by them. as a strange or
foreign thing, which they were no way concerned
in. The law is said to be received by the disposition
of angels, because angels' were employed in the so
lemnity of giving the law ; in the thunderings and
lightnings, and the sound of the trumpet. It is saM
to be ordained by angels; (Gal. 3. 19.) God is said
to come with ten thousand of his saints, to give the
law ; (Deut. 33. 2.) and it was award spoken by an
gels, Heb. 2. 2. This put an honour both upon the
law and the Lawgiver, and should increase our ve-

74

THE ACTS, VII.

heration for both. But they that thus received the
law, yet kept it not, but by making the golden calf
broke it immediately in a capital instance.
2. They received the gospel now, by the disposi
tion, not of angels, but ot the Holy Ghost ; not with
the sound of a trumpet, but, which was more strange,
in the gift of tongues, and yet they did not embrace
it. They would not yield to the plainest demonstra
tions, any more than their fathers before them did,
for they were resolved not to comply with God
either in his law or in his gospel.
We have reason to think Stephen had a great
deal more to say, and would have said it, if they
ivould have suffered him ; but they were wicked
and unreasonable men with whom he had to do, that
could no more hear reason than they could speak it.
54. When they heard these things, they
were cut to the heart, and they gnashed
on him with their teeth. 55. But he, being
full of the Holy Ghost, looked up stead
fastly into heaven, and saw the glory of
God, and Jesus standing on the right hand
of God. 56. And said, Behold, I see the
heavens opened, and the Son of man stand
ing on the right hand of God. 57. Then
they cried out with a loud voice, and
stopped their ears, and ran upon him with
one accord, 58. And cast him out of the
city, and stoned him : and the witnesses
laid down their clothes at a young man's
feet, whose name was Saul. 59. And they
stoned Stephen, calling upon God, and say
ing, Lord Jesus, receive my spirit. 60.
And he kneeled down, and cried with a
loud voice, Lord, lay not this sin to their
charge. And when he had said this, he
fell asleep.
We have here the death of the first martyr of the
christian church, and there is in this story a lively
instance of the outrage and fury of the persecutors,
(sUch as we may expect to meet with if we are
called out to suffer for Christ,) and of the courage
and comfort of the persecuted, that are thus called
out. Here is hell in its fire and darkness, and hea
ven in its light and brightness ; and these here serve
as foils to set off each other. It is not here said,
that the votes of the council were taken upon his
case, and that by the majority he was found guilty,
and then condemned and ordered to be stoned to
death, according to the law, as a blasphemer ; but,
it is likely, so it was, and that it was not by the vio
lence of the people, without order of the council,
that he was put to death ; for here is the usual cere
mony of regular executions — he was cast out of the
city, and the hands of tlie .witnesses were first upon
him. Let us observe here the wonderful rffecomposure
of the spirits of his enemies and persecutors, and
the wonderful Composure of his spirit.
I. See the strength of corruption in the persecu
tors of Stephen ; malice in perfection, hell itself
broken loose, men become incarnate devils, and the
serpent's seed spitting their venom!
1. When they heard these things, t/iey were cut to
the heart, (v. 54.) Imtfinitt, the same word that is
used Heb. 11. 37. and translated, they were sawn
asunder. They were put to as much torture in their
minds as ever the martyrs were put to in their bo
dies. They were filled with indignation at the un
answerable arguments that Stephen urged for their

conviction, and that they could find nothing to say
against them. They were not pricked to the heart
with sorrow, as those were ch. 2. 37. but cut to the
heart with rage and fury, as they themselves were,
ch. 5. 33. Stephen rebuked them sharply, as Paul
expresses it, (Tit. 1. 13.) l^r^m-r-cutttnglm. for
they were cut to the heart by the reproof. Note,
Rejecters of the gospel and opposers of it are really
tormentors to themselves. Enmity to God is a heart-
cutting thing ; faith and love are heart-healing. When
they heard how he that looked like an angel before
he began his discourse, talked like an angel, like a
messenger from heaven, before he had done it, they
were like a wild bull in a net, full of the fury oj the
Lord, (Isa. 51. 20.) despairing to run down a cause
so bravely pleaded, and yet resolved not to yield
2.' They gnashed upon him with their teeth; this
speaks, (1.) Great malice and rage against him.
Job complained of his enemy, that he gnashed upon
him with his teeth, Job 16. 9. . The language of this
was, O that we had of his flesh to eat T Job 31. 31.
They grinned at him, as dogs at those they are en
raged at; and therefore Paul, cautioning against
those of the circumcision, says, Beware of dogs,
Phil. 3. 2. Enmity at the saints turns men into
brute beasts. (2.) Great vexation within them
selves ; they fretted to see in him such manifest to
kens of a divine power and presence/and it vexed
them to the heart. The wicked shall see it, and be
grieved, he shall gnash with his teeth and melt away,
ps. 112. 10. Gnashing with the teeth is often used
to express the horror and torments of the damned.
Those that have the malice of hell, cannot but have
with it some of the pains of hell.
3. They cried out with a loud voice; (v. 50.) to
irritate and excite one another, and to drown the
noise of the clamours of their own and one another's
consciences : when he said, J see heaven opened,
they cried with a loud voice, that he might not be
heard to speak. Note, It is very common for a
righteous capse, particularly the righteous cause of
Christ's religion, to be endeavoured to be run down
by noise and clamour ; what is wanting in reason is
made up in tumult, and the cry of him that ruleth
among fools, while the words of the wise are heard
in quiet. They cried with a loud voice, as soldiers
when they are going tb engage in battle, mustering
up all their spirit and vigour for this desperate en
counter. 4. They stopped their ears, that they might not
hear their own noisiness; or perhaps, under pre
tence that they could not bear to hear his blasphe
mies. As Caiaphas rent his clothes when Christ
said, Hereafter ye shall see the Son of man coming
in glory, (Matth. 26. 64,, 65.) so these here stopped
their ears when Stephen said, I now see the Son of
man standing in glory ; both pretending that what
was spoken was not to be heard with patience.
Their stopping their ears was, (1.) A manifest spe
cimen of their wilful obstinacy ; they were resolved
they would not hear what had a tendency to con
vince them, which was what the prophets often
complained of; they were like the deaf adder, that
will not hear the voice of the charmer, Ps. 58. 4, 5.
(2.) It was a fatal omen. of that judicial hardness to
which God would give them up. They stopped their
ears, and then God, in a way of righteous judgment,
stopped them. That was the work that was now in
doing with the unbelieving Jews ; Make the heart of
this people fat, and their ears heavy ; thus was Ste
phen's character of them answered, Ye uncircum
cised in heart and ears.
5. They ran upon him with one accord; the peo
ple and the elders of the people, judges, prosecu
tors, witnesses, and spectators, they all flew upon
him, as beasts upon their prey. See how violent

THE ACTS, VII.

75

they were, and in what haste ; they ran upon him,
though there was no danger of his out-running them :
and see how unanimous they were in this evil thing ;
they ran upon him with one accord, one and all,
hoping thereby to terrify him, and put' him into
confusion ; envying him his composure and comfort
in soul, with which he wonderfully enjoyed himself
in the midst of this hurry ; they did all they could
to ruffle him.
6. They cast him out of the city, and stoned him ;
as if he were not worthy to live in Jerusalem ; nay
not worthy to live in this world ; pretending herein
to execute the law of Moses, (Lev. 24. 16.) He that
blasphemeth the name of the Lord, shall surely be
put to death, all the congregation shall certainly
stone him. And thus they had put Christ to death,
when this same court had found him guilty of blas
phemy, but that, for his greater ignominy, they
were desirous that he should be crucified, and God
over-ruled it for the fulfilling of the scripture. The
fury with which -they managed the execution, is in
timated in that they cast him out of the city, as if
they could not bear the sight of him ; they treated
him as an anathema, as the off-scouring of all things.
The witnesses against him were the leaders in the
execution, according to the law, (Deut. 17. 7.) Tlie
hands of the witnesses shall be first upon him, to put
him to death, and particularly in the case of blas
phemy, Lev. 24. 14. Deut. 13. 9. Thus they were
to confirm their testimony. Now the stoning of a
man being a laborious piece of work, the witnesses
put off their upper garments, that they might not
hang in their way, and they laid them down at a
young man's feet, whose name was Saul, now a
pleased spectator of this tragedy ; it is the first time
we find mention of his name, we shall know it and
love it better when we find it changed to Paul, and
him changed from a persecutor into a preacher.
This little instance of his agency in Stephen's death
he afterward reflected upon with regret ; (ch, 22.
20. ) I kept the raiment of them that slew him.
II. See the strength of grace in Stephen, and the
wonderful instances of God's favour to him, and
working in him. As his persecutors were full of
Satan, so was he full of the H°ty. Ghost, fuller than
ordinary, anointed with fresh oil for the combat,
that, as the day, so might the strength be. Upon
this account they are blessed, who are persecuted for
righteousness-sake, that the Spirit of God and of
glory rests upon them, 2 Pet. 4. 14. When he was
chosen to public service, he was described to be a
man full of the Holy Ghost, (ch. 6. 5. ) and now that
he is called out to martyrdom, he has still the same
character. Note, They that are full of the Holy
Ghost are fit for any thing, either to do for Christ,
or to suffer for him- And those whom God calls out
to hard services for his name, he will qualify for
those services, and carry comfortably through them,
by filling them with the Holy Ghost ; that as their
afflictions for Christ do abound, their consolation in
him may yet more abound, and then none of these
things move them.
Now here we have a remarkable communion be
tween this blessed martyr and the blessed Jesus in
this critical moment. When the followers of Christ
are for his sake killed all the day long, and account
ed as sheep for the slaughter; does that separate
them from the love of Christ ? Does he love them
the less ? Do they love him the less ? No, by no
means ; and so it appears by this story : in which
we may observe,
1. Christ's gracious manifestation of himself to
Stephen, both for his comfort and for his honour, in
the midst of his sufferings ; when they were cut to
the heart, and gnashed upon him with their teeth,
ready to eat him up, then he had a view of the glo
ry, of Christ, sufficient to fill him with joy unspeaka

ble ; which was intended not only for his encourage
ment, but for the support and comfort of all God's
suffering servants in all ages.
(1.) He, being full of the Holy Ghost, looked up
steadfastly into heaven, v. 55. [1. ] Thus he looked
above the power and fury of his persecutors, and
did as it were despise them, and laugh them to scorn,
as the daughter of Zion, Isa. 37. 22. They had
their eyes fixed upon him, full of malice and cruel
ty ; but he looked up to heaven, and never minded
them ; was so taken up with the eternal life now in
prospect, that he seemed to have no manner of con
cern for the natural life now at stake. Instead of
looking about him, to see either which way he was
in clanger, or which way he might make his escape,
he looks up to heaven ; thence only comes his help,
and thitherward his way is still open : though they
compass him about on every side, they cannot inter
rupt his intercourse with heaven. Note, A believ
ing regard to God and the upper world, will be of
great use to us, to set us above the fear of man ; for
as far as we are under the influence of that fear we
forget the Lord our Maker, Isa. 51. 13. [2.] Thus
he directed his sufferings to the glory of God, to the
honour of Christ, and did as it were appeal to hea
ven concerning them ; Lord, for thy sake I suffer
this; and express his earnest expectation that
Christ should be magnified in his body. Now that
he was ready to be offered, he looks up steadfastly
to heaven, as one willing to offer himself. [3. ] Thus
he lifted up his soul with his eyes to God in the hea
vens, in pious ejaculations, calling upon God for
wisdom and grace to carry him through this trial in -
a right manner. God has promised that he will be
with his servants whom he calls out to suffer for
him ; but he will for this be sought unto.- He is
nigh unto them, but it is in that which they call upon
him for. Is any afflicted ? Let him pray. [4.] Thus
he breathed after the heavenly country, to which
he saw the fury of his persecutors would presently
send him. Jt is good for dying saints to look up
steadfastly to heaven ; "Yonder is the place whither
death will carry my better part, and then, O death,
where is thy sting!" [5.] Thus he made it to ap
pear that he was full of the Holy Ghost ; for,
wherever the Spirit of grace dwells and works and
reigns, he directs the eye of the soul upward. Those
that are full of the Holy Ghost will look up stead
fastly to heaven, for there their heart is. [6. ] Thus
he put himself into a posture to receive the following
manifestation of the divine gioiy and grace. If we
expect to hear from heaven, we must look up stead
fastly to heaven.
(2. ) He saw the glory of God ; (v. 55.) for he saw,
in order to that, the heavens opened, v. 50. _ Some
think his eyes were strengthened and the sight of
them so raised above its natural pitch, by a super
natural power, that he saw into thethird heavens,
though at so vast a distance ; as Moses's sight was
enlarged to see the whole land of Canaan. Others
think it was a representation of the glory of God set
before his eyes, as before Isaiah and Ezekiel ; hea
ven did as it were come down to him, as Rev. 21. 2.
The heavens were opened, to give him a view of
the happiness he was going to, that he might, in
prospect of that, go cheerfully through death, so
great a death. Would we by faith look up stead
fastly, we might see the heavens opened by the me
diation of Christ, the vail being rent, and a new and
living way laid open for us into the holiest. The
heaven is opened for the settling of a correspondence
between God and men, that his favours and bless
ings may come down to us, and our prayers and
praises may go up to him. We may also see the
glory of God, as far as he has revealed it in his
¦wtord'; and the sight of this will carry us through
all the terrors of sufferings and death.

76

THE ACTS, VII.

(3.) He saw Jesus standing on the right hand of
God; (y. 55.) the Son of man, so it is, v. 56. Je
sus, being the Son of man, having taken our nature
with him to heaven, and being there clothed with a
body, might be seen with bodily eyes, and so Ste
phen saw him. When the Old Testament prophets
saw the glory of God, it was attended with angels.
The Shechinah or divine presence in Isaiah's vision
was attended with Seraphim ; in Ezekiel's vision
With Cherubim ; both signifying the angels, the
ministers of God's providence. But here no men
tion is made of the angels, though they surround the
throne and the Lamb ; instead of them Stephen sees
Jesus at the right hand of God, the great Mediator
of God's grace, from whom more glory redounds to
God than from all the ministration of the holy an
gels. The glory of God shines brightest in the face
of Jesus Christ ; for there shines the glory of his
, grace, which is the most illustrious instance of his
glory. God appears more glorious with Jesus stand
ing at his right hand, than with millions of angels
about him. Now, [1.] Here is a proof of the exal
tation of Christ to the Father's right hand ; the
apostles saw him ascend, but they did not see him
sit down, a cloud received him out of their sight. We
are told that he sat down on the right hand of God ;
but was he ever seen there ? Yes, Stephen saw him
there, and was abundantly satisfied with the sight.
He saw Jesus at the right hand of God, noting both
his transcendent dignity, and his sovereign dominion,
his uncontrollable ability, and his universal agency;
whatever God's right hand either gives to us, or re
ceives from us, or does concerning us, it is by him ;
for he is his right Hand. [2.] He is, usually said to
sit there ; but Stephen sees him standing there, as
one more than ordinarily concerned at present for
his suffering servant ; he stood up as a Judge to
plead his cause against his persecutors ; he is raised
up out qf his holy habitation, (Zech., 2. 13.) comes
out of his place to punish, Isa. 26. 21. He stands
ready to receive him and crown him, and in the
mean time to give him a prospect of the joy set be
fore him. [3. ] This was intended for the encou
ragement of Stephen ; he sees Christ is for him, and
then no matter who is against him. When our Lord
Jesus was in his agony, an angel appeared to him,
strengthening him ; but Stephen had Christ himself
appearing to him. Note, Nothing so comfortable
to dying saints, nor so animating to suffering saints,
as to see Jesus at the right hand of God ; and, bless
ed be God, by faith we may see him there.
(4. ) He told those about him what he saw ; (y.
56. ) Behold, I see the heavens opened. That which
was a cordial to him, ought to have been a convic
tion to them, and a caution to them to take heed of
proceeding against one whom Heaven thus smiled
upon ; and therefore what he saw he declared, let
them make what use they pleased of it. -If some
were exasperated by it, others perhaps might be
wrought upon to consider this Jesus whom they per
secuted, and to believe in him.
2. His pious addresses to Jesus Christ ; the mani
festation of God's glory to him did not set him above
praying, but rather set him upon it ; They stoned
Stephen, calling upon God, v. 59. Though he
called upon God, and by that shewed himself to be
a true-born Israelite, yet they proceeded to stone
him, not considering how dangerous it is to fight
against those that have an interest in Heaven.
Though they stoned him, yet he called upon God ;
nay, therefore he called upon him. Note, It is the
comfort of those who are unjustly hated and perse
cuted by men, that they have a God to go to, a God
all-sufficient to call upon. Men stop their ears, as
they did here ; (v. 57. ) but God does not. Stephen
was now cast out of the city, but he was not. cast out
from his God. He was now taking his leave of the

world, and therefore calls upon God ; for we must
do that as long as we live. Note, It is good to die
praying ; then we need help*— strength we never
had, to do a work we never did ; and how must we
fetch in that help and strength but by prayer ? _
Two short prayers Stephen offered up to God in
his dyirig moments, and in them as it were breathed
out his soul. . , _
(1 ) Here is a prayer for himself; Lord Jesus,
receive my spirit. Thus Christ had himself resigned
his Spirit immediately into the hand of the Father.
We are here taught to resign ours into the hands of
Christ as Mediator, by him to be recommended to
the Father. Stephen saw Jesus standing at the Fa
ther's right hand, and he thus calls to him, " Blessed
Jesus, do that for me now, which thou standest there
to do for all thine, receive my departing spirit into
thy hand." Observe,
[1.] The soul is the man, and our great concern,
living and dying, must be about our souls. Stephen's
body was to be miserably broken, and shattered,
and overwhelmed with a shower of stones, the
earthly house of this tabernacle violently beaten
down and abused ; but, however it goes with that,
" Lord," saith he, " let my spirit be safe ; let it go
well with my poor soul." Thus while we live, our
care should be, that though the body be starved or
stripped, the soul may be fed and clothed ; though
the body lie in pain, the soul may dwell at ease ; and
when we die, that though the body be thrown by as
a despised broken vessel; and a vessel in which
there is no pleasure, yet the soul may be presented
a vessel of honour ; that God may be the strength
of the heart and its Portion, though the flesh fail.
[2.] Our Lord Jesus is God, to whom we are to
seek, and in whom we are to confide and comfort
ourselves living and dying., Stephen here prays to
Christ, and so must we ; for it js the will of God
that all men should thus honour the Son, even as
they honour the Father. It is Christ we are to com
mit ourselves to, who alone is able to keep what we
commit to him against that day : it is necessary that
we have an eye to Christ when we come to die, for
there is no venturing into another world but under
his conduct ; no living comforts in dying moments,
but what are fetched from him.
[3. ] Christ's receiving our spirits at death, is the
great thing we are to be careful about, and to com
fort ourselves with. We ought to be in care about
this while we live, that Christ may receive our spi
rits when we die ; for if he reject and disown them,
whither will they betake themselves? How can
they escape being a prey to the roaring lion ? To
him therefore we must commit them daily, to be
ruled and sanctified, and made meet for heaven, and
then, and not otherwise, he will receive them. And
if this has been our care while we live, it may be our
comfort when we come to die, that we shall be re
ceived into everlasting habitations.
(2.) Here is a prayer for his persecutors, v. 60.
[1.1 The circumstances of this prayer are ob
servable, for it seems to have been offered up with
something more of solemnity than the former. First,
He kneeled down ; which was an expression of his
humility in prayer. Secondly, He cried with a loud
voice; which was an expression of his importunity.
But why should he thus shew more humility and im
portunity in this request than in the former ? The
answer is this, None could doubt of his being ih good
earnest in his prayers for himself, and therefore
there he needed not to use such outward expressions
of it ; but in his prayer for his enemies, because that
is so much against the grain of corrupt nature, it
was requisite he should give proofs of his being in
earnest. [2.] The prayer itself; Lord, lay not this sin to
their charge ; therein he followed the example of

THE ACTS, VIII.

77

his dying Master, who prayed thus for his persecu
tors, Father, forgive them; and set an example to
all following sufferers in the cause of Christ, thus to
pray for those that persecute them. Prayer may
preach ; this did so to those who stoned Stephen ;
and therefore he kneeled down, that they might take
notice he was going to pray, and cried with a loud
voice, that they might take notice of what he said,
and might learn, First, That what they did was a
sin, a great sin, which, if divine mercy and grace
did not prevent, would be laid to their charge, to
their everlasting confusion. Secondly, That, not
withstanding their malice and fury against him, he
was in charity with them, and was so far from de
siring that God would avenge his death upon them,
that it was his hearty prayer to God, that it might
not in any degree be laid to their charge. A sad
reckoning there would be for it ; if they did not re-
Eent, it would certainly be laid to their charge ; but
e, for his part, did not desire the woful day. Let
them take notice of this, and when their thoughts
were cool, surely they would not easily forgive them
selves putting him to death, who could so Easily for
give them. The blood-thirsty hate the upright, but
the just seek his soul, Prov. 29. 10. Thirdly, That,
though the sin was very heinous, yet they must not
despair Of the pardon of it, upon their repentance.
If they would lay it to their hearts, God would not
lay it to their charge. " Do you think, saith St.
Austin, that Paul heard Stephen pray this prayer ?
It is likely he did, saith he, and ridiculed it then ;
(audivit subsannans, sed irrisit — he heard with
scorn;) but afterward he had the benefit of it, and
fared the better for it."
3. His expiring with this ; When he had said this,
he fell asleep ; or, as he was saying this, the blow
came, that was mortal. Note, Death is but a sleep
to good people ; not the sleep of the soul, (Stephen
had given that up into Christ's hand,) but the sleep
of _ the body; it is its rest from all its griefs and toils,
it is perfect ease and indolence. Stephen died as
much in a hurry as ever any man did, and yet, when
he died, he fell asleep ; he applied himself to his
dying work with as much composure of mind as if he
had been going to sleep ; it was but closing his eyes,
and dying. Observe, He fell asleep when he was
praying for his persecutors ; it is expressed as if he
thought he could not die in peace till he had done
that. It contributes very much to our dying com
fortably, to die in charity with all men ; we are then
found of Christ in peace ; let not the sun of life go
down upon our wrath. He fell asleep ; the vulgar
Latin adds, in the Lord; in the embraces of his
love. If he thus sleep, he shall do well ; he shall
awake again in the morning of the resurrection.
CHAP. VIII.
In this chapter, we have an account of the persecutions of the
christians, and the propagating of Christianity thereby. It
was strange, but very true, that the disciples of Christ, the
more they were afflicted the more they multiplied. I. Here
is the church suffering; upon the occasion of putting Ste
phen to death, avery sharp storm arose, which forced many
from Jerusalem, v. 1 . . S. II. Here is the church spreading
by the ministry of Philip and others, that were dispersed
upon that occasion. We have here, 1. The gospel brought
to Samaria; preached there; (v. 4, 5.) embraced there,
(v. 6. . 8.) even by Simon Magus; (v. 9. . 13.) the gift of
the Holy Ghost conferred upon some of the believing Sa
maritans by the imposition of the hands of Peter and John;
(v. 14 . . 17. ) and the severe rebuke given by Peter to Simon
Magus for bidding money for a power to bestow that gift,
v. 18 . . 25. 2.' The gospel sentto Ethiopia, by the Eunuch,
a person of quality of that country ; he is returning home
in his chariot from Jerusalem, v. 26 . . 28. Philip is sent to
him, and in his chariot preaches Christ to him, (v. 29 .-. 35.)
baptizes him upon his profession of the christian faith, (v.
36 . . 38. ) and then leaves him, v. 39, 40. Thus in different
ways and' methods the gospel was dispersed among the
nations, and, one way or other, Have they not all heard 1

1. A ND Saul was consenting unto his
J\. death. And at that time there
was a great persecution against the church
which was at Jerusalem ; and they were
all scattered abroad throughout the regions
of Judea and Samaria, except the apos
tles. 2. And devout men carried Stephen
to' his burial, and made great lamentation
over him. 3. As for Saul, he made havock
of the church, entering into every house,
and haling men and women, committed
them to prison.
In these verses, we have,
I. Something more concerning Stephen and his
death ; how people stood affected to it ; variously^
as generally hi such cases, according to men's differ
ent sentiments of things. Christ had told his dis
ciples, when he was parting with them, (John 16.
20.) Ye shall weep and lament, but the world shall
rejoice. Accordingly here is,
1. Stephen's death rejoiced in by one ; by many,
no doubt, but by one in particular, and that was
Saul, who was afterward called Paul ; he was con
senting to his death, crwwfoitZv — he consented to it
with delight ; so the word signifies ; he was pleased
with it, he fed his eyes with this bloody spectacle,
in hopes it would put a stop to the growth of Chris
tianity. We have reason to think that Paul ordered
Luke to insert this, for shame to himself, and glory
to free grace. Thus he owns himself guilty of the
blood of Stephen, and aggravates it with this, that
he did not do it with regret and reluctancy, but with
delight and a full satisfaction ; like those who not
only do such things, but have pleasure in them that
do them.
2. Stephen's death bewailed by others; (v. 2.)
Devout men, which some understand of those that
were properly so called, proselytes, one of whom
Stephen himself, probably, was. Or, it may be
taken more largely ; some of the church that were
more devout and zealous than the rest, went, and
gathered up the poor crushed and broken remains,
to which they gave a decent interment ; probably
in the field of blood, which was bought some time
ago to bury strangers in. They buried him solemnly,
and made great lamentation over him. Though his
death was of great advantage to himself, and great
service to the church, yet they bewailed it as a ge
neral loss, so well qualified was he for the service,
and so likely to be useful both as a deacon and as a
disputant. It is an ill symptom, if, when such men
are taken away, it is not laid to heart Those de
vout men paid these their last respects to Stephen,
(1.) To shew that they were not ashamed of the
cause for which he suffered, nor ashamed of the
wrath of those that were enemies to it ; for, though
they now triumph, the cause is a righteous cause,
and will be at last a victorious one. (2.) To shew
the great value and esteem they had for this faithful
servant of Jesus Christ, this first martyr for the gos
pel, whose memory shall always be precious to them,
notwithstanding the ignominy of his death. They
study to do honour to him, whom God put honour
upon. (3.) To testify their belief and hope of the
resurrection of the dead, and the life of the world to
come. II. An account of this persecution of the church,
which begins upon the martyrdom of Stephen.
When the fury of the Jews ran with such violence,
and to such a height, against Stephen, it could not
quickly either stop itself, or spend itself. The
bloody are often in scripture called blood-thirsty ;
for when they have tasted blood they thirst for

78

THE ACTS, VIII.

more. One would have thought Stephen's dying
prayers and dying comforts should have overcome
them, and melted them into a better opinion of chris
tians and Christianity ; but it seems it did not, the
persecution goes on ; for, 1. They were more ex
asperated, when they saw they could prevail no
thing ; and, as if they hoped to be too hard for God
himself, they resolve to follow their blow ; and per
haps, because they were none of them struck dead
upon the place for stoning Stephen, their hearts
were the more fully set in them to do evil. 2. Per
haps the disciples were the more imboldened to dis
pute against them as Stephen did, seeing how trium
phantly he finished his course, which would provoke
them so much the more. Observe,
(1.) Against whom this persecution was raised;
it was against the church in Jerusalem, which is no
sooner planted than it is persecuted ; as Christ often,
intimated that tribulation and persecution would
arise because of the word. And Christ had parti
cularly foretold that Jerusalem would soon be made
too hot for his followers, for that city had been fa
mous for killing the prophets, and stoning them that
weresenttoit, Matt. 23. 37. It should seem that
in this persecution many were put to death, for Paul
owns that at this time he persecuted this way unto
the death, (ch. 22. 4.) and (ch. 26. 10.) that when
they were put to death he gave his voice .against
them. (2. ) Who was an active man in it ; none so zealous,
so busy, as Saul, a young Pharisee, v. 3. As for
Saul, (who had been twice mentioned before, and
now again for a notorious persecutor,) he made ha-
vock qf the church ; he did all he could to lay it
waste and ruin it ; he cared not what inischief he
did to the disciples of Christ, nor knew when to take
up. He aimed at no less than the cutting off the
Gospel-Israel, that the name of it should be no more
in remembrance, Ps. 83. 4. He Was the fittest tool
the chief priests could find out tb serve their pur
poses ; he was informer-general against the disciples,
a messenger of the great council to be employed in
searching for meetings, and seizing all that were
suspected to favour that way. Saul was bred a
scholar, a gentleman, and yet did not think it below
i him to be employed in the vilest work of that kind.
[1.] He entered into every house, making no diffi
culty of breaking open doors, night or day, and hav
ing a force attending him for that purpose. He
entered into every house where they used to keep
their meetings, or every house that had any christians
in it, or was thought to have. No man could be se
cure in his own house, though it is his castle. [2.]
He haled, with the utmost contempt and cruelty,
both men and women, dragged them along the
streets, without any regard to the tenderness of the
weaker sex ; he stooped so low as to take cognizance
of the meanest that were leavened with the gospel,
so extremely bigoted was he. [3.] He committed
them to prison, in order to their being tried and put
to death, unless they would renounce Christ ; and
some, we find, were compelled by him to blaspheme,
ch. 26. 11.
(3.) What was the effect of this persecution.
They were all scattered abroad; (v. 1.) not all
the believers, but all the preachers ; who were prin
cipally struck at, and against whom warrants were
issued out to take them up. They, remembering
our Master's rule, f When they persecute you in one
city, flee to another, ) dispersed themselves by agree
ment throughout the regions of Judea, and of Sama
ria ; not so much for fear of sufferings, (for Judea
and Samaria were not so far off from Jerusalem but
that, if they made a public appearance there, as
they determined to do, their persecutors' power
would soon reach them there,) but because they
looked upon this as an intimation of Providence to

them to scatter; their work was pretty well done
in Jerusalem, and now it was time to think ot the
necessities of other places: for their Master, had
told them that they must be his witnesses in Jeru
salem first, and then in all Judea and in Samaria,
and then to the uttermost parts of the earth, (ch.
1. 8.) and that method they observe. Though per
secution may not drive us off from our work, yet it
may send us, as a hint of Providence, to work else
where. The preachers were all scattered except the apos
tles, who, probably, were directed by the Spirit to
continue at Jerusalem yet for some time, they being,
by the special providence of God, screened from
the storm, and by the special grace of God enabled
to face the storm. They tarried at Jerusalem, that
they might be ready to go where their assistance
was most needed by the other preachers that were
sent to break the ice ; as Christ ordered his disciples.
to go to those places where he himself designed tb
come, Luke 10. 1. The apostles continued longer
together at Jerusalem than one would have thought,
considering the command and commission given
them, to go into all the world, and to disciple all na
tions ; see ch. 15. 6. Gal. 1. 17. But what was done
by the evangelists whom they sent forth, was reck
oned as done by them.
4. Therefore they that were scattered
abroad, went every where preaching the
word. 5. Then Philip went down to the
city of Samaria, and preached Christ unto
them. 6. And the people with one accord
gave heed unto those things which Philip
spake, hearing and seeing the miracles
which he did. 7. For unclean spirits, cry
ing with a loud voice, came out of many
that were possessed with them : and many
taken with palsies, and that were lame,
were healed. 8. And there was great joy
in that city. 9. But there was a certain
man called Simon, which before-time in
the same city used sorcery, and bewitched
the people of Samaria, giving out that him
self was some great one. 10. To whom
they all gave heed from the least to the
greatest, saying, This man is the great
power of God. 1 1 . And to him they had
regard, because that of long time he had
bewitched them with sorceries. 12. But
when fb.ey believed Philip, preaching the
things concerning the kingdom of God, and
the name of Jesus Christ, they were bap
tized both men and women. 13. Then
Simon himself believed also ; and when he
was baptized, he continued with Philip, and
wondered, beholding the miracles and signs
which were done.
Samson's riddle is here again unriddled ; Out of the
eater comes forth meat, and out of the strong sweet
ness. The persecution that was designed to extirpate
the church, was by the overruling providence of God
made an occasion of the enlargement of it. Christ
had said, / am come to send fire on the earth ; and
they thought, by scattering those who were kindled
with that fire, to have put it out, but instead of that
they did but help to spread it
L Here is a general account of What was done by

THE ACTS, VIII.

n

them all ; (v, 4.} They^ went every where, preach
ing the word. 1 hey did not go to hide themselves
for fear of suffering, no nor to shew themselves as
proud of their sufferings ; but they went up and
down, to scatter the knowledge of Christ in every
place where they were scattered. They went every
where, into the way of the Gentiles, and the cities
of the Samaritans, which before they were forbidden
to go into, ch. 10. 5. They did not keep together in
a body, though that might have been a strength to
them, but they scattered into all parts ; not to take
their ease, but to find out work. They went evan
gelizing the world, preaching the word of the gospel;
that was it which tilled themj and which they en
deavoured to fill the country with, those of them
that were preachers, in their preaching, and others
in their common converse. They were now in a
country where they were no strangers, for Christ
arid his disciples had conversed much in the regions
of Judea ; so that they had a foundation laid there
for them to build upon ; and it would be requisite to
let the people there know what that doctrine which
Jesus had preached there some time ago was come
to, and that it was not lost and forgotten, as perhaps
they were made to believe.
II. A particular account of what was done by Phi
lip. We shall hear of the progress and success of
others of them afterward, (ch. 11. 19.) but here
must attend the motions of Philip, not Philip the
apostle, but Philip the deacon, who was chosen and
ordained to serve tables, but Having used the office
of a deacon well, he purchased to himself a good de-
free, and great boldness in the faith, 1 Tim. 3. 13.
tephen was advanced to the degree of a martyr,
Philip to the degree of an evangelist, which when
he entered upon, being obliged by it to give himself
to the word and prayer, he-was, no doubt, discharg
ed from the office of a deacon ; for how could he serve
tables at Jerusalem, which by that office he was
obliged to dp, when he was preaching in Samaria ?
And it is probable that two others were chosen in
the room of Stephen and Philip. Now observe,
1. What wonderful success Philip had in his
preaching, and what reception he met with.
(1.) The place he chose, was, the city of Samaria;
the head-city of Samaria, the metropolis of that
country, which stood there where the city of Sama
ria had formerly stood, which we read of the build
ing of, 1 Kings 16. 24. now called Sebaste. Some
think it was the same with Sychem or Sychar, that
city of Samaria where Christ was, John 4. 5. Many
of that city then believed in Christ, though he did
no miracles among them ; (v. 39, 41.) and now Phi
lip, three years after, carries on the work then be
gun. The Jews would have no dealings with the
Samaritans; but Christ sent his gospel to slay all
enmities, and particularly that between the Jews
and the Samaritans, by making them one in his
church. (2.) The doctrine he preached, was, Christ; for
he determined to know nothing else. He preached
Christ to them, he proclaimed Christ to them, so
the word signifies ; as a king, when he comes to the
crown, is proclaimed throughout his dominions. The
Samaritans had an expectation of the Messiah's
coming, as appears by John 4. 25. -Now Philip tells
them that he is come, and that the Samaritans are
welcome to him. Ministers' business is to preach
Christ ; Christ, and him crucified ; Christ, and him
glorified. (3.) The proofs he produced for the confirmation
of his doctrine, were, miracles, v. 6. To convince
them that he had his commission from heaven, (and
therefore not only they might venture upon what he
said, but they were bound to yield to it,) he shews
them this broad seal of heaven annexed to it, which
the God of truth would never put to a lie. The mi

racles were undeniable, they heard and saw the
miracles which he did ; they heard the commanding
words he spake, and saw the amazing effect of them
immediately ; that he spake, and it was done. And
the nature of the miracles was such as suited the
intention of his commission, and gave light and lus
tre to it.
[1. ] He was sent to break the power of Satan ;
ana, in token of that, unclean spirits, being charged
in the name of the Lord Jesus to remove, came out
of many that were possessed with them, v. 7. As
far as the gospel prevails, Satan is forced to quit his
hold of men and his interest in them, and then those
are restored to themselves and to their right mind
again, who, while he kept possession, were distract
ed. Wherever the gospel gains the admission and
safimission it ought to have, evil spirits are dislodged,
and particularly unclean spirits, all inclinations to
the lusts of the flesh, which war against the soul ; for
God has called us from uncleanness to holiness, 1
Thess. 4. 7. This was signified by the casting of
these unclean spirits out of the bodies of people, who,
it is here said, came out crying with a loud voice,
which signifies that they came out with great reluc-
tancy, and sore against their wills, but were forced
to acknowledge themselves overcome by a superior
power, Mark 1. 26.-3. 11.— 9. 26.
[2. ] He was sent to heal the minds of men, to cure
a distempered world, and to put it into a good state
of health ; in token of that, many that were taken
with palsies, and that were lame, were healed. Those
distempers are specified, that were most difficult to
be cured by the course of nature, (that the miracu
lous cure might be the more illustrious,) and those
that were most expressive of the disease of sin, and
that moral impotency which the souls of men labour
under as to the service of God. The grace of God
in the gospel is designed for the healing of those that
are spiritually lame and paralytic, and cannot help
themselves, Rom. 5. 6.
(4.) The acceptance which Philip's doctrine, thus
proved, met with in Samaria; (v. 6.) The people
with one accord gave heed to those things which
Philip spake ; induced thereto by the miracles which
served at first to gain attention, and so by degrees to
gain assent. There then begins to be some hopes
of people, when they begin to take notice of what is
said to them concerning the things of their souls and
eternity ; when they begin to give heed to the word
of God, as those that are well pleased to hear it, de
sirous to understand and remember it, and that look
upon themselves as concerned in it. The common
people gave heed to Philip, u ov\oi — a multitude of
them, not here and there one, but with one accord;
they were all of a mind, that the doctrine of the gos
pel was fit to be inquired into, and an impartial hear
ing given to it
(5. ) The satisfaction they had in attending on, and
attending to, Philip's preaching, and the success it
had with many of them ; (v. 8.) There was great
joy in that city, for, (v. 12.) They believed Philip,
and were baptized, into the faith of Christ, the ge-s
nerality of them, both men and women. Observe,
[1. ] Philip preached the things concerning the king
dom of God, the. constitution of that kingdom, the
laws and ordinances of it, the liberties and privileges
of it, and the obligations we are all under to be the
loyal subjects of that kingdom ; and he preached the
name of Jesus Christ, as King of that kingdom ; his
name, which is above every name, he preached it
up in its commanding power and influence ; all that
by which he has made himself known. [2.] The
people not only gave heed to what he said, but at
length believed it ; were fully convinced that it was
of God, and not of men, and gave up themselves to
the conduct and government of it. As to this moun
tain, on which they had hitherto worshipped God,

80

THE ACTS, VIII.

and placed a great deal of religion in it, they were
now as much weaned from it as ever they had been
wedded to it, and become the true worshippers, who
worship the Father in spirit and in truth, and in the
name of Christ, the true Temple, John 4. 20, 23.
[3.] When they believed, without scruple (though
they were Samaritans) and without delay they were
baptized, openly professed the christian faith, pro
mised to adhere to it, and then, by washing them
With water, were solemnly admitted into the com
munion of the christian church, and owned as bre
thren by the disciples. Men only were capable of
being admitted into the Jewish church by circumci
sion ; but, to shew that in Jesus Christ there is nei
ther male nor female, (Gal. 3. 28. ) but both are alike
welcome to him, the initiating ordinance is such as
women are capable of, for they are numbered with
God's spiritual Israel, though not with Israel ac
cording to 'the flesh, Numb. 1. 2. And from hence
it is easily gathered, that women are to be admitted
to the Lord's supper, though it does not appear that
there were any among those to whom it was first
administered. [4. ] This occasioned great joy; each
one rejoiced for himself, as he in the parable, who
found the treasure hid in the field; and they all re
joiced for the benefit hereby brought to their city,
and that it came without opposition ; which it would
scarcely have done, if Samaria had been within the
jurisdiction of the chief priests. Note, The bring
ing of the gospel to any place is just matter of joy,
of great joy, to that place. Hence the spreading of
the gospel in the world, is often prophesied of in the
Old Testament, as the diffusing of joy among the
nations; Ps. 67. 4. Let the nations be glad, and sing
for joy, 1 Thess. 1. 6. The gospel of Christ does
not make men melancholy, but fills them with joy,
if it be received as it should be ; for it is glad tidings
of great joy to all people, Luke 2. 10.
2. What there was in particular at this city of Sa
maria, that made the success of the gospel there
more than ordinary wonderful.
(1.) That Simon Magus had been busy there, and
had gained a great interest among the people, and
yet they believed the things that Philip spake. To
unlearn that which is bad, proves many times a
harder task than to learn that which is good. These
Samaritans, though they were not- idolaters as the
Gentiles, nor prejudiced against the gospel by tra
ditions received from their fathers, yet they had of
late been drawn to follow Simon a conjurer, (for so
Magus signifies,) who made a mighty noise among
them, and had strangely bewitched them.
We are here told,
[1.] How strong the delusion of Satan was, by
which they we're brought into the interests of this
great deceiver ; he had been for some time, nay for
a long time, in this city, using sorceries ; perhaps he
came thither by the instigation of the Devil, soon
after our Saviour had been there, to undo what he
had been doing there ; for it was always Satan's way
to crush a good work in its bud and infancy, 1 Cor.
11. 3. 1 Thess. 3. 5. Now,
First, Simon assumed to himself that which was
considerable ; he gave out that himself was some
great one, and would have all people to believe so,
and to pay him respect accordingly ; and then, as to
every thing else, they might do as they pleased ; he
had no design to reform their lives, or improve their
. worship and devotion, Only to make them believe
that he was, t/c pilx,; — some divine person. Justin
Martin says that he would be worshipped as, weprci
Sw — the chief god. He gave out himself to be the
Son of God, the Messiah, so some think ; or to be an
angel, or a prophet ; perhaps he was uncertain with
in himself what title of honour to pretend to ; but he
would be thought some great one. Pride, ambition,
and an affectation of grandeur, have always been the

cause of abundance of mischief, both to the world
and to the church.
Secondly, The people ascribed to him what he
pleased." 1. They all gave heed to him, from the
least to the greatest; both young and old, both poor
and rich, both governors and governed; to him they
had regard, (v. 10, 11.) and perhaps the more, be
cause the time fixed for the coming of the Messiah
was now expired; which had raised a general ex
pectation of the appearing of some great one about
this time. Probably, he was a native of their coun
try, and therefore they embraced him the more
cheerfully, that by giving honour to him they might
reflect it upon themselves. 2. They said of him,
This man is tlie great power of God} the power of
God, that great power; (so it might be read ;) that
power which made the world. See how ignorant
inconsiderate people mistake that which is done by
the power of Satan, as if it were done by the power
of God ! Thus, in the Gentile world, devils pass for
deities; and in the antichristian kingdom all the
world wonders after a beast, to whom the dragon
gives his power, and who opens his mouth in blas
phemy against God, Rev. 13. 2, 3. 3. They were
brought to it by his sorceries ; he bewitched the people
of Samaria, (v. 9.) bewitched them with sorceries, (v. -
11.) that is, either, (1.) By his magic arts he be- -
witched" the minds of the people, at least some of'
them, who drew in others. Satan, by God's per
mission, filled their hearts to follow Simon. 0 fool
ish Galdtians, saith Paul, who hath bewitched you ?
Gal. 3. 1. These people are said to be bewitched
by Simon, because they were so strangely infatuated
to believe a lie. Or, (2.) By his magic arts he did
many signs and lying wonders, which seemed to be
miracles, but really were not so ; like those of the
magicians of Egypt, and those of the man of sin, 2
Thess. 2. 9. When they knew no better, they were
influenced by his sorceries ; but when they were ac
quainted with Philip's real miracles, they saw plainly .
that the one was real and the other a sham, and that
there was as much difference as between Aaron's
rod and those of the magicians : What is the chaff to
the wheat? Jer. 23. 28.
Thus, notwithstanding the influence Simon Magus
had had upon them, and the loathness there gene
rally is in people to own themselves in an error, and
to retract it, yet, when they saw the difference be
tween Simon and Philip, they quitted Simon, gave
heed no longer to him, but to Philip : and thus you
see, [2.] How strong the power of divine grace is, by
which they were brought to Christ, who is Truth
itself, and was, as I may say, the great Undeceiver.
By that grace working with the word, they that had
been led captive by Satan, were brought into obedi
ence to Christ. Where Satan, as a strong man
armed, kept possession of the palace, and thought
himself safe, Christ, as a stronger than he, dispos
sessed him, and divided the spoil; led captivity cap
tive, and made those the trophies of his victory,
whom the Devil had triumphed over. Let us not
despair of the worst, when even those whom Simon
Magus had bewitched were brought to believe.
(2. ) Here is another thing yet more wonderful,
that Simon Magus himself became a convert to the
faith of Christ, in shew and profession, for a time.
Is Saul also among the prophets? Yes, (v. 13.) Si
mon himself believed also ; he was convinced that
Philip preached a true doctrine, because he saw it
confirmed by real miracles, which he was the better
able to judge of, because he was conscious to him
self of the trick of his own pretended'ones. [1. ]
The present conviction went so far, that he was bap
tized, was admitted, as other believers were, into
the church, by baptism _;' and we have no reason to
think that Philip did amiss in baptizmg him ; no, nor

THE ACTS, VIII.

81

In baptizing him quickly. Though he had been a
very wicked man, a sorcerer, a pretender to divine
honours, yet, upon his solemn profession of repen
tance for his sin and faith in Jesus Christ, he was
baptized. For, as great wickedness before conver
sion keeps not true penitents from the benefit of
God's grace, so neither should it keep professing
ones from church-fellowship. Prodigals, when they
return, must be joyfully welcomed home, though we
cannot be sure but that they will play the prodigal
again. Nay, though he was now but a hypocrite,
and really in the gall of bitterness and bond of ini
quity all this while, anil would soon have been found
to be so if he had been tried a while, yet Philip bap
tized him ; for it is God's prerogative to know the
heart : the church and its ministers must go by a
judgment of charity, as far as there is room for it.
It is a maxim in the law, Donee contrarium patet,
semper p rgesumitut meliori parti — We must hope the
best as long as we can. And it is a maxim of the
discipline of the church, De secretis non judicat ec
clesia — The secrets of the heart God only judges.
[2.] The present conviction lasted so long, that he
continued with Philip ; though afterward he aposta
tized from Christianity, yet not quickly. He courted
Philip's acquaintance ; and now he that had given
out himself to be some great one, is content to sit at
the feet of a preacher of the gospel. Even bad men,
very bad, may sometimes be in a good frame, very
good ; and they whose hearts still go after their co
vetousness, may possibly not only come before God
as his people come, but continue with them. [3.]
The present conviction was wrought and kept up
by the miracles ; he wondered to see himself so far
outdone in signs and miracles. Many wonder at the
proofs of divine truths, who never experience the
power of them,
14. Now when the apostles which were
at Jerusalem, heard that Samaria had re
ceived the word of God, they sent unto them
Peter and John. 15. Who, when they were
come down, prayed for them that they
might receive the Holy Ghost. 16. (For
as yet he was fallen upon none of them :
only they were baptized in the name of the
Lord Jesus:) 17. Then laid they their
hands on them, and they received the Holy
Ghost. 18. And when Simon saw that
through laying on of the apostles' hands the
Holy Ghost was given, he offered them
money, 19. Saying, Give me also this
power, that on whomsoever I lay hands, he
may receive the Holy Ghost. 20. But Pe
ter said unto him, Thy money perish with
thee, because thou hast thought that the
gift of God may be purchased with money.
21. Thou hast neither part nor lot in this
matter : for thy heart is not right in the sight
of God. 22. Repent therefore of this thy
wickedness, and pray God, if perhaps the
thought of thine heart may be forgiven thde.
23. For I perceive that thou art in the gall
of bitterness, and in the bond of iniquity.
24. Then answered Simon, and said, Pray
ye to the Lord for me, that none of these
things which ye have spoken come upon
me. 25. And they, when they had testi-
Vol. vi. — L

fied and preached the word of the Lord, re
turned to Jerusalem, and preached the gos
pel in many villages of the Samaritans.
God had wonderfully owned Philip in his work as
an evangelist at Samaria, but he could do no more
than an evangelist; there were some peculiar powers
reserved to the apostles, for the keeping up of the
dignity of their office, and here we have an account
of what was done by two of them there — Peter and
John. The twelve kept together at Jerusalem, (v.
1.) and thither these good tidings were brought
them, that Samaria had received the word of God,
(v. 14.) that a great harvest of souls was gathered,
and was likely to be gathered in to Christ there.
The word qf God was not only preached to them,
but received by them; they bid it welcome, admitted
the light of it, and submitted to the power of it.
When they heard it, they sent unto them Peter and
John. If Peter had been, as some say he was, the
prince of the apostles, he would have sent some of
them, or, if he had seen cause, would have gone
himself of his own accord ; but he was so far from
that, that he submitted to an order of the house, and,
as a servant to the body, went whither they sent
him. Two apostles were sent, the two most emi
nent, to Samaria, 1. To encourage Philip, to assist
him, and strengthen his hands. Ministers m a higher
station, and that excel in gifts and graces, should
contrive how they may be helpful to those in a lower
sphere, and contribute to their comfort and useful
ness. 2. To carry on the good work that was begun
among the people, and, with those heavenly graces
that had enriched them, to confer upon them spi
ritual gifts. Now observe,
I. How they advanced and improved those of them
that were sincere; it is said, (v. 16.) The Holy
Ghost was as yet fallen upon none of them, in those
extraordinary powers which were conveyed by the
descent of the Spirit upon the day of pentecost ; they
were none of them endued with the gift of tongues',
which seems then to have been the most usual, im
mediate effect of the pouring out of the Spirit. See
ch. 10. 45, 46. This was both an eminent sign to
them which believed not, and of excellent service
to them that did. This, and other such gifts, they
had not, only they were baptized in the name of the
Lord Jesus, and so engaged to him and interested
in him, which was necessary to salvation, and in that
they had joy and satisfaction, (v. 8.) though they
could not speak with tongues. They that are! in
deed given up to Christ, and have experienced the
sanctifying influences and operations of-the Spirit of
griace, have great reason to be thankful, and no rea
son to complain, though they have not those gifts
that are for ornament, and would make theni bright.
But it is intended that they should go on to the
perfection of the present dispensation, for the greater
honour of the gospel. We have reason to think that
Philip had received these gifts of the Holy Ghost
himself, but had not a power to confer them, the
apostles must come to do that; and they did it not
upon all that were baptized, but upon some of them,
and it should seem, such as were designed for some
office in the church, or at least to be eminent active
members of it ; and upon some of them, one gift of
the Holy Ghost, and upon others, another. See 1
Cor. 12. 4, 8.— 14. 26.
Now, in Order to this,
1. The apostles prayed for them, v\ 15. The
Spirit is given, not to ourselves only ; (Luke 11. 13.)
but to others also, in answer to prayer; I will put
my Spirit within you, (Ezek. 36. 2?.) but I will for'
this be inquired of, v. 37. We may take encourage
ment from this example, in praving to God to give
the renewing graces of the Holy Ghost to them whose

32

THE ACTS, VIII.

spiritual welfare we are concerned for ^for our chil
dren, for our friends, for our ministers ; we should
pray, and pray earnestly, that they may receive the
Holy Ghost; for that includes all blessings.
2. They laid their hands on them, to signify that
their prayers were answered, and that the gift of
the Holy Ghost was conferred upon them; for, upon
the use of this sign, they received the Holy Ghost,
and spake with tongues. The laying on of hands
was anciently used in blessings by those who blessed
with authority. Thus the apostles blessed these
new converts,, ordained some to be ministers, and
confirmed others in their Christianity. We cannot
now, nor can any thus give the Holy Ghost hy the
laying on of hands ; but this may intimate to us, that
those whom we pray for we should use our endea
vours with.
II. How they discovered and discarded him that
was a hypocrite among them, and that was Simon
Magus ; for they knew how to separate between the
precious and the vile. Now observe here,
1. The wicked proposal that Simon made, by
which his hypocrisy was discovered ; (v. 18, 19. )
When he saw that through laying on of the apostles'
hands, the Holy Ghost was given, (which should
have confirmed his faith in the doctrine of Christ,
and increased bis veneration for the apostles,) it
gave him a notion of Christianity as no other than an
exalted piece of sorcery, in which he thought him-
, self capable of being equal to the apostles, and there
fore offered them money, saying, Give me also this
power. He does not desire them to lay their hands
on him, that he might receive the Holy Ghost him
self, (for he did not foresee that any thing was to be
got by that,) but that they would convey to him a
Eower to bestow the gift upon others. He was am-
itious to have the honour of an apostle, but not at
all solicitous to have the spirit and disposition of a
christian. He was more desirous to gam honour to
himself than to do good to others. .Not, in making
this motion, (1.) He put a great affront upon the
apostles, as if they were mercenary men, would do
any thing for money, and loved it as well as he did ;
Whereas they had left what they had, for Christ, so
far were they from aiming to make it more ! (2.)
He put a great affront upon Christianity, as if the
miracles that were wrought for the proof of it, were
done by magic art, only of a different nature from
what he himself had practised formerly. (3.) He
shewed that, like Balaam, he aimed at the rewards
of divination ; for he would not have bid money for
this power, if he had not hoped to get money by it.
(4.) He shewed that he had a very high conceit of
Tiimself, and that he had never his heart truly hum
bled. Such a wretch as he had been before his bap
tism should have asked, like the prodigal, to be made
as one of the hired servants. But as soon as he is
admitted into the family, no less a place will serve
him than to be one of the stewards of the household,
and to be intrusted with a power which Philip him
self had not, but the apostles only.
. 2. The just rejection of his proposal, and the cut
ting reproof Peter gave him for it, v. 20 — 23.
(1.) Peter shews him his crime; (v. 20.) Thou
hast thought that the gift of God may be purchased
with money; and thus, [l.j He had overvalued the
wealth of this world, as if it were an equivalent for
any thing, and as if, because, as Solomon saith, it an
swers all things relating to the life that now is, it
would answer all things relating to the other life,
and would purchase the pardon of sin, the gift of the
Holy Ghost, and eternal life. [2.] He had under
valued the gift of the Holy Ghost, and put it upon a
level with the common gifts of nature and provi
dence. He thought the power of an apostle might
as well be had for a good fee as the advice of a phy
sician or a lawyer ; which was the greatest despite

that could be done to the Spirit of grace. All the
buying and selling of pardons, and indulgencies in the
church of Rome is the product of this same wicked
thought, that the gift of God may be purchased with
money, when the offer of divine grace so expressly
runs, without money and without price. _ ; ¦'
(2.) He shews him his character, which is in
ferred from his crime. From every thing that a
man says or does amiss, we cannot infer that he is a
hypocrite in the profession he makes of religion ; but
this of Simon's was such a fundamental, error, as
could by no means consist with a state of grace ; his
bidding money (and that got by sorcery too) was an
incontestable evidence that he was yet under the
power of s. worldly and carnal mind, and was yet
that natural man which receiveth not the things of
the Spirit of God, neither can he know them. And
therefore Peter tells him plainly, [IJ That his
heart was not rig'ht in, the sight of God, v. 21.
"Though thou professest to believe, and art bap
tized, yet thou art not sincere." We are as our
hearts are ; if they be not right, we are wrong ; and
they are open in the sight of God, who knows them,
judges them, and judges of us by them. Our hearts
are that which they are in the sight of God, who
cannot be deceived ; and if they be not right in his
sight, whatever our pretensions be, our religion is
vain, and will stand us in no stead : our great con
cern is to approve ourselves to him in our integrity,
for otherwise we cheat ourselves into our own ruin.
Some refer this particularly to the proposal he
made ; what he asked is denied him, because his
heart is not right in the sight of God in asking it ; he
does not aim at the glory of God or the honour of
Christ in it, but to make a hand of it for himself;
he asks, and has not, because he asks amiss, that he
may consume it upon his lusts, and be still thought
some great one. [2.] That he is in the gall of bit
terness, and in the bond of iniquity ; I perceive that
thou art so, v. 23. This is plain dealing, and plain
dealing is best when we are dealing about souls and
eternity. Simon had got a great name among the
people, and of late a good name too among God's
people, and yet Peter here gives him a black cha
racter. Note, It is possible for a man to continue
under the power of sin, and yet to put on a form of
godliness. I perceive it, saith Peter. It was not so
much by the Spirit of discerning, with which Peter
was endued, that he perceived this, as by Simon's
discovery of it in the proposal he made. Note,
The disguises of hypocrites many times are soon
seen through ; the nature of the wolf shews itself
notwithstanding the cover of the sheep's clothing.
Now the character here given of Simon is really the
character of all wicked people. First, They arero
the gall of bitterness ; odious to God, as that which
is bitter as gall is to us. Sin is an abominable thing
which the Lord hates, and sinners are by it made
abominable to him ; they are vicious in their own
nature ; indwelling sin is a root of bitterness, that
bears gall and wormwood, Deut. 29. 18. The
faculties are corrupted, and the mind imbittered
against all good, Heb. 12. 15. It speaks likewise
the pernicious consequences of sin ; the end is bitter
as wormwood. Secondly, They are in the bond of
iniauity; bound over to the judgment of God by the
guilt of sin, and bound under the dominion of Satan
by the power of sin ; led captive by him at his will,
and it is a sore bondage, like that in Egypt, making
the life bitter.
(3.) He reads him his doom in two things t
[1. ] He shall sink with his worldly wealth which
he overvalued ; Thy money perish with thee. First,
Hereby Peter rejects his offer with the utmost dis
dain and indignation; "Dost thou think thou canst
bribe us to betray our trust, and to put the power
we are intrusted with, into such unworthy hands ?

THE ACTS, VIII.

83

Away with thee and thy money too ; we will have
nothing to do with either. Get thee behind me,
Satan." When we are tempted with money' to do
an evil thing, we should see what a perishing thing
money is, and scorn to be biassed with it It is the
character of the upright man, that he shakes his
hands from holding, jrom touching of bribes, Isa.
33. 15*. Secondly, He warns him of his danger of
utter destruction if he continued in this mind ; " Thy
money will perish, and thou wilt lose it, and all that
thou canst purchase with it. As meats for the belly,
and the belly for meats, (1 Cor. 6. 13.) so goods for
money, and money for goods, but God shall destroy
both it and them, they perish in the using ; but that
is not the worst of it, thou wilt perish with it, and it
with thee ; and it will be an aggravation of thy ruin,
and a heavy loadupon thy perishing soul, that thou
hadst money, which might have been made to turn
to a good account, (Luke 16. 9. ) which might have
been laid at the apostles' feet, as a charity, and
would have been accepted, but was thrust into their
hands as a bribe, and was rejected. Son, remember
this." [2.] He shall come short of the spiritual blessings
which he undervalued ; (v. 21.) " Thou hast neither
part nor lot in this matter; thou hast nothing to do
with the gifts of the Holy Ghost, thou dost not un
derstand them, thou art excluded from them, hast
put a bar in thine own door, thou canst not receive
the Holy Ghost thyself, nor power to confer the
JJoly Ghost upon others, for thy heart is not right in
the sight of God, if thou thinkest that Christianity is
a trade to live by in this world, and therefore thou
hast iio part nor lot in the eternal life in the other
world which the gospel offers. " Note, First, There
are many who profess the christian religion, and yet
have no part nor lot in the matter; no part in Christ,
(John 13. 8.) wo lot in the heavenly Canaan. Se
condly, They are those whose hearts are not right
in the sight of God, are not animated by a right
spirit, nor guided by a right rule, nor directed to the
right end.
(4. ) He gives him good counsel, notwithstanding,
v. 22. Though he was angry with him, yet he did
not abandon him ; and though he would have him
see his case to be very bad, yet he would not have
him think it desperate; yet now there is hope in
Israel. Observe,
[1.] What it is that he advises him to; he must
do his first works ; First, He must repent; must see
his error, and retract it ; must change his mind and
way ; must be humbled and ashamed for what he has
done ; his repentance must be particular ; " Repent
of this, own thyself guilty in this, and be sony for
it. " He must lay load upon himself for it, must not
extenuate it, by calling it a mistake, or misguided
zeal, but must aggravate it, by calling it wickedness,
his wickedness, the fruit of his own corruption.
Those that have said and done amiss, must, as far
as they can, unsay it and undo it again by repent
ance. Secondly, He; must pray to God, must pray
that God would give him repentance, and pardon
upon repentance. Penitents must pray,,which im
plies a desire toward God, and a confidence in
Christ. Simon Magus, great a man as he thinks
himself, shall not be courted into the apostles' com
munion, (how much soever some would think it a
reputation to them,) upon any other terms than
those upon which other sinners are admitted — re
pentance and prayer.
[2.] What encouragement he gives him to do
this ; if perhaps the thought of thy heart, this wicked
thought of thine, may be forgiven thee. Note, First',
There maybe a great deal of wickedness in the
thought of the heart, its false notions, and corrupt
affections, and wicked projects, which must be re
pented of, or we are undone. Secondly, The

thought of the heart, though ever so wicked, shall
be forgiven, upon our repentance, and not laid to our
charge. When Peter here puts a perhaps upon it,
the doubt is of the sincerity of his repentance, not
of his pardon, if his repentance be sincere. If in
deed the thought of thy heart may be forgiven, so it
may be read. Or it intimates, that the greatness
of his sin might justly make the pardon doubtful,
though the promise of the gospel had put the mat
ter out of doubt, in case he did truly repent ; like
that, (Lam. 3. 29.) If so be there may be hope.
[3.] Simon's request to them to pray for him, v.
24. He was startled and put into confusion by that
which Peter said, finding that resented thus, which
he thought would have been embraced with both
arms; and he cries out, Pray ye to the Lord for me,
that none of the things which ye have spoken come
upon me. Here was, First,. Something well ; that
he was affected with the reproof given him, and ter
rified by the character given of him, enough to make
the stoutest heart to tremble; and that being so, he
begged the prayers of the apostles for him, wishing
to have an interest in them, who, he believed, had
a good interest in Heaven. Secondly, Something
wanting ; he begged of them to pray for him, but
did not pray for himself, as he ought to have done ;
and, in desiring them to pray for him, his concern is
more that the judgments he had made himself liable
to might be prevented, than that his corruptions
might be mortified, and his heart by divine grace,
be made right in the sight of God : like Pharaoh,
who would have Moses entreat the Lord for him,
that he would take away this death only, not that he
would take away this sin, this hardness of heart,
Exod. 8. 8.— 10. 17. Some think that Peter had
denounced some particular judgments against him,
as against Ananias and Sapphira, which, upon this
submission of his, at the apostle's intercession, were
prevented : or, from what is related, he might infer,
that some token of God's wrath would fall upon
him, which he thus dreaded and deprecated.
Lastly, Here is the return of the apostles to Jeru
salem, when they had finished the business they
came about ; for as yet they were not to disperse :
but though they came hither to do that work which
was peculiar to them as apostles, yet, opportunity
offering itself, they applied themselves to that which
was common to all gospel-ministers. 1. There in
the city of Samaria they were preachers, they testi
fied the word of the Lord, solemnly attested the
truth of the gospel, and confirmed what the other
ministers preached : they did not pretend to bring
them any thing new, though they were apostles,
but bore their testimony to the word of the Lord as
they had received it. 2. In their road home they
were itinerant preachers ; as they passed through
many villages' qfthe Samaritans they preached t/ie
gospel. Though the congregations there were no
thing so considerable as in the cities, either for num
ber or figure, yet their souls were as precious, and
the apostles did not think it below them to preach
the gospel to them. God has a regard to the in
habitants of his villages in Israel, (Judg. 5. 11.) and
so should we.
26. And the angel of the Lord spake unto
Philip, saying, Arise and go toward the
south, unto the way that goeth down from
Jerusalem unto Gaza, which is desert. 27.
And he arose and went : and behold, a man
of Ethiopia, an eunuch of great authority
under Candace queen of the Ethiopians,
who had the charge of all her treasure, and
had come to Jerusalem for to worship, 28.
Was returning, and sitting in his chariot,

84

THE ACTS, VIII.

read Esaias the prophet. 29. Then the
Spirit said unto Philip, Go near, and join
thyself to this chariot. 30. And Philip ran
thither to him, and heard him read the pro
phet Esaias, and said, Understandest thou
what thou readest ? 31. And he said, How
can I, except some man should guide me ?
And he desired Philip that he would come
up and sit with him. 32. The place of the
scripture which he read, was this, He was
led as a sheep to the slaughter, and like a
lamb dumb before his shearer, so opened
he not his mouth : 33. In his humiliation
his judgment was taken away : and who
shall declare his generation ? For his life
is taken from the earth. 34. And the
eunuch answered Philip, and said, I pray
thee, of whom speaketh the prophet this ?
Of himself, or of some other man ? 35.
Then Philip opened his mouth, and began
at the same scripture, and preached unto
him Jesus. 36. And as they went on their
way, they came unto a certain water : and
the eunuch said, See, here is water -, what
doth hinder me to be baptized 1 37. And
Philip said, If thou belie vest with all thine
heart, thou mayest. And he answered and
said, I believe that Jesus Christ is the Son
of God. 38. And he commanded the cha
riot to stand still : and they went down both
into the water, both Philip and the eunuch ;
and he baptized him. 39. And when they
were come up out of the water, the Spirit
of the Lord caught away Philip, that the
eunuch saw him no more : and he went on
his way rejoicing. 40. But Philip was
found at Azotus : and passing through, he
preached in all the cities till he came to
Csesarea. We have here the story of the conversion of an
Ethiopian eunuch to the faith of Christ ; by whom,
we have reason to think, the knowledge of Christ
was sent into that country where he lived, and that
scripture fulfilled, Ethiopia shall soon stretch out her
hands, one of the first of the nations, unto God, Ps.
68. 3i:
I. Philip the evangelist is directed into the road
where he woiild meet with this Ethiopian, v. 26.
When the churches in Samaria were settled, and
Had ministers appointed them, the apostles went
back to Jerusalem ; but Philip stays, expecting to
be employed in breaking up fresh ground in the
country. And here we have,
1. Direction given him by an angel, (probably, in
a dream, or vision of the night,) what course to
steer : Arise and go toward the south. Though an
gels were not employed to preach the. gospel, they
were often employed in carrying messages to minis
ters for advice and encourageihent, as ch. 5. 19. We
cannot now expect such guides in our way ; but
doubtless there is, a special providence of God con
versant about the removes and settlements of minis
ters, and one way or other he will direct those who
sincerely desire to follow him, into that way in which
he will own them ; he will guide them with his eye.

He must eo southward, to the way that leads from
Jerusalem.to Gaza, through the desert or wilderness
of Judah. Philip would never have thought of going
thither, into a desert, into a common road through
the desert ; small probability of finding work there!
Yet thither he is sent, according to our Saviour s pa
rable, foretelling the call of the Gentiles, Go ye into
the high-ways,, and the hedges, Matt. 22. 9. Some-:
times God opens a door of opportunity to his minis
ters in places very unlikely. _
2. His obedience to this direction; (v. 27.) He
arose and went; without objecting, or so much as
asking, "What business have Ithere ?" Or, "What
likelihood is there of doing good there ?" He went
out, not knowing whither he went, or whom he was
to meet ,
II. An account is given of this eunuch, (x\ 27.)
who, and what, he was, on whom this distinguishing
favour was bestowed.
1. He was a foreigner, a man of Ethiopia ; there
were two Ethiopias, one in Arabia, but that lay east
from Canaan ; it should seem, this was of Ethiopia
in Africa, which lay south, beyond Egypt, a great
way off from Jerusalem ; for in ' Christ, they that
were afar off were made nigh, according to the pro
mise, that the ends of the earth should see the great
salvation. The Ethiopians were looked upon as the
meanest and most despicable of the nations, black-
moors, as if nature had stigmatized them ; yet the
gospel is sent to them, and divine grace looks upon
them, though they are black, though the sun has
looked upon them.
2. He was a person of quality, a great man in his
own country, an eunuch ; not in body, but in office ;
lord chamberlain or steward of the household ; and,
either by the dignity of his place or by his personal
character, which commanded respect, he was of
great authority, and bore a mighty sway under Can-
dace queen of the Ethiopians, who probably was suc
cessor to the queen of Sheba, who is called the
queen of the south ; that country being governed by
queens, to whom Candace was a common name, as
Pharaoh to the kings of Egypt; he had the charge
of all her treasure ; so great a trust did she repose
ih him ! JYot many mighty, not many noble, are
called ; but some are.
3. He was a proselyte to the Jewish religion, for
he came to Jerusalem fir to worship. Some think
that he was a proselyte of righteousness, who was
circumcised, and kept the feasts ; others, that he
was only a proselyte of the gate, a Gentile, but who
had renounced idolatry, and worshipped the God of
Israel occasionally in the court of, the Gentiles; but,
if so, then Peter was not the first that preached the
gospel to the Gentiles, as he says he was. Some
think that there were remains of the knowledge of
the true God in this country, ever since the queen of
Sheba's time ; and probably the ancestor of this eu
nuch was one of her attendants, who transmitted to
his posterity what he learned at Jerusalem.
III. Philip and the eunuch are brought together
into a close conversation ; and now Philip shall know
the meaning of his being sent into a desert, for there
he meets with a chariot, that shall serve for a syna
gogue, and one man, the conversion of whom shall
be in effect, for aught he knows, the conversion of a
whole nation.
1. Philip is ordered to fall into company with this
traveller that is going home from Jerusalem toward
Gaza, thinking he has done all the business of his
journey, when the great business which the over
ruling providence of God designed in it, was yet un
done. He had been at Jerusalem, where the apos
tles were preaching the christian faith, and multi
tudes professing it, and yet there he'had taken no
notice of it, and made no inquiries after it ; nay, it
should seem, had slighted it, and turned his back

THE ACTS, VIII.

85

upon it ; yet the grace of Gp4 pursues him, over
takes him 'P the desert, and there overpomes him.
Thus God is often found of those that sought him
not, Isa. 65. 1. Philip has this order, not by an an
gel, as before, but by the Spirit whispering it in his
ear, (v. 29.) -" Gonear, and join thyself to this cha
riot; go 50 near as that the gentleman may take no
tice of thee." We shduU} study to dp good to those
we light in company with upon thp road : thus the
lips of the righteous may feed many. We should
not be so shy of ali strangers as some affect to be.
Those we know nothing else, we know this of, that
they have souls.
2. He finds him reading in his Bible, as he sat in
his chariot ; (v. 28.) He ra-n to him, and heard him
read; he read out, for the benefit of those that were
with him, v. 30. He not only relieved the tedious-
ness qf the journey, but redeemed tyme by reading,
not philosophy, history, or polities, much less a ro
mance, qr a play, bpt the scriptures, the book of
Esaias ; that book Christ read in, (Luke 4. 17.) and
the eunuch here, which should recommend it parti
cularly to our reading. Perhaps the eunuch was now
reading oyer again those portions of scripture which
he had heard read and expounded at Jerusalem, that
he might recollect what he had heard. Note, ( 1 .) It
is the duty of every one of us to converse much with
the holy scriptures. (2.) Persons of quality should
abound more than others in the exercises of piety,
because their example will influence many, and they
have their time more at command. (3. ) It is wis
dom for men of business to redeem time for holy du
ties ; time is precious, and it is the best husbandly
in the world to gather up the fragments of time, that
none be lost; to fill up every minute with something
that will turn to a gqod account. (4. ) When we are
returning from public worship, we should use means
in private for the keeping up of the good affections
there kindled, and the preserving of the good im
pressions there made, 1 Chron. 29. 18. (5.) Those
that are diligent in searching the scriptures, are in a
fair way to improve in knowledge ; for to him that
hath shall be given.
3. He puts a fair question to him ; Understandesl
thou what thou readest ? Not by way of reproach,
but with design to offer him his service. Note,
What we read and hear of the word of God, it highly
concerns us to understand, especially what we read
and hear concerning Christ ; and therefore we
should often ask ourselves, whether we understand
it or no ? Have ye understood all these things ?
Matt. 13. 51. And have ye understood them
aright ? We cannot profit by the scriptures unless
we do in some measure understand them, 1 Cor. 14.
16, 17. And, blessed be God, what is necessary to
salvation, is easy to be understood.
4. He, in a sense of his need of assistance, desires
Philip's company; (v. 31.) "How can I under
stand, said he, except some one guide me ? There
fore pray come up, and sit with me." (1.) He
speaks as one that had very low thoughts of himself
and his own capacity and attainments. He was so
far from taking it as an affront, to be asked, whether
he understood* what he read, though Philip was st
stranger, on foot, and probably looked mean, (which
many a less man would have done, and have called
him an impertinent fellow, and bid him. go about his
business, yfhat was it to him ?) that he takes the
question kindly ; makes a very modest reply, How
can I? We have reason to think he was an intelli
gent man, and as well acquainted with the meaning
of scripture as most were, and yet he modestly con
fesses his weakness. Note, Those that would learn,
must see their need to be taught. The prophet must
first own that he knows not what these are, and then
the angel will tell him, Zech. 4. 13. (2.) He speaks
as one very desirous to be taught, te have some one

to guide him. Observe, He read the scripture,
though there were many things in it which he did
not understand; though there are many things in
the scriptures, which are dark and hard to be under
stood, nay, which are often misunderstood, yet we
must not therefore throw them by, but study them
for the sake of those things that are easy, which is
the likeliest way to come by degrees to the under
standing of those things that are difficult ; for know
ledge and grace grow gradually. (3.) He invited
Philip to come up and sit with him ; not as Jehu
took Jonadab into his chariot, to come see his zeal for
the Lord of hosts, (2 Kings 10. 16,) but rather,
" Come, see my ignorance, and instruct me." He
will gladly do Philip the honour to take him into the
coach with him, if Philip will do him the favour to
expound a portion of scripture to him. Note, In or
der to our right understanding of the scripture, it is
requisite we should have some one to guide us ;
some good books, and some good men, but above all,
the Spirit of grace, to lead us into all truth.
IV. The portion of scripture which the eunuch
recited, with some hints of Philip's discourse upon
it. The preachers of the gospel had a very good
handle to take hold of those by, who were conver
sant with the scriptures of the Old Testament, and
received them, especially when they found them ac
tually engaged in the study of them, as the eunuch
was here.
1. The chapter he was reading, was, the fifty-
third of Isaiah, two verses of which are here quoted,
(v. 32, 33.) part of the seventh and eighth verses ;
they are set down according to the Septuagint ver
sion, which in some things differs from the original
Hebrew. Grotius thinks the eunuch read it in the
Hebrew, but Luke takes the Septuagint translation,
as readier to the language in which he wrote ; and
he supposes that the eunuch had learned from the
many Jews that were in Ethiopia, both their reli
gion and language. But, considering that the Sep
tuagint version was made in Egypt, which was the
next country adjoining to Ethiopia, and lay betwixt
them and Jerusalem, I rather think that translation
was most familiar to him. It appears by Isa. 20. 4.
that there was much communication between those
two nations — Egypt and Ethiopia. The greatest
variation from the Hebrew, is, that what in the ori
ginal is, He was taken from prison and from judg
ment, (hurried with the utmost violence and preci
pitation from one judgment-seat to another; or
From force and from judgment he was taken away ;
that is, It was from the fury of the people^ and their
continual clamours, and the judgment of Pilate
thereupon, that he was taken away,) is here read,
In his humiliation his judgment was taken away.
He appeared so mean and despicable in their eyes,
that they denied him common justice, and, against
all the rules of equity, which every man is entitled
to the benefit of, they declared him innocent, and
yet condemned him to die ; nothing criminal can be
proved upon him, but he is down, and down with
him. Thus in his humiliation his judgment was
taken away ; so, the sense is much the same with
that of the Hebrew.
So that these verses foretold concerning the Mes
siah, (1.) That he should die; should be led to the
slaughter, as sheep that were offered in sacrifice ;
thathislife should be taken from among men, taken
from the earth. With what little reason then was
the death of Christ a stumbling-block to the unbe
lieving Jews, when it was so plainly foretold by their
own prophets, and was so necessary to the accom
plishment of his undertaking ! Then is the offence
of the cross ceased.
(2.) That he should die wrongfully ; should die by
violence, should be hUrried out of his life, and his

86

THE ACTS, VIII.

judgment shall be taken away ; no justice done
him ; for he must be cut off, but not for himself.
(3.) That he should die patiently; like a 'lamb
dumb before the shearer, nay, and before the butcher
too, so he opened not his mouth; never was such an
example of patience as our Lord Jesus was in his
sufferings; when he was accused, when he was
abused, he was silent, revilednot again, threatened
not. (4.) That yet he should live for ever, to ages
which cannot be numbered ; for so I understand
those words, Who shall declare his generation? The
Hebrew word properly signifies, the duration of one
life, Eccl. 1. 4. Now who can conceive or express
how long he shall continue, notwithstanding this;
for his life is only taken from the earth ? in heaven
he shall live to endless and innumerable ages, as it
follows in Isa. 53. 10. He shall prolong his days.
2. The eunuch's question upon this, is, Of whom
speaketh the prophet this? v. 34. He does not desire
Philip to give some critical remarks upon the' words
and phrases, and the idioms of the language, but to
acquaint him with the general scope and design of
the prophecy, to furnish him with a key, in the use
of which he might, by comparing one thing with
another, be let into the meaning of the particular
passages. Prophecies had usually in them something
of obscurity, till they were explained by the accom
plishment of them, as this now was. It is a material
question he asks, and a very sensible one; "Does
the prophet speak this of himself, in expectation of
being used, being misused, as the other prophets
were ; or does he speak it of some other man, in his
own age, or in some age to come ?" Though the
modern Jews will not allow it to be spoken of the
Messiah, yet their ancient doctors did so interpret
it ; and perhaps the eunuch knew it, and did partly
understand it so himself, only he proposed this ques
tion, to draw on discourse with Philip ; for the way
to improve in learning, is, to consult the learned ; as
they must inquire the law at the mouth of the priests,
(Mal. 2. 7.) so they must inquire the gospel, especi
ally that part of the treasure which is hid in the
field of the Old Testament, at the mouth of the mi
nisters of Christ. The way to receive good instruc
tions, is, to ask good questions.
3. Philip takes this fair occasion given him, to
open to him the great mystery of the gospel con
cerning Jesus Christ and him crucified. He began
at this scripture, took that for his text, (as Christ
did another passage of the same prophecy, Luke 4.
21.) and preached unto him Jesus, v. 35. That is
all the account given us of Philip's sermon, because
it was the same in effect with Peter's sermons,
which we have had before. The business of gospel-
ministers is to preach Jesus, and that is the preach
ing that is likely to do good. It is probable that
Philip had now occasion for his gift of tongjies, that
he might preach Christto this Ethiopian in the lan
guage of his own country. And here we have an
instance of speaking of the things of God, and speak
ing of them to good purpose, not only as we sit in the
house, but as we walk by the way, according to that
rule, Deut 6. 7.
V. The eunuch is baptized in the name of Christ,
v. 36 — 38. It is probable that the eunuch had heard
at Jerusalem of the doctrine of Christ, so that it was
not altogether new to him. But, if he had, what
could that do toward this speedy conquest that was
made of his heart for Christ ? It was a powerful
working of the Spirit with and by Philip's preaching
that gained the point. Now here we have,
1. The modest proposal which the eunuch made
of himself to baptism ; (v. 36. ) As they went on their
way, discoursing of Christ, the eunuch asking more
questions, and Philip answering them to his Satis
faction, they came unto a certain water, a well,

river, or pond, the sight of which made the eunuch
think of being baptized. Thus God, by hints of
providence which seem casual, sometimes puts his
people in mind of their duty, which otherwise per
haps they would not have thought of. The eunuch
knew not how little a while Philip might be with
him, nor where he might afterwards inquire for him;
he could not expect his travelling with him to his
next stage, and therefore if Philip think fit, he will
take the present convenience which offers itself, of
being baptized ; " See, here is water, which perhaps
we may not meet with a great while again ; what
doth hinder me to be baptized? Canst thou shew
any cause why I should not be admitted a disciple
and follower of Christ by baptism ?" Observe, (1.)
He does not demand baptism, does not say, " Here
is water, and here I am resolved I will be baptized;"
for if Philip have any thing to offer to the contrary,
he is willing to wave it for the present. If he think
him not fit to be baptized, or if there be any thing
in the institution of the ordinance, which will not
admit such a speedy administration of it, he will
not insist upon it The most forward zeal must
submit to order and rule. But, (2.) He does desire
it, and unless Philip can shew cause why not, he de
sires it now, and is not willing to defer it. Note, In
the solemn dedicating and devoting of ourselves to
God, it is good to make haste, and not to delay ; for
the present time is the best time, Ps. 119. 60. They
who have received the thing signified by baptism,
should not put off receiving the sign. The eunuch
feared lest the good affeptions now working in him
should cool and abate, and therefore was willing
immediately to bind his soul with the baptismal
bonds unto the Lord, that he might bring the mat
ter to an issue.
2. The fair declaration which Philip made him of
the terms upon which he might have the privilege
of baptism ; (v. 37.) If thou believest with all thine
heart, thou mayest ; that is, "If thou believest this
doctrine which I have preached to thee concerning
Jesus, if thou receivest the record God has given
concerning him, and set to thy seal that it is true."
He must believe with all his heart, for with the
heart man believeth, not with the head only, by an as
sent to gospel-truths, in the understanding ; but with
the heart, Dy a consent of the will to gospel-terms.
" If thou do indeed believe with all thy heart, thou
art by that united to Christ, and if thou give proofs
and evidences that thou dost so, thou mayest by
baptism be joined to the church."
3. The confession of faith which the eunuch made
in order to his being baptized ; it is very short, but
it is comprehensive and much to the purpose, and
what was sufficient ; J believe that Jesus Christ is
the Son of God. He was before a worshipper of the
true God, so that all he had to do now, was, to re
ceive Christ Jesus the Lord. (1.) He believes that
Jesus is the Christ, the true Messiah promised, the
Anointed One. (2.) That Christ is Jesus— a Sa
viour, the only Saviour of his people from their sins.
And, (3.) That this Jesus Christ is the Son of God,
that he has a divine nature, as the Son is of the same
nature with the Father ; and that, being the Son of
God, he is the Heir of all things. This is the prin
cipal, peculiar doctrine of Christianity, and whoso
ever believe this with all their heart, and confess it,
they and their seed are to be baptized.
4. The baptizing of him hereupon. The eunuch
ordered his coachman to stop, commanding the cha
riot to stand still ; it was the best baiting place he
ever met with in any of his journeys ; they went
down both into the water, for they had no conveni
ent vessels with them, being upon a journey, where
with to take up water, and must therefore go down
into it ; not that they stript off their clothes, and
went naked into the water, but, going barefoot, ac-

THE ACTS, IX.

87

cording to the custom, they went perhaps up to the
ancles or mid-leg into the water, and Philip sprin
kled water upon him, according to the prophecy
which this eunuch had probably but just now read,
for it was but a few verses before those which Philip
found him upon, and was very apposite to his case ;
(Isa. 52. 15.) So shall he sprinkle many nations,
kings and great men shall shut their mouths at him,
shall submit to him, and acquiesce in him, for that
which had not before been told them shall they see,
and that which they had not heard shall they con
sider. Observe, Though Philip had very lately
been deceived in Simon Magus, arid had admitted
him to baptism, though he afterward appeared to
be no true convert, yet he did not therefore scruple
to baptize the eunuch upon his profession of faith
immediately, without putting him upon a longer
trial than usual. If some hypocrites crowd into the
church, that afterward prove a grief and scandal to
us, yet we must not therefore make the door of ad
mission any straiter than Christ has made it ; they
shall answer for their apostacy, and not we.
VI. Philip and the eunuch are parted presently ;
and this is as surprising as the other parts of the
story. One would have expected that the eunuch
should either have stayed with Philip, or have taken
him along with him into his own country, and, there
being so many ministers in those parts, he might be
spared, and it would be worth while : but God or
dered otherwise ; as soon as they were come up out
of the water, before the eunuch went into his chariot
again, the Spirit of the Lord caught away Philip,
(v. 39.) and did not give him time to make an ex
hortation to the eunuch, as usual after baptism,
which it is probable the one intended, and the other
expected ; but his sudden departure was sufficient
to make up the want of that exhortation, for it seems
to have been miraculous, and that he was caught
up in the air in the eunuch's sight, and so carried
out of his sight ; and the working of this miracle
upon Philip,' was a confirmation of his doctrine, as
much as the working of a miracle by him would have
been. He was caught away, and the eunuch saw
him no more, but, having lost his minister, returned
to the use of his Bible again. Now here we are
told, 1. How the eunuch was disposed ; he went on his
way rejoicing ; he pursued nis journey, business
called him home, and he must hasten to it ; for it
was no way inconsistent with his Christianity, which
places no sanctity or perfection in men's being her
mits or recluses, but is a religion which men may
and ought to carry about with them into the affairs
of this life. But he went on, rejoicing ; so far was
he from reflecting upon this sudden resolution and
change, or advancement rather in his religion, with
any regret, that his second thoughts confirriied him
abundantly in it, and he went on, rejoicing with joy
unspeakable and full of glory ; he was never better
pleased in all his life. (1. ) He rejoiced that he him
self was joined to Christ, and had an interest in
him._ And, (2.) That he had these good tidings
to bring to his countrymen, and a prospect of bring
ing them also, by virtue of his interest among them,
into fellowship with Christ; for he returned, not
only a christian, but a minister. Some copies read
this verse thus : And when they were come up out
of the water y the Holy Spirit fell upon the eunuch,
(without the ceremony of the apostle's imposition of
hands,) but the angel of the Lord caught away
Philip. 2. How Philip was disposed of; (v. 40.) He was
found at Azotus or Ashdod, formerly a city of the
Philistines ; there the angel or Spirit of the Lord
dropped him, which was above thirty miles from
Gaza, whither the eunuch was going, and where i
Dr. Lightfoot thinks he took ship, and went by sea 1

into his own country; But Philip, wherever he was,
would not be idle ; passing through, he preached in
all the cities till he came to Cssarea, and there he
settled, and, for aught that appears, had his princi
pal residence ever after ; for at Csesarea we find him
in a house of his own, ch. 21. 8. He that had been
faithful in working for Christ as an itinerant, at
length gains a settlement.
CHAP. IX.
In this chapter, we have, I. The famous story of St. Paul's
conversion from being an outrageous persecutor of the
gospel of Christ, to be an illustrious professor and preacher
of it. 1. How he was first awakened and wrought upon by
an appearance of Christ himself to him as he was going
upon an errand of persecution to Damascus : and what a
condition he was in while he lay under the power of those
convictions and terrors, v. 1 . . 9. 2. How hewas baptized
by Ananias, by immediate direction from heaven, v. 10 . . 19.
S. How he immediately commenced doctor, and pre&ched
the faith of Christ, and proved what he preached, v. 20 . . 22.
4. How he was persecuted, and narrowly escaped with his
life, v. 28 . . 25. 5. How he was admitted among the bre
thren at Jerusalem : how he preached, and was persecuted
there, v. 26 . . 30. 6. The rest and quietness which the
churches enjoyed for some time after this, v. 31. II. The
cure wrought by Peter on iEneas, who had long been laid
up of a palsy, v. 32 . . 35. HI. The raising of Tabitha from
death to life, at the prayer of Peter, v. 36 . . 44.
1. A ND Saul, yet breathing out threat-
J\. enings and slaughter against the
disciples of the Lord, went unto the High-
Priest, 2. And desired of him letters to Da
mascus to the synagogues, that if he found
any of this way, whether they were men or
women, he might bring them bound unto
Jerusalem. 3. And as he journeyed, he
came near Damascus : and suddenly there
shined round about him a light from hea
ven : 4. And he fell to the earth, and heard
a voice saying unto him, Saul, Saul, why
persecutest thou me ? 5. And he said, Who
art thou, Lord ? And the Lord said, I am
Jesus whom thou persecutest : It is hard
for thee to kick against the pricks. 6. And
he, trembling and astonished, said, Lord,
what wilt thou have me to do ? And the
Lord said unto him, Arise, and go into the
city, and it shall be told thee what thou
must do. 7. And the men which journeyed
with him stood speechless, hearing a voice,
but seeing no man. 8. And Saul arose
from the earth ; and when his eyes were
opened, he saw no man : but they led him
by the hand, and brought him into Damas
cus. 9. And he was three days without
sight, and neither did eat nor drink.
We found mention made of Saul twice or thrice
in the story of Stephen, for the sacred penman even
longed to come fo his story ; and now we are come
to it, not quite taking leave of Peter ; but from
henceforward being mostly taken up with Paul the
apostle of the Gentiles, as Peter was of the circum
cision. His name in Hebrew, was, Saul — desired-,
though as remarkably little in stature as his name
sake king Saul was tall and stately ; one of the an
cients calls him, Homo tricubitalis — but four foot
and a half in height; his Roman name which he
went by among the citizens of Rome, was, Paul-
little. He was born in Tarsus, a city of Cilicia, a
free city of the Romans, and himself a freeman of

THE ACTS, IX.

that city. His father and mother were both native
Jews, therefore he calls himself a Hebrew of the
Hebrews ; he was of the tribe of Benjamin, which
adhered to Judah. His education was in the schools
of Tarsus first, which was a little Athens for learn
ing ; there he acquainted himself with the philoso
phy and poetry qf the Greeks. Thence he was sent
to the university" at Jerusalem, to study divinity and
the Jewish law ; his tutor was Gamaliel an eminent
Pharisee ; he had extraordinary natural parts, and
improved mightily in learning ; he had likewise a
handicraft trade, was bred to tent-making ; which
was common with those among the Jews that were
bred scholars, (as Dr. Lightfoot saith,) for the earn
ing of their maintenance, and the avoiding of idle
ness. This is the young man on whom the grace of God
wrought this mighty change here recorded, about a
year after the ascension of Christ, or little more.
We are here told,
I. How bad he was, how very bad, before his con
version ; just before he was an inveterate enemy to
Christianity, did his utmost to root it out, by perse
cuting all that embraced it. In other respects he
was well enough, as touching the righteousness which
is bfthe law, blameless, a man of no ill morals, but
a blasphemer of Christ, a persecutor of christians,
and injurious to both, 1 Tim. 1. 13. And so ill in
formed was his conscience, that he thought he ought
to do what he did against the name of Christ, (ch.
26. 9.) and that he did God service in it, as was
foretold, John 16. 2. Here we have,
1. His general enmity and rage against the chris
tian religion ; (v. 1.) lie yet breathed out threaten
ings and slaughter against the disciples of the Lord.
The persons persecuted were the disciples of the
Lord ; because they were so, under that character
. he hated and persecuted them ; the matter of the
persecution, was, threatenings and slaughter. There
is persecution in threatenings ; (ch. 4. 17, 21.) they
terrify and break the spirit : and though we say,
Threatened folks live long ; yet those whom Saul
threatened, if he prevailed not thereby to frighten
them from Christ, he slew them, he persecuted
them to death, ch. 22. 4. His breathing out threat
enings and slaughter intimates that it was natural to
him, and his constant business ; he even breathed
in this as ih his element ; he breathed it out with
heat and vehemence ; his very breath, like that of
some venomous creature, was pestilential, he
breathed death to the christians, wherever he came;
he puffed at them in his pride, (Ps. 12. 4, 5.) spit
his venom at them in his rage. Saul yet breathmg
thus ; it intimates, (1.) That he still persisted in it ;
not satisfied with the blood of those he had slain, he
still cries, Give, give. (2.) That he shall shortly
be of another mind ; as yet he breathes out threat
enings and slaughter, but he has not long to live such
a life as this, that breath will be stopped shortly.
2. His particular design upon the christians at
Damascus ; thither was the gospel now lately car
ried by those that fled from the persecution of Ste
phen's death, and thought to be safe and quiet there,
and were connived at by those in power there : but
Saul cannot be easy if he knows a christian is quiet ;
and therefore hearing that the christians in Damas
cus were so, he resolves to give them disturbance.
In order to this, he applies himself to the High-
Priest for a commission (v. 1.) to go to Damascus,
v. 2. The High-Priest needed not to be stirred up
to persecute the christians, he was forward enough
of himself to do it ; but it seems the young persecu
tor drove more furiously than the old one. Leaders
in sin are the worst of sinners': and the proselytes
which the Scribes and Pharisees make, often prove
seven times more the children of hell than them
selves; He saith (ch. 22. 5.) that this commission

was had from the whole estate of the elders : and
proud enough this furious bigot was, to have a com
mission to him directed, with the seal of the great
Sanhedrim affixed to it.
Now the commission was to empower him to m-
4uire among the synagogues, or congregations, ot the
Jews that were at Damascus, whether there were
any that belonged to them, that inclined to favour
this new sect or heresy, that believed in Christ ; and
if he found any such, whether men or women, to
bring them up prisoners to Jerusalem, to be pro
ceeded against according to law by the great coun
cil theref Observe, (1.) The christians are here
said to be those of this way; those of the way : so it
is in the original. Perhaps the christians some
times called themselves so, from Chnstpe Way;
or, because they looked on themselves* as but m the
way, and not yet at home ; or, the enemies thus re
presented it as a way by itself, a by-way, a party,
a faction. (2.) The High-Priest and Sanhedrim
claimed a power over the Jews in all countries, and
had a deference paid to their authority in matters
of religion, by all their synagogues, even those that
were not bf the jurisdiction of the civil government
of the Jewish nation. — And such a sovereignty the
Roman pontiff now claims, as the Jewish pontiff
then did, though he has not so much to shew for it.
(2.) By this commission, all that worshipped God
in the way that they called heresy, though agreeing
exactly with the original institutes, even of the Jew
ish church, whether they were men or women, were
to be persecuted. Even the weaker sex, who in a
case of this nature might deserve excuse, or at least
compassion, shall find neither with Saul, any more
than they do with the Popish persecutors. (4.) He
was ordered to bring them all bound to Jerusalem,
as criminals of the first magnitude; which, as it
would be the more likely to terrify them, so it would
be to magnify Saul, as having the command of the
forces that were to carry them up, and opportunity
of breathing out threatenings and slaughter. Thus
was Saul employed when the grace of God wrought
that great change in him. Let not us then despair
of renewing grace for the conversion of the greatest
sinners, nor let such despair of the pardoning mercy
of God for the greatest sin ; for Paul himself obtain
ed mercy, that he might be a monument, 1 Tim. 1.
13. II. How suddenly and strangely a blessed change
was wrought in him, not in the use of any ordinary
means, but by miracles. The conversion of Paul is
one of the wonders of the church.
Here is, 1. The place and time of it ; as he jour
neyed, he came near to Damascus; and there Christ
met with him.
(1.) He was in the way, travelling upon his jour
ney ; not in the temple, or in the synagogue, or in
the meeting of christians, but by the way. The
work of conversion is not tied to the church, though
ordinarily public administrations are made use of.
Some are reclaimed in slumberings on the bed,
(Job 33. 15, 17.) and some in travelling upon the
road alone ; thoughts are as free, and there is as
good an opportunity of communing with our own
hearts there, as upon the bed ; and there the Spirit
may set in with us ; for that wind blows where it
listeth. Some observe, that Saul was spoken to
abroad in the open air, that there might be no sus
picion of imposture, or a trick put upon him in it.
(2.) He was near Damascus, almost at his jour*-
ney's end, ready to enter the city, the chief city of
Syria. Some observe, that he who was to be the
apostle of the Gentiles, was converted to the faith
of Christ in a Gentile country. Damascus had been
infamous for persecuting God's people formerly,
they threshed Gilead with threshing instruments of
iron, (Amos 1.3.) and now it was likely to be so again.

THE ACTS, IX.

89

(3.) He was In a wicked way; pursuing his de
sign against the christians at Damascus, and pleas
ing himself with the thought that he should devour
this new-born child of Christianity there. Note,
Sometimes the grace of God works upon sinners,
when they are at the worst, and hotly engaged in
the most desperate sinful pursuits; which is much
for the glory both of God s pity, and of his power.
(4.) The cruel edict and decree he had with him
drew near to be put in execution ; and now it was
happily prevented. — Which maybe considered, [ 1. ]
As a great kindness to the poor saints at Damascus,
who had notice of his coming, as appears by what
Ananias said, (v. 13, 14.) and were apprehensive of
their danger from him, and trembled as poor lambs
at the approach of a ravening wolf ; Saul's conver
sion was their security for the present. Christ has
many ways of delivering the godly out of tempta
tion, and sometimes does it by a change wrought in
their persecutors, either restraining their wrathful
spirits, (Ps. 76. 10.) and mollifying them for a time,
as the Old Testament Saul, who relented toward
David more than once; (1 Sam. 24. 16. — 26. 21.)
or, renewing their spirits, and fixing upon them du
rable impressions, as upon the New Testament Saul
here. [2.^ It was also a very great mercy to Saul
himself to be hindered from executing his wicked
design, in which if he had now proceeded, perhaps
it had been the filling up of the measure of his ini
quity. Note, It is to be valued as a signal token of
the divine favour, if God, either by the inward ope
rations of his grace, or the outward occurrences of
his providence, prevent us from prosecuting and ex
ecuting a sinful purpose, 1 Sam. 25. 32.
2. The appearance of Christ to him in his glory ;
here it is only said, that there shined round about
him a light from heaven ; but it appears by what
follows, (v. 17. ) that the Lord Jesus was in this light,
and appeared to him by the way. He saw that Just
One, (ch. 22. ti.) and see ch. 26. 13. Whether he
saw him at a distance, as Stephen saw him, in the
heavens, or nearer in the air, is not certain. It is
mot inconsistent with what is said of the heavens re
ceiving Christ till the end of time, (ch. 3. 21.) to
suppose that he did, upon such an extraordinary
occasion as this, make a personal visit, but a very
short one, to this lower world ; it was necessary "to
Paul's being an apostle, that he should have seen
the Lord, and so he did, 1 Cor. 9. 1. — 15. 8.
(1.) This light shined upon him suddenly —
«?uV«, when Paul never thought of any such
thing, and without any previous warning. Christ's
manifestations of himself to poor souls, are many
times sudden and very surprising, and he prevents
them with the blessings of his goodness. This the
disciples that Christ called to himself, found. Or
ever I was aware, Cant. 6: 12.
(2.) It was alight from heaven, the fountain of
light, from the God of heaven, the Father of lights.
It was a light above the brightness of the sun, (ch.
26. 13.) for it was visible at mid-day, and outshone
the sun in his meridian strength and lustre, Isa.
24. 23.
(3.) It shone round about him, not in his face
only, but on every side of him ; let him turn which
way he will, he finds himself surrounded with the
discoveries of it. And this was designed not only to
startle him, and awaken his attention, for well may
he expect to hear, when he is thus made to see
something very extraordinary, but to signify the en
lightening of his understanding with the knowledge
of Christ. The devil comes to the soul in darkness,
by it he gets and keeps possession of it. But Christ
comes to the soul in light, for he is himself the light
of the world, bright and glorious in himself, benefi
cial and gracious to us, as light. The first thing in
this new creation, as in that of the world, is, light,
Vol. vi.-— M

2 Cor. 4. 6. Hence all christians are said to be
children of the light and of the day, Eph. 5. 8.
3. The arresting of Saul, and his detachment;
He fell to the earth, v. 4. Some think that he was
on foot, and that this light, which perhaps was ac
companied with a thunder-clap, so terrified him,
that he could not keep his feet, but fell upon his
face, usually a posture of adoration, but here of as
tonishment It is probable that he was mounted, as
Balaam, when he went to curse Israel, and perhaps
better mounted than he ; for Saul was now in a pub
lic post, was in haste, and the journey was long, so
that it is not likely he should travel on foot. The
sudden light woulrl frighten the beasc he rode on,
and make it throw him : and it was God's good pro
vidence that his body got no hurt by the fall : but
angels had a particular charge concerning him to
keep all his bones, so that not one of them was bro
ken. It appears, (ch. 26. 14.) that all that were
with him fell to the earth as well as he, .but the de
sign was upon him. This may be considered,
(1.) As the effect of Christ s appearing to him,
and of the light which shone round about him.
Note, Christ's manifestations of himself to poor
sOuls are humbling ; they lay them very low, in
mean thoughts of themselves, and an humble sub
mission to the will of God. Now mine eyes see thee,
saith Job, I abhor myself. I saw the Lord, saith
Isaiah, sitting upon a throne, and I said, Woe is me,
for lam undone.
(2. ) As a step toward his intended advancement.
He is designed not only to be a christian, but to be a
minister, an apostle, a great apostle, and therefore
he must thus be cast down. Note, Those whom
Christ designs for the greatest honours, are com
monly first laid low. Those who are designed to
excel in knowledge and grace, are commonly laid
low first, in a sense of their own ignorance and sin
fulness. Those whom God will employ, are first
struck with a sense of their unworthiness to be em
ployed., (4.) The arraigning of Saul. Being by the fall
taken into custody, and as it were set to the bar, he
heard a voice saying to him, (and it was distinguish
ing to him only, for though they that were with him
heard a sound, (v. 7.) yet they knew not the words,
ch. 22. 9,) Saul, Saul, Why persecutest thou me ?
Observe here,
(1.) Saul not only saw a light from heaven, but
heard a voice from heaven ; wherever the glory of
God was seen, the word of God was heard ; God's
manifestations of himself were never dumb shews,
for he magnifies his word above all his name, and
what was seen was always designed to make way
for what was said ; Saul heard a voice. Note, Faith
comes by hearing ; hence the Spirit is said to be re
ceived by the hearing of faith, Gal. 3. 2. The voice
he heard was the voice of Christ : when he saw that
just One ; he heard the voice of his mouth, ch. 22.
14. Note, Then the word we hear is likely toprofit
Us, when we hear it as the voice of Christ, 1 Thess.
2. 13. It is the voice of my beloved; no voice but
his can reach the heart. Seeing and hearing are the
two learning senses; Christ here, by both those
doors, entered into Saul's heart.
(2.) What he heard was very awakening.
[1.] He was called by his name, and that dou
bled ; Saul, Saul. Some think, in calling him Saul,
he hints at that great persecutor of David, whose
name he bore. He was indeed a second Saul, and
such an enemy to the Son of David as he was to Da
vid. Calling him by his name intimates the parti
cular regard that Christ had to him ; J have sur-
najned thee, though thou hast not known me, Isa.
45. 4. See Exod. 33. 12. His calling him by name
brought the conviction home to his conscience, and
put it past dispute to whom the voice spake this.

90

THE ACTS, IX.

Note, What God speaks in general, is then likely to
do us good, -when we apply it to ourselves, and insert
our own names into the precepts and promises which
are expressed generally ; as if God spake to us by
name, and when he saith, Ho, every one, he had
said, Ho, such a one : Samuel, Samuel ; Saul, Saul.
The doubling of it, Saul, Saul, intimates, First,
The deep sleep that Saul was in ; he needed to be
called again and again, as Jer. 22. 29. O earth,
earth, earth. Secondly, The tender concern that
the blessed Jesus had for him, and for his recovery ;
he speaks as one in earnest ; it is like Martha, Mar
tha, (Luke 10. 41.) or Simon, Simon, (Luke 22. 31.)
or O Jerusalem, Jerusalem, Matt. 23. 37. He speaks
to him as to one in imminent danger, at the pit's
brink, and just ready to drop in ; " Saul, Saul, dost
thou know whither thou art going, and what thou
art doing ?"
[2.] The charge exhibited against him, is, Why
persecutest thou me ? Observe here, First, Before
Saul was made a saint, he is made to see himself a
sinner, a great sinner, a sinner against Christ. Now
he was made to see that evil by himself which he
never saw before ; sin revived and he died. Note,
A humbling conviction of sin is the first step to
wards a saving conversion from sin. Secondly, He
is convinced of one particular sin, which he was
most notoriously guilty of, and had justified himself
in, and thereby way is made for his conviction of all
the rest. Thirdly, The sin he is convinced of, is,
persecution ; Why persecutest thou me ? It is a very
affectionate expostulation, enough to melt a heart of
stone. Observe, 1. The person sinning; "It is thou;
thou, that art not one of the ignorant, rude, unthink
ing crowd, that will run down any thing they hear
put into an ill name, but thou that hast had a libe
ral, learned education, hast good parts and accom
plishments, hast the knowledge of the scriptures,
which, if duly considered, would shew thee the
folly of it. It is worse in thee than in another. " 2.
The person sinned against ; " It is I, who never did
thee any harm, who came from heaven to earth to
do thee good ; who was not long since crucified for
thee ; and was that not enouprh, but must I afresh
be crucified by thee ?" 3. The kind and continu
ance of the sin. It was persecution, and he was at
this time engaged in it ; " Not only thou hast per
secuted, but thou persecutest, thou persistest in it."
He was not at this time haling any to prison, or kill
ing them : but that was the errand he came upon to
Damascus ; he was now projecting it, and pleasing
himself with the thought of it. Note, They that
are designing mischief, are, in God's account, doing
mischief. 4. The question put to him upon it;
"Why dost thou do it?" (1.) It is complaining lan
guage. " Why dealest thou unjustly, thus unkindly,
with my disciples?" Christ never complained so
much of those who persecuted him in his own per
son as he did here of those who persecuted him in
his followers. He complains of it as it was Saul's
sin; "Why art thou such an enemy to thyself, to
thy God ?" Note, The sins of sinners are a very
grievous burthen to the Lord Jesus. He is grieved
for them, (Mark 3. 5.) he is pressed under them,
Amos 2. 13. (2.) It is convincing language, "Why
dost thou thus ? "Canst thou give any good reason
for it ?" Note, It is good for us often to ask our
selves why we do so and so, that we may discern
what an unreasonable thing sin is : and of all sins
none so unreasonable, so unaccountable, as the sin
of persecuting the disciples of Christ, especially
when it is discovered to be, as certainly it is, perse
cuting Christ. Those have no knowledge, who eat
up God's people, Ps. 14. 4. Why persecutest thou
me? He thought he was persecuting only a com
pany of poor, weak, silly people, that were an of
fence and eye-sore to the Pharisees, little imagining

that it was one in heaven that he was all this while
insulting ; for surely if he had known, he would not
have persecuted the Lord of glory. Note, Those
who persecute the saints, persecute Christ himself,
and he takes what is done against them as done
against himself! and accordingly will be the judg
ment in the great day, Matt. 25. 45.
5. Saul's question upon his indictment, and the re
ply to it, v. 5. .
(1.) He makes inquiry concerning Christ ; Who
art thou, Lord ? He gives no direct answer to the
charge preferred against him, being convicted by
his own conscience, and self-condemned. If God
contend with us for our sins, we are not able to an
swer for one of a thousand, especially such a one as
the sin of persecution. Convictions of sin, when
they are set home with power upon the conscience,
will silence all excuses and self-justifications.
Though I were righteous, yet would I not answer.
But he desires to know who is his judge ; the com-
pellation is respectful ; Lord. He who had been a
blasphemer of Christ's name, now speaks to him as
his Lord. The question is proper, Who art thou ?
This implies his present unacquaintedness with
Christ ; he knew not his voice as his own sheep do,
but he desires to be acquainted with him ; he is con
vinced by this light which incloses him, that it is
one from heaven that speaks to him, and he has a
veneration for every thing that appears to him to
come from heaven ; and therefore, Lord, who art
theu? What is thy name? Judg. 13. 17. Gen. 32.
29. Note, There is then some hope of people, when
they begin to inquire after Jesus Christ
(2.) He has an answer immediately, in which we
have, [1.] Christ's gracious revelation of himself to him.
He is always ready to answer the serious inquiries
of those who covet an acquaintance with him. lam
Jesus whom thou persecutest. The name of Jesus
was not unknown to him, his heart had risen against
it many a time, and gladly would he bury it in obli
vion ; he knew it was the name that he persecuted,
but little did he think to hear it from heaven, or
from the midst of such a glory as now shone round
about him. Note, Christ brings souls into fellow
ship with himself, by manifesting himself to them.
He said, First, I am Jesus, a Saviour, I am Jesus
of JYazareth, so it is, ch. 22. 8. Saul used to call
him so when he blasphemed him ; " I am that very
Jesus whom thou usedst to call in scorn Jesus of
JYazareth." And he would shew that now that he
is in glory, he is not ashamed of his humiliation. Se
condly, "lam that Jesus whom thou persecutest,
and therefore it is at thy peril if thou persist in
this wicked course." There is nothing more effec
tual to awaken and humble the soul than to see sin
to be against Christ, an affront to him, and a con
tradiction to his designs.
[2.] His gentle reproof of him ; It is hard for thee
to kick against the pricks, or goads ; to spurn at the
spur. It is hard, it is in itself an absurd and evil
thing, and will be of fatal consequence to him that
does it Those, kick at the goad, that stifle and'
smother the convictions of conscience, that rebel
against God's truths and laws, that quarrel with his
providences, and that persecute and oppose his min
isters, because they reprove them, and their words
are as goads and as nails. They that revolt more
and more, when they are stricken by the word or
rod of God, that are enraged at reproofs, and fly in
the face of their reprovers, they kick against the
pricks, and will have a deal to answer for.
6. His surrender of himself to the Lord Jesus at
length, v. 6. See here,
(1.) The frame and temper he was in, when
Christ had been dealing with him. [1. ] He trem
bled, as one in a great fright. Note, Strong convic-

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91

tions, set home by the blessed Spirit, will make an
awakened soul to tremble. How can those choose
but tremble, that are made to see the eternal God
provoked against them, the whole creation at war
with them, and their own souls upon the brink of
ruin ! [2. ] He was astonished, was filled with
amazement, as one brought into a new world, that
knew not where he was. Note, The convincing;
converting, work of Christ is astonishing to the
awakened soul, and fills it with admiration. " What
is this that God has done with me, and what will
he do?"
(2.) His address to Jesus Christ, when he was in
this frame ; Lord, what wilt thou have me to do ?
Which may be taken, [1.] As a serious request for
Christ's teachings ; " Lord, I see I have hitherto
been out of the way ; thou that hast shewed me my
error, set me to rights ; thou hast discovered sin to
me, discover to me the way to pardon and peace. " It
is like that, Men and brethren, what must we do ?
Note, A serious desire to be instructed by Christ in
the way of salvation is an evidence of a good work
began in the soul. Or, [2.] As a sincere resignation
of himself to the conduct and government of the
Lord Jesus. This was the first word that grace
spake in Paul, and with this began a spiritual life ;
Lord Jesus, What wilt thou have me to do ? Did not
he know what he had to do ? Had he not his com
mission in his pocket ? And what had he to do but
to execute it ? No, he had done enough of this work
already, and resolves now to change his master,
and employ himself better. Now it is not, What
Witt the High-Priest and the elders have me to do ?
What will my own wicked appetites and passions
have me to do ? But, What wilt thou have me to do ?
The great change in conversion is wrought upon the
will, and consists in the resignation ot that to the
will of Christ
(3.) The general direction Christ gave him, in
answer to this ; Arise, go into the city of Damascus,
which thou art now near to, and it shall be told thee
what thou must do. It is encouragement enough to
have further instruction promised him ; but, [1.]
He must not have it yet ; it shall be told him shortly
what he must do, but, for the present, he must pause
upon what has been said to him, and improve that.
Let him consider a while what he has done in per
secuting Christ, and be deeply humbled for that,
and then he shall be told what he has further to do.
[2.] He must not have it in this way, by a voice
from heaven, for it is plain he cannot bear.it ; he
trembles; and. is astonished ; he shall be told there
fore what he must do, by a man like himself, whose
terror shall not make him afraid, nor his hand be
heavy upon him ; which Israel desired at mount
Sinai. Or, it is an intimation that Christ would take
some other time to manifest himself further to him,
when he was more composed, and this fright pretty
well over. Christ manifests himself to his people
by degrees ; and both what he does, and would have
them to do, though they know not now, they shall
kn6w hereafter.
7. How far his fellow-travellers were affected
with this, and what impression it made upon them.
They fell to the earth, as he did, but rose without
being bidden, which he did not, but lay still. till it
was said to him, Arise ; for he lay under a heavier
load than any of them did ; but when they were up,
(1.) They stood speechless, as men in confusion,
and that was all, v. 7. They were going on the
same wicked errand that Paul was, and perhaps,
to the best of their power, Were as spiteful as he ;
yet we do not find that any of them were converted,
though they saw the light, and were struck down,
and struck dumb by it. No external means will,
of themselves, work a change in the souly without
the Spirit and grace of God, which distinguishes

between some and others : among these that jour
neyed together, one is taken, and the others left.
They stood speechless ; none of them said, Who
art thou, Lord? or, What wilt thou have me to
do ? as Paul/did : but none of God's children are
born dumb.
(2.) They heard a voice, but saw no man ; they
heard Paul speak, but saw not him to whom he
spake, nor heard distinctly what was said to him ;
which reconciles it with what is said of this matter,
(ch. 22. 9.) where it is said, They saw the light and
were afraid; which they might do, and yet see no
man in the light, as Paul did ; and that they heard
not the voice of him that spake to Paul, so as to un
derstand what he said, though they did hear a con
fused noise. Thus they who came hither to be the
instruments of Paul's rage against the church, serve
for witnesses of the power ot God over him .
8. What condition Saul was in after this, v. 8, 9.
(1.) He arose from the earth, when Christ bid
him, but, probably, not without help, the vision had
made him so fainty and weak, I will not say like
Belshazzar, when the joints of his loins were loosed,
and his knees smote one against another, but like
Daniel, when upon the sight of a vision, no strength
, remained in him, Dan. 10. 16, 17.
(2.) When his eyes were opened, he found that his
sight was gone, and he saw no man, none of the men
that were with him, and began now to be busy
about him. It was not so much this glaring light,
that, by dazzling his eyes, had dimmed them — JYi-
mium sensibile Isedit sensum ; for then those with
him would have lost their sight too ; but it was a
sight of Christ, whom the rest saw not, that had
this effect upon him. Thus a believing sight of the
glory of God in the face of Christ, dazzles the eyes
to all things here below. Christ, in order to fur
ther the discoverv of himself and his gospel to Paul,
took him off from the sight of other things, which
he must look off, that he may look unto Jesus, and to
him only.
(3.) They led him by the hand into Damascus;
whether to a public house, or to some friend's house,
is not certain : but thus he who thought to have led
the disciples of Christ prisoners and captives to
Jerusalem, was himself led a prisoner and a captive
to Christ into Damascus. He was thus taught what
need he had of the grace of Christ to lead his soul
(being naturally blind and apt to mistake) into all
truth. (4. ) He lay without sight, and without food, nei
ther did eat nor drink for three days, v. 9. I do not
think, as some do, that now he had his rapture into
the third heavens, which he speaks of, 2 Cor. 12.
So far from that, that we have reason to think he
was all this time rather in the belly of hell, suffering
God's terrors for his sins, which were now set in
order before him : he was in the dark concerning
his own spiritual state, and was so wounded in spi
rit for sin, that he could relish neither meat nor
drink. 1 0. And there was a certain disciple at
Damascus, named Ananias ; and to him
said the Lord in a vision, Ananias. And
he said, Behold, I am here, Lord. 1 1. And
the Lord said unto him, Arise, and go into
the street which is called Straight, and en
quire in the house of Judas for one called
Saul of Tarsus : for, behold he prayeth,
12. And hath seen in a vision a man named
Ananias coming in, and putting his hand
on him, that he might receive his sight. 13.
Then Ananias answered, Lord, I have

92

THE ACTS, IX.

heard by many of this man, how much evil
he hath done to thy saints at Jerusalem :
14. And here he hath authority from the
Chief Priests to bind all that call on thy
name. 15. But the Lord said unto him,
Go thy way : for he is a chosen vessel unto
me, to bear my name before the Gentiles,
and kings, and the children of Israel : 16.
For 1 will shew him how great things he
must suffer for my name's sake. 17. And
Ananias went his way, and entered into
the house ; and putting his hands on him
said, Brother Saul, the Lord, even Jesus,
that appeared unto thee in the way as thou
earnest, hath sent me, that thou mightest
receive thy sight, and be filled with the
Holy Ghost. 18. And immediately there
fell from his eyes as it had been scales : and
he received sight forthwith, and arose, and
was baptized. 1 9. And when he had re
ceived meat he was strengthened. Then
was Saul certain days with the disciples
which were at Damascus. 20. And straight
way he preached Christ in the synagogues,
that he is the Son of God. 21. But all
that heard him were amazed, and said ; Is
not this he that destroyed them which call
ed on this name in Jerusalem, and came
hither for that intent, that he might bring
them bound unto the Chief Priests ? 22.
But Saul increased the more in strength,
and confounded the Jews which dwelt at
Damascus, proving that this is very Christ.
As for God, his work is perfect ; if he begin, he
will make an end ; a good work"was begun in Saul,
when he was brought to Christ's feet, in that word,
Lord, what wilt thou have me to do ? And never did
Christ leave any that were brought to that. Though
Saul was sadly mortified when he lay three days
blind, yet he was not abandoned ; Christ here takes
care of the work of his own hands ; he that hath
torn, will heal ; that hath smitten, will bind up; that
hath convinced, will comfort.
I. Ananias is here ordered to go and look after
him, to heal and help him ; for he that causeth grief,
will have compassion.
1. The person employed is Ananias, a certain dis
ciple at Damascus, not lately driven thither from Je
rusalem , but a native of Damascus ; for it is said, (ch.
22. 12.) that he had a good report of all the Jews which
dwelt there, as a devout man according to the law ,-
he had lately embraced the gospel, and given up his
name to Christ, and, as it should seem, officiated as
a minister, at least pro hae vice — on this occasion,
though it does not appear he was apostolically ordain
ed. But why were not some of the apostles from Je
rusalem sent for upon this great occasion, or Philip
the evangelist, who had lately baptized the eunuch,
and might have been fetched hither by the Spirit in
a little time? Surely, because Christ would employ
variety of hands in eminent services, that the ho
nours might not be monopolized, or engrossed by a
few ; because he would put work into the hands,
and thereby put honour upon the heads, of those
that were mean and obscure, to encourage them ;
and because he would direct us to make much of the
ministers that are where our lot is cast, if they have

obtained mercy to be faithful, though they are not
of the most eminent.
2. The direction given him, is, to go and inquire
at such a house, probably an inn, for one Saul of
Tarsus. Christ, in a vision, called to Ananias by
name, v. 10. It is likely, it was not the first time
that he had heard the words of God, and seen the
visions of the Almighty; for, without terror or con
fusion, he readily answers, " Behold, I am here,
Lord, ready to go wherever thou sendest me, and
to do whatever thou biddestme." Go then, saith
Christ, into the street which is called Straight, and
inquire in the house of Judas, where strangers used
to lodge, for one called Saul of Tarsus. Note,
Christ very well knows where to find out those that
are his, in their distresses: when their relations,
it may be, know not what is become of them, they
have a friend in heaven, that knows in what street,
in what house, nay, and which is more, in what
frame, they are : he knows their souls in adversity,
3. Two reasons are given him why he must go
and inquire for this stranger, and offer him his ser
vice :
( 1. ) Because he prays, and his coming to him must
answer his prayer. This is a reason, [1.] Why
Ananias needed not to be afraid of him, as we find
he was, v. 13, 14. There is no question, saith Christy
but he is a true convert, for behold, he prayettf. '
Behold, notes the certainty of it ; "Assure thyself
it is so ; go, and see." Christ was so pleased to find
Paul praying, that he must have others to take notice
of it ? Rejoice with me, fir I have found the sheep
which I had lost. It notes also the strangeness of it ;
" Behold, and wonder, that he who but the other
day breathed nothing but threatenings and slaughter,
now breathes nothing but prayer. " But was it such
a strange thing for Saul to pray ? Was he not a Pha
risee, and have we not reason to think he did, as the
rest of them did, make long prayers in the syna
gogues and in the corners of the streets ? Yes ; but
now he began to pray after another manner than he
had done ; then he said his prayers, now he prayed'
them. Note, Regenerating grace evermore sets
people on praying ; you may as well find a living
man without breath as a living christian without
prayer ; if breathless, lifeless ; and so if prayerless,
graceless. [2.] As a reason why Ananias must go
to him with all speed ; it is no time to linger, for
behold, he prayeth : if the child cry, the tender
nurse hastens to it with the breast. Saul here, like
Ephraim, is bemoaning himself, reproaching- him
self, as a bullock unaccustomed to the yoke, and
kicking agaigst the goad. " Oh ! go to him quickly,
and teil him he is a dear son, a pleasant child, and
since I spake against him, for persecuting me, I do
earnestly remember him still," Jer. 31. 18 — 20.
Observe what condition Saul was now in. He was
under conviction of sin, trembling, and astonished ;
the setting of sin in order before us should drive us
to prayer. He was under a bodily affliction, blind
and sick ; and, Is any afflicted ? Let him pray.
Christ had promised him, that it should be further
told him what he should do, (v. 6.) and he prays
that one may be sent to him to instruct him. Note,
What God has promised, we must pray for ; he will
for this be inquired of, and particularly for divine
instruction. (2.) Because he hath seen in a vision such a man
coming to him, to restore him to his sight; and Ana-
nias's coming to him must answer his dream, for it
was of God, v. 12. He hath seen in a vision a man
named Ananias, and just such a man as thou art,
coming in seasonably for his relief, and putting his
hand on him, that he might receive his sight. Now
this vision which Paul had, may be considered, [1.]
As an immediate answer to his prayer, and the
keeping up of that communion with God, which he

THE ACTS, IX.

93

had entered into by prayer. He had, in prayer,
spread the misery of his own case before God ; and
God presently manifests himself, and the kind in
tentions of his grace to him ; and it is very encour
aging to know God's thoughts to usward. [2.] As
designed to raise his expectations, and to make Ana-
nias's coming more welcome to him. He would
readily receive him as a messenger from God, when
he was told beforehand, in vision, that one of that
name would come to him. See what a great" thing
it is to bring a spiritual physician and his patient to
gether : here are two visions in order to it ! When
God, in his providence, does it without visions, brings
a. messenger to the afflicted soul, an interpreter, one
among a thousand, to shew unto man his uprightness,
it must be acknowledged with thankfulness to his
praise. II. Ananias objects against going to him, and the
Lord answers the objection. See how condescend
ingly the Lord admits his servant to reason with him.
1. Ananias pleads, that this Saul was a notorious
persecutor of the disciples of Christ, v. 13, 14. (1.)
He had been so at Jerusalem ; '" Lord, I have heard
by many of this man, what a malicious enemy he is
to the gospel of Christ : all those that were scattered
upon the late persecution, many of whom are come
to Damascus, tell how much evil he hath done to thy
saints in Jerusalem ; that he was the most virulent,
violent persecutor of all the rest, and a ringleader in
the mischief; what havoc he has made of the church :
there was no man they were more afraid of, no, not
the High-Priest himself, than of Saul; nay," (2.)
" His errand to Damascus at this time is to perse
cute us christians ; here he has authority from the
chief priests to bind all that call on thy name ; to
treat the worshippers of Christ as the worst of cri
minals." Now, why does Ananias object this ? Not,
"Therefore I do not owe him so much service.
Why should I do him a kindness, who has done and
designed us so much unkindnes's ?" No, Christ has
taught us another lesson, to render good for evil, and
pray for our persecutors ; but, if he be such a per
secutor of christians, [1.*] Will it be safe for Ananias
to go to him ? Will he not throw himself like a lamb
into the mouth of a lion ? And if he thus bring him
self into trouble, he will be blamed for his indiscre
tion. [2.] Will it be to any purpose to go to him ?
Can such a hard heart ever be softened, or such an
Ethiopian ever change his skin ?
2. Christ over-rules the objection; (v. 15, 16.)
" Do not tell me how bad he has been, I know it very
well ; but go thy way with all speed, and give him
all the help thou canst, for he is a chosen vessel, or
instrument, unto me ; I design to put confidence
in him, and then thouneedest not fear him." He
was a vessel in which the gospel-treasure should be
¦¦ lodged, in order to the conveyance of it to many ; an
earthen vessel, (2 Cor. 4. 7.) but a chosen vessel.
The vessel God uses, he himself chooses ; and it is
fit he should himself have the choosing of the instru
ments he employs ; (John 15. 16.) Ye have not cho
sen me, but I have chosen you. He is a vessel 6f
honour, and must not be neglected in his present
forlorn condition, or thrown away as a despised bro
ken vessel, or a vessel in which there is no'pleasure :
he is designed, (1.) For eminent services : He is to
bear my name before the Gentiles, is to be the apos
tle of the Gentiles, and to carry the gospel to heathen
nations. Christ's name is the standard to which
souls must be gathered, and under which they must
be listed, and Saul must be a standard-bearer, he
must bear Christ's name, must bear witness to it
before kings, king Agrippa and Czesar himself ; nay,
ne must bear it before the children of Israel, though
there were so many hands already at work about
them. (2.) For eminent sufferings ; (v. 16.) Iwill
shew him how great things he must suffer for my

name's sake. He that has been a persecutor, shall
be himself persecuted. Christ's shewing him this,
intimates either his bringing him to these trials, (as
Ps. 60. 3.) Thou hast shewed thy people hard things,
or his giving notice of them beforehand, that they
might be no surprise to him. Note, Those that bear
Christ's name, must expect to bear the cross for his
name ; and those that do most for Christ, are often
called out to suffer most for him. Saul must suffer
great things. This, one would think, was cold com
fort for a young convert ; but is is only like telling a
soldier of 'a bold and brave spirit, when he is enlisted,
that he shall take the field, and enter upon action,
shortly. Saul's sufferings for Christ shall redound
so much to the honour of Christ and the service of
the church, shall be so balanced with spiritual com
forts, and recompensed with eternal glories, that it
is no discouragement to him to be told how great
things he must suffer for Christ's name's sake.
III. Ananias presently goes on Christ's errand to
Saul, and with good effect ; he had started an objec
tion against going to him, but when an answer was
given to it, he dropped it, and did not insist upon it.
When difficulties are removed, what have we to do,
but to go on with our work, and not hang upon an
objection ?
1. Ananias delivered his message to Saul, v. 17.
Probably, he found him in bed, and applied to him
as a patient. (1. ) He put his hands on him. It was
promised, as one of the signs that shall follow them
that believe, that they should lay hands on the sick,
and they should recover, (Mark 16. 18.) and it was
for that intent that he put his hands on him. Saul
came to lay violent hands upon the disciples at Da
mascus, but here a disciple lays a helping, healing
hand upon him. The blood-thirsty hate the upright,
but the just seek his soul. (2. ) He called him bro
ther, because he was made a partaker of the grace
of God, though not yet baptized ; and his readiness
to own him as a brother, intimated to him God's
readiness to own him as a son, though he had been
a blasphemer of God, and a persecutor of his chil
dren. (3.) He produces his commission from the
same hand that had laid hold on him by the way,
and now had him in custody. "That same Jesus
that appeared unto thee in the way as thou earnest,
and convinced thee of thy sin in persecuting him,
has now sent me to thee to comfort thee." Una
eademque manus vulnus opemque tulit — The hand
that wounded, heals. " His light struck thee blind,
but he hath sent me to thee that thou mightest receive
thy sight; for the design was not to blind thine eyes,
but to dazzle them, that thou mightest see things by
another light : he that then put clay upon thine
eyes, hath sent me to wash them that they may be
cured." Ananias might deliver his message to Saul
very appositely in the prophet's words ; (Hos. 6. 1,
2. ) Come and turn to the Lord, for he hath torn,
and he will heal thee ; he hath smitten, and he will
bind thee up ; now after two days he will revive
thee, and the third day he will raise thee up, and
thou shalt live in his sight. Corrosives shall be no
more applied, but lenitives. (4.) He assures him
that he shall not only have his sight restored, but
be filled with the Holy Ghost : he must himself be
an apostle, and must in nothing come behind the
chief of the apostles, and therefore must receive
the Holy Ghost immediately, and not, as others did,
by the interposition of the apostles ; and Ananias's
putting his hands upon him before he was baptized,
was for the conferring of the Holy Ghost.
2. Ananias saw the good issue of his mission,
(1.) In Christ's favour to Saul. At the word of
Ananias, Saul was discharged from his confinement
by the restoring of his sight ; for Christ's commis
sion to open the prison to them that were bound,
(Isa. 61. 1.) is explained by the giving of sight to

94

THE ACTS, IX.

the blind, Luke 4. 18. Christ's commission is to
open the blind eyes, and to bring out the prisoners
from the prison. Saul is delivered from the spirit
pf bondage, by his receiving sight, (y. 18.) which
was signified by the falling of scales from his eyes ;
and this immediately, and forthwith : the cure was
sudden, to shew that it was miraculous. This sig
nified the recovering of him, [1.] From the dark
ness of his unconverted state : when he persecuted
the church of God, and walked in the spirit and way
of the Pharisees, he was blind, he saw not the mean
ing either of the law, or of the gospel, Rom. 7. 9.
Christ often told the Pharisees that they were blind,
and could not make them sensible of it ; they said,
We see, John 9. 41. Saul is saved from his Phari
saical blindness, by being made sensible of it. Note,
Converting grace opens the eyes of the soul, and
makes the scales to fall from them, (ch. 26. 18.) to
open men's eyes, and turn them from darkness to
light : this was it that Saul was sent among the Gen
tiles fo do, by the preaching of the gospel, and there
fore must first experience it in himself. [2.] From
the darkness of his present terrors, under the ap
prehension of guilt upon his conscience, and the
wrath of God against him ; this filled him with con
fusion, during those three days he sat in darkness,
like Jonah for three days in the belly of hell ; but
now the scales fell from his eyes, the cloud was
scattered, and the Sun of righteousness rose upon his
soul, with healing under his wings.
(2.) In Saul's subjection to Christ ; he was bap
tized, and thereby submitted himself to the govern
ment of Christ, and cast himself upon the grace of
Christ Thus he was entered into Christ's school,
hired into his family, listed under his banner, and
joined himself to him for better for worse. The
point was gained, it is settled ; Saul is now a disciple
of Christ, not only ceases to oppose him, but devotes
himself entirely to his service and honour.
IV. The good work that was begun in Saul, is
carried on wonderfully ; this new-born christian,
though he seemed as one born out qf due time, yet
presently comes to maturity.
1. He received his bodily strength, v. 19. He
had continued three days fasting, which with the
mighty weight that was all that time upon his spirits,
had made him very weak ; but when he had re
ceived meat, he was strengthened, v.- 19. The Lord
is for the body, and therefore care must be taken of
that, to keep it in good plight, that it may be fit to
serve the soul in 00t*-'s service, and that Christ may
be magnified in it, Phil. 1. 20.
2. He associated with the disciples that were at
Damascus, fell in with them, conversed with them,
went to their meetings, and joined in communion
with them. He had lately breathed out threatenings
and slaughter against them, but now breathes love
and affection to them. Now the wolf dwells with
the lamb, and the leopard lies down with the kid, Isa.
11. 6. Note, Those that take God for their God,
take his people for their people. Saul associated
with the disciples, because now he saw an amiable-
ness and excellency in them, because he loved them,
and found that he improved in knowledge and grace
by conversing with them ; and thus he made profes
sion of his christian faith, and openly declared him
self a disciple of Christ, by herding with those that
were his disciples.
3. He preached Christ in the synagogues, v. 20.
To this he had an extraordinary call, and for it an
extraordinary qualification, God having immediately
revealed his Son to him and in him, that he might
preach him, Gal. 1. 15, 16. He was so full of Christ
himself, that the Spirit within him constrained him
to preach him to others, and, like Elihu, to speak
that he might be refreshed, Job 32. 20. Observe,
(1.) Where he preached ; in. the synagogues of the

Jews ; for they were to have the first offer made
them; the synagogues were their places of con
course, there he met with them together, and there
they used to preach against Christ, and to punish
his disciples ; by the same token that Paul himself
had punished them oft in every synagogue, (ch. 26.
11.) and therefore there he would face the enemies
of Christ, where they were most daring ; and openly
profess Christianity there, where he had most op
posed it. (2.) What he preached; He preached
Christ. When he began to be a preacher, he fixed
that for his principle, which he stuck to ever after;
We preach not ourselves, but Christ Jesus our Lord;
nothing but Christ, and him crucified. He preached
concerning Christ, that he is the Son qf God, his be
loved Son, in whom he is well pleased, and with us
in him, and not otherwise. (3.) How people were
affected with it ; (v. 21.) All that heard him were
amazed, and said, "Is not this he that destroyed
them which called on this name in Jerusalem, and
now does he call on this name himself, and persuade
others to call upon it, and strengthen the hands of
those that do !" Quantum mutatus ab illo — Oh hoti
changed! "Is Saul also among the prophets ? Nay,
did he not come hither for that intent, to seize all
the christians he could find, and bring them bound
to the chief priests ? Yes, he did. Who would have
thought then, that' he should preach Christ as he
does ?" Doubtless, this was looked upon by many
as a great confirmation of the truth of Christianity,
that one who had been such a notorious persecutor
of it, came, on a sudden, lo be such an intelligent,
strenuous, and capacious preacher of it. This mira
cle upon the mind of such a man, outshone the mi
racles upon men's bodies ; and giving a man such
another heart was more than giving men to speak
with other tongues.
4. He confuted and confounded those that op
posed the doctrine of Christ, v. 22. He signalized
himself, not only in the pulpit, but in the schools,
and shewed himself supernaturally enabled, not only
to preach the truth, but to maintain and defend it
when he had preached it. (1.) He increased in
strength ; he became more intimately acquainted
with the gospel of Christ, and his pious affections
grew more strong ; he grew more bold and daring
and resolute in the defence of the gospel ; he incrcas-,
ed the more, for the reflections that were cast upon
him, (v. 21.) in which his new friends upbraided
him as having been a persecutor, and his old friends
upbraided him as being now a turncoat ; but Saul,
instead of being discouraged by the various remarks
made upon his conversion, was thereby so much the
more irrfboldened, finding he had enough at hand
wherewith to answer the worst they could say of
him. (2.) He ran down his antagonists, and con
founded the Jews which dwelt in Damascus; he
silenced them, and shamed them ; answered their
objections to the satisfaction of all indifferent per
sons, and pressed them with arguments which they
could make no reply to. In all his discourses with
the Jews, he was still proving that this Jesus is very
Christ, is the Christ, the Anointed of God, the true
Messiah promised to the fathers. He was proving
it, <ru/i€iCa^as — affirming it and confirming it ; teach
ing with persuasion. And we have reason to think
he was instrumental to convert many to the faith of
Christ, and to build up the church at Damascus,
which he came thither to make havoc df. Thus,
out qf the eater came forth meat, and out of the ,
strong sweetness.
23. And after that many days were ful
filled, the Jews took counsel to kill him :
24. But their laying await was known of
Saul. And they watched the gates day

THE ACTS, IX.

95

and night, to kill him. 25. Then the dis
ciples took him by night, and let him down
by the wall, in a basket. 26. And when
Saul was come to Jerusalem, he assayed
to join himself to the disciples : but they
were all afraid of him, and believed not
that he was a disciple. 27. But Barnabas
took him, and brought him to the apostles,
and declared unto them how he had seen
the Lord in the way, and that he had
spoken to him, and how he had preached
boldly at Damascus in the name of Jesus.
28.' And he was with them coming in and
going out at Jerusalem. 29. And he spake
Boldly in the name of the Lord Jesus, and
disputed against the. Grecians : but they
went about to slay him. 30. Which when
the brethren knew, they brought him down
to Cesarea, and sent him forth to Tarsus.
31. Then had the churches rest throughout
all Judaea, and Galilee, and Samaria, and
were edified ; and walking in the fear of
the Lord, and in the comfort of the Holy
Ghost, were multiplied.
Luke here makes no mention of Paul's journey
into Arabia, which he tells us himself was immedi
ately after his conversion, Gal. 1. 16, 17. As soon
as God had revealed his Son in him, that he might
preach him, he went not up to Jerusalem, to receive
instructions from the apostles, (as any other convert
would have d9ne, that was designed for the minis
try,) but he went to Arabia, where there was new
ground to break up, and where he would have op
portunity of teaching, but not of learning ; thence
lie returned to Damascus, and there, three years
after his conversion, this happened, which is here
recorded. I. He met with difficulties at Damascus, and had
a narrow escape of being killed there. Observe,
1. What his danger was ; (v. 23.) The Jews took
counsel to kill him, being more enraged at him than
at any other of the preachers of the gospel ; not
only because he was more lively and zealous in his
E reaching than any of them, and more successful,
ut because he had been such a remarkable desert
er, and his being a christian was a testimony against
them. It is said, (v. 24.) The Jews watched the
gates day and night to kill him ; they incensed the
governor agamst him, as a dangerous man, whq
therefore kept the city with a guard to apprehend
him, at his going out or coming in, 2 Cor. 11. 32.
Now Christ shewed Paul what great things he must
suffer for his name, (v. 16.) when here is presently
the government in arms against him, which was a
great thing, and, as all his other sufferings after
ward, helped to make him considerable. Saul was
no sooner a christian than a preacher ; no sooner a
preacher than a sufferer ; so quick did lie rise to thel
top of his preferment ! Note, Where God gives
great grace, he commonly exercises it with great
trials. 2. How he was delivered. (1.) The design against
him was discovered ; Their lying in wait was known
of Saul, by some intelligence, whether from heaven
or from men, we are not told. (2.) The disciples
contrived to help him away, hid him, it is likely,
by day, and in the night, the gates being watched,
that he could not get away through them, they let
Attn down by the wall, in a basket, as he himself

I

relates it ; (2 Cor. 11. 33.) so he escaped out of their
hands. This story, as it shews us that when we
enter into the way of God we must look for tempta
tion, and prepare accordingly ; so it shews us, that
the Lord knows how to deliver the godly out of
temptation, and will with the temptation also make
a way to escape, that we may not be by it deterred
or driven from the way of God.
II. He met with difficulties at Jerusalem the first
time he went thither, v. 26. He came to Jerusalem.
This is thought to be that journey to Jerusalem,
which he himself speaks of; (Gal. 1. 18.) After
three years I went up to Jerusalem, saith he, to see
Peter, and abode with him fifteen days. But I ra
ther incline to think that this was a journey before
that, because his coming in and going out, his
preaching and disputing, (v. 28, 29.) seem to be
more than would consist with his fifteen days' stay,
(for that was no more,) and to require a longer time ;
and besides, now he came a stranger, but then he
came, Wo(i(ra.i n^r/iov — to confer with Peter, as one
he was intimate with ; however, it might possibly
be the same. Now observe,
1. How shy his friends were of him ; (v. 26.)
Wlien he came to Jerusalem, he did not goto the chief
priests and the Pharisees, (he had taken his leave
of them long since,) but he assayed 'to join himself
to the disciples ,- wherever he came, he owned him
self one of that despised persecuted people, and as
sociated with them ; they were now in his eyes the
excellent ones of the earth, in whom was all his de
light ; he desired to be acquainted with them, and
to be admitted into communion with them ; but they
looked strange upon him, shut the door against him,
and would not go about any of their religious exer
cises if he were by ; for they were afraid of him.
Now might Paul be tempted to think himself in an
ill case, when the Jews had abandoned and perse
cuted him, and the christians would not receive and
entertain him. Thus does he fall into divers tempta
tions, and needs the armour of righteousness, as we
all do, both on the right hand and on the left, that
we may not be discouraged, either by the unjust
treatment of our enemies, or the unkind treatment
of our friends.
(1.) See what was the cause of their jealousy of
him ; They believed not that he was a disciple, but
that he only pretended to be so, and came among
them as a spy or an informer. They knew what a
bitter persecutor he had been, with what fury he
went to Damascus some time ago ; they had heard
nothing of him since, and therefore thought he was
but a wolf in sheep's clothing. The disciples of
Christ need to be cautious whom they admit into
communion with them. Believe not erdery spirit.
There is need of the wisdom of the serpent, to keep
the mean between the extremes of suspicion on the
one hand and credulity on the other ; yet methinks
it is safer to err on the charitable side, because it is
an adjudged case, that it is better the tares should
be found among the wheat than that the wheat
should any of it be rooted up, and thrown out of the
field. (2.) See how it was removed; (v. 27.) Barnabas
took him to the apostles themselves, who were not so
scrupulous as the inferior disciples, to whom he first
assayed to join himself, and he declared to them, [1.]
What Christ had done for him — he had shewed him
self to him in the way, and spoken to him; and what
he said. [2. ] What he had since done for Christ ;
he had preached boldly at Damascus in the name of
Jesus. How Barnabas came to know this, more
than the rest of them, we are not told ; whether he
had himself been at Damascus, or had had letters
from tnence, or discoursed with some of that city,
by which he came to the knowledge of this ; or
whether he had formerly been acquainted with Paul

96

THE ACTS, IX.

in the Grecian synagogues, or at the feet of Gama
liel, and had such an account of his conversion from
himself as he saw cause enough to give credit to ; so
it was, that, being satisfied himself, he gave satisfac
tion to the apostles concerning him, he having
brought no testimonials from the disciples at Da
mascus, thinking he needed not, as some others,
epistles of commendation, 2 Cor. 3. 1. Note, The
introducing of a young convert into the communion
of the faithful, is a very good work, and which, as
we have opportunity, we should be ready to.
2. How sharp his enemies were upon him :
(1.) He was admitted into the communion of the
disciples, which was no little provocation to his ene
mies. It vexed the unbelieving Jews, to see Saul a
trophy of Christ's victory, and a captive to his grace,
who had been such a champion for their cause ; to
see him coming in, and going out, with the apostles,
(v. 28.) and to hear them glorying in him, or rather
glorifying God in him.
(2.) He appeared vigorous in the cause of Christ,
and this was yet more provoking to them ; (v. 29. )
He spake boldly in the name of the Lord Jesus.
Note, Those that speak for Christ, have reason to
speak boldly ; for they have a good cause, and speak
for one who will at least speak for himself and them
too. The Grecians, or Hellenist Jews, were most
offended at him, because he had been one of them ;
and they drew him into a dispute, in which, no
doubt, he was too hard for them, as he had been for
the Jews at Damascus. One of the martyrs said,
Though she could not dispute for Christ,, she could
die for Christ ; but Paul could do both. Now the
Lord Jesus divided the spoils of the strong man armed
in Saul. For that same natural quickness and fer
vour of spirit, which, while he was in ignorance and
unbelief, made him a furious bigoted persecutor of
the faith, made him a most zealous courageous de
fender of the faith.
(3.) This brought him into peril of his life, with
which he narrowly escaped ; The Grecians, when
they found they could not deal with him in disputa
tion, contrived to silence him another way; they
went about to slay him, as they did Stephen, when
they could not resist the Spirit by which he spake, ch.
6. 10. That is a bad cause, that has recourse 'to
persecution "for its last argument. But notice was
given of this conspiracy too, and effectual care taken
to secure this young champion; (v. 30.) When the
brethren knew what was designed against him, they
brought him down to Cesarea. They remembered
how the putting of Stephen to death, upon his dis
puting with the Grecians, had been the beginning
of a sore persecution ; and therefore were afraid of
having such a vein opened again, and hastened Paul
out of the way. He that flies, may fight again ; he
that fled from Jerusalem, might do service at Tar
sus, the place' of his nativity ; and thither they de
sired him by all means to go, in hopes he might go
on in his work with more safety than at Jerusalem.
Yet it was also by direction from heaven that he left
Jerusalem at this time, as he tells us himself, (ch.
22. 17, 18.) that Christ now appeared to him, and
ordered him to go quickly out of Jerusalem, for he
must be sent to the Gentiles, v. 21. Those by whom
God has work to do, shall be protected from all the
designs of their enemies against them till it is done.
Christ's witnesses cannot be slain till they have
finished their testimony.
III. The churches had now a comfortable gleam
of liberty and peace ; (v. 31. ) Then had the churches
rest. Then, when Saul was converted, so some;
when that persecutor was taken off, those were
quiet, whom he used to irritate ; and then those
were quiet whom he used to molest Or, then,
when he was gone from Jerusalem, the fury of the
Grecian Jews was a little abated, and they were the

more willing to bear with the other preachers now
that Saul was gone out of the way. Observe,
1. The churches had rest. After a storm comes
a calm. Though we are always to expect trouble
some times, yet we may expect that they shall not
last always. This was a breathing-time allowed
them, to prepare them for the next encounter.
The churches that were already planted, were
mostly in Judea, Galilee, and Samaria, within the
limits of the Holy Land. There were the first
christian churches, where Christ had himself laid
the foundation.
2. They made a good use of this lucid interval.
Instead ot growing secure and wanton in the day of
their prosperity, they abounded more in their duty,
and made a good use of their tranquillity. ( 1. ) They
were edified, were built up in their most holy faith;
the more free and constant enjoyment they had of
the means of knowledge and grace, the mbre they
increased in knowledge and grace. (2. ) They walk
ed in the fear of the Lord; were more exemplary
themselves for a holy heavenly conversation. They
lived so as that all who conversed with them might
say, Surely the fear of God reigns in those people,
(3.) They walked in the comfort of the Holy Ghost;
they were not only faithful, but cheerful, in religion;
they stuck to the way s of the Lord, and sang in those
ways. The comfort of the Holy Ghost was their
consolation, and that which they made their chief
joy. They had recoursrtathe comfort of the Holy
Ghost, and lived upon that, not only in days of trou
ble and affliction-, but in days of rest and prosperity.
The comforts of the earth, when they had the most
free and full enjoyment of them, could not content
them without the comfort of the Holy Ghost. Ob
serve the connection of these two ; when they walked.
in the fear of the Lord, then they walked in the
comfort of the Holy Ghost. Those are most likely
to walk cheerfully, that walk circumspectly.
3. God blessed it to them for their increase in
number; They were multiplied. Sometimes the
church multiplies the more for its being afflicted, as
Israel in Egypt ; yet if it were always so, the saints,
of the Most High would be worn out ; at other times
its rest contributes to its growth, as it enlarges.fhe
opportunity of ministers, and invites those in, who
at first are afraid of suffering. Or, then, when they
walked in the fear of God and his comforts, then they
were multiplied, f hus they that will not be won by
the word, may be won by the conversation of pro
fessors. 32. And it came to pass, as Peter passed
throughout all quarters, he came down also
to the saints which dwelt at Lydda. 33.
And there he found a certain man named
Eneas, which had kept his bed eight years,
and was sick of the palsy. 34. And Peter
said unto him, Eneas, Jesus Christ maketh
thee whole : arise, and make thy bed. And
he arose immediately. 35. And all that
dwelt in Lydda and Saron saw him, and.
turned to the Lord.
Here we have,
I. The visit Peter made to the churches that were
newly planted by the dispersed preachers, v. 32,
1. He passed through all quarters; as an apostle,
he was not to be the resident pastor of any one
church, but the itinerant visitor of many churches;
to confirm the doctrine of inferior preachers, to con
fer the Holy Ghost on them that believed, and to or
dain ministers. He passed iia. vrivrm — among them
all, who pertained to the churches of Judea, Gali
lee, and Samaria, mentioned in the foregoing chap-

THE ACTS, IX.

97

ter. He was, like his Master, always upon the re
move, and went about doing good ; but still his head
quarters were at Jerusalem, for there we shall find
him imprisoned, ch. 12.
2. He came to the saints at Lydda ; this seems to
be the same with Lod, a city in the tribe of Benja
min, mentioned 1 Chron. 8. 12. Ezra 2. 33. The
christians are called saints, not only some particular
eminent ones, as saint Peter, and saint Paul, but
every sincere professor of the faith of Christ. These
are the saints on the earth, Ps. 16. 3.
II. The cure Peter wrought on Eneas, a man that
had been bedrid eight years, v. 33.
1. His case was very deplorable ; he was sick of
the palsy, a dumb palsy, perhaps a dead palsy ; the
disease was extreme, for he kept his bed; it was in
veterate, for he kept his bed eight years; and we
may suppose that both he himself and all about him
despaired of relief for him, and concluded upon no
other than that he must still keep his bed till tie re
moved to -his grave. Christ chose such patients as
those, whose diseases were incurable in a course of
nature, to shew how desperate the case of fallen
mankind was when he undertook their cure. When
we were without strength; as this poor man, he sent
his word to heal us.
2. His cure was very admirable, v. 34. (1. ) Peter
interested Christ in his case, and engaged him for
his relief ; Eneas, Jesus Christ maketh thee whole.
Peter does not pretend to doit himself by any power
of his own, but declares it to be Christ's act and
deed, and directs him to look Up to Christ for help,
and assures him of an immediate cure; not, "He
TOi//makethee,"but, " He does make thee, whole :"
he assures him also of a perfect cure; not, "He
makes thee easy," but, "He makes thee whole."
He does not express himself by way of prayer to
Christ that he would make him whole, but as one
haying authority from Christ, and that knew his
mind, he declares him made whole. (2.) He or
dered him to bestir himself, to exert himself, "Arise
and make thy bed, that all may see thou art tho
roughly cured. " Let none say, that because it is
Christ that by the power of his grace works all our
works in us, therefore we have no work, no duty, to
do ; for though Jesus Christ makes thee whole, yet
thou must arise, and make use of the power he gives
thee. Arise, and make thy bed, for another use
than it has been, to be a bed of rest to thee, no
longer a bed of sickness. (3.) Power went along
with this word: he arose immediately, and, no
doubt, very willingly made his own bed.
III. The good influence this had upon many ; (v.
35. ) All that dwelt at Lydda and Saron saw him,
and turned to the Lord. We can scarcely think
that every individual person in those countries took
cognizance of the miracle, and was wrought upon by
it, but many, the generality of the people in the
town of Lydda and in the country of Saron, or Sha
ron, a fruitful plain or valley, of which it was fore
told, Sharon shall be a fold of flocks, Isa. 65. 10.
1. They all made inquiry into the truth of the
miracle, did not overlook it, but saw him that was
healed, and saw that it was a miraculous cure that
was wrought upon him by the power of Christ, in
his name, and with a design to confirm and ratify
that doctrine of Christ which was now preached to
the world.
2. They all submitted to the convincing proof and
evidence there was in this of the divine original of
the christian doctrine, and turned to the Lord, to
the Lord Jesus ; they turned from Judaism to Chris
tianity ; they embraced the doctrine of Christ, and
submitted to his ordinances ; and turned themselves
over to him to be ruled and taught and saved by him.
36. Now there was at Joppa a certain
Voi. vi.— N

disciple named Tabitha, which by inter
pretation is called Dorcas : this woman was
full of good works and alms<deeds which
she did. 37. And it came to pass in those
days, that she was sick, and died: whom
when they had washed, they laid her in an
upper chamber. 33. And forasmuch as
Lydda was nigh to Joppa, and the disciples
had heard that Peter was there, they sent
unto him two men, desiring him that he
would not delay to come to them. 39.
Then Peter arose, and went with them.
When he was come, they brought him into
the upper chamber: and all the widows
stood by him weeping, and shewing the
coats and garments which Dorcas made,
while she was with them. 40. But Peter
put them all forth, and kneeled down, and
prayed ; and turning him to the body, said,
Tabitha, arise. And she opened her eyes :
and when she saw Peter, she sat up. 41.
And he gave her his hand, and lifted her
up, and when he had called the saints and
widows, he presented her alive. 42. And
it was known throughout all Joppa; and
many believed in the Lord. 43. And it
came to pass, that he tarried many days in
Joppa with one Simon a tanner.
Here we have a greater miracle wrought by Pete,r,
for the confirming of the gospel, and which ex
ceeded the former — the raising of Tabitha to life
when she had been for some time dead. Here is,
I. The life and death and character of Tabitha,
on whom this miracle was wrought, v. 36, 37.
1. She lived at Joppa, a sea-port town in the tribe
of Dan, where Jonah took shipping to go to Tar-
shish, now called Japho.
2, Her name was Tabitha, a Hebrew name, the
Greek for which is Dorcas, both signifying a doe, or
hind, or deer, a pleasant creature. JYaphtali is com
pared to a hind let loose, giving goodly words ; and
the wife to the kind and tender husband, is as the
loving hind, and as the pleasant roe, Prov. 5. 19.
3. She was a disciple, one that had embraced the
faith of Christ and was baptized ; and not only so,
but was eminent above many for works of charity ;
she shewed her faith by her works, her good works,
which she was full of, that is, which she abounded
in ; her head was full of cares and contrivances which
way she could do good. She devised liberal things,
Isa. 32. 8. Her hands were full of good employ
ment, she made a business of doing good, was never
idle, having learned to maintain good works, (Tit
3. 8.) to keep up a constant course and method of
them. She was full qf good works, as a tree that
is full of fruit. Many are full of good words, who
are empty and barren in good works ; but Tabitha
was a great doer, no great talker; JYon magna
loquimur, sed vivimus — We do not talk great things,
we live them. Among other good works, she was
remarkable for her alms-deeds which she did, not
only her works of piety, which are good works and
the fruits of faith, but works of charity and benefi
cence, flowing from love to our neighbour and a holy
contempt of this world. Observe, She is praised
not only for the alms which she gave, but for the
alms-deeds which she did. Those that have not
estates wherewith to give in charity, may yet be

98

THE ACTS, IX.

able to do in charity, working with their hands, or
walking with their feet, for the benefit of the poor.
And they who will not do a charitable deed, what
ever they may pretend, if they were rich would not
bestow a charitable gift. She was full of aim s-deeds,
ay btoiu — which she made ; there is ah emphasis upon
her doing them, because what her hand found to do of
this kind she did with all her might, and persevered
in. They were alms-deeds, not which she proposed
and designed and said she would do, but which she
did ; not which she began to do, but which she did,
which she went through with, which she performed
the doing of, 2 Cor. 8. 11.— -9. 7. This is the life
and character of a certain disciple, and should agree
to all the disciples of Christ ; for if thus we bear
much fruit, then are we his disciples indeed, John
15. 8.
4. She was removed in the midst of her useful
ness ; (v. 37.) In those days she fell sick, and died.
It is promised to those who consider the poor, not
that they shall never be sick, but that the Lord will
strengthen them upon the bed of languishing, at
least with strength in their soul, and so will make
all their bed in their sickness, will make it easy, Ps.
41. 1, 3. They cannot hope that they shall never
die, (merciful men are taken away, and merciful
women too, witness Tabitha,) but they may hope
that they shall find mercy of the Lord in that day,
2 Tim. 1. 18.
5. Her friends and those about her did not pre
sently bury her, as usual, because they were in hopes
Peter would come and raise her to life again ; but
they washed the dead body, according to the cus
tom, which, they say, was with warm water, which,
if there were any life remaining in the body, would
recover it ; so that this was done to shew that she
was really and truly dead ; they tried all the usual
methods to bring her to life, and could not. Con-
' clamatum est — the last cry was uttered. >They laid
her out in her grave-clothes in an upper chamber ;
which Dr. Lightfoot thinks was, probably, the pub
lic meeting-room for the believers of that town ;
and they laid the body there, that Peter, if he would
come, might raise her to life the more solemnly in
that place.
II. The request which her christian friends sent
to Peter to come to them with all speed, not to at
tend the funeral, but, if it might be, to prevent it,
v. 38. Lydda, where Peter now was, was nigh to
Joppa, and the disciples at Joppa had heard that
Peter was there, and that he had raised Eneas
from a bed of languishing ; and therefore they sent
to him two men, to make the message the more so
lemn and respectful, desiring him that he would not
lelay to come to them ; not telling him the occasion,
lest he should modestly decline coming upon so
great an errand as to raise the dead ; if they can but
get him to them, they will leave it to him. Their
friend was dead, and it was too late to send for a
physician, but not too late to send for Peter. Post
mortem medicus — a physician after death is an ab
surdity, but not Post mortem apostolus — an apostle
after death. .
III. The posture in which he found the surviving,
when he came to them ; (v. 39.) Peter arose, and
went with them. Though they did not tell him
what they wanted him for, yet he was willing to go
along with them, believing it was upon some good
account or other that he was sent for. Let not
faithful ministers grudge to be at every body's beck,
as far as they have ability, when the great apostle
made himself the servant of all, 1 Cor. 9. 19. He
found the corpse laid in the upper chamber, and at
tended by widows ; probably such as were in the
communion of the church, poor widows ; there they
were, 1. Commending the deceased ; a good work,

when there was that in them which was truly com
mendable, and recommendable to imitation, and it
is done modestly and soberly, and without flattery
of the survivors or any sinister intention, but purely
for the glory of God, and the exciting of others to
that which is virtuous and praise-worthy. The
commendation of Tabitha was like her own virtues,
not in word, but in deed. Here were no encomiums
of her in orations, or poems inscribed to her memo
ry ; but the widows shewed the coats and garments
which she made for them, and bestowed upon them
while she was with them. It was the comfort of Job,
while he lived, that the loins of the poor blessed him,
because they were warmed with the fleece of his
sheep, Job 31. 20. And here it was the credit of
Tabitha, when she was dead, that the backs of the
widows praised her for the garments which she
made them. And those are certainly best praised,
whose own works praise them in the gates, whether
the words of others do or no. And it is much more
honourable to clothe a company of decrepit widows
with needful clothing for night and day, who will
pray for their benefactors when they do not see
them, than to clothe a company of lazy footmen
with rich liveries, who perhaps behind their backs
will curse them that clothe them ; (Eccl. 7. 21.)
and it is what all that are wise and good will take a
greater pleasure in ; for goodness is true greatness,'
and will pass better in the account shortly. Ob
serve, (1.) Into what channel Tabitha turned much
of her charity ; doubtless there were other instances
of her alms-deeds which she did, but this was now
produced ; she did, as it should seem, with her own
hands, make coats and garments for poor widows,
who perhaps with their own labour could make a
shift to get their bread, but could not earn enough
to buy clothes. And this is an excellent piece of
charity, If thou seest the naked, that thou cover him,
(Isa. 58. 7.) and not to think it enough to say, Be ye
warmed, James 2. 15, 16. (2.) What a grateful
sense the poor had of her kindness ; They shewed
the coats, not ashamed to own that they were in
debted to her for the clothes on their backs. Those
are horribly ungrateful indeed, who have kindness
shewn them, and will npt make at least an acknow
ledgment of it, by shewing the kindness that is done
them, as these widows here did. Those who re
ceive alms, are not obliged so industriously to con
ceal it, as those are who give alms. When the
poor reflect upon the rich as uncharitable and un
merciful, they ought to reflect upon themselves, and
consider whether they are not unthankful and un
grateful. Their shewing the coats and garments
which Dorcas made, tended to the praise not only
of her charity, but of her industry, according to the
character of the virtuous woman, that she lays her
hands to the spindle, or at least to the needle, and
then stretches out her hand to the poor, and reaches
forth her hands to the needy j of what she has work
ed ; and when God and the poor have thus had
their due, she makes herself coverings of tapestry,
and her own clothing is silk and purple, Prov. 31.
19—22. 2. They were here lamenting the loss of her ; the
widows stood by Peter, weeping. When the mer
ciful are taken away, it should be laid to heart, es
pecially by those to whom they have been in a par
ticular manner merciful. They needed not to weep
for her ; she was taken from the evil to come, she
rests from her labours, and her works follow her,
beside those she leaves behind her : but they weep
for themselves and for their children, who will soon
find the want of such a good woman, that had not left
her fellow. Observe, They take notice of what good
Dorcas did while she was with them ; but now she
is gone from them, and that is the grief. Those
that are charitable will find that the poor they have

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99

always with tliem ; but is is well if those that are
poor find that the charitable they have always with
them. We must make a good use of the lights that
yet a little while are with us, because they will not
be always with us, will not be long with us: and
when they are gone, we shall think what they did
when they were with us. It should seem, the wi
dows wept before Peter, as an inducement to him,
if he could do any thing, to have compassion on
them and help them, and restore one to them that
used to have compassion on them. When charita
ble people are dead, there is no praying them to life
again ; but when they are sick, that piece of grati
tude is owing them, to pray for their recovery, that,
if it be the will of God, those may be spared to liv«^
who can ill be spared to die.
IV. The manner how she was raised to life.
1. Privately ; she was laid in the upper room,
where they used to have their public meetings, and,
it should seem, there was great crowding about the
dead body, in expectation of what would be done ;
but Peter put them all forth, all the weeping wi
dows, all but some few relations of the family, or
perhaps the heads of the church, to join with him in
prayer ; as Christ did, Matt. 9. 25. Thus Peter de
clined every thing that looked like vainglory and
ostentation ; they came to see, but he did not come
to be seen. He put them all forth, that he might
with the more freedom pour out his soul before God
in prayer upon this occasion, and not be disturbed
with their noisy and clamourous lamentations.
2. By prayer ; in his healing Eneas there was an
implicit prayer, but in this greater work he address
ed nimself to God by solemn prayer, as Christ when
he raised Lazarus : but Christ's prayer was with
the authority of a Son, who quickens whom he will;
Peter's, with the submission of a servant, who is
tinder direction, and therefore he kneeled down and
prayed. 3. By the word, a quickening word, a word which
is spirit and life ; he turned to the body, which inti
mates that when he prayed he turned from it ; lest
the sight of it should discourage his faith, he looked
another way, to teach us, like Abraham, against
hope, to believe in hope, and overlook the difficulties
that lie in the way, not considering the body as now
dead, lest he should stagger at the promise, Rom. 4.
19, 20. But when he had prayed, he turned to the
body, and spake in his Master's name, and accord
ing to his example, " Tabitha, arise ; return to life
again." Power went along with this word, and she
came to life, opened her eyes which death had clos
ed. Thus in the raising of dead souls to spiritual
life, the first sign of life is the opening of the eyes of
the mind, ch. 26. 18. When she saw Peter, she sat
up, to shew that she was really and truly alive ; and
(v. 41.) he gave her his hand and lift her up; not
as if she laboured under any remaining weakness ;
but thus he would as it were welcome- her to life
again, and give her the right hand of fellowship
among the living, from whom she had been cut off.
And lastly, he called the saints and widows, who
were all in sorrow for her death, and presented her
alive to them, to their great comfort ; particularly
of the widows, who laid her death much to heart,
(v. 41.) to them he presented her, as Elijah, (1
Kings 17. 23.) and Elisha, (2 Kings 4. 36.) and
Christ, (Luke 7. 15J presented the dead sons alive
to their mothers. The greatest joy and satisfaction
are expressed by life from the dead.
V. The good effect of this miracle.
1. Many were by it convinced of the truth of the
gospel, that it was from heaven, and not of men,
and believed in the -Lord, v. 42. The thing was
known throughout all Joppa; it would be in every
body's mouth quickly, and it being a town of seafar
ing men, the notice of it would be the sooner carried

from thence to other countries ; and though some
never minded it, many were wrought upon by it
This was the end of miracles, to confirm a divine
revelation. 2. Peter was hereby induced to continue some
time in this city, v. 43. Finding that a door of op
portunity was opened for him there, he tarried
there many days, till he was sent thence, and sent
for from thence upon business to another place. He
tarried not in the house of Tabitha, though she was
rich, lest he should seem to seek his own glory ; but
he took up his lodgings with one Simon a tanner, an
ordinary tradesman, which is an instance of his con
descension and humility : and hereby he has taught
us not to mind high things, but to condescend to
them of low estate, Rom. 12. 16. And though Peter
might seem to be buried in obscurity here in the
house of a poor tanner by the sea-side, yet hence
God fetched him to a noble piece Of service in the
next chapter; for those that humble themselves
shall be exalted.
CHAP. X.
It is a turn very new and remarkable, which the story of this
chapter gives to the Acts of the apostles ; hitherto, both at
Jerusalem and every where else where the ministers of
Christ came, they preached the gospel only to the Jews, or
those Greeks that were ciicumcised'and proselyted to the
Jews' religion ; but now, Lo, we turn to the Gentiles ;' and
to them the door of faith is here opened : good news indeed
to us sinners of the Gentiles. The apostle Peter is the
man that is first employed to admit uncircumcised Gen
tiles into, the christian church; and Cornelius, a Roman
centurion or colonel, is the first that with his family and
friends is so admitted. Now here we are told, I. How
Cornelius was directed by a vision to send for Peter, and
did send for him accordingly, v. 1 . .8. II. How Peter
was directed by a vision to go to Cornelius, though he was
a Gentile, without making any scruple of it ; and did go
accordingly, v. 9 . . 23. III. The happy interview between
Peter and Cornelius at Cesarea, v. 24 . . 33. IV. The ser
mon Peter preached in the house of Cornelius to him and
to his friends, v. 34 . . 43. V. The baptizing of Cornelius
and his friends with the Holy Ghost first, and then with
water, v. 44 . . 48.
1. r | """HERE was a certain man in Ce-
A sarea, called Cornelius, a centurion
of the band called the Italian band, 2. A
devout man, and one that feared God with
all his house, which gave much alms to the
people, and prayed to God alway. 3. He
saw in a vision evidently, about the ninth
hour of the day, an angel of God coming
in to him, and saying unto him, Cornelius.
4. And when he looked on him, he was
afraid, and said, What is it, Lord ? And
he said unto him, Thy prayers and thine
alms are come up for a memorial before
God. 5. And now send men to Joppa,,
and call for one Simon, whose surname is
Peter: 6. He lodgeth with one Simon a
tanner, whose house is by the sea-side : he
shall tell thee what thou oughtest to do.
7. And when the angel which spake unto
Cornelius was departed, he called two of
his household servants, and a devout sol
dier of them that waited on him continu
ally; 8. And when he had declared all
these things unto them, he sent them to
Joppa. The bringing of the gospel to the Gentiles, and
the bringing of them who had been strangers and

100

THE ACTS, X.

foreigners to be fellow-citizens with the saints, and
of the household of God, were such a mystery to the
apostles themselves, and such a surprise, (Eph. 3.
3, 6. ) that it concerns us carefully to observe all the
circumstances of the beginning of this great work,
this part of the mystery of Godliness — Christpreach-
ed to the Gentiles, and believed on in the world, 1
Tim. 3. 16. It is not unlikely that some Gentiles
might before now have stepped into a synagogue of
the Jews, and heard the gospel preached ; but the
gospel was never yet designedly preached to the
Gentiles, nor any of them baptized, Cornelius was
the first. And here we have,
I. An account given us of this Cornelius, who and
what he, was, that was the first-born of the Gentiles
to Christ. We are here told that he was a great
man and a good man ; two characters that seldom
meet, but here they did : and where they do meet,
they put a lustre upon each other; goodness makes
greatness truly valuable, and greatness makes good
ness much more serviceable.
1. Cornelius was an officer of the army, v. 1. He
was at present quartered in Cesarea, a strong city,
lately re-edified and fortified by Herod the Great,
and called Cesarea in honour of Augustus Csesar.
It lay upon the sea-shore, very convenient for the
keeping up of a correspondence between Rome and
its conquests in those parts. The Roman governor
or proconsul ordinarily resided here, ch. 23. 23, 24.
— 25. 6. Here was a band, or cohort, or regiment,
of the Roman army, which probably was the go
vernor's life-guard, and is here called the Italian
band ; because, that they might be the more sure
of their fidelity, they were all native Romans, or
Italians ; Cornelius had a command in this part of
the ' army. His name, Cornelius, was much used
among the Romans, among some of the most ancient
and noble families. He was an officer of considera
ble rank and figure, a centurion. We read of one
in our Saviour's time of that rank, whom he gave a
great commendation of, Matt. 8. 10. When a Gen
tile must be pitched upon to receive the gospel first,
it is not a Gentile philosopher, much less a Gentile
priest, (who are bigoted tojtheir notions and worship,
and prejudiced against the gospel of Christ,) but a
Gentile soldier, who is a man of more free thought;
and he that truly is so, when the christian doctrine
is fairly set before him, cannot but receive it, and
bid it welcome. Fishermen, unlearned and igno
rant men, were the first of the Jewish converts, but
not so of the Gentiles ; for the world shall know that
the gospel has that in it which may recommend it
to men of polite learning and a liberal education, as
we have reason to think this centurion was. Let
not soldiers and officers of the army plead that their
employment frees them from the restraints which
some others are under, and giving them an oppor
tunity of living more at large, may excuse them if
they be not religious ; for here was an officer of the
army that embraced Christianity, and yet was neither
turned out of his place, nor turned himself out. And
lastly, it was a mortification to the Jews, that not
only the Gentiles were taken into the church, but
that-the first who was taken in, was an officer of the
Roman army, which was to them the abomination
of desolation.
2. He was, according to the measure of the light
he had, a religious man ; it is a very good charac
ter that is given of him, v. 2. He was no idolater,
no worshipper of false gods or images, nor allowed
himself ih any of those immoralities which the
greater part of the Gentile world were given up to,
to punish them for their idolatry. (1.) He was pos
sessed with a principle of regard to the true and liv
ing God ; he was a devout man, and one that feared
God; he believed in one God, the Creator of hea
ven and earth, and had a reverence for his glory and

authority, and a dread of offending him by sin ; and
though he was a soldier, it was no diminution to the
credit of his valour to tremble before God. (2. ) He
kept up religion in his family ; he feared God with
all his house. He would not admit any idolaters un
der his roof ; but took care that not himself only,
but all his, should serve the Lord. Every good man
will do what he can that those about him may be
good too. (3.) He was a very charitable man ; he"
gave much alms to the people, the people of the
Jews, notwithstanding the singularities of their reli
gion. Though he was a Gentile, he was willing to
contribute to the relief of one that was a real ob
ject of charity, without asking what religion he was
f % (4. ) He was much in prayer ; he prayed to G6d
always. He kept up stated times for prayer, and
was constant to them. Note, Wherever the fear
of God rules in the heart, it will appear both in
works of charity and of piety, and neither will ex
cuse us from the other.
II. The orders given him from heaven by the min-
istrv of an angel, to send for Peter to come to him,;
which he would never have done, if he had not been
thus directed to do it. Observe, - _ '
1. How, and in what way, these orders were given
him ; he had a vision, in which an angel delivered
them to him. It was about the ninth hour of the
day, at three of the clock in the afternoon, which is
with us an hour of business and conversation ; but
then, because it was in the temple the time of the
offering of the evening sacrifice, it was made by de
vout people an hour of prayer, to intimate that all
our prayers are to be offered up in the virtue of the
greait Sacrifice. Cornelius was now at prayer ; so
he tells us himself, -v. 30. Now here we are told,
(1.) That an angel of God came in to him. By the
brightness of his countenance, and the manner of
his coming in, he knew him to he something more
than man, and therefore nothing less than an angel,
an express from heaven. (2.) That he saw him
evidently with his bodily eyes, not in a dream pre
sented to his imagination, but in a vision, presented
to his sight ; for his greater satisfaction, it carried
its own evidence along with it. (3.) That he called
him by his name, Cornelius, to intimate the particu
lar notice God took of him. (4. ) That this put Cor
nelius for the present into some confusion; (v. 4.)
When he looked on him, he was afraid ; the wisest
and best men have been struck with fear upon the
appearance of any extraordinary messenger from
heaven ; and justly, for sinful man knows he has no
reason to expect any good tidings from thence. And
therefore Cornelius cries, " What is it, Lord? What
is the matter ?" This he speaks as one afraid of
something amiss, and longing to be eased of that
fear, by knowing the truth ; or as one desirous to
know the mind of God, and ready to comply with
it, as Joshua ; What saith my Lord unto his ser
vant? And Samuel, Speak, for thy servant heareth.
2. What the message was, that was delivered
him. (l.)He is assured that God accepts of him in
walking according to the light he had ; (*. 4.) Thy
prayers and thine alms are come up for a memorial
before God. Observe, Prayers and alms must go
together. We must follow our prayers with alms ;
for the fast that God hath chosen, is to draw out the
soul to the hungry, Isa. 58. 6, 7. It is not enough
to pray that what we have may be sanctified to us,
but we must give alms of such things as we have;
and then, behold, all things are clean to us, Luke 11.
41. And we must follow our alms with our prayers
that God would graciously accept them, and that
they may be blessed to those to whom they are
given. Cornelius prayed, and gave alms, not as the
Pharisees, to be seen of men, but in sincerity, as unto
God ; and he is here told, that they were come up

THE ACTS, X.

101

for a memorial before God; they were upon record
in heaven, in the hook of remembrance that is writ
ten there for all that fear God, and shall be remem
bered, to his advantage ; " Thy prayers shall be an
swered, and thine alms recompensed. " The sacri
fices under the law are said tp be for a memorial.
See Lev. 2. 9, 16. — 5. 12. — 6. 15. And prayers and
alms are our spiritual offerings, which God is pleased
to take cognizance of, and have regard to. The di
vine revelation communicated to the Jews, as far as
the Gentiles were concerned in it, not only as it di
rected and improved the light and law of nature,
but as it promised a Messiah to come, Cornelius be
lieved and submitted to ; what he did he did in that
With, and was accepted of God in it ; for the Gen
tiles, to whom the law of Moses came, were not
obliged to become circumcised Jews, as those to
whom the gospel of Christ comes, are to become
baptized Christians.
(2.) He is appointed to inquire after a further dis
covery of divine grace, now lately made to the
world, v. 5, 6. He must send forthwith lo Joppa,
and inquire for one Simon Peter ; he lodgeth at the
house of one Simon a tanner; his house is by the sea
side, and if he be sent for, he will come ; and when
he comes, he shall tell thee what thou oughtest to do,
in answer to thy question, What is it, Lord ? Now
here are two things very surprising, and worthy our
consideration. [1.] Cornelius prays and gives alms in the fear of
God ; is religious himself, andkeeps up religion in
his family, and all this so as to be accepted of God
in it ; and yet there is something further, that he
ought to do ; he ought to embrace the christian re
ligion, now that God has established it among men.
Not, He may do it if he pleases, it will be an im
provement and entertainment to him ; but, He must
do it, it is indispensably necessary to his acceptance
with God for the future, though he has been ac
cepted in his services hitherto. He that believed
the promise of the Messiah, must now believe the
performance of that promise. Now that God had
given a further record concerning his Son than what
had been given in the Old Testament prophecies,
he requires that we receive that when it is brought
to us. And now neither our prayers nor our alms
come up for a memorial before God unless we be
lieve in Jesus Christ ; for it is that further which we
ought to do. This is his commandment, that we be
lieve ,- prayers and alms are accepted from those
that believe that the Lord is God, and have not op
portunity of knowing more. But from those to whom
it is preached, that Jesus is Christ, it is necessary to
the acceptance of their persons, prayers, and alms,
that they beheve that, and rest upon him alone for
acceptance. [2.] Cornelius has now an angel from heaven
talking to him, and yet he must not receive the gos
pel of Christ from this angel, nor be told by him
what he ought to do, but all that the angel has to
say, is, "Send for Peter, and he shall tell thee." As
the former observation puts a mighty honour upon
the gospel, so does this upon the gospel-ministry : it
was not to the highest of angels, but to them who
were less than the least of all saints, that this grace
was given, to preach among the Gentiles the un
searchable riches of Christ, (Eph. 3. 8.) that the ex
cellency of the power might be of God, and the dig
nity of an institution of Christ supported ; for unto
the angels hath he not put in subjection the world to
come,JHeb. 2. 5.) but to the Son of man as the So
vereign, and the sons of men as his agents and minis
ters of state, whose terror shall not make us afraid,
nor their hand be heavy upon us, as this angel's now
was to Cornelius. And as it was an honour to the
apostle, that he must preach that which an angel
might not, so it was a further honour, that an angel

was dispatched on purpose from heaven to order
him to be sent for. To bring a faithful minister and
a willing people together, is a work worthy of an
angel, and what therefore the greatest of men should
be glad to be employed in.
III. His immediate obedience to these orders, v.
7, 8. He sent with all speed to Joppa, to fetch Pe
ter to him. Had he himself only been concerned,
he would have gone to Joppa to him. But he had a
family, and kinsmen, and friends, (v. 24.) a little
congregation of them, that could not go with him to
Joppa, and therefore he sends for Peter. Observe,
1. When he sent ; as soon as ever the angel Which
spake unto him, was departed. Without dispute or
delay he was obedient to the heavenly vision. He
perceived, by what the angel said, he was to have
some further work prescribed him, and he longed
to have it told him. He made haste, and delayed
not, to do this commandment In any affair where
in our souls are concerned, it is good for us not to
lose time.
2. Whom he sent ; two of his household servants,
who all feared God, and a devout soldier, one of them
that waited on him continually. Observe, A devout
centurion had devout soldiers ; a little devotion com
monly goes a great way with soldiers, but there
would be more of it in the soldiers, if there were but
more of it in the commanders. Officers in an army,
that have such a great power over the soldiers, as
we find the centurion had, (Matt. 8. 9.) have a great
opportunity of promoting religion, at least of re
straining vice and profaneness, in .those under their
command, if they would but improve it. Observe,
When this centurion was to choose some of his sol
diers to attend his person, and to be always about
him, he pitched upon such of them as were devout j
they shall be preferred and countenanced, to encou
rage others to be so ; he went by David's rule, (Ps.
101. 6.) Mine eye shall be upon- the faithful in the
land, that they may. dwell with me.
3. What instructions he gave them ; (v. 8. ) he de
clared all these things unto them, told them of the
vision he had, and the orders given him to send for
Peter, because Peter's coming was a thing in which
they were concerned, for they had souls to save as
well as he. Therefore he does not only tell them
where to find Peter, (which he might have thought
it enough to do, the servant knows not what his Lord
doeth,) but he tells them on what errand he was to
come, that they might importune him.
9. On the morrow, as they went on their
journey, and drew nigh unto the city, Peter
went up upon the house-top to pray about
the sixth hour : 10. And he became very
hungry, and would have eaten : but while
they made ready, he fell into a trance, 1 1.
And saw heaven opened, and a certain ves
sel descending unto him, as it had been a
great sheet knit at the four corners, and let
down to the earth : 1 2. Wherein were all
manner of four-footed beasts of the earth,
and wild beasts, and creeping things, and
fowls of the air. 13. And there came a
voice to him, Rise, Peter; kill, and eat.
14. But Peter said, Not so, Lord ; for I
have never eaten any thing that is com
mon or unclean. 15. And the voice spake
unto him again the second time, What
God hath cleansed, that call not thou com
mon. 16. This was done thrice : and the

102

THE ACTS, X.

vessel was received up again into heaven.
17. Now while Peter doubted in himself
what this vision which he had seen should
mean, behold, the men which were sent
from Cornelius had made enquiry for Si
mon's house, and stood before the gate,
1 8. And called, and asked whether Simon,
which was surnamed Peter, were lodged
there. Cornelius had received positive orders from hea
ven to send for Peter, whom otherwise he had not
heard of, or at least not heeded ; but here is another
difficulty that lies in the way of bringing them to
gether — the question is, whether Peter will come to
Cornelius when he is sent for ; not as if he thinks it
below him to come at a beck, or as if he is afraid to
E reach his doctrine to a polite man as Cornelius was:
ut it sticks at a point of conscience. Cornelius is a
very worthy man, and has many good qualities, but
he is a Gentile, he is not circumcised ; and because
God in his law had forbidden his people to associate
with idolatrous nations, they would not keep com
pany with any but those of their own religion, though
they were ever so deserving ; and they carried the
matter so far, that they made even the involuntary
touch of a Gentile to contract a ceremonial pollu
tion, John 18. 28. Peter had not got over this stin
gy bigoted notion of his countrymen, and therefore
will be shy of coming to Cornelius. Now, to re
move this difficulty he has a vision here, to prepare
him to receive the message sent him by Cornelius,
as Ananias had to prepare him to go to Paul. The
scriptures of the Old Testament had spoken plainly
, of the bringing in of the Gentiles into the church ;
Christ had given plain intimations of it, when he or
dered them to teach all nations ; and yet even Peter
himself, who knew so much of his Master's mind,
cannot understand it, till it was here revealed by
vision, that the Gentiles shoul be fellow heirs, Eph. 3.
6. Now here observe,
I. The circumstances of this vision.
1. It was when the messengers sent from Corne
lius were now nigh the city, v. 9. Peter knew nothing
of their approach, and they knew nothing of his
praying ; but he that knew both him and them, was
preparing things for the interview, and facilitating
the end of their negociation. To all God's purposes
there is a time, a proper time ; and he is pleased
often to bring things to the minds of his ministers,
which they had not thought of, just then when they
have occasion to use them.
2. It was when Peter went up upon the house-top
td pray, about noon. (1. ) Peter was much in prayer,
much in secret prayer, though he had a great deal
of public work upon his hands. (2.) He prayed
about the sixth hour, according to David's example,
who, not only morning and evening,bnt at noon,
addressed himself to God by prayer,0 Ps. 55. 17.
From morning to night we should think to be too
long to be without meat ; yet who thinks it is too
long to be without prayer ? (3. ) He prayed upon the
house-top; thither he retired for privacy, where he
could neither hear nor be heard, and so might avoid
both distraction and ostentation. There, upon the
roof of the house, he had a full view of the heavens,
which might assist his pious adoration of the God he
prayed to ; and there he had also a full view of the
city and country, which might assist his pious com
passion of the people he prayed for. (4.) He had
this vision immediately after he had prayed, as an
answer to his prayer for the spreading of the gos
pel ; and because the ascent of the heart to God in
prayer is an excellent preparative to receive the dis
coveries of the divine grace and favour.

3. It was when he became very hungry, and was
waiting for his dinner; (v. 10.) probably, he had
not eaten before that day, though doubtless he had
prayed before ; and now he would have eaten, kBm
yiiU<r(><Li—he would have tasted, which intimates
his great moderation' and temperance in eating;
when he was very hungry, yet he would be content
with a little, with a taste, and would not fiy upon'
the spoil. Now this hunger was a proper inlet to
the vision about meats, as Christ's hunger in the
wilderness was to Satan's temptation to turn stones
into bread. .
II. The vision itself, which was not so plain as that
to Cornelius, but more figurative and enigmatical,
to make the deeper impression. v
1. He fell into a trance or ecstasy, not of terror,
but of contemplation, with which he was so entirely
swallowed up as not only not to be regardful, but not
to be sensible, of external things ; he quite lost him
self to this world, and so had his mind entirely free
for converse with divine things ; as Adam in inno-'
cency, when the deep sleep fell upon him. The
more clear we get of the world, the more near we
get to heaven : whether Peter was nowm the body
or out of the body, he could not himself tell, much
less can we, 2 Cor. 12. 2, 3. See Gen. 15. 12. Acts
22. 17.
2. He saw heaven opened; that he might be sure
that his authority to go to Cornelius was indeed from-
heaven ; that it was a divine light which altered his
sentiments, and a divine power which gave him his
commission. The opening of the heavens signified
the opening of a mystery that had been hid, Rom.
16. 25.
3. He saw a great sheet full of all manner of Irv
ing creatures, which descended from heaven, and
was let down to him, to the earth, that is, to the roof
of the house where he now was. Here were not
only beasts of the earth, but fowls of the air," which
might have flown away, laid at his feet ; and not only
tame beasts, but wild. Here were no fishes of the
sea, because there were none of them in particular
unclean, but whatever had fins and scales were al
lowed to be eaten. Some make this sheet, thus
filled, to represent the church of Christ. It comes
down f yom heaven, from heaven opened, not only to
send it down, (Rev. 21. 2.) but to receive souls sent
up from it ; it is knit at the four corners, to receive
those from all parts of the world, that are willing to
be added to it ; and to retain and keep those safe,
that are taken into it, that they may not fall out;
and in this we find some of all countries, nations,
and languages, without any distinction of Greek or
Jew, or any disadvantage put upon Barbarian or
Scythian, Col. 3. 11. The net of the gospel incloses
all, both bad and good ; those that before were
clean, and unclean. Or, it may be applied to the
bounty of the Divine Providence, which, antece
dently to the prohibitions of the ceremonial law,
had given to man a liberty to use all the creatures,
fo which bv the cancelling of that law we are now
restored. By this vision we are taught to see all the
benefit and service we have from the inferior crea
tures coming down to us from heaven ; it is the gift
of God who made them, made them fit for us, and
then gave to man a right to them, and dominion over
them* Lord,, what is man that he should be thus
magnified ! Ps. 8. 4 — 8. How should it double our
comfort in the creatures, and our obligations to serve
God in the use of them, to see them thus let down
to us out of heaven !
4. Peter was ordered by a voice from heaven to
make use of this plenty and variety which God
had sent him ; (v. 13.) "Rise, Peter, kill, andeat;
without putting any difference between clean and
unclean, take which thou hast most mind to." The
distinction of meats which the law made, was in

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103

tended toput a difference between Jew and Gentile,
that it might be difficult to them to dine and sup
with a Gentile, because they would have that set
before them, which they were not allowed to eat ;
and now the taking off of that prohibition was a
plain allowance to converse with the Gentiles, and
to be free and familiar with them ; now they might
fare as they fared, and therefore might eat with
them, and be fellow-commoners with them.
5. Peter stuck to his principles, and would by no
means hearken to the motion, though he was hun
gry; (v. 14.) JYotso, Lord. Though hunger will
break through stone-walls, God's laws should be to
us a stronger fence than stone-walls, and not so easily
broken through. And he will adhere to God's laws,
ttiough he had a countermand by a voice from hea
ven,' not knowing at first but that Kill, and eat, was
a command of trial whether he would adhere to
the more sure word, the written law ; arid if so his
answer had been very good, JYot so, Lord. Temp
tations to eat forbidden fruit must not be parleyed
with, but peremptorily rejected ; we must startle at
the thought of it; JYot so, Lord. The reason he
gives, is, " For I have never eaten any thing that
is common or unclean; hitherto I have kept my in
tegrity in this matter, and will still keep it" If God,
by his grace, has preserved us from grbss sin unto
this day, we should use that as an argument with
ourselves to abstain from att appearance of evil.
So strict were the pious Jews in this matter, that
the seven brethren, those glorious martyrs under
Antiochus, chose rather to be tortured to death in
the most cruel manner that ever was, than to eat
swine's flesh, because it was forbidden by the law.
No wonder then that Peter says it with so much
pleasure, that his conscience could witness for him,
that he had never gratified his appetite, with any
forbidden food.
6. God, by a second voice from heaven, pro
claimed the repeal of the law in tiiis case ; (v. 16.)
What God hath cleansed, that call not thou com
mon. He that made the law, might alter it when
he pleased, and reduce the matter to its first state.
God had, for reasons suited to the Old Testament
dispensation, restrained the Jews from eating such
and such meats, which, while that dispensation
lasted, they were obliged in conscience to submit
to ; but he has now, for reasons suited to the New
Testament dispensation, taken off that restraint,
and set the matter at large, has cleansed that which
was before polluted to us, and we ought to make use
of, and stand fast in, the liberty wherewith Christ
has made us free, and not call that common or un
clean, which God has now declared clean. Note,
We ought to welcome it as a great mercy, that by
the gospel of Christ we are freed from the distinc
tion pf meats, which was made by1 the law of Moses,
. and that now every creature of God is good, and
nothing to be refused ; not so much because hereby
we gain the use of swine's flesh, hares, rabbits, and
other pleasant and wholesome food for our bodies,
but chiefly because conscience is hereby freed from
a yoke in things of this nature, that we might serve
God without fear. Though the gospel has made
duties which were not so by the law of nature, yet
it has not, like the law of Moses, made sins that
were not so. Those who command to abstain from
some kindsof meat, at some times of the year, and
place religion in it, call that common which God
hath cleansed, and, in that error, more than in any
truth, are the successors of Peter.
. 7. This was done thrice, v. 16. The sheet was
drawn up a little way, and let down again the se
cond time, and so 'the third time, with the same call
to him, to kill, and eat, and the same reason, that
what God hath cleansed, we must not call common;
but, whether Peter's refusal was repeated the se

cond and third time, is not certain ; surely it was
not, when his objection had the first time received
such a satisfactory answer. The doubling of Pha
raoh's dream, and so the trebling of Peter's vision,
were to shew that the thing was certain, and engage
him to take so much the more notice of it. The in
structions given us in the things of God, whether by
the ear in the preaching of the word, or by the eye
in sacraments, need to be often repeated ; precept
must be upon precept, and line upon linel But at
last the vessel was received up into heaven. Those
who make this vessel to represent the church, in
cluding both Jews and Gentiles, as this did both
clean and unclean creatures, make this very aptly
to signify the admission of the believing Gentiles
into the church, and into heaven too, into the Jeru- ,
salem above. Christ has opened the kingdom of
heaven to all believers, and there we shall find, be
side those that are sealed out of all the tribes of Is
rael, an innumerable company out of every nation ;
(Rev. 7. 9.) but they are such as God has cleansed.
III. The providence which very opportunely ex
plained this vision, and gave Peter to understand the
intention of it, v. 17, 18.
1. What Christ did, Peter knew not just then ;
(John 13. 7. ) he doubted within himself what this vi
sion which he had seen should mean ; he had no rea
son to doubt the truth of it, that it was a heavenly
vision, all his doubt was concerning the meaning of
it. Note, Christ reveals himself to his people by
degrees, and not all at once; and leaves them to
doubt a while, to ruminate upon a thing, and debate
it to and fro in their own minds, before he clears it
up to them.
2. Yet he was made to know presently, for the
men which were sent from Cornelius were just now
come to the house, and were at the gate inquiring
whether Peter lodged there ; and by their errand it
will appear what was the meaning of this vision.
Note, God knows what services are before us, and
therefore how to prepare us ; and we then better
know the meaning of what he has taught us, when
we find what occasion we have to make use of it.
19. While Peter thought on the vision,
the Spirit said unto him, Behold, three men
seek thee. 20. Arise therefore, and get
thee down, and go with them, doubting
nothing: for I have sent them. 21. Then
Peter went down to the men which were
sent unto him from Cornelius ; and said,
Behold, I am he whom ye seek : what is
the cause wherefore ye are come? 22.
And they said, Cornelius the centurion, a
just man, and one that feareth God, and
of good report among all the nation of the
Jews, was warned from God by an holy
angel to send for thee into his house, and
to hear words of thee. 23. Then called
he them in, and lodged them. And on the
morrow Peter went away with them, and
certain brethren from Joppa accompanied
him. 24. And the morrow after they en
tered into Cesarea : and Cornelius waited
for them, and had called together his kins
men and near friends. 25. And as Peter
was coming in, Cornelius met him, and fell
down at his feet, and worshipped him. 26.
But Peter took him up, saying, Stand up -,
I myself also am a man. 27. And as he

104

THE ACTS, X.

talked with him, he went in, and found
many that were come together. 28. And
he said unto them, Ye know how that it is
an unlawful thing for a man that is a Jew
to keep company, or come unto one of
another nation ; but God hath shewed me
that I should not call any man common or
unclean. 29. Therefore came I unto you
without gainsaying, as soon as I was sent
for : I ask therefore for what intent ye have
sent for me ? 30. And Cornelius said, Four
days ago I was fasting until this hour ; and
at the ninth hour I prayed in my house,
and, behold, a man stood before me in
bright clothing, 31. And said, Cornelius,
thy prayer is heard, and thine alms are had
in remembrance in the sight of God. 32.
Send therefore to Joppa, and call hither
Simon, whose surname is Peter ; he is
lodged in the house of one Simon a tanner
by the sea-side : who, when he cometh,
shall speak unto thee. 33. Immediately
therefore I sent to thee ; and thou hast
well done that thou art come. Now there
fore are we all here present before God,
to hear all things that are commanded
thee of God.
We have here the meeting between Peter the
apostle, and Cornelius the centurion. Though Paul
was designed to be the apostle qf the Gentiles, and
to gather in the harvest among them, and Peter to
be the apostle of the circumcision, yet it is ordered
that Peter shall break the ice, and reap the first-
fruits of the Gentiles, that the believing Jews, who
retained too much of the old leaven of ill-will to the
Gentiles, might be the better reconciled to their ad
mission into the church, when they were first brought
in by their own apostle, which Peter urgeth against
those that would have imposed circumcision upon
the Gentile converts, ch. 15. 7. Ye know that God
made choice among us, that the Gentiles by my
mouth should hear the word of the gospel. Now
here,' I. Peter is directed by the Spirit to go along with
Cornelius's messengers, (v. 19, 20.) and this is the
exposition of the vision ; now the riddle is unriddled.
Wliile Peter thought on the vision ; he was musing
upon it, and then it was opened to him. Note, Those
that would be taught the things of God; must think
on those things ; those that would understand the
scriptures, must meditate in them day and night.
He was at a loss about it, and then had it ex
plained ; which encourages us, when we know not
what to do, fo have our eyes up unto God for direc
tion. Observe,
- 1. Whence he had the direction. The Spirit
said to him what he should do. It was not spoken
to him by an angel, but spoken in him by the Spirit,
secretly whispering it in his ear as it were, as God
spake to Samuel, (1 Sam. 9. 15.) or impressing it
powerfully upon his mind, so that he knew it to be
a divine afflatus or inspiration, according to the pro
mise, John 16. 13.
2. What the direction was. (1.) He is told, be
fore any of the servants could come up to tell him,
that three men below wanted to speak with him, (v.
19.) and he must arise from his musings, leave off
thinking of the vision, and go down to them, v . 20.
Those that are searching into the meaning of the

words of God, and the visions of the Almighty, should
not be alwavs poring, no, nor always praying, but
should sometimes look abroad, look about them, and
they may meet with that which will be of use to them
in their inquiries ; for the scripture is in the fulfilling
every day.
(2. ) He is ordered to go along with the messengers
to Cornelius, though he was a Gentile, doubting
nothing. He must not only go, but go cheerfully,
without reluctancy or hesitation, or any scruple con
cerning the lawfulness of it ; not doubting whether
he might go, no, nor whether he ought to go ; for it
was his duty ; " Go with them, for I have sent them;
and I will bear thee out in going along with them,
however thou mayest be censured for it" Note,
When we see our call clear to any service, we should
not suffer ourselves to be perplexed with doubts and
scruples concerning it, arising from former preju
dices or prepossessions, or a fear of men's censure.
Let every man be fully persuaded in his own mind, ,
and prove his own work.
II. He receives both them and their message ; he
went down to them, v. 21. So far was he from go
ing out of the way, or refusing to be spoken with, as
one that was shy of them, or making them tarry, as
one that took state upon him, that he went to them
himself, told them he was the person they were in
quiring for ! And,
1.. He favourably receives their message; with
abundance of openness and condescension he asks,
what their business is, what they have to say to him,
What is the cause wherefore ye are come? and they
tell him their errand ; (v. 22.) " Cornelius, an offi
cer of the Roman army, a very honest gentleman,
and one who has more religion than most of his
neighbours, who fears God above many, (Neh. 7.
2.) who, though he is not a Jew himself, has carried
it so well, that he is of good report among all the
people of the Jews, they will all give him a good'
word, for a conscientious, sober, charitable man, so
that it will be no discredit to thee to be seen in his'
company ; hewas warnedfrom God," ixe,»f**,li'<rd->i —
" he had an oracle from God, sent him by an angel,"
(and the lively oracles of the taw of Moses were given
by the disposition of angels,) "by which he was or
dered to send for thee to his house, (where he is ex
pecting thee, and ready to bid thee welcome,) and
tajiear words of thee : they know not what words,
but they are such as he may hear from thee, and not
from any one else so well. " Faith comes by hearing.
When Peter repeats this, he tells us more fully,
they are words whereby thou and all thy house shall
be saved, ch. 11. 14. "Come to him, for an angel
bid him send for thee : come to him, for he is ready
to hear and receive the saving words thou hast to
bringhim." 2. He kindly entertained the messengers ; (v. 23.)
He called them ih, and lodged them. He did not bin
them go and refresh, and repose themselves in an
inn at their own charge, but was himself at the
charge of entertaining them in his own quarters.
What was getting ready for him, (v. 10.) they
should be welcome to share in; he little thought
what company he should haye when he bespoke his
dinner, but God foresaw it. Note, It becomes chris
tians and ministers to be hospitable, and ready, ac
cording as their ability is, and there is occasion for
it, to entertain strangers. Peter lodged them, though
they were Gentiles, to shew how readily he conv
plied with the design of the vision in eating with
Gentiles ; for he immediately took them to eat with
him. Though they were two of them servants, and
the other a common soldier, yet Peter thought it not
below him to take them into his house. Probably,
he did it, that he might have some talk with them
about Cornelius and his family; for the apostles,
though they had instructions from the Spirit, yet

THE ACTS, X.

105

made use of other informations, as they had occasion
for them.
III. He went with them to Cornelius, whom he
found ready to receive and entertain him.
1. Peter, when he went with them, was accom
panied by certain brethren from Joppa, where he
now was, v. 23. Six of them went along with him,
as we find, ch. 11. 12. Either Peter desired their
company, that they might be witnesses of his pro
ceeding cautiously with reference to the Gentiles,
and of the good ground on which he went, and there
fore he vouches them ; (ch. 11. 12.) or they offered
their service to attend him, and desired they might
have the honour and happiness of being his fellow-
travellers. This was one way in which the primi
tive christians very much shewed their respect to
their ministers, they accompanied them in their
journeys, to keep them in countenance, to be their
guard, and, as there was occasion, to minister to
them ; with a further prospect not only ofdoing them
service, but of being edified by their converse. It is
pity that those who have skill and will to do good to
others by their discourse, should want an opportunity
for it by travelling alone.
2, Cornelius, when he was ready to receive him,
had got some friends together of Cesarea. It seems,
it was above a day's journey, near two, from Joppa
to Cesarea ; for it was the day after they set out
that they entered into Cesarea, (v. 24.) and the af
ternoon of that day, v. 30. It is probable that they
travelled on foot ; the apostles generally did so.
Now when they came into the house of Cornelius,
Peter found, (1.) That he was expected, and that
was an encouragement to him. Cornelius waited
for them, and such a guest was worth waiting for ;
nor can I blame him if he waited with some impa
tience, longing to know what that mighty thingwas,
which an angel bid him expect to hear from Peter.
(2. ) That he was expected by many, and that was
a further encouragement to him.i As Peter brought
some with him to partake of, the spiritual gift he
had now to dispense, so Cornelius had called toge
ther, not only his own family, but his kinsmen, and
near friends, to partake with him of the heavenly
instructions he expected from Peter, which would
give Peter a. larger opportunity of doing good. Note,
We should not covet to eat our spiritual morsels
alone, Job 31. 17. It ought to be Doth given and
taken as apiece of kindness and respect to our kin
dred and friends, to invite them to join with us in
religious exercises, to go with us to hear a good
sermon. What Cornelius ought to do, he thought
his kinsmen and friends ought to do too ; and there
fore let them come and hear it at the first hand,
that it maybe no surprise to them to see him change
upon it.
IV. Here is the first interview between Peter and
Cornelius ; in which we have,
1. The profound, and indeed undue respect and
honour which Cornelius paid to Peter ; (v. 25.) He
met him as he was coming in, and, instead of taking
him in his arms, and embracing him as a friend,
which would have been very acceptable to Peter,
he fell down at his feet, and worshipped him ; some
think, as a prince and a great man, according to the
usage of the_ eastern countries ; others think, as an
incarnate deity, or as if he took him to be the Mes
siah himself. His worshipping a man was indeed
culpable ; but, considering his present ignorance, it
was excusable, nay, and it was an evidence of some
thing in him that was very commendable — and that
was a great veneration for divine and heavenly
things : no wonder if, till he was better informed, he
took him to be the Messiah, and therefore worship
ped him, whom he was ordered to send for by an
angel from heaven. But the worshipping of his
pretended successor, who is not only a man, but a
Vol. vi.— O

sinful man, the man of sin himself, is altogether in
excusable, and such an absurdity as would be- in
credible, if. we were not told before, that all the
world would worship the beast, Rev. 13. 4.
2. Peter's modest, and indeed just and pious re
fusal of this honour that was done him ; (v. 26.) He
took him up into his arms, with his own hands,
(though time was when he little thought he should
ever either receive so much respect from, or shew
so much affection to, an uncircumcised Gentile,)
saying, " Stand up, I myself also am a man, and
therefore not to be worshipped thus." The good
angels of the churches, like the good angels of hea
ven, cannot bear to have the least of that honour
shewn to them, which is due to God only. See thou
do it not, saith the angel to John, (Rev. 19. 10. —
22. 9.) and in like manner the apostle to Cornelius.
How careful was Paul that no man should think of
him above what he saw in him ! 2 Cor. 12. 6. Christ's
faithful servants could better bear to be vilified than
to be deified. Peter did not entertain a surmise that
his great respect for him, though excessive, might
contribute to the success of his preaching, and there
fore, if he will be deceived let him be deceived ; no,
let him know that Peter is a man, that the treasure
is in earthen vessels, that he may value the treasure
for its own sake.
V. The account which Peter and Cornelius give
to each other, and to the company, of the hand of
Heaven in bringing them together ; As hi talked
with him — <rwoftixZy &wry, he went in, v. 27. Peter
went in, talking familiarly with Cornelius; endea
vouring, by the freedom of his converse with him,
to take off something of that dread which he seemed
to have of him ; and when he came in he found many
that were come together, more than he expected ;
which added solemnity, as well as opportunity of
doing good to this service. Now,
1. Peter declares the direction God gave to him to
come to those Gentiles, v. 28, 29. They knew it
had never been allowed by the Jews, but always
looked upon as an unlawful thing — iBi/un-ov— " an
abomination/'/or a man that is a Jew, a native Jew
as I am, to keep company ; or come unto one of ano
ther nation, a stranger, an uncircumcised Gentile.
It was not made so by the law of God, but by the
decree of their wise men, which they looked upon
to be no less obliging. They did not forbid them to
converse or traffic with Gentiles in the street or
shop, or upon the exchange, but to eat with them.
Even in Joseph's time, the Egyptians and Hebrews
could not eat together, Gen. 43. 32. The three chil
dren would not defile themselves with the king's meat,
Dan. 1. 8. They might not come into the house of
a Gentile, for they looked upon it to be ceremonially
polluted. Thus scornfully did the Jews look upon
the Gentiles, who were not behindhand with them in
contempt, as appears by many passages in the Latin
poets. " But now," saith Peter, " God hath shewed
me, by a vision, that I should not call any man com
mon or unclean, nor refuse to converse with any
man for the sake of his country." Peter, who had
taught his new converts to save themselves from the
untoward generation of wicked men, (ch. 2. 40.) is
now himself taught to join himself with the towardly
generation of devout Gentiles. Ceremonial charac
ters were abolished, that more regard might be had
to moral ones. Peter thought it necessary to let
them know how he came to change his mind in this
matter, and that it was by a divine revelation, lest
he should be upbraided with it as having used light
ness. God having thus taken down the partition-wall,
(1.) He assures them of his readiness to do them
all the good offices he could ; that, when he kept at
a distance, it was not out of any personal disgust to
them, but only because he wanted leave from Hea-

103

THE ACTS, X.

ven, which now that he had received, he was at
their service ; " Therefore came I unto you without
gainsftying, as soon as I was sent for; ready to
preach the same gospel to you that I have preached
to the Jews." The disciples of Christ could not but
have some notion of the preaching of the gospel to
the Gentiles, but they imagined it must be only to
those Gentiles that were first proselyted to the Jew
ish religion ; which mistake Peter acknowledges
was now rectified.
(2.) He inquires wherein he might be serviceable
to them ; " task therefore, fir what intent ye have
sent for me ? What do ye expect from me, or what
business have ye with me ?" Note, Those that desire
the help of God's ministers, ought to look well to it
that they propose right ends to themselves in it, and
do it with a good intent.
2. Cornelius declares the directions God gave to
him to send for Peter, and that it was purely in obe
dience to those directions that he had sent for him.
Then we are right in our aims in sending for, and
attending on a gospel-ministry, when we do it with
a regard to the divine appointment instituting that
ordinance, and requiring us to make use of it. Now,
(1.) Cornelius gives an account of the angel's, ap
pearing to him, and ordering him to send for Peter;
not as glorying in it, but as that which warranted
his expectation of a message from heaven by Peter.
[1. ] He tells how this vision found him employed ;
(v. 30. ) Four days ago I was fasting until this hour,
this hour of the day that it is now when Peter came,
about the middle of the afternoon. By this it appears
that religious fasting, in order to the greater serious
ness and solemnity of praying, was used by devout
people that were not Jews ; the king of Nineveh
proclaimed a fast, Jonah 3. 5. Some give these
words another sense. From four days ago I have
been fasting until this hour ; as if he had eaten no
meat, or at least no meal, from that time to this.
But it comes in as an introduction to the story of the
vision ; and therefore the former must be the mean
ing. He was at the ninth hour praying in his house,
not in the synagogue, but at home. I will that men
pray, wherever they dwell. His praying in his
house intimates that it was not a secret prayer in his
closet, but in a more public room of his house, with
his family about him ; and perhaps after prayer he
retired, and had this vision. Observe, At the ninth
hour of the day, three of the clock in the afternoon,
most people were travelling or trading, working in
the fields, visiting their friends, taking their plea
sure, or taking a. nap after dinner ; yet then Corne
lius was at his devotions ; which shews how much
he made religion his business ; and then it was that
he had this message from heaven. Those, that would
hear comfortably from God, must be much in speak
ing to him.
J2. j He describes the messenger that brought him
this message from heaven ; There stood a man before
me in bright clothing ; such as Christ's was when
he was transfigured, and that of the two angels who
appeared at Christ's resurrection, (Luke 24. 4.) and
at his ascetjswn, (ch, 1, 10.) shewing their relation
to the world of light
[3.] He repeat's ,the message that was sent him,
(v. 31,_ 32.) just as we had it, v.. 4 — 6. Only here
it is said, Thy prayer is heard. We are not told
•what his prayer was ; but if this message was an
answer to it, and it should seem it was, we may sup
pose that finding the deficiency of natural light, and,
that it left him at a loss how to obtain the pardon of
his sin, and the favour of. God, he prayed that God
would make some further discoveries of himself to
him, and of the way of salvation. "Well," saith
the angel, " send for Peter, and he shall give thee
such a discovery.
(2.) He declares his own and his friends' readi

ness to receive the message he had to deliver ; (v.
33.) Immediately therefore I sent to thee, as I was
directed, and thou hast well done that thou_ hast
come to us, though we are Gentiles. Note, Faithful
ministers do well to come to people that are willing
and desirous to receive instruction from them ; to
come when they are sent for ; it is as good a deed
as they can do.
Well, Peter is come to do his part ; but will they
do their's ? Yes. Thou art here prepared to speak,
and we are here prepared to hear, 1 Sam. 3. 9, 10,
Observe, [1.] Their religious attendance upon the word;
" We are all here present before God; we are here
in a religious manner, are here as worshippers ;"
(they thus compose themselves into a serious, awful
frame of spirit ;) " therefore, because thou art come
to us by such a warrant, on such an errand, because
we have such a price in our hand as we never had
before, and perhaps may never have again, we are
ready now at this time of worship, here m this place
of worship ;" (though it was in a private house ;)
" we are present, arapur/Mv — we are at the business,
and are ready to come at a call. " If we would have
God's special presence at an ordinance, we must be '
there with a special presence, an ordinance presence ;
Here lam. "¦ We are all present, all that were in
vited ; we, and all that belong to us ; we, and all
that is within us." The whole of the man must be
present ; not the body here, and the heart, with the
fool's eyes, in the ends of the earth. But that which
makes it indeed a religious attendance, is, We are
present before God. In holy ordinances we present
ourselves unto the Lord, and we must be as before
him, as those that see his eye upon us.
[2.] The intention of this attendance ; " We are
present to hear all things that are commanded thee
of God, and given thee m charge to be delivered to
Us. " Observe, First, Peter was there to preach all
things that were commanded him of God; for as he
had an ample commission to preach the gospel, so
he had full instructions what to preach. Secondly,,
They were ready to hear, not whatever he pleased
to say, but what he was commanded of God to say.
The truths of Christ were not communicated to the
apostles to be published or stifled as they thought fit,
but intrusted with them to be published to the world.
"We are ready to hear all, to come at the begin
ning of the service, and stay to the end, and be at
tentive all the while, else how can we hear all ? We
are desirous to hear all that thou art commissioned
to preach, though it be ever so displeasing to flesh
and blood, and ever so contrary to our former no
tions or present secular interests. We are ready to
hear all, and therefore let nothing be kept back, that
is profitable for us. "
34. Then Peter opened his mouth, and
said, Of a truth I perceive that God is no
respecter of persons : 35. But in every
nation he that feareth him, and worketh
righteousness, is accepted with him. 36.
The word which God sent unto the children
of Israel, preaching peace by Jesus Christ:
(he is Lord of all :) 37. That word, I say,
ye know, which was published throughout
all Judea, and began from Galilee, after
the« baptism which John preached ; 38.
How God anointed Jesus of Nazareth with
the Holy Ghost, and with power: who
went about doing good, and healing all that
were oppressed of the devil ; for God was
with him. 39. And we are witnesses of

THE ACTS, X.

107

all things which he did, both in the land
of the Jews, and in Jerusalem ; whom they
slew and hanged on a tree : 40. Him God
raised up the third day, and shewed him
openly; 41. Not to all the people, but
Unto witnesses chosen before of God, even
to us, who did eat and drink with him after
he rose from the dead. 42. And he com
manded us to preach unto the people, and
to testify that it is he which was. ordained
of God to be the Judge of quick and dead.
43. To him give all the prophets witness,
that through his name whosoever believeth
in him shall receive remission, of sins.
We have here Peter's sermon preached to Cor
nelius and his friends : that is, an abstract or sum
mary of it ; for we have reason to think that he did
with many other words testify and exhort to this
purport. It is intimated, that he delivered himself
with a great deal of solemnity and gravity, but with
freedom and copiousness, in that phrase, that he
opened his mouth and spake, v. 34. 0 ye Corin
thians, our mouth is open to you, saith Paul, 2 Cor.
6. II. " You shall find us communicative, if we but
find you inquisitive." Hitherto the mouths of the
apostles had been shut to the uncircumised Gentiles,
they had nothing to say to them ; but now God gave
unto them, as he did to Ezekiel, the opening of the
mouth. This excellent sermon of Peter's is admirably
suited to the circumstances of those' to whom he
preached it ; for it was a new sermon.
I. Because they were Gentiles to whom he preach
ed ; he shews that, notwithstanding that, they were
interested ih the gospel of Christ, which he had to
preach, and entitled to the benefit of it, upon an
equal foot with the Jews. It was necessary that this
should be cleared; or else with what comfort could
either he preach or they hear ? He therefore lays
down this as an undoubted principle, that God is no
respecter of persons ; doth not know favour in judg
ment, as the Hebrew phrase is ; which magistrates
are forbidden to do, (Deut 1. 17.— 16. 19. Prov. 24.
23. ) and are blamed for doing, Ps. 82. 2. And it is
often said of Gbd, that he doth not respect persons,
Deut. 10. 17. 2 Chron. 19. 7. Job 34. 19. Rom. 2.
11. Col. 3. 25. 1 Pet. 1. 17. He doth not give judg
ment in favour of a man, for the sake of any external
advantage foreign to the merits of the cause. God
never perverts judgment upon personal regards and
considerations, nor countenances a wicked man in
a wicked thing, for the sake of his beauty, or stature,
his country, parentage, relations, wealth or honour
in the world. Gbd, as a Benefactor, gives favours
arbitrarily and by sovereignty, (Deut. 7. 7, 8. — 9.5,
6. Matt 20. 10.) but he does not, as a Judge, so
give sentence ; but in every nation, and under every
denomination, he that fears God, and works righte
ousness is accepted of him, v. 35.
The case is plainly thus :
1. God never did, noi1 ever -will, justify and save a
wicked Jew that lived and died impenitent, though
he was of the seed of Abraham, and a Hebrew of the
Hebrews, and had all the honour and advantages
that attended circumcision. He does and will ren
der indignation and Wrath, tribulation and anguish,
upon every soul of man that doeth evil; and of the
Jeto first ; whose privileges and professions, instead
of screening him from the judgment of God, will
but aggravate his guilt and condemnation. See Rom.
2. 3, 8, 9, 17. Though God has favoured the Jews,
above other nations, with the dignities of visible

church-membership, yet he will not therefore ac
cept of any particular persons of that dignity, if they
allow themselves in immoralities contradictory to
their profession ; and particularly in persecution,
which was now, more than any other, the national
sin of the Jews.
2. He never did, nor ever will, reject or refuse an
honest Gentile, who, though he has not the privi
leges and advantages that the Jews have, yet, like
Cornelius, fears God, and worships him, and works
righteousness, is just and charitable towards all men,
who lives up to the light he has, both in a sincere
devotion, and in a regular Conversation, whatever
nation he is of, though ever so far remote from kin
dred to the seed of Abraham ; though ever so despi
cable, nay though in ever so ill a name, that shall
be no prejudice to him. God judges of men by their
hearts, not by their country or parentage ; and
wherever he finds an upright man, he will be found
an upright God, Ps. 18. 25. Observe, Fearing God,
and working righteousness, must go together; for
as righteousness toward men is a branch of true re
ligion, so religion toward God is a branch of univer
sal righteousness. Godliness and honesty must go
together, and neither will excuse for the want of the
other. But where these are predominant, no doubt
is to be made of acceptance with God. Not that
any man, since the fall, can obtain the favour of
God, otherwise than through the mediation of Jesus
Christ, and by the grace of God in him ; but those
that have not the knowledge of him, and therefore
cannot have an explicit regard to him, may yet re
ceive grace from God for his sake, to fear God, and
to work righteousness; and wherever God gives
grace to do so, -as he did to Cornelius, he will,
through Christ accept the work of his own hands.
Now, (1.) This was always a truth, before Peter
perceived it, that God respecteth no man's person ;
it was the fixed rule of judgment from the beginning ;
If thou doest well, shalt thou not be accepted ? And
if not well, sin, and the punishment of it, lies at the
door, Gen. 4. 7. God will not ask in the great day
what country men were of, but what they were,
what they did, and how they stood affected toward
him and toward their neighbours ; and if men's
personal characters received neither advantage nor
disadvantage from the great difference that was be
tween Jews and Gentiles, much less from any lesser
difference of sentiments and practices that may hap
pen to be among Christians themselves, as those
about meats and days, Rom. 14. It is certain, the
kingdom of God is not meat ahd drink, but righte
ousness and peace, and joy in the Holy Ghost ; and
he that in these things serveth Christ, is accepted
of God, and ought to be approved qf men; for dare
we reject those whom God doth not ?
(2. ) Yet now it was made more clear than it had
been ; this great truth had been darkened by the
covenant of peculiarity made with Israel, and the
badges of distinction put upon them ; the ceremo
nial law was a wall of partition between them and
other nations ; in it, it was true that God favoured
that nation, (Rom. 3. 1, 2.-9. 4.) and from thence
particular persons among them were ready to infer,
that they were sure of God's acceptance, though
they lived as they listed ; and that no Gentile could
possibly be accepted of God. God had said a great
deal by the prophets to prevent attd rectify this mis
take, but now at length he doth it effectually, by-
abolishing the covenant of peculiarity, and repeal
ing the ceremonial law, and so setting the matter at
large, and both Jew and Gentile upon the same level
before God ; and Peter is here made to perceive it,
by comparing the vision which he had with that
which Cornelius had. Now in' Christ Jesus, it is
plain, neither circumcision availeth any thing, nor
uncircumcision, Gal. 5. 6. Col. 3. 11. ^

108

THE ACTS, X.

II. Because they were Gentiles inhabiting a place
within the confines of the land of Israel, he refers
them to what they themselves could not but know
concerning the life and doctrine, the preaching and
miracles, the death and sufferings of our Lord Jesus ;
for these were things the report of which spread
into every corner of the nation, v. 37, &c. It facili
tates the work of ministers, when they deal with
such as have some knowledge of the things of God,
to which they may appeal, and on which they may
build. 1. They knew in general the word, that is, the
gospel, which God sent to the children of Israel.
That word, I say, ye know, v. 37. Though the
Gentiles were not admitted to hear it, (Christ and
his disciples were not sent hut to the lost sheep of the
house of Israel,) yet they could not but hear ofit, it
was all the talk both of city and country. We are
often told in the gpspels, how the fame of Christ
went into all parts of Canaan, when he was on
earth, as afterward the fame of his gospel went into
all parts of the world, Rom. 10. 18. That word,
that divine word, that word of power and grace,
you know. (1. ) What the purport of this word was.
God by it published the good tidings qf peace by Je
sus Christ, so it should be read ; iva.yyi\igifiev®'
itfivM. It is God himself that proclaims peace, who
justly might have proclaimed war ; he lets the world
of mankind know that he is willing to be at peace
with them through Jesus Christ ; in him he was re
conciling the world to himself. (2. ) To whom it was
sent ; to the children of Israel, in the first place,
the prime offer is made to them ; this all their
neighbours heard of, and were ready to envy them
those advantages of the gospel, more than they ever
envied them those of their law. Then said they
among the heathen, The Lord hath done great things
for them, Ps. 126. 3.
2. They knew the several matters of fact relating
to this word of the gospel sent to Israel.
(1.) They knew the baptism of repentance which
John preached by way of introduction to it, and in
which the gospel first began, Mark 1. 1. They
knew what an extraordinary man John was, and
what a direct tendency his preaching had to prepare
the way of the Lord. They knew what great flock
ing there was to his baptism, what an interest he
had, and. what he did. ,
(2.) They knew that immediately after John's
baptism the gospel of Christ, that word of peace,
was published throughout all Judea, and that it
took rise from Galilee. The twelve apostles, and
seventy disciples, and our Master himself, published
these glad tidings in all parts of the land ; so that
we may suppose there was not a town or village in
all the land of Canaan, but had had the gospel
preached in it
(3.) They knew that Jesus of JYazareth, when he
was here upon earth, went about doing good. They
knew what a Benefactor he was to that nation, "both
to the souls and the bodies of men ; how he made it
his business to do good to all, and never did hurt to
any. He was not idle, but still doing ; not selfish,
but doing good ; did not confine himself to one place ;
nor wait till people came to him to seek his help ;
but he went to them, went about from place to place,
and wherever he came he was doing good. Hereby
he shewed that he was sent of God, who is good
and doeth good; and therefore doeth good, because
he is good : and who hereby left not himself without
witness to the world, in that lie did good, ch. 14. 17.
And in this he hath set us an example of indefatiga
ble industry in serving God and our generation ; for
therefore we came into the world, that we may do
all the good we can in it ; and therein, like Christ,
we must always abide and abound.
(4.) They knew more particularly that he healed

all that were oppressed of the devil, and helped them
from under his oppressing power : by this it ap
peared not only that he was sent of God, as it was a
kindness to men ; but that he was sent to destroy the
works of the devil; for thus he obtained many a
victory over him.
(3. ) They knew that the Jews put him to death ;
they slew him by hanging him on a tree. When
Peter preached to the Jews, he said, whom ye slew;
but now that he preached to the Gentiles, it is whom
they slew ; they to whom he had done and designed
so much good. ,,,.,.
All this they knew ; but lest they should think it
was only a report, and was magnified, as reports
usually are, more than the truth; Peter, for him
self and the rest of the apostles, attests it ; (v. 39.)
We are witnesses, eye-witnesses, of all things which
he did; and ear-witnesses of the doctrine which he
preached, both in the land of the Jews and in Jeru
salem, in city and country.
3. They did know, or might know, by all this,
that he had a commission from heaven to preach
and act as he did. This he still harps upon in his
discourse, and takes all occasions to hint it to them.
Let them know,
(1.) That this Jesus is Lord of all ; it comes in
in a parenthesis, but is the principal proposition in
tended to be proved, that Jesus Christ, by whom
peace is made between God and man, is Lord of all;
not only as God over all blessed fir evermore, but
as Mediator, all power both in heaven and in earth
is put into Ws hand, and all judgment committed to
him. He is Lord of angels, they are all his humble
servants. He is Lord bf the powers of darkness,,
for he hath triumphed over them. . He is King of
nations, has a power over all flesh ; he is King of
saints, all the children of God are his scholars, his
subjects, his soldiers.
(2.) That God anointed him with the Holy Ghost
and with power, he was both authorized and enabled
to do what he did by a divine anointing ; whence he
was called Christ — the Messiah — the Anointed One.
The Holy Ghost descended upon him at his bap
tism, and he was full of power both in preaching
and working miracles, which was the seal of a di
vine mission.
(3.) That God was with him, v. 38. His works
were wrought in God ; God not only sent him, but
was present with him all along, owned him, stood
by him, and carried him on in all his services and
sufferings. Note, Those whom God anoints he will
accompany ; he will himself be with those to whom
he has given his Spirit.
III. Because they had heard no more for certain
concerning this Jesus, Peter declares to them his
resurrection from the dead, and the proofs of it, that
they might not think that when he was slain there
was an end of him.
Probably, they had heard at Cesarea some talk
of his being risen from the dead ; but the talk of it
was soon silenced by that vile suggestion of the Jews,
that his disciples came by night and stole him away.
And therefore Peter insists upon this as the main
support of that word which preacheth peace by
Jesus Christ.
1. The power by which he rose, is incontestably
divine, (v. 40.) Him God raised up the third day ;
which not only disproved all the calumnies and ac
cusations he was laid under by men, but effectually
proved God's acceptance of the satisfaction he made
for the sin of man by the blood of his cross. He did
not break prison, but had a legal discharge. God
raised hi up.
2. The proofs of his resurrection were incontesta
bly clear ; for God shewed him openly. He gave
him to be made manifest — WW« duTov tftqa.m ytvirBeti,
to be visible, evidently so ; so he appears, as that it

THE ACTS, X,

109

appears beyond contradiction to be He, and not ano
ther. It was such a shewing of him as amounted
to a demonstration of the truth of his resurrection.
He shewed him not publicly indeed, (it was not
open in that sense,) bat evidently ; not to all the
people, who had been the witnesses of his death ;
by resisting all the evidences he had given them of
his divine mission in his miracles, they had forfeited
the favour of being eye-witnesses of this great proof
of it ; they who immediately forged and promoted
that lie of his being stolen away, were justly given
up to strong delusions to believe it, and not suf
fered to be undeceived by his being shewn to all the
people ; and so much the greater shall be the bless
edness of those who have not seen, and yet have
believed. JYec ille se in vulgus edixit, ne impii er-
rore, liberarentur ; ut et fides non prsemio mediocri
destinato difficultate constaret — He shewed not him
self to the people at large, lest the impious among
them should have been forthwith loosed from their
error, and that faith, the reward of which is so am
ple, might be exercised with a degree of difficulty.
Tertulhani Apologia, cap. 11. But though all the
people did not see him, a sufficient number saw him,
to attest the truth of his resurrection ; the testator's
declaring his last will and testament needs not to be
before all the people, it is enough that it be done
before a competent number of credible witnesses ;
so the resurrection of Christ was proved before suf
ficient witnesses. (1.) They were not so by chance,
but they were chosen before of God tb be witnesses
of it, and, in order to that, had their education under
the Lord Jesus, and intimate converse with him ;
that, having known him so intimately before, they
might the better be assured it was he. (2.) They
had not a sudden and' transient view of him, but a
great deal of free conversation with him ; they did
eat and drink with him after he rose from the dead._
This implies that they saw him eat and drink, wit
ness their' dining with him at the sea of Tiberias,
and the two disciples supping with him at Emmaus ;
and this proved that he had a true and real body.
But this was not all, they saw him without any ter
ror or consternation, which might have rendered
them incompetent witnesses, for they saw him so
frequently, and he conversed with them so fami
liarly, that they did eat and drink with him. It is
brought as a proof of the clear view which the no
bles of Israel had of the glory of God, (Exod. 24.
11.) that they saw God, and did eat and drink.
IV. He concludes with an inference from all this,
that therefore that which they all ought to do, was,
to believe in this Jesus : he was sent to tell Cornelius
what he must do, and this is it ; his praying and his
giving alms were very well, but one thing he lacked,
he must believe in Christ. Observe,
1. Why he must believe in him ; faith has refer
ence to a testimony, and the christian faith is built
upon the foundation of the apostles and prophets, it
is built upon the testimony given by them.
(1.) By the apostles. Peter as foreman speaks
for the rest, that God commanded them, and, gave
them in charge to preach to the people, and to testify
concerning Christ ;• so that their testimony was not
only credible, but authentic, and what we may ven
ture upon. Their testimony is God's testimony ;
and they are his witnesses to the world ; they do not
only say it as matter of news, but testify it as matter
of record, by which men must be judged.
(2.) By the prophets of the Old Testament;
whose testimony beforehand, not only concerning
his sufferings, but concerning the design and inten
tion of them, very much corroborates the apostles'
testimony concerning them ; (v. 43.) To him give
all the prophets witness. We have reason to think
that Cornelius and- his. friends were no strangers to
the writings of the prophets. Out of the mouth of

these two clouds of witnesses, so exactly agreeing,
this word is established.
2. What they must believe concerning him.
(1.) That we are all accountable to Christ as our
Judge ; this the apostles were commanded to testify
to the world ; that this Jesus is ordained of God to '
be the Judge of the quick and dead, v. 42. He is
empowered to prescribe the terms of salvation, that
rule by which we must be judged ; to give laws both
to quick and dead, both to Jew and Gentile ; and he
is appointed to determine the everlasting condition
of all the children of men at the great day ; of those
that shall be found alive, and of those that shall be
raised from the dead. He hath assured us of this,
¦ inthat he hath raised him from the dead, (ch. 17. 31.)
so that it is the great concern of every one of us, in
the belief of this, to seek his favour, and to make
him our Friend.
(2.) That if we believe in him, we shall all be
justified by him as our Righteousness, v. 43. The
prophets, when they spake of the death of Christ,
did witness this, that through his name, for his sake,
and upon the account of his merit, whosoever be-
lievethin him, Jew or Gentile, shall receive remission
of sins. That is the great thing we need, without
which we are undone, and which the convinced
conscience is most inquisitive after, which the carnal
Jews promised themselves from their ceremonial
sacrifices and purifications, yea, and the heathen
too from their atonements, but all in vain ; it is to
be had only through the name of Christ, and only by
those that believe m his name ; and they that do so,
may be assured of it ; their sins shall be pardoned,
and there shall be no condemnation to them. And
the remission of sins lays a foundation for all other
favours and blessings, by taking that out of the way,
that hinders them. If sin, be pardoned, all is well,
and shall end everlastingly well.
44. While Peter yet spake these words,
the Holy Ghost fell on all thenr which
heard the word. 45. And they of the cir
cumcision which believed were astonished,
as many as came with Peter, because that
on the Gentiles also was poured out the
gift of the Holy Ghost. 46. For they heard
them speak with tongues, and magnify God.
Then answered Peter, 47. Can any man
forbid water, that these should not be bap
tized, which have received the Holy Ghost
as well as we ? 48. And he commanded
them to be baptized in the name of the
Lord. Then prayed they him to tarry cer
tain days.
We have here the issue and effect of Peter's ser
mon to Cornelius and his friends. He did not labour
in vain among them, but they were all brought home
to Christ Here we have,
I. God's owning of Peter's word, by conferring
the Holy Ghost upon the hearers of it, and im
mediately upon the hearing of it; (v. 44.) While
Peter was yet speaking these words, and perhaps
designed to say more, he was happily superseded by
visible indications that the Holy Ghost, even in his
miraculous gifts and powers, fell on all them which
heard the word, even as he did on the apostles at
first; so Peter saith, ch. 11. 15. Therefore sbme
think it was with a rushing mighty wind, and in
cloven tongues, as that was. Observe,
1. When the Holy Ghost fell upon them ; while
Peter was preaching. Thus God bare witness to
what he said, and accompanied it with a divine
power. Thus were the signs of an apostle wrought

110

THE ACTS, XL

among them, 2 Cor. 12. 12. Though Peter could
not give the Holy Ghost, yet the Holy Ghost being
given along with the word of Peter, by that it ap
peared he was sent of God. The Holy Ghost fell
upon others after they were baptized, for their con-
. firmation ; but upon these Gentiles before they were
baptized : as Abraham was justified by faith, being
yet in uncircumcision ; to shew that God is not tied
tq a method, nor confines himself to external signs.
The Holy Ghost fell upon those that were neither
circumcised nor baptized ; for it is the Spirit that
quickeneth, the flesh profiteth nothing.
2. How it appeared that the Holy Ghost was
fallen upon them ; (v. 46.) They spake with tongues
which they never learned, perhaps the Hebrew,
the holy tongue ; as the preachers were enabled to
speak the vulgar tongues, that they might com
municate the doctrine of Christ to the hearers, so,
probably, the hearers were immediately taught the
sacred tongue, that they might examine the proofs
which the preachers produced out of the Old Testa
ment in the original. Or, their being enabled to
speak with tongues, intimated that they were all
designed for ministers, and by this first descent of
the Spirit upon them were qualified to preach the
gospel to others, which they did but now receive
themselves. But observe, when they spake with
tongues, they magnified God, they spake of Christ
and the benefits of redemption, which Peter had
been preaching of to the glory of God. Thus did
they on whom the Holy Ghost first descended, ch.
2. 11. Note, Whatever gift we are endued with,
we ought fo honour God with it, and particularly the
gift of speaking, and all the improvements of it
3. What impression it made upon the believing
Jews that were present; (v. 45.) They of the cir
cumcision which believed, were astonished ; those six
that came along with Peter ; it surprised them ex
ceedingly, and perhaps gave them some uneasiness,
because that upon the Gentiles also was poured out
the gift of the Holy Ghost, which they thought had
been appropriated to their own nation. Had they
understood the scriptures of the Old Testament,
which pointed at this, it would not have been such
an astonishment to them ; but by our mistaken no
tions of things, we create difficulties to ourselves in
the methods of divine providence and grace.
II. Peter's owning God's work in baptizing those
on whom the Holy Ghost fell. Observe,
1. Though they had received the Holy Ghost, yet
. it was requisite they should be baptized; though
God is not tied to instituted ordinances, we are ; and
no extraordinary gifts set us above them, but rather
oblige us so much the more to conform to them.
Some in our days would have argued, " These are
baptized with the Holy Ghost, and therefore what
need have they to be baptized with water? It is be
low them. " No ; it is not below them, while water-
baptism is an ordinance of Christ, and the door of
admission into the visible- church, and a seal of the
new covenant
2. Though they were Gentiles, yet, having re
ceived the Holy Ghost, they might be admitted to
baptism; (v. 47.) Can any man, though ever so
rigid a Jew, forbid water, that these should not be
baptized, who have received the Holy Ghost as well
as we ? The argument is conclusive ; can we deny
the sign to, those who have received the thing signi
fied? Are not those on whom God has bestowed
the grace of the covenant, plainly entitled to the
seals of the covenant? Surely, they that have re
ceived the Spirit as well as we, ought to receive bap
tism as well as we ; for it becomes us to follow God s
indications, and to- take those into communion with
us, whom he hath taken into communion with him
self. God hath promised to pour his Spirit upon the
seed of the faithful, upon their offspring ; and who

then can forbid water, that they should not be bap
tized, who have received the promise of the Holy
Ghost as well as we? Now it appears why the
Spirit was given them before they were baptized—
because otherwise Peter could not have persuaded
himself to baptize them, any more than to have
preached to them, if he had not been ordered to do
it by a vision ; at least, he could not have avoided
the censure of those of the circumcision that believed.
Thus is there one unusual step of divine grace taken
after another to bring the Gentiles into the church.
How well is it for us that the grace of a good God is
so much more extensive than the charity even of
some good men !
3. Peter did not baptize them himself, but com
manded them to be baptized, v. 48. It is probable
that some of the brethren who came with him, did
it by his order, and that he declined it for the same
reason that Paul did— lest those that were baptized
by him should think the better of themselves for'itj
or he should seem to have baptized in his own name,
1 Cor. 1. 15. The apostles received the commis>
sion to go and disciple all nations by baptism. But
it was prayer and the ministry of the word that they
were to give themselves to. And Paul says, that
he was sent, not to baptize, but to preach ; which
was the more noble and excellent work. The busi
ness of baptizing was therefore ordinarily devolved
upon the inferior ministers ; these acted by the or
ders of the apostles, who might therefore be said to
do it Qui per alterum facit, per seipsum facere
dicitur — What a man does by another, lie may be
said to do by himself.
Lastly, Their owning both Peter's word and
God's work in their desire of further advantage by
Peter's ministry ; They prayed him to tarry certain,
days. They could not press him to reside constantly
among them, they knew that he had work to do in
other places, and that for the present he was ex
pected at Jerusalem; yet they were not willing he
should go away immediately, but earnestly begged
he would stay for some time among them, that they
might be further instructed by him in the things
pertaining to the kingdom of God. Note, 1. Those
who have some acquaintance with Christ, cannot
but covet more. 2. Even those that have received
the Holy Ghost, must see their need of the ministry
of the word,
CHAP. XL
In this chapter, we have, I. Peter's necessary vindication bf
what he did in receiving Cornelius and his friends into the
church, from the censure he lay under for it among the
brethren, and their acquiescence in it, v. 1 . . 18. II. The
good success of the gospel at Antioch, and the parte adja
cent, vi 19 . . 21. III. The carrying on of the good work
that was begun at Antioch, hy the ministry ofBamabas
first, and afterward of Paul in conjunction with him, and
the lasting name of Christian first given to the disciples
there, v. 22 . . 26. IV. A prediction of an approaching fa
mine, and the contribution that was made among the Gen
tile converts for the relief of the poor saints in Judea, upon
that occasion, v. 27 . . 30.
1. A ND the apostles and brethren that
J\. were in Judea heard that the Gen
tiles had also received the word of God. 2.
And when Peter was come up to Jerusa
lem, they that were of the circumcision
contended with him, 3. Saying, Thou
wentest in to men uncircumcised, and didst
eat with them. 4. But Peter rehearsed
the matter from the beginning, and ex
pounded it by order unto them, saying, 5.
I was in the city of Joppa praying : and in
a trance I saw a vision, A certain vessel

THE ACTS, XL

descend, as it had been a great sheet, let
down from heaven by four corners ; and it
came even to me: 6. Upon the which
when I had fastened mine tyes, I consider
ed, and saw four-footed beasts of the earth,
and wild beasts, and creeping things, and
fowls of the air. 7. And I heard a voice
saying unto me, Arise, Peter ; slay and eat.
8. But I said,. Not so, Lord : for nothing
common or unclean hath at any time en
tered into my mouth. 9. But the voice an
swered me again from heaven, What God
hath cleansed, that call' not thou common.
10. And this was done three times : and all
were drawn up again into heaven. 11.
And, behold, immediately there were three
men already come unto the house where I
was, sent from Cesarea unto me. 12. And
the Spirit bade me go with them, nothing
doubting. Moreover, these six brethren
accompanied me, and we entered into the
man's house : 13. And he shewed us how
he had seen an angel in his house, which
stood and said unto him, Send men to
Joppa, and call for Simon, whose surname
is Peter; 14. Who shall tell thee words,
whereby thou and all thy house shall be
saved. 1 5. And as I began to speak, the
Holy Ghost fell on them, as on us at the
beginning. 16. Then remembered I the
word of the Lord, how that he said, John
indeed baptized with water ; but ye shall
be baptized with the Holy Ghost. 17.
Forasmuch then as God gave them the like
gift as he did unto us, who believed on the
Lord Jesus Christ; what was I, that I
could withstand God ? 18. When they
heard these things, they held their peace,
and glorified God, saying, Then hath God
also to the Gentiles granted repentance
unto life.
The preaching of the gospel to Cornelius, was a
thing wnich we poor sinners of the Gentiles have
reason to reflect upon with a great deal of joy and
thankfulness ; for it was the bringing of light to us
who sat in darkness. Now it being so great a sur-
Jirise to the believing as well as the unbelieving
ews, it is worth while to inquire how it took ; and
what comments were made upon it ? And here we
find, I. Intelligence was presently brought of it to the
church in Jerusalem, and thereabouts ; for Cesarea
was not so fas from Jerusalem but that they might
presently hear of it Some for good-will, and some
for ill-will, would spread the report of it ; so that be
fore he was himself returned to Jerusalem, the apos
tles and the brethren there, and in Judea, heard that
the Gentiles also hadrecewed the word of God, that
is, the gospel of Christ; which is not only a word of
God, but the word of God; for it is the summary
and centre of all divine revelation. They received
Christ ; fir his name is called, the Word qf God,
Rev. 19.. 13. Not only that the Jews who' were dis
persed into the Gentile countries, and the Gentiles
who were proselyted to the Jewish religion, but that

111
the Gentiles also themselves, with whom it had
hitherto been thought unlawful to hold common con
versation, were taken into church-communion, thai
they had received the word of God, That is,
1. That the word of God was preached to them ;
which was a greater honour put upon them than
they expected. Yet I wonder this should seem
strange to those who were themselves commissioned
to preach the gospel to every creature. But thus
often are the prejudices of pride and bigotry held
fast against the clearest discoveries of divine truth.
2. That it was entertained and submitted to by
them, which was a better work wrought upon them
than they expected. It is likely they had got a no
tion, that if the gospel were preached to the Gen
tiles, it would be to no purpose, because the proofs
of the gospel were fetched so much out of the Old
Testament, which the Gentiles did not. receive;
they looked, upon them as not inclined to religion,
nor likely to receive the impressions of it ; and there
fore were surprised to hear that they had received
the word of the Lord. Note, We are tooapt to des
pair of doing good to those who yet, when they are
tried, prove very tractable.
II. That offence was taken at it by the believing
Jews ; (v. 2, 3. ) When Peter was himself come up to
Jerusalem, they that were of the circumcision, those
Jewish converts that still retained a veneration for
circumcision, contended with him, they charged it
upon him as a crime, that he went in to men uncir
cumcised, and did eat with them; and thereby they
think he has stained,, if not forfeited, the honour of
his apostleship, and ought to come under the cen
sure of the church : so far were they from looking
upon him as infallible, or as the supreme head of the
church that all were accountable to, and he to none.
See here,
1. How much it is the bane and damage of the
chureh, to monopolize it, and to exclude those from
it, and from thehenefit of the means of grace, that
are not in every thing as we are. There are nar
row souls that are for engrossing the riches of the
church, as there are that would engross the riches
of the world, and would be placed alone in the midst
of the earth. These men were of Jonah's, mind,
who, in a jealousy for his people, was angry that the
Mnevites received the word of God, and justified
himself in it.
2. Christ's ministers must not think it strange if
they be censured and quarrelled with, not only by
their professed enemies, but by their professing
friends ; and not only for their follies and infirmities,
but for their good aetions seasonably and well done ;
but if we have proved our own work, we may have
rejoicing in ourselves, as Peter had, whatever re
flections we may have from our brethren. Those
that are zealous and courageous in the service of
Christ, must expect to be censured by those who,
under pretence of being cautious, are cold and indif
ferent. Those who are of catholic, generous, cha
ritable principles, must expect to be censured by
such as are conceited and strait-laced; who say,
Stand by thyself, lam holier than thou.
III. Peter gave such a full and fair account of the
matter of fact, as was sufficient, without any further
argument or apology, both to justify him, and to sa
tisfy ihem : (v. 4. ) He rehearsed the matter from the
beginning, and laid it before them in order ; and
then could appeal to themselves whether he had
done amiss : for it appeared all along God's own
work, and not his.
1. He takes it for granted, that if they had rightly
understood how the matter was, they would" not
have contended with him, but rather have concurred
with him, and commended him. And it is a good
reason why we should be moderate in our censures,
and sparing of them, because if we rightly under-

112

THE ACTS, XL

stood that which we are so forward to run down,
perhaps we should see cause to run in with it.
When we see others do that which looks suspicious,
instead of contending with them, we should inquire
of them what ground they went upon ; and it we
have not an opportunity to do that, should ourselves
put the best construction upon it that it will bear,
a,nd judge nothing before the time.
2. He is very willing to stand right in their opinion,
and takes pains to give them satisfaction ; he does
not insist upon his being the chief of the apostles,
for he was far from the thought of that supremacy
which his pretended successors claim. Nor did he
think it enough to tell them that he was satisfied
himself in the grounds he went upon, and then they
needed not trouble themselves about it ; but he is
ready to give a reason of the hope that is in him con
cerning the Gentiles, and why he had receded from
his formepsentiments, which were the same with
their's. It is a debt we owe both to ourselves and to
our brethren, to set those actions of ours in a true
light, which at first looked ill, and gave offence ;
that we may remove stumbling-blocks out of our
brethren's way.
Let us now see what Peter pleads in his own de
fence. (1.) That he was instructed by a vision no longer
to keep up the distinctions which were made by the
ceremonial law ; he relates the vision, (v. 5, 6. ) as
we had it before, ch. 10. 9, &c. The sheet which
was there said to be let down to the earth, he here
says, came even to him, which circumstance inti
mates that it was particularly designed for instruc
tion to him. We should thus see all God's disco
veries of himself, which he has made to the children
of men, coming even to us, applying them by faith
to ourselves. Another circumstance here added, is,
that when the sheet came to him, he fastened his
eyes upon it, and considered it, v. 6. If we would
be led into the knowledge of divine, things, we must
fix our minds upon them, and consider them. He
tells them what orders he had to eat of all sorts of
meat, without distinction, asking no questions for
conscience-sake, v. 7. It was not till after the flood,
(as it should seem,) that man was allowed to eat
flesh at all, Gen. 9. 3. That allowance was after
ward limited by the ceremonial law ; but now the
restrictions were taken off, and the matter set at
large again. It was not the design of Christ to
abridge, us in the use of our creature-comforts by any
other law than that of sobriety and temperance, and
preferring the meat that endures to eternal life be
fore that which perishes.
He pleads, that he was as averse to the thoughts
of conversing with Gentiles, or eating of their dain
ties, as they could be, and therefore refused the
liberty given him ; JYot so, Lord ,- for nothing com
mon or unclean has at any time entered into my
mouth, v. 8. But he was told from heaven, that
the case was now altered ; that God had cleansed
those persons and things which were before polluted;
and therefore that he must no longer call them com
mon, nor look upon them as unfit to be meddled
with by the peculiar people : (v. 9.) so that he was
not to be blamed for changing his thoughts, when
God had changed the thing. In things of this na
ture, we must act according to our present light ;
yet must not be so wedded to our opinion concerning
them, as to be prejudiced against further discoveries,
when the matter may either be otherwise, or appear
otherwise ; and God may reveal even this unto us,
Phil. 3. 15.
And that they might be sure he was not deceived
in it, he tells them, it was done three times ; (v. 10.)
the same command given, to kill and eat, and the
Same reason, because that which God hath cleansed
is not to be called common, repeated a second and

third time. And further to confirm him that it was
a divine vision, the things he saw did not vanish
away into the air, but were drawn up again into
heaven, whence they were let down.
(2.) That he was particularly directed by the
Spirit to go along with the messengers that Corne
lius sent And that it might appear that that vision
was designed to satisfy him in that matter, he ob
serves to them the time when the messengers came
— immediately after he had that, vision ; yet lest
that should not be sufficient to clear his way, the
Spirit bid him go with the men that were then sent
from Cesarea to him, nothing doubting ; (v. 11, 12.)
though they were Gentiles he went to, and went
with, yet« he must make no scruple of going along
with them.
(3.) That he took some of his brethren along with
him, who were of the circumcision, that they might
be satisfied as well as he ; and these he had brought
up from Joppa, to witness for him with what cau
tion he proceeded, foreseeing the offence that would
be taken at it. He did not act separately, but with
advice ; not rashly, but upon due deliberation.
(4. ) That Cornelius had a vision too, by which he
was directed to send for Peter ; (v. 13.) He shewed
us how he had seen an angel in his house, that bade
him send to Joppa for one Simon, whose surname
is Peter. See how good it is for those that have
communion with God, and keep up a correspon
dence with heaven, to compare notes, and commu
nicate their experiences to each other ; for hereby
they may strengthen one another's faith : Peter is
the more confirmed in the truth of his vision by Cor
nelius's, and Cornelius by Peter's.. Here is some
thing added in what the angel said to Cornelius ; be
fore it was, Send for Peter, and he shall speak to
thee, he shall tell thee what thou oughtest to do;
(ch. 10, 6, 32.) but here it is, "He shall tell thee,
words whereby thbu and thy house shall be saved,
(v. 14. ) and therefore it is of vast concern to thee,
and will be of unspeakable advantage, to send for
him." Note, [1.] The words of the gospel are
words whereby we may be saved, eternally saved ;
not merely by hearing them and reading them, but
by believing and obeying them. They set the sal
vation hefore us, and shew us what it is ; they open
the way of salvation to us, and if we follow the me
thod prescribed us by them, we shall certainly be
saved from wrath and the curse, and be for ever
happy. [2.] They that embrace the gospel of
Christ, will have salvation brought by.it to their fa
milies : " Thou and all thy house shall be saved;
thou and thy children shall be taken, into covenant,
and have the means of salvation ; thy house shall be
as welcome-to the benefit of the salvation, upon their
believing, as thou thyself, even the meanest servant
thou hast. This day is salvation come to this house,"
Luke 19.9. Hitherto salvation was of the Jews;
(John 4. 22.) but how salvation is brought to the
Gentiles as much as ever it was with the Jews ; the
promises, privileges, and means of it are conveyed
to all nations as amply and fully to all intents and
purposes, as ever it had been appropriated to the
Jewish nation.
(5.) That which put the matter past all dispute,,
was, the descent of the Holy Ghost upon the Gentile
hearers ; this completed the evidence, that it was
the will of God that he should take the Gentiles into
communion. y~ J,The fact was Plain and undeniable ; (v. 15.)
" As I began to speak," (and perhaps he felt some
secret reluctancy in his own breast, doubting whe
ther he was in the right to preach to the uncircum
cised,) "presently the Holy Ghost fell on them in as
visible signs as on us at the beginning, in which
there could be no fallacy." Thus God attested
what was done, and declared his approbation of it ;

THE ACTS, XL

113

that preaching is certainly right, with which the
Holy Ghost is given. The apostle supposes that,
when he thus argues with the Galatians, Received
ye the Spirit by the works of the law, or by the hear
ing of faith? Gal. 3. 2.
"[2.1 Peter was hereby put in mind of a saying of
his Master's, when he was leaving them ; (ch. 1. 5.)
John baptized with water; but ye shall be baptized
with the Holy Ghost, v. 16. This plainly intimated,
First, That the Holy Ghost was the gift of Christ,
and the Product and Performance of his promise,
that great promise which he left with them when he
went to heaven. It was therefore without doubt
•from him that this gift came ; and the filling of them
with the Holy Ghost was his act and deed. As it
was promised by his mouth, so it was performed by
his hand, and was a token of his favour. Secondly,
That the gift of the Holy Ghost was a kind of bap
tism. They that received it were baptized with it
in a more excellent manner, than any of those that
even the Baptist himself baptized with water.
[3.] Comparing that promise, so worded, with
this gift just now conferred, when the question was
started, whether these persons should De baptized
or no, he concluded, that the question was deter
mined by Christ himself; (v. 17.) "Forasmuch
then as God gave them the like gift as he did to us;
gave it to us as believing in the Lord Jesus Christ,
and to them upon their believing in him, What was
I, that I could withstand God? Could I refuse to
baptize them with water, whom God had baptized
with the Holy Ghost ? Could I deny the sign to
those on whom he had conferred the thing signified?
But as for me, who was I? What, able to forbid
God ? Cid it become me to control the divine will,
or to oppose the counsels of Heaven ?" Note, Those
who hinder the conversion of souls, withstand God ;
and those take too much upon them, who contrive
how to exclude those from their communion, whom
God has taken into communion with himself.
IV. This account which Peter gave of the matter
satisfied them ; and all was well. Thus when the
two tribes and a half gave an account to Phinehas
and the princes of Israel of the true intent atid mean
ing of their building them an altar on the banks of
Jordan, the controversy was dropped, and it pleased
them that it was so, Josh. 22. 30. Some people,
when they have fastened a censure upon a person,
will stick to it, though afterward it appear ever so
plainly to be unjust and groundless. It was not so
here ; for these brethren, though they were of the
circumcision, and their bias went the other way, yet,
when they heard this,
1. They let fall their censures : they held their
peac?, and said no more against what Peter had
done ; they laid their hand upon their mouth, be
cause now they perceived that God did it. Now
they who prided themselves in their dignities as
Jews, began to see that God was staining that pride,
by letting in the Gentiles to share,' and to share
alike, with them. And now that prophecy is ful
filled, Thou shalt no more be haughty because of my
holy mountain, Zeph. 3. 11.
2. They turned them into puaises ; they not only
held their peace from quarrelling with Peter, but
opened their mouths to glorify God for what he had
done by and with Peter's ministry ; they were
thankful that their mistake was rectified, and that
God had shewed more mercy to the poor Gentiles
than they were inclined to shew them, saying, Then
hath God also to the Gentiles granted repentance
unto life ! He hath granted them not only the means
of repentance, in opening a door of entrance for his.
ministers among them; but the grace of repentance,
in having given them his Holy Spirit, who, wherever
he comes to be a Comforter, first convinces, and
gives a sight of sin, and sorrow for it ; and then a
Vol. vi.— P

sight of Christ, and joy in him. Note, (1.) Repen
tance, if it be true, is unto life ; it is to spiritual life ;
all that truly repent of their sins, evidence it by
living a new life, a holy, heavenly, and divine life.
Those that by repentance die unto sin, from thence
forward live unto God ; and then, and not till then,
we begin to live indeed ; and it shall be to eternal
life. All true penitents shall live, that is, they shall
be restored to the favour of God, which is hfe,
which is better than life ; they shall be comforted
with the assurance of the pardon of their sins, and
shall have the earnest of eternal life ; and at length
the fruition of it. (2.) Repentance is God's gift ; it
is not only his free grace that accepts it,-but his
mighty grace that works it in us ; that takes away
the heart qf stone, and gives us a heart of flesh. The
sacrifice of God is a broken spirit; it is he that pro
vides himself that lamb. (3.) Wherever God de
signs to give life, he gives repentance ; for that is a
necessary preparative for the comforts of a sealed
pardon and a settled peace in this world, and for the
seeing and enjoying of God in the other world. (4. )
It is a great comfort to us, that God hath exalted
his Son Jesus, not only to give repentance to Israel,
and the remission opsins, (ch. 5. 31. ) but to the Gen
tiles also.
19. Now they which were scattered
abroad upon the persecution that arose
about Stephen travelled as far as Phenice,
and Cyprus, and Antioch, preaching the
word to none but unto the Jews only. 20.
And some of them were men of Cyprus and
Cyrene, which, when they were come to
Antioch, spake unto the Grecians, preach
ing the Lord Jesus. 21. And the hand of
the Lord was with them: and a great
number believed, and turned unto the Lord.
22. Then tidings of these things came unto
the ears of the church which was in Jeru
salem : and they sent forth Barnabas, that
he should go as far as Antioch. 23. Who,
when he came, and had seen the grace of
God, was glad, and exhorted them all, that
with purpose of heart they would cleave
unto the Lord. 24. For he was a good
man, and full of the Holy Ghost, and of
faith : and much people was added unto
the Lord. 25. Then departed Barnabas to
Tarsus, for to seek Saul : 26. And when he
had found him, he brought him unto An
tioch. And it came to pass, that a whole
year they assembled themselves with the
church, and taught much people. And the
disciples were called Christians first in An
tioch. We have here an account of the planting and
watering of a church at Antioch, the chief city of
Syria, reckoned afterward the third most consider
able city of the empire, only Rome and Alexandria
being preferred before it ; next to whose patriarch
that of Antioch took place. It stood where Hamath
or Riblah did, which we read of in the Old Testa
ment. It is suggested that Luke, the penman of
this history, and Theophilus, to whom he dedicates
it, were of Antioch ; which might be the reason why
he takes more particular notice of the success of the
gospel at Antioch ; as also because there it was that

114

THE ACTS, XI.

Paul began to be famous, toward the story of whom
he is hastening.
Now concerning the church at Antioch, observe,
L The first preachers of the gospel there, were
such as were dispersed from Jerusalem by persecu
tion, that persecution which arose five or six years
ago, (as some compute,) at the time of Stephen's
death; (v. 19.) They travelled as far as Phenice
and other places, preaching the word. Therefore
God suffered them to be persecuted, that thereby
they might be dispersed in the world, sown as seed
to God, in order to their bringing forth much fruit.
Thus what was intended for the hurt of the Church,
was made to work for its good ; as Jacob's curse of
the tribe of Levi, (I will divide them in Jacob, and
scatter them in Israel,) was turned into a blessing.
The enemies designed to scatter and lose them,
Christ designed to scatter and use them. Thus the
wrath of man is made to praise God. Observe,
1. Those that fied from persecution, did not flee
from their work ; though for the time they declined
suffering, yet they did not decline service ; nay, they
threw themselves into a larger field of opportunity
than before. Those that persecuted the preachers
of the gospel, hoped thereby to prevent their carry
ing it to the Gentile world ; but it proved that they
did but hasten it the sooner. Howbeit, they meant
not so, neither did their heart think so. They that
were persecuted in one city, fled to another ; but
they carried their religion along with them, not only
that they might take the comfort of it themselves,
but that they might communicate it to others ; thus
shewing that when they got out of the way, it was
not because they were afraid of suffering, but be
cause they were willing to reserve themselves for
further service.
2. They pressed forward in their work, finding
that the good pleasure of the Lord prospered in their
hands. When they had preached successfully in
Judea, Samaria, and Galilee, they got out of the
borders of the land of Canaan, and travelled into
Phenicia, into the island of Cyprus, and into Syria.
Though the further they travelled, the more they
exposed themselves, yet they travelled on; plus
ultra, was their motto, further still; grudging no
pains, and dreading no perils, in carrying on so good
a work, and serving so good a Master.
3. They preached the word to none but the Jews
only, who were dispersed in all those parts, and had
synagogues of their own, in which they met with
them by themselves, and preached to them. They
did not yet understand that the Gentiles were to be
fellow-heirs, and of the same body ; but left the
Gentiles either to turn Jews, and so come mto the
church, or else remain as they were.
4. They particularly applied themselves to the
Hellenist Jews, here called the Grecians, that were
at Antioch. Many of the preachers were natives
of Judea and Jerusalem ; some of them were by
birth of Cyprus and Cyrene, as Barnabas himself,
(ch. 4. 36.) and Simon, (Mark 15. 21.) but they had
had their education in Jerusalem ; and these being
themselves Grecian Jews, had a particular concern
for those of their own denomination and distinction,
and applied themselves closely to them at Antioch.
Dr. Lightfoot says that they were there called Hel
lenists, or Grecians, because they were Jews of the
corporation or enfranchisement of the city ; for An
tioch was a Syrogrecian city. To them they
preached the Lord Jesus. That was the constant
subject of their preaching; what else should the
ministers of Christ preach, but Christ, Christ and
him. crucified ; Christ, and him glorified ?
5. They had wonderful success in their preach
ing, v. 21.
(1.) Their preaching was accompanied with a di
vine power ; The hand of the Lord was with them ;

which some understand of the power they were en
dued with to work miracles for the confirming of
iheir doctrine ; in.those the Lord was working with
them, he confirmed the word with signs following;
(Mark 16. 20. ) in these God bare them witness, Heb.
2. 4. But I rather understand it of the power of di
vine grace working on the hearts of the hearers,
and opening them, as Lydia's heart was opened, be
cause many saw the miracles, who were not con
verted ; but when by the Spirit the understanding
was enlightened, and the will bowed to the gospel
of Christ, that was a day of power, in which volun
teers were enlisted under the banner of the Lord
Jesus, Ps. 110. 3. The hand of the Lord was with
them, to bring that home to the hearts and con
sciences of men, which they could but speak to the
outward ear. Then the word of the Lord gains its
end, when the hand of the Lord goes along with it,
to write it in their heart. Then people are brought
to believe the report of the gospel, when with it
the arm of the Lord is revealed, (Isa. 53. 1.) when
God teaches with a strong hand, Isa. 8. 11. These
were not apostles, but ordinary ministers, yet they
had the hand of the Lord with them, and did won
ders. (2. ) Abundance of good was done ; A great num
ber believed, and turned unto the Lord; many more
than could have been expected, considering the out
ward disadvantages they laboured under : some of
all sorts of people were wrought upon, and brought
into obedience to Christ. Observe, What the change
was. [1.] They believed ; they were convinced of
the truth of the gospel, and subscribed to the. record
God had given in it concerning his Son. [2.] The
effect and evidence of this was, that they turned
unto the Lord ; they could not be said to turn from
the service of idols, for they were Jews, worship
pers of the true God only ; but they turned from a
confidence in the righteousness of the law, to rely
only upon the righteousness of Christ ; the righteous
ness which is by faith : they turned from a loose, care
less, carnal way of living, to live a holy, heavenly,
spiritual, and divine life ; they turned from worship
ping God in shew and ceremony, to worship him in
the spirit, and in truth. They turned to the Lord
Jesus, and he became all in all with them. This
was the work of conversion wrought upon them,
and it must be wrought upon every one of us. It
was the fruit of their faith; all that sincerely be
lieve, will turn to the Lord ; for whatever we pro
fess or pretend, we do not really believe the gospel,
if we do not cordially embrace Christ offered tp us
in the gospel,
II. The good work thus begun at Antioch, was
carried on to a great perfection ; and this church,
thus founded, grew to be a flourishing one, by the
ministry of Barnabas and Saul ; who built upon the
foundation which the other preachers had laid, and
entered into their labours, John 4. 37, 38.
1. The church at Jerusalem sent Barnabas thither,
to nurse this new-born church, and to strengthen the
hands both of preachers and people, and put a re
putation upon the cause of Christ there.
(1.) They heard. the good news, that the gospel
was received at Antioch, v. 22. The apostles there
were inquisitive how the work went on in the coun
tries about ; and, it is likely, kept up a correspon
dence with all parts where preachers were, so that
tidings of these things, of the great numbers that
were converted at Antioch, soon came to the ears of
the church that was in Jerusalem. Those that are
in the most eminent stations in the church, ought to
concern themselves for those in a lower sphere.
(2.) They dispatched Barnabas to them with all
speed ; they desired him to go, and assist and en
courage these hopeful beginnings. They sent him
forth as an envoy from them, and a representative

THE ACTS, XL

115

of their whole body, to congratulate them upon the
success of the gospel among them, as matter of re
joicing both to preachers and hearers, and with both
they rejoiced. He must go as far as Antioch, It
was a great way, but, far as it was, he was willing '
to undertake the journey for a public service. It is
probable that Barnabas had a particular genius for
work of this kind, was active and conversable, and
loved to be in motion, delighted in doing good abroad
as much as others in doing good at home, was as
much of Zebulun's spirit, who rejoiced in his going
out, as others are of Issachar's, who rejoiced in his
tent; and his talent lying this way, he was fittest to
be employed in this work. God gives various gifts
for various services.
(3. ) Barnabas was wonderfully pleased to find that
the gospel got ground, and that some of his country
men, men of Cyprus, (of which country he was, ch.
4. 36.) were instrumental in it; (v. 23.) When he
came, and had seen the grace of God, the tokens of
God's good-will to the people of Antioch, and the
evidences of his good work among them, he was glad.
He took time to make his observations, and both in
their public worship, in their common conversations,
and in their families, he saw the grace of God among
them ; where the grace of God is, it will be seen, as
the tree is known by its fruits: and where it is seen,
it ought to be owned ; what we see which is good
in any, we must call God's grace in them, and give
that grace the glory of it ; and we ought ourselves
to take the comfort of it, and make it the matter of
our rejoicing. We must be glad to see the grace of
God in others, and the more when we see it there
where we did not expect it.
(4. ) He did what he could to fix them ; to confirm
them in the faith, who were converted to the faith.
He exhorted them—ara.fatihu. It is the same word
with that by which the name of Barnabas is inter
preted, (ch. 4. 36.) urn nrapaxMiVeas — a son of exhor
tation ; his talent lay that way, and he traded with
it ; let him , that exhorteth, attend to exhortation,
Rom. 12. 8. Or, being a son of consolation, (for so
we render the word,) he comforted, or encouraged
them with purpose of heart to cleave to the Lord.
The more he rejoiced in the beginning of the good
work among them, the more earnest he was with
them to proceed according to these good beginnings.
Those we have comfort in we should exhort Bar
nabas was glad for what he saw of the grace of God
among them, and therefore was the more earnest
with them to persevere. [1. ] To cleave to the Lord.
Note, Those that have turned to the Lord, are con
cerned to cleave unto the Lord, not to fall off from
following him, not to flag and tire in following him.
To cleave to the Lord Jesus, is to live a life of de
pendence upon him, and devotedness to him; not
only to hold him fast, but to hold fast by him, to be
strong in the Lord, and in the power qf his might.
£2.] To cleave to him with purpose of heart, with an
intelligent, firm, and deliberate resolution, founded
upon good grounds, and fixed upon that foundation,
Ps. 108. 1. It is to bind our souls with a bond to be
the Lord's, and to say as Ruth, Entreat me not to
leave him, or to return from following after him.
(5. ) Herein he gave, aproof of his good character ;
(v. 24. ) He was a gooaman, and full of the Holy
Ghost, and of faith, and approved himself so upon
this occasion. [1.] He shewed himself to be a man
of a very sweet, affable, courteous disposition,, that
had himself, and could teach others, the art of
obliging. He was not only a righteous man, but a
good man, a good-tempered man. Ministers that
are so, recommend themselves and their doctrine
very much to the good opinion of those that are
without He was a good man, that is, a charitable
man ; so he had approved himself, when he sold an
estate, and gave the money to the poor, ch. 4. 37.

[2. ] By this it appeared that he was richly, endued
with the gifts and graces of the Spirit. The good
ness of his natural disposition would, not have quali
fied him for this service, if he had not been full of
the Holy Ghost, and so full qf power, by the Spirit
of the Lord. [3.] He was full of faith, full of the
christian faith himself, and therefore desirous to
propagate it among others ; full of the grace of
faith, and full of the fruits of that faith that works
by love. He was sound in the faith, and therefore
pressed them to be so.
(6.) He was instrumental to do good, by bringing
in those that were without, as well as by building up
those that were within ; much people were added to
the Lord, and thereby added to the church, many
were turned to the Lord before, yet more are to be
turned ; it is done as thou hast commanded, and yet
there is room.
2. Barnabas went to fetch Saul, to join with him
in the work of the gospel at Antioch. The last
news we heard of him, was, that when his life was
sought at Jerusalem, he was sent away to Tarsus,
the city where he was born, and, it should seem, he
continued there ever since, doing good, no doubt.
But now Barnabas takes a journey on purpose to
Tarsus, to see what was become of him, to tell him
what a door of opportunity was opened at Antioch,
and to desire him to come and spend some time with
him there, v. 25, 26. And here also it appears,
that Barnabas was a good sort of a man, in two
things :
(1.) That he would take so much pains to bring
an active useful man out of obscurity ; it was he that
introduced Saul to the disciples at Jerusalem, when
they were shy of him ; artd it was he that brought
him out of the corner into which he was driven,
into a more public station. It is a very good work to
fetch a candle from under a bushel, and to set it in
a candlestick. (2. ) That he would bring in Saul at Antioch, who,
being a chief speaker, (ch. 14. 12.) and, probably, a
more popular preacher, would be likely to eclipse
him there, by outshining him ; but Barnabas is very
willing to be so when it is for the public service. If
God by his grace enables us to do what good we can,
according to the ability we have, we ought to rejoice
if others that have also larger capacities, have larger
opportunities, and do more good than we can do.
Barnabas brought Saul to Antioch, though it might
be the lessening of himself, to teach us to seek the
things of Christ more than our own things.
Now here we are further told,
[1.] What service was now done to the church
at Antioch. Paul and Barnabas continued there a
whole year, presiding in their religious assemblies,
and preaching the gospel, v. 26. Observe, First,
The church frequently assembled. The religious
assemblies of christians are appointed by Christ for
his honour, and the comfort and benefit of his disci
ples. God's people of old frequently came together,
at the door of the tabernacle of the congregation ;
places of meeting are now multiplied, but they must
come together, though it be with difficulty and peril.
Secondly, Ministers were the masters of those' as
semblies, and held those courts in Christ's name, to
which all that hold by, from, and under, him, owe
suit and service. Thirdly, Teaching the people is
one part of the work of ministers, when they pre
side in religious assemblies. They are not only to
be the people's mouth to God in prayer and praise,
but God's mouth to the people in opening the scrip
tures, and teaching out of them the good knowledge
of the Lord. Fourthly, It is a great encouragement
to ministers, when they have opportunity of teaching
much people, of casting the net of the gospel where
there is a large shoal of fish, in hopes that the more
may be inclosed. Fifthly, Preaching is not only for

116

THE ACTS, XL

the conviction and conversion of those that are with
out, but for the instruction and edification of those
that are within. A constituted church must have its
teachers. [2.] What honour was now put upon the church
at Antioch; There the disciples were first called
Christians; it is probable that they called them
selves so, incorporated themselves by that title,
whether by some solemn act of the church or mi
nisters, or whether this name insensibly obtained
there by its being frequently used in their praying
and preaching, we are not told ; but it should seem
that two such great men as Paul and Barnabas con
tinuing there so long, being exceedingly followed,
and meeting with no opposition, christian assemblies
made a greater figure there than any where, and be
came more considerable, which was the reason of
their being called Christians first there ; which, if
there were to be a mother-church to rule over all
other churches, would give Antioch a better title to
the honour than Rome can pretend to. Hitherto
they who gave up their names to Christ, were
called disciples, learners, scholars, trained up under
him, in order to their being employed by him ; but
from henceforward they were called Christians.
First, Thus the reproachful names which their ene
mies had hitherto branded them with, would, per
haps, be wiped away, and disused. They called
them JYazarenes, (ch. 24. 5. ) the men of that way,
that by-way, which had no name ; and thus they
prejudiced people against them ; to remove which
prejudices they gave themselves a name, which
their enemies could not but say was proper. 51°-
condly, Thus they, who before their conversion had
been distinguished by the names at Jews and Gen
tiles, might after their conversion be called by one
and the same name ; which would help them to for
get their former dividing names, and prevent their
Bringing their former marks of distinction, and with
them the seeds of contention, into the church. Let
not one say, " I was a Jew;" nor the other, " I was
a Gentile; when both the one and the other must
now say, "I am a Christian." Thirdly, Thus they
studied to do honour to their Master, and shewed
that they were not ashamed to own their relation to
him, but gloried in it ; as the scholars of Plato called
themselves Platonists, and so the scholars of other
great men. They took their denomination not from
the name of his person, Jesus, but of his office, Christ
— Anointed ; so putting their creed into their name,
that Jesus is the Christ; and they are willing all the
world should know that this is the truth they will
live and die by. Their enemies will turn this name
to their reproach, and impute it to them as their
crime, but they will glory in it ; If this be to be vile,
I will yet be more vile. Fourthly, Thus they now
owned their dependance upon Christ, and their re
ceivings from him ; not only that they believed in
him who is the Anointed, but that through him they
themselves had the anointing, 1 John 2. 20, 27. And
God is said to have anointed us in Christ, 2 Cor. I.
21. Fifthly, Thus they laid upon themselves, and
all that should ever profess that name, a' strong
and lasting' obligation to submit to the laws of Christ,
to follow the example of Christ, and to devote them
selves entirely to the honour of Christ ; to be to him
fir a name, and a praise. Are we christians ?
Then we ought to think, and speak, and act, in
every thing as becomes christians, and to do nothing
to the reproach of that worthy name by which we
are called ; that that may not be said to us, which
Alexander said to a soldier of his own name that
was noted for a coward, Aut nomen, aut mores muta
— Either change thy name, or mend thy manners.
And as we must look upon ourselves as christians,
and carry ourselves accordingly, so we must look
upon others as christians, and carry ourselves to

ward them accordingly. A christian, though not in
every thing of our mind, should be loved and re-
spectedfor his sake whose name he bears, because he
belongs to Christ. Sixthly, Thus the scripture was
fulfilled, for so it was written (Isa. 62. 2.) concern
ing the gospel-church, Thou shalt be called by anew
name, which the mouth of the Lord shall name.
And (Isa. 65. 15.) it is said to the corrupt and dege
nerate church of the Jews, The Lord God shall slay
thee, and call his servants by another name,
27. And in these days came prophets
from Jerusalem unto Antioch. 28. And
there stood up one of them named Aga-
bus, and signified by the Spirit, that there
should be great dearth throughout all the
world : which came to pass in the days of
Claudius Caesar. 29. Then the disciples,
every man according to his ability, deter*
mined to send relief unto the brethreft
which dwelt in Judea : 30. Which also
they did, and sent it to the elders by the
hands of Barnabas and Saul.
When our Lord Jesus ascended on, high, he gave
gifts unto men, not only apostles and evangelists,
but prophets, who were enabled by the Spirit to fore
see and foretell things to come; which not only
served for a confirmation of the truth of Christianity;
(for all that these prophets foretold came to pass;
which proved that they were sent of God, Deut. 18.
22. Jer. 28. 9.) but was also of great use to the
church, and served very much for its conduct. Now
here we have,
I. A visit which some of these prophets made to
Antioch ; (v. 27.) In these days, during that year
that Barnabas and Saul lived at Antioch, there came
prophets from Jerusalem to Antioch ; we are not
told how many, nor is it certain whether these were
any of those prophets that we afterward find in the
church at Antioch, ch. 13. 1.
1. They came from Jerusalem, probably because
they were not now so much regarded there as they
had been ; they saw their work in a manner done
there, and therefore thought it time to be gone.
Jerusalem had been infamous for kitting the prophets
and abusing them, and therefore is now justly de
prived of these prophets.
2. They came to Antioch, because they heard of
the flourishing state of that church, and there they
hoped they might be of some service. Thus'should
every one, as he hath received the gift, minister the
same., Barnabas came to exhort them, and they,
having received the exhortation well, now have pro
phets sent them to shew them things 'to came, as
Christ had promised, John 16. 13. They that are
faithful in their little, shall be intrusted with more.
The best understanding of scripture-predictions is
to be got in the way of obedience to scripture-in
structions. II. A particular prediction of a famine approach
ing, delivered by one of these prophets, his name
Agabus; we read of him again, prophesying Paul's
imprisonment, ch. 21. 10. Here he stood up, pro
bably in one of their public assemblies, and prophe
sied, v. 28. Observe,
1. Whence he had his prophecy. What he said
was not of himself, nor a fancy of his own, nor an as
tronomical prediction, or a conjecture upon the pre
sent workings of second causes, but he signified it by
the Spirit, the Spirit of prophecy, that there should
be a famine ; as Joseph, by the Spirit enabling
him, understood Pharaoh's dreams, foretold the
famine in Egypt, and Elijah the famine in Israel in

THE ACTS, XII.

117

Ahab's time. Thus God revealed his secrets to his
servants the prophets.
2. What the prophecy was ; There should be great
dearth throughout all the world, by unseasonable
weather, that corn should be scarce and dear, so
that many of the poor should perish for want of
bread. 1 his should be not in one particular coun
try, but through all the world, all the Roman em
pire, which they in their pride, like Alexander be
fore them, called the world. Christ had foretold in
general, that there should be famines, (Matt. 24. 7.
Mark 13. 8. Luke 21. 11.) but Agabus foretels one
very remarkable famine now at hand.
3. The accomplishment of it ; ii camf to pass m
the days of Claudius Cesar ; it began in the second
year ot his. reign, and continued to the fourth, if not
longer ; several of the Roman historians make men
tion of it, as does also Josephus. God sent them the
bread of life, and they rejected it, loathed the plenty
of that manna ; and therefore God justly broke the
staff of bread, and punished.them with famine ; and
herein he was righteous. They were barren, and
did not bring forth to God, and therefore God made
the earth barren to them.
III. The good use they made of this prediction.
When they were told of a famine at hand, they did
not do as the Egyptians, hoard up corn for them
selves ; but, as became christians, laid by for charity
to relieve others,, which is the best preparative for
our own sufferings and want. It is promised to those
that consider the poor, that God will preserve them,
and keep them alive, and they shall be blessed upon
the earth, Ps. 41. 1, 2. And those who shew mercy,
and give to the poor, shall not be ashamed in the evil
time, but in the days of famine they shall besatified,
Ps. 37. 19, 21. The best provision we can lay up
against a dear time, is to lay up an interest in those
promises, by doing good, and communicating; Luke
12. 33. Many give it for a reason why they should
besparing, but the scripture gives it as a reason why
we should be liberal, to seven, and also to eight, be
cause we know not what evil shall be upon the earth,
Eccl. 11.2. Observe,
1. What they determined ; that every man, ac
cording to his ability, should send relief to the bre
thren that dwelt in fuded, v. 29. (1.) The persons
that were recommended to them as objects of cha
rity, were, the brethren that dwelt in Judea. Though
we must, as we have opportunity, do good to all men,
yet we must have a special regard to the household
of faith. Gal. 6. 10. No poor must be neglected, but
God's poor most particularly regarded. The care
which every particular church ought to take of their
own poor, we were taught by the early instance of
that in the church at Jerusalem, where the minis
tration was so constant, that none lacked, ch. 4. 34.
But the communion of saints, in that instance, is
here extended farther, and provision is made by the
church at Antioch for the relief of the poor in Ju
dea, whom they call their brethren. It seems it was
the custom of the Jews of the dispersion, to send
money to those Jews which dwelt in Judea, for the
relief of the poor that were among them, and to
make collections for that purpose. Tully speaks of
such a thing in his time (Orat. pro Placed) which
supposes there were many poor in Judea, more than
in other countries, so that the rich among them were
not able to bear the charge of keeping them from
starving ; either, because their land was grown bar
ren, though it had been a fruitful land, for the in
iquity qf them that dwelt therein, or because they had
no traffic with other nations. Now we may suppose
that the greatest part of those who turned christians.
in that country, were the poor (Matt. 11. 5. The
poor are evangelized) and also that when the poor
turned christians, they were put out of the poor's
book, and cut off from their shares in the public

charity ; and it were easy to foresee that if there
came a famine, it would go very hard with them ;
and if any of them should perish for want, it would
be a great reproach to the christian profession ; and
therefore this early care was taken, upon notice of
this famine coming, to send them a stock beforehand,
lest, if it should be deferred till the famine came, it
should be too late. (2.) The agreement that was
among the disciples about it ; that every man should
contribute, according to his ability, to this good work.
The Jews abroad, in other countries, grew rich by
trade, and many of the rich Jews became christians,
whose abundance ought to be a supply to the want
of their poor brethren that were at a great distance;
for the case of such ought to be considered, and not
only theirs that live among us. Charitable people
are traders with what God has given them, and the
merchants find their account in sending effects to
countries that lie very remote ; and so should we in
giving alms to those afar off, that need them, which
therefore we should be forward to do when we are
called to it. Every man determined to send some
thing, more or less, according to his ability, what he
could spare from the support of himself and his fa
mily, and according as God had prospered him.'
What may be said to be according to our ability we
must judge for ourselves, but must be careful that
we judge righteous judgment.
2. What they did ; they did as they determined ;
(v. 30. ) Which also they did. They not only talked
of it, but they did it. Many a good motion of that
kind is made and commended, but is not prosecuted,
and so comes to nothing. But this was pursued, the
collection was made, and was so considerable, that
they thought it worth while to send Barnabas and
Saul to Jerusalem, to carry it to the elders there,
though they should want their labours in the mean
time at Antioch. They sent it, (1.) To the elders,
the presbyters, the ministers or pastors qf the
churches m Judea, to be by them distributed ac
cording to the necessity of the receivers, as it had
been contributed according to the ability of the
givers. (2.) It was sent by Barnabas and Saul,
who perhaps wanted an occasion to go to Jerusa
lem, and therefore were willing to take this. Jose
phus tells us, that at this time King Irates sent his
charity to the chief men of Jerusalem, for the poor
of that country ; and Helena, queen of the Adia-
beni, being now at Jerusalem, and hearing of many
that died of famine there, and in the Country about,
sent for provisions from Cyprus and Alexandria, and
distributed them among the people; so savs Dr.
Lightfoot, who also computes, by the date of Paul's
rapture, " fourteen years before he wrote the se
cond Epistle to the Corinthians," (2 Cor. 12. 1, 2.)
that it was in this journey of his to Jerusalem, with
these alms and offerings, that he had his trance in
the temple, (which he speaks of, ch. 22. 17.) and in
that trance was rapt up into the third heaven ; and
then it was that Christ told him he would send him
from thence unto the Gentiles; which accordnigly
he did as soon as ever he came back to Antioch. It
is no disparagement, in an extraordinary case, for
ministers of the gospel to be messengers of the
church's charity ; though, to undertake the con
stant care of that matter, would ordinarily be too
great a diversion from more needful work to those
who have given themselves to prayer, and the mi
nistry of the word.
CHAP. XII.
In this chapter, we have the story, I. Of the martyrdom of
James the apostle, and the imprisonment of Peter, by He
rod Agrippa, who now reigned as king in Judea, v. 1 .. 4.'
II. The miraculous deliverance of Peter out of prison by
the ministry of an angel, in answer to the prayers of the
church for him, v. 5. . 19. III. The cutting off of Herod
in the height of his pride bv the stroke of an angel, the mi-

118

THE ACTS, XII.

'•N(

nister of God's justice, (v. 20.. 23.) and this was done
while Barnabas and Saul were at Jerusalem, upon the er
rand that the church of Antioch sent them on, to carry
their charity ; and therefore in the close we have an account
of their return to Antioch, v. 24, 25.
rOW about that time, Herod the
king stretched forth his hands to
vex certain of the church. 2. And he
killed James the brother of John with the
sword. 3. And because he saw it pleased
the Jews, he proceeded further to take Peter
also. (Then were the days of unleavened
bread.) 4. And when he had apprehended
him,. he put him in prison, and delivered
him to four quaternions of soldiers, to keep
him ; intending after Easter to bring him
forth to the people.
Ever since the conversion of Paul, we have heard
no more of the agency of the priests in persecuting
the saints at Jerusalem; perhaps that wonderful
change wrought upon him, and the disappointment
it gave to their design upon the christians at Damas
cus, had somewhat mollified them, and brought
them under the check of Gamaliel's advice—to let
those men alone, and see what would be the issue ;
but here the. storm arises from another point ; the
civil power, not now, as usual, (for aught that ap
pears,) stirred up by the ecclesiastics, acts by itself
hi the persecution. But Herod, though originally
of an Edomite family, yet seems to have been a pro
selyte to the Jewish religion ; for Josephus says, he
was zealous for the Mosaic rites, a bigot for the ce
remonies. He was not only (as Herod Antipas was)
tetrarch of Galilee, but had also the government of
Judea committed to him by Claudius the empe
ror, and resided most at Jerusalem, where he was
at this time.
Three things we are here told he did :
I. He stretched forth bis hands to vex certain of
the church, v. 1. His stretching firth his hands to
it, intimates that his hands had been tied up by the
restraints which perhaps his own conscience held
him under in this matter ; but now he broke through.
them, and stretched forth his hands deliberately
and of malice prepense. Herod laid hands upon
some of the church to afflict them, so some read it ;
he employed his officers to seize them, and take
them into custody, in order to their being prosecuted.
See how he advances gradually!
1. He began with some of the members of the
church, certain of them that were of less note and
figure; played first at small game, but afterward
flew at the apostles themselves. His spite was at
the church, and with regard to those he gave trou
ble to, it was not upon any other account, but be
cause they belonged to the church, and so belonged
to Christ.
2. He began with vexing them only, or afflicting
them, imprisoning them, fining them, spoiling their
houses and goods, and other ways molesting them ;
but afterward he proceeded to greater instances of
cruelty. Christ's suffering servants are thus trained
up by lesser troubles for greater, that tribulation may
work patience, and patience experience.
II. He killed James the brother of John with the
sword, v. 2. We are here to consider,
1. Who the martyr was ; it was James the bro
ther of John; so called, to distinguish him from the
other' James, the brother of Joses. This was called
Jacobus major — James the greater; that, minor—
the less. This that was here crowned with martyr
dom, was one of the first three of Christ's disciples,
one of those that were the witnesses of his transfigu

ration and agony, whereby he was prepared for mar
tyrdom ; he was one of those whom Christ called Bod-
nerges—Sons of thunder ; and perhaps by his power
ful awakening preaching he had provoked Herod, or
those about him, as John Baptist did the other He
rod, and that was the occasion of his coming mto
this trouble. He was one of those sons of Zebedee,
whom Christ told, that they should drink of the cup
that he was to drink of, and be baptized with the bap
tism that he was to be baptized with, Matt. 20. 23.
And now those words of Christ were made good in
him ; but it was in order to his sitting at Christ's
right hand ; for, if we suffer with him, we shall reign,'
with him. He was one of the twelve, who were com
missioned to disciple all nations ; and to take him off
now, before he was removed from Jerusalem, was
like Cain's killing Abel then when the world was to
be peopled ; and one man was then more than many
at another time. To kill an apostle now, was kill
ing he knew not how many. But why would God
permit it ? If the blood of his saints, much more the
blood of apostles, is precious in his eyes, and there^
fore, we may be sure, is not shed but upon a valuable
consideration. Perhaps, God intended hereby to
alwaken the rest of the apostles to disperse them-"
selves among the nations, and not to nestle any lon
ger at Jerusalem. Or it was to shew, that though
the apostles were ar)r>o\nte& to plant the gospel in the
world, yet if they were taken off, God could do his
work without them, and would do it. This apostle
died a martyr, to shew the rest of them what they
must expect, that they might prepare accordingly.
The tradition that they have in the Romish church,
that this James had been before this in Spain, and
had planted the gospel there, is altogether ground
less ; nor is there any certainty of it, or good autho
rity for it.
2. What kind of death he suffered ; he was slain
with the sword, his head was cut off with a sword,
which was looked upon by the Romans to be a more
disgraceful way of being beheaded than with an
axe; so Lorinus. Beheading was not ordinarily
used among the Jews ; but when kings gave verbal
orders for private and sudden executions, this man
ner of death was used, as most expeditious ; and it
is probable that this Herod killed James, as the
other Herod killed John Baptist, privately in the
prison. It is strange that we have not a more full
and particular account of the martyrdom of this
great apostle, as we had of Stephen. But even this
short mention of the thing is sufficient to let us know,
that the first preachers of the gospel were so well
assured of the truth of it, that they sealed it with
their blood, and thereby have encouraged us, if at
any time we are called to it, to resist unto blood too.
The Old Testament martyrs were slain with the
sword, (Heb. 11. 37.) and Christ came not to send
peace, but a sword; (Matt. 10. 34.) in preparation
for which we must arm ourselves with the sword of
the Spirit, which is the word of God, and then we
need not fear what the sword of men can do unto us.
III. He imprisoned Peter, whom he had heard
most of, as making the greatest figure among the
apostles, and whom therefore he would be proud of
the honour of taking off. Observe here,
1. When he had beheaded James, he proceeded
further, he added, to take Peter also. Note, Blood
to the blood-thirsty does but make them more so ;
and the way of persecution, as of other sins, is down
hill ; when men are in it, they cannot easily stop
themselves ; when they are in, they find they must
on ; Male facta male factis tegere ne perpluant—
One evil deed is covered with another, so that there
is no passage through them. They that take one
bold step in a sinful way, give Satan advantage
against them to tempt them to take another, and
provoke God to leave them to themselves, to go

THE ACTS, XII.

119

from bad to worse. It is therefore our wisdom to
take heed of the beginnings of sin.
2. He did this because he saw it pleased the Jews.
Observe, The Jews made themsevles guilty of the
blood of James by Shewing themselves well pleased
with it afterward, though they had not excited He
rod to it. There are accessaries ex post facto — af
ter the fact ; and they will be reckoned with as per
secutors, who take pleasure in others' persecuting,
who delight to see good men ill used, and cry, Aha,
so would we have it; or at least secretly approve of
it For, bloody persecutors, when they perceive
themselves applauded for that which every one
ought to cry shame upon them for, are encouraged
to go on, and have their hands strengthened and
their hearts hardened, and the checks of their own
consciences smothered ; nay, it is as strong a temp
tation to them to do the like as it was here to He
rod, because he saw it pleased the Jews. Though
he had no reason to fear displeasing them if he did
not, as Pilate condemned Christ, yet he hoped to
please them by doing it, and so to make an interest
among them, and make amends for displeasing them
in something else. Note, Those make themselves
an easy prey to Satan, who make it their business
to please men.
3. Notice is taken of the time when Herod laid
hold on Peter ; Then were the days of unleavened
bread. It was at the feast of the passover, when
their celebrating the memorial Of their typical de
liverance should have led them to the acceptance
of their spiritual deliverance ; instead of that, they,
under pretence of zeal for the law, were most vio
lently fighting against it, and, in the days of unlea
vened bread, were most soured and embittered with
the old leaven of malice and wickedness. At the
passover, when the Jews came from all parts to Je
rusalem to keep the feast, they irritated one another
against the christians and Christianity, and were
then more violent than at other times.
4. Here is an account of Peter's imprisonment ;
(v. 4.) When he had laid hands on him, and, it is
likely, examined him, he put him in prison, into the
inner prison ; some say, into the same prison into
which he and the other apostles were cast some
years before, and were then rescued out of it by an
angel, ch. 5. 18. He was delivered to four quater
nions of soldiers, that is, to sixteen, who were to be
a guard Upon him, four at a time, that he should not
make his escape, or be rescued by his friends.
Thus they thought they had him fast
5. Herod's design was, after Easter, to bring him
forth unto the people. (1.) He would make a spec
tacle of him. Probably, he had put James to death
privately ; which the people had complained of, not
because it was an unjust thing to put a man to death,
without giving him a public hearing, but because it
deprived them of the satisfaction of seeing him exe
cuted; and therefore Herod, now that he knows
their minds, will gratify them with the sight of Pe
ter in bonds, of Peter -upon the block, that they may
feed their eyes with such a pleasing spectacle. And
very ambitious surely he was to please the people,
who. was willing thus to please them! (2.) He
would do this after Easter, fin-u To^araV^a — after
the passover, certainly so it ought to be read, for it
is the same word that is always so rendered ; and to
insinuate the introducing of a gospel-feast, instead
of the passover, when we have nothing in the New
Testament 6f such a thing, is to mingle Judaism
with Our Christianity. Herod would not condemn
him till the passover was over, some think, for fear
lest he should have such an interest among the peo
ple, that they should demand the release of him,
according to the custom of the feast .- or, after the
hurry of the feast was over, and the town was emp
ty, he would entertain them with Peter's public

trial and execution. Thus was the plot laid, and
both Herod and the people long to have the feast
over, that they may gratify themselves with this
barbarous entertainment.
5. Peter therefore was^kept in prison :
but prayer was made without ceasing of
the church unto God for him. 6. And
when Herod would have brought him forth,
the same night Peter was sleeping between
two soldiers, bound with two chains : and
the keepers before the door kept the pri
son. 7. And, behold, the angel of the Lord
came upon him, and a light shined in the
prison: and he smote Peter on the side,
and raised him up, saying, Arise up quick
ly. And his chains fell off from his hands.
8. And the angel said unto him, Gird thy
self, and bind on thy sandals. And so he
did. And he saith unto him, Cast thy gar
ment about thee, and follow me. 9. And
he went out, and followed him , and wist
not that it was true which was done by the
angel; but thought he saw a vision. 10.
When they were past the first and the se
cond ward, they came unto the iron gate
that leadeth unto the city; which opened
to them of his own accord : and they went
out, and passed on through one street ; and
forthwith the angel departed from him.
11. And when Peter was come to himself,
he said, Now I know of a surety, that the
Lord hath sent his angel, and hath deli
vered me out of the hand of Herod, and
from all the expectation of the people of
the Jews. 1 2. And when he had consider
ed the thing, he came to the house of Mary
the mother of John, whose surname was
Mark; where many were gathered toge
ther praying. 1 3. And as Peter knocked
at the door of the gate, a damsel came to
hearken, named Rhoda. 14. And when
she knew Peter's voice, she opened not the
gate for gladness, but ran in, and told how
Peter stood before the gate. 1 5. And they
said unto her, Thou art mad. But she
constantly affirmed that it was even so.
Then said they, It is his angel. 16. But
Peter continued knocking : and when they
had opened the door, and saw him, they
were astonished. 17. But he beckoning
unto them with the hand to hold their
peace, declared unto them how the Lord
had brought him out of the prison. And
he said, Go shew these things unto James,
and to the brethren. And he departed, and
went into another place. 1 8. Now as soon
as it was day, there was no small stir
among the soldiers, what was become of
Peter. 19. And when Herod had sought
for him, and found him not, he examined

120

THE ACTS, XII.

the keepers, and commanded that they
should be put to death. And he went
down from Judea to Cesarea, and there
abode. We have here an account of Peter's deliverance
out of prison, by which the design of Herod against
him was defeated, and his hfe preserved for further
service, and a stop given to this bloody torrent.
Now, I. One thing that magnified his deliverance, was,
that it was a signal answer to prayer ; (v. 5.) Peter
was kept in prison with a great deal of care, so that
it was altogether impossible, either by force or by
stealth, to get him out; but prayer was made with
out ceasing of the church unto God for him; for
prayers and tears are the church's arms; there
with she fights, not' only against her enemies, but
for her friends : and to those means they have re
course. 1. The delay of Peter's trial gave them time for
prayer. It is probable that James was hurried off,
so suddenly, and so privately, that they had not
time fo pray for him ; God so ordering it, that they
should not have space to pray, when he designed
they should not have the thing they prayed for.
James must be offered upon the sacrifice and service
of their- faith, and therefore prayer for him js res
trained and prevented ; but Peter must be continued
to them, and therefore prayer for him is stirred up,
and time is given them for it, by Herod's putting
off the prosecution. Howbeit, he meant not so, nei
ther did his heart think so.
2. They were very particular in their prayers or
him, that it would please God, some way or other,
to defeat Herod's purpose, and to snatch the lamb
out of the jaws of the lion. The death of James
alarmed them to a greater fervency in their prayers
for Peter ; for if they be broken thus with breach
upon breach, they fear that the enemy will make a
full end. Stephen is not, and James is not, and will
they take Peter also ? All these things are against
them ; this will be sorrow upon sorrow, Phil. 2.
27. Note, Though the death and sufferings of
Christ's ministers maybe made greatly to serve the
interests of Christ's kingdom, yet it is the duty and
concern of the church, earnestly to pray for their
life, liberty, and tranquillity ; and sometimes Pro
vidence orders it, .that they are brought into immi
nent danger, to stir up prayer for them.
3. Prayer was made without ceasing; it was,
<wf oo-io^h «t«»»5 — -fervent prayer ; it is the word that
is used concerning Christ's praying in his agony
more earnestly; it is the fervent prayer of the
righteous man that is effectual, and availeth much.
Some think, it denotes the constancy and continu
ance of their prayers ; so we take it ; they prayed
without ceasing : it was an extended prayer; they
prayed for his release in their public assemblies,
private ones, perhaps, for fear of the Jews; then
they went home, and prayed for it in their families ;
then retired into their closets, and prayed for it
there; so they prayed without ceasing : or first one
knot of them, and then another, and then a third,
kept a day of prayer, or rather a night of prayer,
for him, v. 12. Note, Times of public distress and
danger should be praying times with the church ;
we must pray always, but then especially.
II, Another thing that magnified his deliverance,
was, that when the king's commandment and decree
drew near to be put in execution, then his deliver
ance was wrought, as Esth. 9. 1, 2. Let us observe
when his deliverance came.
1. It was the very night before Herod designed
to bring him forth, which made it to be so much the
greater consolation to his friends, and confusion to

his enemies. It is probable that some who had an
interest in Herod, or those about him, had been im
proving it to get a discharge for Peter, but in vain ;
Herod resolves he shall die ; and now they despair
of prevailing that way, for to-morrow is the day set
for the bringing him forth; and, it is likely, they
will make as quick work with him as with his Mas
ter ; and now God opened a door of escape for him.
Note, God's time to help is when things are brought
to the last extremity, when there is none shut up or
left; (Deut. 32. 36.) and for that reason it has been
said, "The worse the better." When Isaac is
bound upon the altar, and the knife in the hand, and
the hand stretched out to slay him, then Jehovah-
jireh, the Lord will provide.
2. It was when he was fast bound with two chains,
between two soldiers; so that if he offer to stir, he
wakes them ; and beside this, though the prison-
doors, no doubt, were locked and bolted, yet, to
make sure work, the keepers before the door kept
the prison, that no one might so much as attempt to
rescue him. Never could the art of man do more
to secure a prisoner ! Herod, no doubt, said, as Pi
late, (Matt. 27. 65.) Make it as sure as ye carl.
When men will think it too hard for God, God will
make it appear that he is too hard for them.
3. It was when he was sleeping between the sol
diers; fast asleep ; (1.) Not terrified with his dan
ger, though it was very imminent, and there was
no visible way for his escape. There was but a step
between him and death, and yet he could lay him
down in peace, and sleep ; sleep in the midst of his
enemies, sleep when, it may be, they were awake ;
having a good cause that he suffered for, and a good
conscience that he suffered with, and being assured
that God would issue his trial that way that should
be most for his glory, having committed his cause to
him that judgeth righteously, his soul dwells at ease;
and even in prison, between two soldiers, God gives
him sleep, as he doth to hi? beloved. (2.) Not ex
pecting his deliverance. He did not keep awake,
looking to the right hand, or to the left, for relief,
but lay asleep, and was perfectly surprised with his
deliverance. Thus the church; (Ps. 126. 1.) We
were like them that dream.
HI. It also magnified his deliverance very much,
that an angel was sent from heaven on purpose to
rescue him ; which made his escape both practica
ble and warrantable. This angel brought him a
legal discharge, and enabled him to make use of it
1. The angel of the Lord came upon him ; 'arWt —
stood over him; he seemed as one abandoned by
men, yet not forgotten of his God ; the Lord think-
eth vpon him. Gates and guards keep all his friends
from him, but cannot keep the angels of God from
him : and they invisibly encamp round about them
that fear God, to deliver them, (Ps. 34. 7.) and
therefore they need not fear, though an host of ene
mies encamp against them, Ps. 27. 3. Wherever
the people of God are, and however surrounded,
they have a way open heavenward, nor can any
thing intercept their intercourse with God.
2. A light shined in the prison ; though, it was a
dark place, and in the night, Peter shall see his way
clear. Some observe, that we do not find in the
Old Testament, that where angels appeared, the
light shone round about them ; for that was a dark
dispensation, and the glory of angels was then veil
ed; but in the New Testament, when mention is
made of the appearing of angels, notice is taken of
the light that they appeared in ; for it is by the gos
pel that the upper world is brought to light. The
soldiers, to whom Peter was chained, were either
struck info a deep sleep for the present, (as Saul
and his soldiers were when David carried off his
spear and cruse of water,) or if they were awake,
the appearance of the angel made them to shake,

THE ACTS, XII.

121

dnd to become as dead men, as it was with the guard
set on Christ's sepulchre.
3. The angel awaked Peter, by giving him a blow
on his side, a gentle touch, enough to rouse him out
of his sleep, though so fast asleep, that the light that
shone upon him did not awake him. When good
people slumber in the time of danger, and are not
awaked by the light of the word, and the discove
ries it gives them, let them expect to be smitten ort
the side by some sharp affliction ; better be raised
up so, than left asleep. The language of this
stroke, was. Arise up quickly ; not as if the angel
feared coming short by his delay, but Peter must
not be indulged in it. When David hears the sound
of the going on the tops qf the mulberry trees, then
lie Must rise up quickly, and bestir himself.
4. His chains fell off from his hands. It seems,
they had handcuffed him, to make him sure, but
God loosed his bands ; and if they fall off from his
hands, it is as well as if he had the strength of Sam
son to break them like threads of tow. Tradition
makes a mighty rout about these chains, and tells a
formal story that one of the soldiers kept them for
a sacred relic, and they were long after presented
to Eudoxia the empress, and I know not what mi
racles are said to be wrought by them ; afld the Ro
mish church keep a feast on the first of August
yearly in remembrance of Peter's chains, Festum
vinculorum Petri — The feast of Peter's chains;
whereas this was at the passover. Surely they are
thus fond of Peter's chains, in hopes with them to
enslave the world !
5. He was ordered to dress himself presently, and
' follow the angel ; and he did so, v. 8, 9. When Pe
ter was awake, he knew not what to do but as the
angel directed him. (1.) He must gird himself;
for those that slept in their clothes, ungirt themr
selves, so that they had nothing to do, when they
got up, but to fasten their girdles. (2.) He must
bind on his sandals, that he might be fit to walk.
Those whose bonds are loosed by the power of di
vine grace, must haye their feet shod with the pre
paration of the gospel of peace. (3.) He must cast
his garments about him, and come away as he was,
and follow the angel ; and he might go with a great
deal of courage and cheerfulness, who had a mes
senger from heaven for his guide and guard ; he
went out, and followed him. Those who are deli
vered out of a spiritual imprisonment, must follow
their Deliverer, as Israel when they went out of the
house of bondage did ; they went out, not knowing
whither they went, but whom they followed.
Now it is said, when Peter went out after the an
gel, he wist not that it was true which was done by
the angel, that it was really matter of fact, but
thought he saw a vision; and if he did, it was not
the first that he had seen : but by this it appears
that a heavenly vision was so plain, and carried so
much of its own evidence along with it, that it was
hard to distinguish between what was done in fact
and what was done in vision. When the Lord
brought back the captivity of his people, we were
like them that dream, Ps. 126. 1. Peter was so, he
thought the news was too good to be true.
6. He was led safe by the angel out of danger, v.
10. Guards were kept at one pass and at another,
which they were to make their way through, when
they were out of the prison, and they did so without
any opposition ; nay, for aught that appears, with
out any discovery, either their eyes were closed, or
their hands were tied, or their hearts failed them ;
so it was, that the angel and Peter safely passed the
first and second ward. Those watchmen repre
sented the watchmen of the Jewish church, on
whom God had poured out a spirit of slumber, eyes
that they should not see, and ears that they should
not hear, Rom. 11. 8. His watchmen are blind, \
Vol. vi. — Gt

sleeping, tying down, and loving to slumber. But
still there is an iron gate, after all, that will stop
them, and if the guards can but recover themselves,
there they may recover their prisoners, as Pharaoh
hoped to take Israel at the Red Sea ; however, up
to that gate they march, and, like the Red Sea be
fore Israel, it opened to them; they did not so much
as put a hand to it, but it opened of its own accord,
by an invisible power ; and thus was fulfilled in the
letter what was figuratively promised to Cyrus,
(Isa. 45. 1, 2.) I will open before him the two-leaved
gates, will break inpieces the gates of brass, and cut
in sunder the>bars of iron. And probably, the iron
gate shut again of itself, that none of the guards
might pursue Peter. Note, When God will work
salvation for his people, no difficulties in their way
are insuperable : but even gates of iron are made to
open of their own accord. This iron gate led into
the city out of the castle or tower ; whether within
the gates of the city or without, is not certain, so
that when they were through this, they were got
into the street.
This deliverance of Peter represents to us our re
demption by Christ, which is often spoken of as the
setting of prisoners free, not only the proclaiming of
liberty to the captives, but the bringing them out qf
the prison-house. The application ot the redemp
tion in the conversion of souls, is the sending forth
of the prisoners, by the blood of the covenant, out of
the pit wherein is no water, Zech. 9. 11. The grace
of God, like this angel of the Lord, brings light first
into the prison, by the opening of the understand
ing ; smites the sleeping sinner on the side, by the
awakening of the conscience ; causes the chains to
fall off from the hands, by the renewing of the will ;
and then gives the word of command. Gird thyself,
and follow me. Difficulties are to be passed through,
and the opposition of Satan and his instruments, a
first and second ward, an untoward generation,
from which we are concerned to save ourselves ;
and we shall be saved by the grace of God, if we
put ourselves under the divine conduct. And at
iength the iron gate shall be opened to us, to enter
into the New Jerusalem, where we shall be per
fectly freed from all the marks of our captivity,
and brought into the glorious liberty of the children
of God.
7. When this was done, the angel departed from
him, and left him to himself; he was out of danger
from his enemies, and needed no guard ; he knew
where he was, and how to find out his friends, and
needed no guide, and therefore his heavenly guard
and guide bids him farewell. Note, Miracles are
not to be expected, when ordinary means are to be
used. When Peter has now no more wards to pass,
or iron gates to get through, he needs only the or
dinary invisible ministration of the angels, who en
camp round about them that fear God, and deliver
them. IV. Having seen how his deliverance was mag
nified, we are next to see how it was manifested;
both to himself and others, and how, being made
great, it was made known. We are here told,
1. How Peter came to-himself, and so came him
self to the knowledge of it, v. 1 1. So many strange
and surprising things coming together upon a man
just waked out of sleep, put him for the present into
some confusion ; so that he knew not where he was,
nor what he did, nor whether it was fancy or fact ;
but at length Peter came to himself, was thoroughly
awake, and found that it was not a dream, but a real
thing ; " JYow I know of a surety, now I know i\uBZt
 truly, now I know that it is truth, and not an
illusion of the fancy. Now I am well satisfied con
cerning it, that the Lord Jesus hath sent his angel,
for angels are subject to him and go on his errands,
and by him hath delivered me out of the hands qf

123

THE ACTS, XII.

Herod, who thought he had me fast, and so hath
disappointed all the expectation of the people of the
Jews, who doubted not to see Peter cut off the next
day, and hoped it was the one neck of Christianity,
in which it would all be struck off at one blow."
For which reason it was a cause of great expecta
tion, among npt only the common people, but the
great people of the Jews. Peter, when he recol
lected himself, perceived of a truth what great things
God had done for him, which at first he could not
believe for joy. Thus souls who are delivered out
of a spiritual bondage, are not at first aware what
God has wrought in them ; many have the truth of
grace, that want the evidence of it. They are ques
tioning, whetherthere be indeed this change wrought
in them, or whether they have not been all this
while in a dream. But when the Comforter comes,
whom the Father will send, sooner or later he will
let them know of a surety what a blessed change is
wrought in them, and what a happy state they are
brought into.
2. How Peter came to his friends, and brought the
knowledge of it to them. Here is a particular ac
count of this, and it is very entertaining.
(1.) He considered the thing, (v. 12.) considered
how imminent his danger was, how great his deli
verance ; and now what has he tb do, what im
provement must he make of this deliverance ?
What must he do next ? God's providence leaves
room for the use of our prudence ; and what he has
begun, though he has undertaken to perform and
perfect it, he expects we should consider the thing.
(2.) He went directly to a friend's house, which,
it is likely, lay near to the place where he was ; it
was the house of Mary, a sister of Barnabas, and
mother of John Mark, whose house, it should seem,
was frequently made use of for the private meeting
of the disciples ; either because it was large, and
would hold many, or because it lay obscure, or be
cause she was more forward than others were to open
her doors to them ; and, no doubt, it was, like the
house of Obededom, blessed for the ark's sake. A
church in the house makes it a little sanctuary.
(3. ) There he found many that were gathered to
gether praying, at the dead time of the night, pray
ing for Peter, who was the next day to come upon
his trial, that God would find out some way or other
for his deliverance. Observe, [1.] They continued
in prayer, in token of their importunity ; they did
not think it enough once to have presented his case
to God, but they did it again and again. Thus men
ought always to pray, and not to faint. As long as
we are kept waiting for a mercy, we must continue
praying for it. [2.] It should seem that now when
the affair came near to a crisis, and the very next
day was fixed for the determining of it, they were
more fervent in prayer than before ; and it was a
good sign that God intended to deliver Peter, when
he thus stirred up a spirit of prayer for his deliver
ance, for he never said to the seed of Jacob, Seek ye
my face in vain. [3.] They gathered together for
prayer on this occasion ; though that would make
them obnoxious to the government if they were dis
covered, yet they know what an encouragement
Christ gave to joint-prayer, Matt. 18. 19, 20. And
it was always the practice of God's praying people
to unite their forces in prayer, as Esth. 4. 16. 2
/Chron. 20. 4. [4.] They were many that were got
together for this work, as many perhaps as the room
would hold ; and first one prayed, and then another
of those who gave themselves to the word and pray
er, the rest joining with them ; or if they had not
ministers among them, no doubt but therewere
many private christians that knew how to pray, and
to pray pertinently, and to continue long in prayer,
when the affections of those who joined were so stir
red as to keep pace with them upon such an occa

sion. This was. in the night, when others were
asleep, which was an instance both of their prudence
and of their zeal. Note, It is good for christians to
have private meetings for prayer, especial!*- in times
of distress, and not to let fall or forsake s';-h assem
blies. [5.] Peter came to them wheTi they were
thus employed : which was an immediate present
answer to their prayer. It was as if God should say,
"You are praying that Peter may be restored to
you ; now here he is." While they are yet speaking,
I will hear, Isa. 65. 24. Thus the angel was sent
with an answer of peace to Daniel's prayer, while
he was praying, Dan. 9. 20, 21. Ask, and it shall
be given.
(4.) He knocked at the gate, and had much ado to
get them to let him m ; (v. 13—16.) Peter knocked
at the door of the gate, designing by it to awaken
them out of their sleep, and, for aught that appears,
not knowing that he disturbed them in their devo
tions. Yet if his friends were permitted to speak
with him in private in the prison, it is possible he
might know of this appointment, and this was it
which he recollected and considered when he deter
mined to go to that house, where he knew he should
find many of his friends together. Now when he
knocked there, [ 1. ] A damsel came to hearken ; not
to open the door till she knew who was there, a
friend or a- foe, and what their business was, fearing
informers. Whether this damsel was one of the
family or one of the .church, whether a servant or a
daughter, does not appear ; it should seem by her
being named, that she was of note among the chris
tians, and more zealously affected to the better part
than most of her age. [2. ] She knew Peter's voice,
having often heard him pray, and preach, and dis-'
course, with a great dcai of pleasure. But instead
-of letting him in immediately out of the cole;, she
opened nit the gate fir gladness, Thus sometimes,
in a transport of affection to our friends, we do that
which is unkind. In an ecstasy of joy she forgets.i
herself, and opened not the gale. [3.} She ran in,"
and probably went up to an upper room where they
were together, and told them that Peter was cer
tainly at the gate, though she had not courage enoughr
to open the gate, for fear she should be deceived^
and it should be the enemy. But when she spake of
Peter's being there, they said, " Thou art mad ; ft
is impossible it should be he, for he is in prison."
Sometimes that which we most earnestly wish for
we are most backward to believe, because we are
afraid of imposing upon ourselves, as the disciples,'
who, when Christ was risen, believed not for job.-
However, she stood to it, that it was he. Then said
they, It is his angel, v. 15. First, " It is a messen
ger from him, that makes use of his name ;" so some
take it ; Syyih®1 often signifies no more than a mes
senger. It is used of John's messengers, (Luke 7.
24, 27. ) of Christ's,— 9. 52. When the damsel was
confident it was Peter, because she knew his voice,
they thought it was because he that stood at the
door, had called himself Peter, and therefore offer
this solution of the difficulty, " It is one that comes
with an errand from him, and thou didst mistake as
if it had been he himself." Dr. Hammond thinks
this the easiest way of understanding it. Secondly,
"It is his guardian angel, or some other angel, that
has assumed his shape and voice, and stands at the
gate in his resemblance ;" some think, that they
supposed his angel to appear as a presage of his
death approaching ; and this agrees with a notion
which the vulgar have, that sometimes before per
sons have died, their ward has been seen, that is,
some spirit exactly in their likeness for countenance
and dress, wnen they themselves have been at the '
same time Li some other place ; they call it their
ward, that is, their angel, who is their guard. If so,
they concluded this an ill omen, that their prayers

THE ACTS, XII.

123

were denied, and that the language of the apparition
was, " Let it suffice you, Peter must die, say no more
of that matter. " And if we understand it so, it only
proves that they had then such an opinion of a man's
ward being seen a little before his death, but does
hot prove that there is such a thing. Others think,
they took this to be an angel from heaven, sent to
bring them a grantto their prayers. But why shouid
they imagine that angel to assume the voice and
shape of Peter, when we find not any thing like it in
the appearance of angels ? Perhaps, thev herein
spake the language of the Jews, who had a fond con
ceit, that every good' man has a particular tutelar
angel, that has the charge of him, and sometimes
personates him. The heathen called it a good
genius that attended a man ; but since no other
scripture speaks of such a thing, this alone is too
weak to bear the weight of such a doctrine. We
are sure that the angels are ministering spirits for
the good of the heirs of salvation ; that they have a
charge concerning them, and pitch their tents round
about them; and we need not be solicitous that
every particular saint should have his guardian an
gel, when we are assured he has a guard of angels.
(5.) At length they let him in ; (v. 16.) He con
tinued knocking though they delayed to open to him,
and at last they admitted him. The iron gate,
which opposed his enlargement, opened of itself,
without so much as once knocking at it ; but the door
of his friend's house thatwas to welcome him, does
not open of its own accord, but must be knocked at,
long knocked at ; lest Peter should be puffed up by
the honours which the angel did him, he meets with
this mortification, by a seeming slight which his
friends put upon him. But when they saw him, they
were astonished, were filled with wonder and joy in
him, as much as they were but just now with sorrow
and fear concerning him. It was both surprising
and pleasing to them in the highest degree.
(6.) Peter gave them an account of his deliver
ance ; when he came to the company that were
gathered together with so much zeal to pray for
him, they gathered about him with no less zeal to
congratulate him on his deliverance ; and herein
they were so noisy, that when Peter himself begged
them to consider what peril he was yet in, if they
should be overheard, he could not make them hear
him, but was forced to beckon to them with the hand
to hold their peace, and had much ado thereby to
command silence, while he declared unto them how
the Lord Jesus had by an angel brought him out of
prison ; and, it is very likely, having found them
praying for his deliverance, he did not part with
them till he and they had together solemnly given
thanks to God for his enlargement'; or if he could
not stay to do it, it is likely, they stayed together to
do it ; for what is won by prayer must be worn with
praise ; and God must always havethe glory of that
which we have the comfort of. When David de
clares what God had done for his soul, he blesses
God' who had not turned away his prayer, Ps. 66.
16, 20.
(7. ) Peter sent the account to others of his friends ;
Go, shew these things to James, and to the brethren
with him ; who perhaps were met together in ano
ther place at the same time, upon the same errand
to the throne of grace ; which is one way of keeping
up the communion of saints, and wrestling with God
in prayer, acting in concert, though at a distance ;
like Esther and Mordecai. He would have James
and his company to -know of his deliverance, not
only that they might be eased of their pain, and
delivered from their fears concerning Peter, but
that they might return thanks to God with him and
for him. Observe, Though Herod had slain one
James with the sword, yet here was another James,
and that in Jerusalem too, that stood up in his ropm

to preside among the brethren there ; for when God
has work to do, he will never want instruments to
do it with.
(8.) Peter had nothing more to do for the present
than to shift for his own safety, which he did ac
cordingly ; he departed, and went into another place
more obscure, and therefore more safe. He knew
the town very well, 'and knew where to find a place
that would be a shelter to him. Note, Even the chris
tian law of self-denial and suffering for Christ, has
not abrogated and repealed the natural law of self-
preservation, and care for our own safety, as far as
God gives an opportunity of providing for it by law
ful means.
V. Having seen the triumph of Peter's friends in
his deliverance, let us next observe the confusion of
his enemies thereupon ; which was so much the
greater, because people's expectation was so much
raised of the putting of him to death.
1. The guards were in the utmost consternation
upon it, for they knew how highly penal it was to
them to let a prisoner escape, that they had charge
of; (t;. 18.) As soon as it was day, and they found
their prisoner gone, there was no small stir or strife,
as some read it, among the soldiers, what was become
of Peter ; he is gone, and nobody knows how or
which way. They thought themselves as sure as
could be of him but last night ; yet now the bird is
flown, and they can hear no tale or tidings of him.
This set them together by the ears ; one says, " It
was your fault ;" the other, "Nay, but it was yours ;"
having no other way to clear themselves, but by ac
cusing one another. With us, if but a prisoner for
debt escape, the sheriff must answer for the debt
Thus have the persecutors of the gospel of Christ
been often filled with vexation to see its cause con
quering, notwithstanding the opposition they have
given to it
2. Houses were searched in vain for the rescued
prisoner ; (v. 19.) Herod sought fir him, and found
him not. Who can find whom God hath hidden ?
Baruch and Jeremiah are safe, though searched for,
because the Lord has hid them, Jfer. 36. 26. In times
of public danger, all believers have God for their
Hiding-place; which is such a secret, that there
the ignorant world cannot find them ; such a strength,
that the impotent world cannot reach them.
3. The keepers were reckoned with for a permis
sive escape ; Herod examined the keepers, and-find-
ing that they could give no satisfactory account how
Peter got away, he commanded that they should be
put to death; according to the Roman law, and that,
(1 Kings 20. 39.) If by any means he be missing,
ihen shall thy life go for his life. It is probable that
these keepers had been more severe with Peter than
they needed to be, (as the jailor, ch. 16. 24.) and
had been abusive tohim, and to others that had been
their prisoners upon the like account ; and now justly
are they put to death for that which was not their
fault, and by him too that had set them to work to
vex the church. When the wicked are thus snared
in the work of their own hands, the Lord is known
by the judgments which he executes. Or, if they
had not thus made themselves obnoxious to the jus
tice of God, and it be thought hard that innocent
men should suffer thus for that which was_ purely
the act of God ; we may easily admit the conjectures
of some, that though they were commanded to' be 'put
to death, to please the Jews, who were sadly disap
pointed by Peter's escape, yet they were not exe
cuted ; but Herod's death, immediately after, pre
vented it.
4. Herod himself retired upon it ; He went down
from Judea to Cesarea, and there abode. He was
vexed to the heart, as a lion disappointed of his
prey ; and the more because he had so much raised
the expectation of the people of the Jews concerning

124

THE ACTS, XII.

Peter, had. told them how he would very shortly
gratify them with the sight of Peter's head in a
charger, which would oblige them as much as John
Baptist's did Herodias ; it made him ashamed to be
robbed of this boasting, and to see himself, notwith
standing his confidence, disabled to make his words
good. This is such a mortification to his proud spirit,
that he cannot bear to stay in Judea, but away he
foes to Cesarea. Josephus mentions this coming of
[erod to Cesarea, at the end of the third year ot his
reign over all Judea; (Antiquit. 19. 7.) and says, he
came thither to solemnize the plays that were kept
there, by a vast concourse of the nobility and gentry
of the kingdom, for the health of Csesar, and in
honour of him.
20. And Herod was highly displeased
with them of Tyre and Sidon : but they
came with one accord to him, and, having
made Blastus the king's chamberlain their
friend, desired peace ; because their coun
try was nourished by the king's country.
21. And upon a set day Herod, arrayed in
royal apparel, sat upon his throne, and
made an oration unto them. 22. And the
people gave a shout, saying, It is the voice
of a god, and not of a man. 23. And im
mediately the angel of the Lord smote him,
because he gave not God the glory : and
he was eaten of worms, and gave up the
ghost. 24. But the word of God grew and
multiplied. 25. And Barnabas and Saul
returned from Jerusalem, when they had
fulfilled their ministry, and took with them
John, whose surname was Mark.
In these verses, we have,
I. The death of Herod. God reckoned with him,
not only for his putting James to death, but for his
design and endeavour to put Peter to death ; for sin
ners will be called to an account, not only for the
wickedness of their deeds, but for the wickedness
of their endeavours ; (Ps. 28. 4.) for the mischief
they have done, and the mischef they would have
done. It was but a little while that Herod lived
after this. Some sinners God makes quick work
with. Observe,
1. How the measure of his iniquity was filled up ;
it was pride that did it ; that is it that commonly goes
more immediately before destruction, and a haughty,
spirit before a fall. Nebuchadnezzer had been a
very bloody man, and a great persecutor ; but the
word that was in the king's mouth when the judg
ments of God fell upon him, was a proud word ; Is
not this great Babylon that I have built ? Dan. 4.
30, 31. It is the glory of God to look on every one
that is proud, and bring him low, Job 40. 11. The
instance of it here is very remarkable, and shews
how God resists the proud.
(1.) The men of Tyre and Sidon had, it seems,
offended Herod ; those cities were now under the
Roman yoke, and some misdemeanors they had been
guilty qf, which Herod highly resented, and was re
solved they should feel his resentment. Some very
small matter would serve such a proud imperious
man as Herod was for a provocation, where he was
minded to pick a quarrel. He was highly displeased
with this people, and they must be made to know
that his wrath was as the roaring of a lion, as mes
sengers of death.
(2.) The offenders truckled, being convinced, if
not that they had done amiss, yet that it was in vain
to contend with such a potent adversary, who, right

or wrong, would be too hard for them ; they sub*
mitted, and were willing upon any terms to make
peace with him. Observe, [1.] The reason why
they were desirous to have the matter accommo
dated ; because their country was nourished by the
king's country. Tyre and Sidon were trading cities,
and had little, land belonging to them, but were al
ways supplied with corn from the land of Canaan ;
Judah and Israel traded in their market, wheat,
and honey, and oil, Ezek. '27. 17. Now if Herod
should make a law to prohibit the exportation of
corn to Tyre and Sidon, (which they knew not but
a man so revengeful as he might soon do.^iot caring
how many were famished by it,) their country would
be undone ; so that it was their interest to keep in
with him. And is it not then our wisdom to make
our peace with God, and humble ourselves before
him, who have a much more constant and necessary
dependence upon him, than one cpuntry can have
upon another ? for in him we live, and move, and
have our being. [2.] The method they took to pre
vent a rupture ; Tliey made Blastus the king's cham
berlain their friend;, it is very likely, with bribes
and good presents ; that is usually the way for men
to make courtiers their friends. And it is the hard
fate of princes, that they must have not only their
affairs, Dut their affections too, governed by such
mercenary tools : yet such men as Herod, that will
not be governed by reason, had better be so govern
ed than by pride and passion. Blastus had Herod's
ear, and has the art of mollifying his resentments;.
and a time is fixed for the ambassadors of Tyre and
Sidon to come and make a public submission, to beg
his majesty's pardon, throw themselves upon his
clemency, and promise never again to offend in the
like kind ; and that which will thus feed his pride,
shall serve to cool his passion.
(3. ) Herod appeared in all the pomp and grandeur
he had ; he was arrayed in his royal apparel, (v. 21. J-
and sat upon his throne. Josephus gives an account '
of this splendid appearance which Herod made upon,
this occasion. Antiquit. lib. 19. cap. 7. He says,
that Herod at this time wore a robe of cloth of sil
ver, so richly woven, and framed with such art,
that when the sun shone, it reflected the light with
such a lustre as dazzled the eyes of the spectators,
and struck an awe upon them. Foolish people value
men by their outward appearance ; and no better
are they who value themselves by the esteem of
such ; who court it, and recommend themselves to
it, as Herod did, who thought to make up the want
of a royal heart, with his royal apparel; and sat
upon his throne, as if that gave him a privilege to
trample upon all about him as his footstool.
(4.) He made a speech to the men of Tyre and
Sidon, a fine oration, in which, probably, after he
had aggravated their fault, and commended their
submission, he concluded with an assurance that he
would pass by their offence, and receive them into
his favour again ; proud enough that he had it in
his power, whom he would to keep alive, as well as
whom he would to slay ; and, probably, he kept
them in suspense as to what their doom -should be,
till he made this oration to them, that the act of
grace might come to them with the more pleasing
surprise. (5.) The people applauded him, the people that
had a dependence upon him, and had benefit by his
favour, they gave a shout; and this was it they
shouted, It is the voice of a god, and not of a man,
v. 22. God is great and good, and they thought
such was Herod's greatness in his apparel and
throne, and such his , goodness in forgiving them,
that he was worthy to be called no less than a god ;
and perhaps his speech was delivered with such an
air of majesty, and a mixture of clemency with it,
as affected the auditors thus. Or, it may be, it was

THE ACTS, XII.

125

not from any real impression made upon their minds,
or any high or good thoughts they had indeed con
ceived of him ; but how meanly soever they thought
of him, they were resolved thus to curry favour with
him, and strengthen the new-made peace between
him and them. Thus great men are made an easy
prey to flatterers, if they lend an ear to them, and
encourage them. Grotius here observes, that though
magistrates are called gods, (Ps. 82. 1.) yet kings
or monarchs, tliat is, single persons, are not, lest
countenance should thereby be given to the Gentiles,
who give divine honours to their kings alive and
dead, as here; but they are a college of senators, or
a bench of judges, that are called gods. In col
legia toto senatorum non idem erat periculi ; itaque
eos, non autem reges, invenimus dictos elohim.
Those that live by sense, vilify God, as if he were
altogether such a one as themselves; and deify men,
as if they were gods ; having their persons in admi
ration, because of advantage. This is not only a
great affront to God, giving that glory to others,
which is due to him alone, but a great injury to
those who are thus flattered, aS it makes them for
get themselves, and so puffs them up with pride,
that they are in the utmost danger possible of falling
into the condemnation of th ; devil.
(6.) These undue praises he took to himself,
pleased himself with them, and prided himself in
them ; £md that was his sin. We do not find that
he had given any private orders to his confidents to
begin such a shout, or to put those words into the
mouths of the people, or that he returned them
thanks for the compliment, and undertook to answer
their opinion of him. But his fault was, that he
said nothing, did not rebuke their flattery, nor dis
own the title they had given him, nor give God the
glory, (y. 23.) but he took it to himself, was very
willing it should terminate in himself, and that he
should be thought a god and have divine honours
paid him. Si populus vult decipi, decipiatur — If
the people will be deceived, let them. And it was
worse in him who was a Jew, and professed to be
lieve one God only, than it was in the heathen em
perors, who had gods many and lords many.
2. Observe, How his iniquity was punished ; Im
mediately (v. 23.) the angel of the Lord smote him,
(by the order of Christ, for to him all judgment is
Committed,) because he gave not God the glory ;
(for God is jealous for his own honour, and will be
glorified upon those whom he is not glorified by ;)
and he was eaten of worms, above ground, and gave
up the ghost. Now he was reckoned with for vex
ing the church of Christ, killing James, imprisoning
Peter, and all the other mischiefs he had done.
Observe in the destruction of Herod,
(1.) It was no less than an angel that was the
agent ; the angel of the Lord, that angel that was
ordered and commissioned to do it, or that angel
that used to be employed in works of this nature,
the destroying angel : or the angel, that is, that an
gel that delivered Peter in the former part of the
chapter — that angel smote Herod. For, those mi
nistering spirits are the ministers either of divine
justice or of divine mercy, as G0<1 is pleased to em
ploy them. The angel smote him with a sore dis
ease just at that instant when he was strutting at the
applauses of the people, and adoring his own sha
dow. Thus the king of Tyre said in his pride, lam
a god, I sit in the seat of God ; and set his heart as
the heart of God; but he shall.be a man, and no
god, a weak mortal man, in the hand of him that
slayeth him ; (Ezek. 28. 2, 9.) so Herod here. Po
tent princes must know, not only that God is omni
potent, but that angels too are greater in power and
might than they. The angel smote him, because he
gave not the glory to God ; angels are jealous for
God's honour, and as soon as ever they have com

mission, are ready to smite those that usurp his pre
rogatives, and rob God of his honour.
(2.) It was no more than a worm that was the
instrument of Herod's destruction ; he was eaten of
worms, ytviftti®' a-xur.HK&fie,"!®' — he became worm-
eaten, so it must be read ; rotten he was, and he be
came like a piece of rotten wood. The body in the
grave is destroyed by worms ; but Herod's body
putrefied while he was yet alive, and bred the
worms that began to feed upon it betimes ; so Anti-
ochus, that great persecutor, died. See here, [1.]
What vile bodies those are which we carry about
with us ; they carry about with them the seeds of
their own dissolution, by which they will soon be
destroyed whenever God does but speak the word.
Surprising discoveries have of late been made by
microscopes of the multitude of worms that there
are in human bodies* and how much they contribute
to the diseases of them ; which is a good reason why
we should not be proud of our bodies, or of any of
their accomplishments; and why we should not pam
per our bodies, for that is but feeding the worms,
and feeding them for the worms. [2.] See what
weak and contemptible creatures God can make
the instruments of his justice, when he pleases.
Pharaoh is plagued with lice and flies, Ephraim
consumed as with a moth, and Herod eaten of worms.
[3. ] See how God delights not only to bring down
proud men, but to bring them down in such a way
as is most mortifying, and pours most contempt upon
them. Herod is not only destroyed, but destroyed
by worms, that the pride of his glory may be effec-
tualy stained.
This story of the death of Herod is particularly
related by Josephus, a Jew, Antiquit. lib. 19. cap. 7.
thus : "That Herod came down to Cesarea, to cele
brate a festival in honour of Ciesar ; that the second
day of the festival, he went in the morning to the
theatre, clothed with that splendid robe mentioned
before ; that his flatterers saluted him as a god,
begged that he would be propitious to them ; that
hitherto they had reverenced him as a man, but
now they would confess to be in him something
more excellent than a mortal nature. That he did
not refuse or correct this impious flattery ; (so the
historian expresses it ;) but, presently after, looking
up, he saw an owl perched over his head, and was
at the same instant seized with a most violent pain
in his bowels, and gripes in his belly, which were
exquisite from the very first ; that he turned his
eyes upon his friends, and said to this purpose ; Now
I, whom you called a god, and therefore immortal,
must be proved a man, and mortal. That his tor
ture continued without intermission, or the least
abatement, and then he died in the fifty-fourth year
of his age, when he had been king seven years. ¦
II. The progress of the gospel after this.
1. The word of God grew and multiplied; as
seed sown, which comes up with a great increase,
thirty, sixty, a hundred-fold ; wherever the gospel
was preached, multitudes embraced it, and were
added to the church by it, v. 24. After the death
of James, the word of God grew ; for the church,
the more it was afflicted, the more it multiplied,
like Israel in Egypt. The courage and comfort of
the martyrs, and God's owning them, did more to
irtvite them to Christianity, than their suffering's did
to deter them from it. After the death of Herod
the word of God got ground. When such a perse
cutor was taken off by a dreadful judgment, many
were thereby convinced, that the cause of Christi
anity was doubtless the cause of Christ, and there
fore embraced it.
2. Barnabas and Saul returned to Antioch as
soon as they had dispatched the business they were
sent upon ; When they had fulfilled their ministry,
had paid in their money to the proper persons,

126

THE ACTS, XIII.

and taken care about the due distribution of it to
those for whom it was collected, they returned from
Jerusalem. Though they had a great many friends
there, yet at present their work lay at Antioch ; and
where our business is, there we should be ; and no
longer from it than is requisite. When a minister
is called abroad upon any service, when he has ful
filled that ministry, he ought to remember that he
has work to do at home, which wants him there,
and calls him thither. Barnabas and Saul, when
they went to Antioch, took with them John, whose
surname was Mark, at whose mother's house they
had that meeting for prayer which we read of v. 12.
She was sister to Barnabas. It is probable that Bar
nabas lodged there, and perhaps Paul with him,
while they were at Jerusalem, and that was it that
occasioned the meeting there at that time ; for
wherever Paul was, he would have some good work
a doing; and their intimacy in that family while
they were at Jerusalem, occasioned their taking a
son of that family with them when they returned,
to be trained up under them, and employed by them,
in the service of the gospel. Educating young men
for the ministry, and entering them into it, is a very
good work for elder ministers to take care of, and of
good service to the rising generation.
CHAP. XIII.
We have not yet met with any thing concerning the spreading
of the gospel to the Gentiles, which bears any proportion
to the largeness of that commission, Go, and disciple all
nations. The door was opened in the baptizing of Corne
lius and his friends; but since then we had the gospel
• preached to the Jews only, ch. 11 . . 19. It should seem as
if the light which began to shine upon the Gentile world,
had withdrawn itself. But here in this chapter that work,
that great good work, is revived in the midst of the years ;
and though the Jews shall still have the first offer of the
gospel made to them, yet, upon their refusal, the Gentiles
shall have their share of the offer of it. Here is, I. The
solemn ordination of Barnabas and Saul, by divine direc
tion, to the ministry, to the great work of spreading the gos
pel among the nations about, (and il: is probable that other
apostles or apostolical men dispersed themselves by order
from Christ, upon the same errand, v. 1 . . 3.) II. Their
preaching the gospel in Cyprus, and the opposition they
met with there from Elymas the sorcerer, v. 4. . 13. 111.
The heads of a sermon which Paul preached to the Jen's
at Antioch in Pisidia, in their synagogue, which is given
us as a specimen of what they usually preached to the
Jews, and the method they took with them, v. 14 . . 41. IV.
The preaching of the gospel to the Gentiles at their request,
and upon the Jews' refusal of it, wherein the apostles Jus
tified themselves against the displeasure which the Jews
conceived at it, and God owned them, v. 42 . . 49. V. The
trouble which the infidel Jews gave to the apostles, which
obliged them to remove to another place, (v. 50 . . 52. ) so
that the design of this chapter is to shew how cautiously,
how gradually, and with what good reason, the apostles
carried the gospel into the Gentile world, and admitted
the Gentiles into the church, which was so great an offence
to the Jews, and which Paul is so industrious to justify in
his epistles.
1. lW]~OW there were in the church that
-L^l was at Antioch, certain prophets
and teachers ; as Barnabas, and Simeon
that was called Niger, and Lucius of Cy-
rene, and Manaen, which had been brought
up with Herod the tetrarch, and Saul. 2.
As they ministered to the Lord, and fast
ed, the Holy Ghost said, Separate me Bar
nabas and Saul for the work whereunto I
have called them. 3. And when they had
fasted and prayed, and laid their hands on
them, they sent them away.
We have here a divine warrant i and commission
to Barnabas and Saul, to go and preach the gospel

among the Gentiles, and their ordination to that
service by the imposition of hands, with fasting and
prayer. I. Here is an account of the present state of the
church at Antioch, which was planted ch. 11. 20.
1. How well furnished it was with good ministers;
there were there certain prophets and teachers, (v.
1. ) men that were eminent for gifts, graces, and use
fulness. Christ, when he ascended on high, gave
so.me prophets, and some teachers ; (Eph. 4. 11.)
these were both. Agabus seems to have been a
prophet, and not a teacher ; and many were teach
ers, who were not prophets ; but those were at times
divinely inspired, and had instructions immediately
from heaven upon special occasions, which gave
them the title of prophets ; and withal they were
stated teachers of the church in their religious as
semblies, expounded the scriptures, and opened
the doctrine of Christ with suitable applications.
These were the prophets, and scribes, or teachers,
which Christ promised to send, (Matt. 23. 34.) such
as were every way Qualified for the service of the
christian church. Antioch was a great city, and
the christians there were many, so that they could
not all meet in one place ; it was therefore requisite
they should have many teachers, to preside in their
respective assemblies, and to deliver God's mind to
them. Barnabas is first named, probably because
he was the eldest, and Saul last, probably because he
was the youngest ; but afterward the last became
first, and Saul more eminent in the church.
Three others are mentioned. (1.) Simeon, hi
Simon, who for distinction-scke was called Niger,
Simon the Black, from the colour of his hair ; "like
him that with us was surnamed the Black Prince,
(2.) Lucius of Cyrene, who, some think, (and Dr.
Lightfoot inclines to it,) was the same with this
Luke that wrote the Acts ; originally a Cyrenian,
and educated in the Cyrenian college or synagogue
at Jerusalem, and there first receiving the gospel.
(3.) Manaen, a person of some quality, as it should
seem, for he was brought up with Herod the te
trarch ; either nursed of the same milk, or bred at
the same school, or pupil to the same tutor, or ra
ther one that was his constant colleague and com
panion ; that in every part of his education was his
comrade and intimate, which gave him a fair pros
pect of preferment at court, and yet for Christ's
sake he quitted all the hopes of it ; like Moses, who,
when he was come to years, refused to be called the
son of Pharaoh's daughter. Had he joined in with
Herod, with whom he was brought up, he might
have had Blastus's place, and have been his cham
berlain ; but it is better to be fellow-sufferer with a
saint than fellow-persecutor with a tetrarch.
2. How well employed they were ; (v. 2.) They
ministered to the Lord, and fasted. Observe! (1.)
Diligent faithful teachers do truly minister unto the
Lord. They that instruct christians, serve Christ;
they really do him honour, and carry on the interest
of his kingdom. They that minister to the church
in praying and preaching, (both which are included
here,) minister unto the Lord, tor they are the
church's servants for Christ's sake ; to hinV they
must have an eye in theirministrations, and from him
they shall have their recompense. (2. ) Ministering
unto the Lord, in one way or other, ought to be the
stated business of churches and their teachers ; to
this work time ought to be set apart, nay it is set
apart, and in this work we ought to spend some part
of every day. What have w e to do as christians and
ministers but to serve the Lord Christ ? Col. 3. 24.
Rom. 14. 18. (3.) Religious/asfmg- is of use in our
ministering to the Lord, both as a sign of our hu
miliation and a means of our mortification. Though
it was not so much practised by the disciples of
Christ while the Bridegroom was with them, as it

THE ACTS, XIII.

127

was by the disciples of John, and of the Pharisees ;
yet after the Bridegroom was taken away, they
abounded in it, as those that had well learned to deny
themselves, and to endure hardness.
II. The orders given by the Holy Ghost for the
setting apart of Barnabas and Saul, while they were
engaged in public exercises ; the ministers of the
several congregations in the city joining in one solemn
fast orday of prayer, the Holy Ghost said, either by
a voice from heaven, or by a strong impulse on the
minds of those of them that were prophets, Separate
me Barnabas, and Saul fir the work whereunto I
have called them. He does not specify the work,
but refers to a former call which they themselves
knew the meaning of, whether others did or no ; as
for Saul, he was particularly told that he must bear
Christ's name to the Gentiles, (ch. 9. 15.) that he
must be sent to the Gentiles, (ch. 22. 21.) the matter
was settled between them at Jerusalem before this,
that as Peter, James and John, laid out themselves
among them of the circumcision, so Paul and Bar
nabas should go to the heathen, Gal. 2. 7 — 9. Bar
nabas, it is likely, knew himself designed for that
service as well as Paul. Yet they would not thrust
themselves into this harvest, though it appeared
£lenteous, till they received their orders from the
iord of the harvest; Thrust in thy sickle, jor the
harvest is ripe, Rev. 14. 15. The orders were, Se
parate me Barnabas and Saul. Observe here,
1. Christ by his Spirit has the nomination of his
ministers ; for it is by the Spirit of Christ that they
are both qualified in some measure for his service,
inclined to it, and taken off from other cares incon
sistent with it There are some whom the Holy
Ghost has separated for the service of Christ, has
distinguished from others as men that are offered,
and that willingly offer themselves to the temple-
service ; and concerning them, directions are given to
those who are competent judges of the sufficiency of
the abilities, and the sincerity of the inclination, to
separate them.
2. Christ's ministers are separated to him and to
the Holy Ghost ; Separate them to me ; they are to
be employed in Christ's work, and under the Spirit's
guidance, to the glory of God the Father.
3. All that are separated to Christ as his min
isters, are separated to work ; Christ keeps no
servants to be idle. If any man desires the office
of a bishop, he desires a good work ; that is it which
he is separated to, to labour in the word and doc
trine. They are separated to take pains, not to take
state. 4. The work of Christ's ministers, to which they
are to be separated, is work that is already set
tled, and that which all Christ's ministers hitherto
have been called to, and which they themselves
have first been, by an external call, directed to, and
have chosen.
III. Their ordination, pursuant tp these orders :
not to the ministry in general, (Barnabas and Saul
had both of them been ministers long before this,)
but to a particular service in the ministry, which
had something peculiar in it, and which required
a fresh commission ; which commission God saw fit
at this time to transmit by the hands of these prophets
and teachers, for the giving pf this direction to the
church, that teachers should ordain teachers, (for
prophets we are not now any longer to expect,) and
that those who have the dispensing of the oracles of
Christ committed to them, should, for the benefit of
posterity, commit the same to faithful men, who shall
be able also to teach others, 2 Tim. 2.2. So here,
Simeon, and Lucius, and Manaen, faithful teachers
at this time in the church of Antioch, when they had
fasted and prayed, laid their hands on Barnabas
and Saul, and sent themaway, (v. 3.) according to
the directions received. Observe,

1. They prayed for them. When good men are
going forth about good work, they ought to be so
lemnly and particularly prayed for, especially by
their brethren that are their fellow-labourers and
fellow-soldiers. 2. They joined fasting with their prayers, as
they did in their other ministrations, v. 3. Christ
has taught us this by his abstaining from sleep, (a
night-fast, if I may so call it,) the night before he
sent forth his apostles, that he might spend it in
prayer. 3. They laid their hands on them. Hereby, (1.)
They gave them their manumission, dismission, or
discharge, from the present service they were en
gaged in, in the church of Antioch ; acknowledging
not only that they went off fairly and with consent,
but honourably and with a good report. (2.) They
implored a blessing upon them in their present un
dertaking, begged that God would be with them,
and give them success ; and in order to this, that
they might be filled with the Holy Ghost in their
work. This very thingis explained ch. 14. 26. where
it is said, concerning Paul and Barnabas, that from
Antioch they had been recommended to the grace of
God for the work which they fulfilled. As it was an
instance of the humility of Barnabas and Saul, that
they submitted to the imposition of the hands of those
that were their equals, or rather their inferiors ; so
it was of the good disposition of the other teachers,
that they did not envy Barnabas and Saul the honour
to which they were preferred, but cheerfully com
mitted it to them, with hearty prayers for them ;
and they sent them away with all expedition, out of
a concern forthose countries where they were to
break up fallow ground.
4. So they, being sent forth by the Holy
Ghost, departed unto Seleucia ; and from
thence they sailed to Cyprus. 5. And when
they were at Salamis, they preached the
word of God in the synagogues of the Jews :
and they had also John to their minister.
6. And when they had gone through the
isle unto Paphos, they found a certain sor
cerer, a false prophet, a Jew, whose name
was Bar-jesus: 7. Which was with the
deputy of the country, Sergius Paulus, a
prudent man ; who called for Barnabas and
Saul, and desired to hear the word of God.
8. But Elymas the sorcerer, (for so is' his
name by interpretation,) withstood them,
seeking to turn away the deputy from the
faith. 9. Then Saul, (who also is called
Paul,) filled with the Holy Ghost, set his
eyes on him; 10. And said, O full of all
subtlety and all mischief, thou child of the
devil,, thou enemy of all righteousness, wilt
thou not cease to pervert the right ways of
the Lord ? 11. And now, behold, the hand
of the Lord is upon thee, and thou shalt. be
blind, not seeing the sun for a season. And
immediately there fell on him a mist and a
darkness ; and he went about seeking some
to lead him by the hand. 12. Then the
deputy, when he saw what was done, be
lieved, being astonished at the doctrine of
the Lord. 13. Now when Paul and his
company loosed from Paphos, they came

128

THE ACTS, XIII.

to Perga in Pamphylia : and John depart
ing from them returned to Jerusalem.
In these verses, we have,
I. A general account of the coming of Barnabas
and Saul to the famous island of Cyprus ; and per
haps thitherward they steered their course, because
Barnabas was a native of that country, (ch. 4. 36. )
and he was willing they should have the first fruits
of his labours, pursuant to his new commission. Ob
serve, 1. Their being sent forth by the Holy Ghost was
the great thing that encouraged them in this under
taking, v. 4. If the Holy Ghost send them forth,
he will go along with them, strengthen them, carry
them on in their work, and give them success ; and
then they, fear no colours, but can cheerfully venture
upon a stormy sea from Antioch, which was now to
them a quiet harbour.
2. They came to Seleucia, the sea-port town op
posite to Cyprus, from thence crossed the sea to
Cyprus ; and in that island the first city they came
to, was, Salamis, a city on the east side of the island,
(v. 5. ) and when they had sown good seed there,
thence they went onward through the isle, (v. 6.)
till they came to Paphos, which lay on the western
coast. 3. They, preached the word of God, wherever
they came, in the synagogues qf the Jews ; so far
were they from excluding them, that they gave
them the preference, and so left those among them,
who believed not, inexcusable ; they would have
gathered them, but they would not. They did not
act clandestinely, nor preach the Messiah to others
unknown to them, but laid their doctrine open to the
censure of the rulers of their synagogues, who might,
if they had any thing to say, object against it. Nor
would they have acted separately, but in concert
with them, if they had not driven them out from
them, and from their synagogues.
4. They hud John to their minister ; not their ser
vant in common things, but their assistant in the
things of God ; either to prepare their way in places
where they designed to come, or to carry on their
work in places where they had begun it, or to con
verse familiarly -with those to whom they preached
publicly, and explain things to them ; and such a
one might be many ways of use to them, especially
in a strange country.
II. A particular account of tiieir encounter with
Elymas the sorcerer, whom they met with at Paphos,
where the governor resided ; a place famous for a
temple built to Venus there, thence called Paphia
Venus ; and therefore there was more than ordinary
need that the So/i of God should be manifested to de
stroy the Works of the devil.
1. There the deputy, a Gentile, Sergius Paulus
by name, encouraged the apostles, and was willing
to hear their message. He was governor of the coun
try, under the Roman emperor ; proconsul or pro
praetor, such a one as we should Call lord lieutenant
of the island ; he had the character of a prudent
man, an intelligent, considerate man, that was ruled
by reason, not passion or prejudice ; which appeared
by this, that, Tiaving a character of Barnabas and
Saul, he sent for them, and desired to hear the word
of God. Notei That which we hear has a tendency
to lead us to God, it is prudence to desire to hear
more of it Those are wise people, however they
may be ranked among the foolish of this world, who
are inquisitive afterthemind and will of God. Though
he was a great man, and a man in authority, and the
preachers of the gospel were men that made no figure,
yeti if they have a message from God, let him know
what it is, and if it' appear to be so, he is ready to
receive it.
2. There Elymas, a Jew, a sorcerer, opposed them,

and did all he could to obstruct their progress. This
justified the apostlesin turning to the Gentiles, that
this Jew was so malignant against them.
(1.) This Elymas was a pretender to the gift of
prophecy, a sorcerer, a false-prophet ; one that
would be taken for a divine, because he was skilled
in the arts of divination ; was a conjurer, and took on
him to tell people their fortune, and' to discover
things lost, and probably was in league with the
devil for that purpose ; his name was Bar-jesus —
the son of Joshua ; it signifies the son of salvation;
but the Syriac calls him, Bar-shoma — the son of
pride; filius infiationis — the son of inflammation.
(2.) He was hanging on at court, was with the de
puty of the country ; it does not appear that the
deputy called for him, as he did for Barnabas and
Saul ; but he thrust himself upon him, aiming, no
doubt, to make a hand of him, and get money by
him. (3. ) He made it his business to withstand Barna
bas and Saul, as the magicians of Egypt, in Ph&-
raoh's court, withstood Moses ana Aaron, 2 Tim. 3,
8. He set up himself to be a messenger from hea
ven, and denied that they were. And thus he sought
to turn away the deputy from the faith, (•». 8.) to
keep him from receiving the gospel, which he saw
him inclined to do. Note, Satan is in a special man
ner busy with great men and men in power, to keep
them from being religious ; because he knows that
their example, whether good or bad, will have an
influence upon many. And those who are any way
instrumental to prejudice people against the truths
and ways of Christ, are doing the devil's work.
(4.) Saul (who is here for the first time tailed
Paul, and never after Saul) fell upon him for this
with a holy indignation. Saul, who also is called
Paul, v. 9. Saul was his name as he was a Hebrew,
and of the tribe of Benjamin ; Paul was his name as
he was a citizen of Rome. Hitherto we have had
him mostly conversant among the Jews, and there
fore called by his Jewish name ; but now when he is
sent forth among the Gentiles, he is called by his
Roman name, to put somewhatof a reputation upon
him in the Roman cities ; Paulus being a very com
mon name among them. But, some think, he was
never called Paul till now that he was instrumental
in the conversion of Sergius Paulus to the faith of
Christ, and that he took that name Paulus as a
memorial of that victory obtained by the gospel of
Christ ; as among the Romans he that had conquer
ed a country, took his denomination from it, as Ger-
manicusj Britannicus, Africanus; or rather, Ser
gius Paulus himself gave him the name Paulus, in
token of his favour and respect to him, as Vespasian
gave his name Flavius to Josephus the Jew. Now
of Paul it is said,
[1.] That he was filled with the Holy Ghost upon
this occasion, filled with the holy zeal against a pro
fessed enemy of Christ, which was one of the era«»
of the Holy Ghost; a spirit of burning; filled with
power to denounce the wrath of God against him,
which was one of the gifts of the Holy Ghost : fl spi
rit of judgment. He felt a more than ordinary fer
vour in his mind, as the prophet did when he was
full of power by the Spirit of the Lord; (Mic. 3. 8.)
and another prophet when his fate was made harder
than flint; (Ezek. 3. 9. ) and another when his month
was made like a sharp sword, Isa. 49. 2. What
Paul said, did not come from any personal resent
ment, but from the strong impressions ¦which the
Holy Ghost made upon his spirit.
[2.] He set his eyes upon him, to face him down,
and to shew a holy boldness, in opposition to his
wicked impudence. He set his eyes upon him, as
an indication that the eye of the heart-searching God
was upon him, and saw through and through him;
ray, that the face of the Lord was against him, Vs.

THE ACTS, XIII.

129

34. 16. He fixed his eyes upon him, to see if he
could discern in his countenance any marks of re
morse for what he had done; which, if he could have
discerned the least sign of, it had prevented the en
suing doom. 1
[3.] He gave him his true character, not in pas
sion, but by the Holy Ghost, who knows men better
than they know themselves, v. 10, He describes
him to be,
First, An agent for hell; and such there haye been
upon this earth (the seat of the war between the seed
of the woman and qf the serpent) ever since Cain,
who was of that wicked one, an incarnate devil, slew
his brother, for no other reason than because his own
works were evil, and his brother's righteous. This
Elymas, though called Bar-jesus-^-a son of Jesus,
was really a child of the devil, bore his image, did
his lusts, and served his interests, John 8. 44. In
two things he resembled the devil, as a child does
his father. 1. In craft ; the serpent was more subtle
than any beast of the field; (Gen. 3. 1.) and Elymas,
though void of all wisdom, was full of subtlety, ex
pert in all the arts of deceiving men, and imposing
upon them. 2. In malice ; he was full of all mis
chief; a spiteful, ill-conditioned man ; and a sworn
implacable enemy to God and goodness. Note, A
fulness of subtlety and mischief together, make a
man indeed a child of the devil.
Secondly, An adversary to heaven; if he be a child.
of the devil, it follows of course that he is an enemy
to att righteousness, for the devil is so. Note, Those
that are enemies to the doctrine of Christ, are ene
mies to all righteousness, for in it all righteousness
is summed up and fulfilled.
[4. ] He charged upon him his present crime, and
expostulated with him upon it ; " Wilt thou not cease
to pervert the right ways of the Lord, to misrepre
sent them, to put false colours upon them, and so to
discourage people from entering into them, and
walking in them ?" Note, First, The ways of the
Lord are right: they are all so, they are perfectly
so. The ways of the Lord Jesus are right, the only
right ways to heaven and happiness. Secondly,
There are those who pervert these right ways, who
not only wander out of these ways themselves, (as
Elihu's penitent, who owns, i" have perverted that
which was right, and it profited me not,) but mis
lead others, and suggest to them unjust prejudices
' against these ways : as if the doctrine of Christ were
uncertain and precarious, the laws of Christ unrea
sonable and impracticable, and the service of Christ
unpleasant and unprofitable ; which is an unjust per
verting of the right ways of the Lord, and making
them to seem crooked ways. Thirdly, Those who
pervert the right ways of the Lord, are commonly
so hardened in it, that though the equity of those
ways be set before them by the most powerful and
commanding evidence, yet they will not cease to do
it. Etsi suaseris, non persuaseris — You may advise,
but you will never persuade ; they will have it their
own way, they have loved strangers, and after them
they will go.
[5.] He denounced the judgment of God upon
him, in a present blindness ; (v. 11.) "And now be
hold, the hand of the Lord is upon thee, a righteous
hand. God is now about to lay hands on thee, and
make thee his prisoner, for thou art taken in arms
against him ; thou shalt be blind, not seeing the sun
for a season." This was designed both for the
proof of his crime, as it was a miracle wrought to
confirm the right ways of the Lord, and consequently
to shew the wickedness of him who would not cease
to pervert them ; as also for the punishment of his
crime. It was a suitable punishment; he shut his
eyes, the eyes of his mind, against the light of the
gospel, and therefore justly were the eyes of his
Body shut against the light of the sun j he sought to
VOL. VI. — R

blind the deputy, as an agent for the god of this
world, (who blindeth the minds of them that believe
not, lest the light of the gospel should-shine unto them,
2 Cor. 4. 4.) and therefore is himself struck blind :
yet it was a moderate punishment, he was only struck
blind, when he might most justly have been struck
dead; and that it was only fir a season; if he will
repent, and give glory to God, by making confes
sion, his sight shall be restored ; nay, it should seem,
though he do not, yet his sight shall be restored, to
try if he will be led to repentance, either by the
judgments of God or by his mercies.
[6.] This judgment was immediately executed ;
there fell on him a mist and a darkness, as on the
Sodomites when they persecuted Lot, and on the
Syrians when they persecuted Elisha ; this silenced
him presently, filled him with confusion, and was
an effectual confutation of all he said/ against the
doctrine of Christ. Let not him any more pretend
to be a guide to the deputy's conscience, who is him
self struck blind. It was also an earnest to him of a
much sorer punishment if he repent not ; for he is
one of those wandering stars to whom is reserved the
blackness of darkness for ever, Jude 13. Elymas did
himself proclaim the truth of the miracle, when he
went about seeking some to lead him by the hand;
and where now is all his skill in sorcery, upon which
he had so much valued himself, when he can neither
find his way himself, nor find a friend that will be
so kind as to lead him !
3. Notwithstanding all the endeavours of Elymas
to turn away the deputy from the faith, he was
brought to believe, and this miracle, wrought upon
the magician himself, (like the boils of Egypt, which
were upon the magicians, so that they could not stand
before Moses, Exod. 9. 11.) contributed to it. The
deputy was a very sensible man, and observed some
thing uncommon, and which spake its divine origi
nal, (1. ) In Paul's preaching ; he was astonished at the
doctrine of the Lord, the Lord Christ, the doctrine
that is from him, the discoveries he has made of the
Father ; the doctrine that is concerning him, his per
son, natures, offices, undertaking. Note, The doc
trine of Christ has a great deal in it that is astonish
ing ; and the more we know of it, the more reason
we shall see to wonder and stand amazed at it.
(2. ) In this miracle ; when he saw what was done,
and how much Paul's power transcended that of the
magician, and how plainly Elymas was baffled and
confounded, he believed. It is not said that he was
baptized, and so made a complete convert, but it is
probable that he was. Paul would not dp his busi
ness by the halves ; as fir God, his work is perfect.
When he became a christian, he neither laid down
his government, nor was turned out of it, but we
may suppose, as a christian magistrate, by his influ
ence helped very much to propagate Christianity in
that island. The tradition of the Roman church,
which has taken care to find bishopricks for all the
eminent converts we read of in the Acts, has made
this Sergius Paulus Bishop of Narbon in France, left
there by Paul in his journey to Spain.
III. Their departure from the island of Cyprus.
It is probable that they did a great deal more there
than is recorded, where ah" account is given only of
that which was extraordinary — the conversionof the
deputy. When they had done what they had to do,
1. They quitted thexountry, and went to Perga.
Those that went, were Paul, and his company,
which, it is probable, was increased in Cyprus, many
being desirous to accompany him. A r«fcS-ei"ris o< a-egi
Ton TiSuKn — They that were about Paul, loosed from
Paphos ; which supposes that he went too ; but such
an affection had his new friends for him, that they
were always about him, and by their good will would
be never from him.

130

THE ACTS, XHI.

2. Then John Mark quitted them, and returned
to Jerusalem, without the consent of Paul and Bar
nabas ; either he didnot like the work, or he wanted
to go see his mother. It was his fault, and we shall
hear of it again.
14. But when they departed from Perga,
they came to Antioch in Pisidia, and went
into the synagogue on the sabbath-day, and
sat down. 1 5. And after the reading of the
law and the prophets, the rulers of the sy
nagogue sent unto them, saying, Ye men
and brethren, if ye have any word of ex
hortation for the people, say on. 1 6. Then
Paul stood up, and beckoning with his hand
said, Men of Israel, and ye that fear God,
give audience. 1 7. The God of this peo
ple of Israel chose our fathers, and exalted
the people when they dwelt as strangers in
the land of Egypt, and with an high arm
brought he them out of it. 18. And about
the time of forty years suffered he their
manners in the wilderness. 1 9. And when
he had destroyed seven nations in the land
of Canaan, he divided their land to them
by lot. 20. And after- that he gave unto
them judges about the space of four hun
dred and fifty years, until Samuel the pro
phet. 21. And afterward they desired a
king : and God gave unto them Saul the
son of Cis, a man of the tribe of Benjamin,
by the space of forty years. 22. And when
he had removed him, he raised up unto
them David to be their king ; to whom also
he gave testimony, and said, I have found
David the son of Jesse, a man after mine
own heart, which shall fulfil all my will.
23. Of this man's seed hath God, according
io his promise, raised unto Israel a Saviour,
Jesus; 24. When John had first preached
before his coming the baptism of repen
tance to all the people of Israel. 25. And
as John fulfilled his course, he said, Who
think ye that I am 1 I am not he. But;
behold, there cometh one after me, whose
shoes of his feet I am not worthy to loose.
26. Men and brethren, children of" the stock
of Abraham, and whosoever among you
feareth God, to you is the word of this sal
vation sent. 27. For they that dwell at
Jerusalem, and their rulers, because they
knew him not, nor yet the voices of the
prophets which are read every sabbath-day,
they have fulfilled them in condemning him.
28. And though they found no cause of
death in him, yet desired they Pilate that he
should be slain. 29. And when they had
fulfilled all that was written of him, they
took him down from the tree, and laid him
in a sepulchre. 30. But God raised him
from the dead : 31. And he was "seen many

days of them which came up with him from
Galilee to Jerusalem, who are his witnesses
unto the people. 32. And we declare unto
you glad tidings, how that the promise
which was made unto the fathers, 33. God
hath fulfilled the same unto us their chil
dren, in that he hath raised up Jesus again ;
as it is also written in the second psalm,
Thou art my Son, this day have I begotten
thee. 34. And as concerning that he raised
him up from the dead, noio no more to re
turn to corruption, he said on this wise, I
will give you the sure mercies of David.
35. Wherefore he saith also in another
gsalm, Thou shalt not suffer thine Holy
ne to see corruption. 36. For David,
after he had served his own generation by
the will of God, fell on sleep, and was laid
unto his fathers, and saw corruption : 37.
But he, whom God raised again, saw no
corruption. 38. Be it known unto you
therefore, men and brethren, that through
this man is preached unto you the forgive
ness of sins : 39. And by him all that be
lieve are justified from all things, from
which ye could not be justified by the law
of Moses. 40. Beware therefore, lest that
come upon you, which is spoken of in the
prophets; 41. Behold, ye despisers, and
wonder, and perish : for I work a work in
your days, a work which ye shall in no
wise believe, though a man declare it unto
you. Perga in Pamphylia was a noted place, especially
for a temple there erected to the goddess Diana, yet
nothing at all is related of what Paul and Barnabas
did there, only that thither they came, (v. 13.) and
thence they departed, v. 14. But the history of the
apostles' travels, as that of Christ's, passes by many
things worthy to have been recorded, beeause if all
should have been written, the world could not have
contained the books.
But the next place we find them in, is, another
Antioch, said to be in Pisidia, to distinguish it "from
that Antioch in Syria, from Whence they were sent
out. Pisidia was a province of the Lesser Asia, bor
dering upon Pamphylia ; this Antioch, it is likely,
was the metropolis of it ; abundance of Jews lived
there, and to them the gospel was to be first preach
ed; and Paul's sermon to them is what we have in
these verses, which, it is likely, is the substance of
what was preached by the apostles generally to the
Jews in all places ; for in dealing with them, the
proper way was to shew them how the New Testa
ment, which they would have them to receive, ex
actly agreed with the Old Testament, which they
not only received, but were zealous for.
We have here,
I. The appearance which Paul and Barnabas
made in a religious assembly of the Jews at Antioch,
v. 14. Though they had lately had such good suc
cess with a Roman deputy, yet, when they came to
Antioch, they did not inquire for the chief magis
trate, or make their court to him, but they applied
themselves to the Jews ; which is a further proof of
their good affection to them, and their desire of their
welfare.

THE ACTS, XIII.

131

1. They observed their time of worship, on the
sabbath-day, the Jewish sabbath. The first day of
the week they observed, among themselves as a
Christian sabbath ; hut if they will meet the Jews,
it must be on the seventh-day sabbath ; which
therefore, up°n, suoh occasions, they did as yet
sometimes observe. For though it was by the death
of Christ that the ceremonial law died, yet it was
in the ruins of Jerusalem that it was to be buried ;
and therefore, though the morality of the fourth
commandment was entirely transferred to the chris
tian sabbath, yet it was not incongruous to join with
the Jews in their sabbath-sanctification.
2. They met them in their place of worship, in
the synagogue. Note, Sabbath-days should be kept
holy in solemn assemblies, they are instituted chiefly
for public worship ; the sabbath-day is a holy con
vocation, and for that reason no servile work must
be done therein. Paul and Barnabas were stran
gers ; but wherever we come, we must inquire out
God's faithful worshippers, and join with them, (as
these apostles here did,) as those that desire to keep
up a communion with all saints ; though they were
strangers, yet they were admitted into the syna
gogue, and to sit down there. Care should be taken
in places of public worship, that strangers be ac
commodated, even the poorest ; for those we know
nothing else of, we know this, that they have pre
cious souls, which our charity binds us to be con
cerned for.
II. The invitation given them to preach.
1. The usual service of the synagogue was per
formed; (v. 15.) The law and the prophets were
read, a portion of each, the lessons for the day.
Note, When we come together to worship God, we
must do it not only by prayer and praise, but by the
reading and hearing of the word of God ; hereby we
£ive him the glory due to his name, as our Lord and
awgiver. 2. When that was done, they were asked, by the
rulers of the synagogue, to give them a sermon ;
(v. 15.) they sent a messenger to them with this
respectful message, Men ana brethren, if ye have
any word of exhortation for the people, say on. It
is probable that the rulers of the synagogue had
met with them, and been in private conversation
with them before ; and if they had not an affection
to the gospel, yet they had at least the curiosity to
hear Paul preach ; and therefore, not only gave him
permission, but begged the favour of him, that he
would speak a word of exhortation to the people.
Note, (1.) The bare reading of the scriptures in the
Eublic assemblies is not sufficient, but they should
e expounded, anti the people exhorted out of them.
This is spreading the net, and assisting people in
doing that which is necessary tp the making of the
word profitable to them — that is, the applying of it
to themselves. (2.) Those that preside, and have
power, in public assemblies, should provide for a
word of exhortation to the people, whenever they
come together. (3. ) Sometimes a word of exhorta
tion from a strange minister may be of great use to
the people, provided he be well approved. It is
likely, Paul did often preach in the synagogue, when
he was not thus invited to it by the rulers of the
synagogues ; for he often preached with much con
tention, 1 Thess. 2. 2. But these were more noble,
more generous, than the rulers of the synagogues
commonly were.
III. The sermbn Paul preached in the synagogue
of the Jews, at the invitation of the rulers of the
synagogue. He gladly embraced the opportunity
given him to preach Christ to his countrymen the
Jews ; he did not object to them, that he was a
stranger, and that it \vas none of his business ; nor
object to himself, that he may get ill-will by preach
ing Christ among the Jews ; but stood up, as one pre

pared and determined to speak, and beckoned with
his hand, to excite and prepare them to hear ; he
waved his hand as an orator, not only desiring silence
and attention, but endeavouring to move affection,
and to shew himself in earnest. Perhaps, upon the
moving of them to give an exhortation to the people,
there were those in the synagogue, that were ready
to mutiny against the rulers, and opposed the tolera
tion of Paul s preaching, and that occasioned some
tumult and commotion, which Paul endeavoured to
quiet by that decent motion of his hand ; as also by
his modest desire of a patient impartial hearing ;
" Men of Israel, that areJews by birth, and yex that
fear God, that are proselyted to the Jewish religion,
five audience ; let me beg your attention a little, for
have something to say to you, which concerns your
everlasting peace, and would not say it in vain."
Now this excellent sermon is recorded, to shew
that those who preached the gospel to the Gentiles,
did it not till they had first used their utmost endea
vours with the Jews, to persuade them to come in,
and take the benefit of it ; and that they had no pre
judice at all against the Jewish nation, nor any de
sire that they should perish, but rather that they
should turn and live. Every thing is touched in
this sermon, that might be proper, either to con
vince the judgment or insinuate into the affections
of the Jews, to prevail with them to receive and em
brace Christ as the promised Messiah.
1. He owns them to be God's favourite people,
whom he had taken into special relation to himself,
and for whom he had done great things. Probably,
the Jews of the dispersion, that lived in other coun
tries, being more in danger of mingling with the na
tions, were more jealous of their peculiarity than
those that lived in their own land were ; and there
fore Paul is here very careful to take notice of it, to
their honour.
(1.) That the God of the whole earth was, in a
particular manner, the God of this people Israel, a
God in covenant %vith them, and that he had given
them a revelation of his mind and will, such as he
had not given to any other nation or people ; so that
hereby they were distinguished from, and dignified
above, all their neighbours, having peculiar pre
cepts to be governed by, and peculiar promises to
depend upon.
(2.) That he had chosen their fathers to be his
friends: Abraham was called the friend of God; to
be his prophets, by whom he would reveal his mind
to his church, and to be the trustees of his covenant
with the church. He puts them ih mind of this, to
let them know that the reason why God favoured
them, though undeserving and ill deserving, was,
because he would adhere to the choice he had made
of their fathers, Deut. 7. 7, 8. They were beloved
purely fir the fathers,' sake, Rom. 11. 28.
(3.) That he had exalted that people, and put a
great deal of honour upon them, had advanced them
into a people, and raised them from nothing, then,
when they dwelt as strangers in the land of Egypt,
and had nothingin them to recommend them to the
divine favour. They ought to remember this, and
to infer from hence, that God was no debtor to
them ; for it was ex mero motu — out of his mere
good pleasure, and not upon a valuable^ considera
tion, that they had the grant of the divine favour ;
and therefore it was revocable at pleasure ; and God
did them no wrong, if he at length plucked up the
hedge of their peculiarity. But they, were debtors
to him, and obliged to receive such further discove
ries ashe should make of his will, and to admit such
further additions as he should make to his church.
(4.) That he had with a high hand brought them
out of Egypt, where they were not only strangers,
but captives ; had delivered them at the expense of
a great many miracles, both of mercy to them and

132

THE ACTS, XIII.

judgment on their oppressors ; (signs, and wonders,
-Deut. 4. 34.) and at the expense of a great many
lives, all the first-born qf Egypt, Pharaoh, and all
his host, in the Red Sea ; I gave Egypt for thy ran
som, gave men for thee, Isa. 43. 3, 4.
(5. ) That he had suffered their manners forty
years in the wilderness, v. 18. 'TLrpcn-oqifiHriv. Some
think it should be read, ei-goooijwgixrei' — he educated
them, because that is the word the Septuagint use
concerning the fatherly care God took of that peo
ple, Deut. 1. 31. Both may be included; for, [1.]
God made a great deal of provision for them for
forty years in the wilderness : miracles were their
daily bread, and kept them from starving ; they lack
ed not Any thing. [2. ] He exercised a great deal of
patience with them ; they were a provoking, mur
muring, unbelieving people ; and yet he bore with
them, did not deal with them as they deserved, but
suffered his anger many a time to be turned away by
the prayer and intercession of Moses. So many years
as we have each of us lived in this world, we must own
that God has thus been as a tender Father to us, has
supplied our wants; has fed us all our life long unto
this day, has been indulgent to us, a God of pardons,
(as he was to Israel, Neh. 9. 17.) and not extreme
to mark what we have done amiss ; we have tried
his patience, and yet not tired it Let not the Jews
insist too much upon the privileges of their peculia
rity, for they had forfeited them a thousand times.
(6. ) That he had put them in possession of the
land of Canaan ; (v. 19.) When he had destroyed se
ven nations in the land of Canaan, that were doom
ed to be rooted out to make room for them,7;e di
vided their land to them by lot, and put them in
possession of it. This was a signal favour of God to
thenl, and he owns that hereby a great honour was
put upon them, which he would not in the least de
rogate from.
- (7.) That he had raised up men, spirited from
heaven, to deliver them out of the hands of those
that invaded their rights, and oppressed them after
their settlement in Canaan, v. 20, 21. [1.] Hegave
them judges, men qualified for public service, and,
by an immediate impulse upon their spirits, called
to it, pro re nata — as the occasion required. Though
they were a provoking people, and were never in
servitude but their sin brought them to it, yet upon
their petition, a deliverer was raised up. The cri
tics find some difficulty in computing these four hun
dred and fifty years. From the deliverance out of
Egypt, to David's expulsion of the Jebusites from
the strong-hold ofZion, which completed the cast
ing out of the heathen nations, was four hundred
and fifty years ; and most of that time they were
under judges. Others thus ; The government of
the judges, from the death of Joshua to the death
of Eli, was just three hundred thirty-nine years, but
it is said to be [As] as it were four hundred and fifty
years; because the years of their servitude to the
several nations that oppressed them, though really
they were included in the years of the judges, are
yet mentioned in the history as if they had been dis
tinct from them. Now these, all put together, make
¦one hundred and eleven years, and those added to
the three hundred thirty-nine, make them four hun
dred and fifty ; as so many, though not really so
many. [2.] He governed them by a prophet, Sa
muel, a man divinely inspired to preside in their af
fairs. [3. ] He afterward, at their request, set a king
over them, (v. 21.) Saul, the son ofCis. Samuel s
, gpvernment and his lasted forty years ; which was
a kind of transition from the theocracy to the kingly
government. [4.] At last, he made David their
king, v. 22. When God had removed Saul, for his
mal-administration, he raised up unto them David
to be their king, and made a covenant of royalty
with him, and With his seed. Then, when he had

removed one king, he did not leave them as sheep
without a shepherd, but soon raised up another;
raised him up from a mean and low estate, raised
him up on high, 2 Sam. 23. 1. He quotes the testi
mony God gave concerning him, First, that his
choice was divine ; I have found David, Ps. 89. 20.
God himself pitched upon him. Finding implies
seeking ; as if God had ransacked all the families
of Israel to fipd a man fit for his purpose, and this
was he. ¦ Secondly, That his character was divine ;
a man after my own heart; such a oneas I would
have ; one on whom the image of God is stamped,
and therefore one in whom God is well pleased, and
whom he approves. This character was given of
him before he was first anointed, 1 Sam. 13. 14.
The Lord hath sought him out a man after his own
heart, such a one as he would have. Thirdly, That
his conduct was divine, and under a divine direction ;
He shall fulfil all my will. He shall desire and en
deavour to do the will of God, and shall be enabled
to do it, and employed in the doing of it, and go
through with it.
Now all this seems to shew not only the special
favour of God to the people of Israel, (which the
apostle is very willing to oblige them with the act
knowledgment of,) but the further favours of ano
ther nature, which, he designed them, and which
were now, by the preaching of the gospel, offered to
them. Their deliverance out of Egypt, and settle
ment in Canaan, were types and figures of good
things to come ; the changes of their government
shewed that it made nothing perfect, and therefore
must give way to the spiritual kingdom of the Mes
siah, which was now in the setting up, and which,
if they would admit it, and submit to it, would be
the glory of their people Israel; and therefore they
needed not conceive any jealousy at all of the preach
ing of the gospel, as if it tended in the least to damage
the true excellencies of the Jewish church.
2. He gives them a full account of our Lord Jesusf
passing from David to the Son of David, and shews
that this Jesus is his promised seed ; (v. 23.) Of this
man's seed, from that root qf Jesse, from that man
after God's own heart, hath God, according to his
promise, raised unto Israel a Saviour, Jesus, who
carries salvation in his name. How welcome should
the preaching of the gospel of Christ be to the Jews,
and how should they embrace it, as well worthy of
all acceptation when it brought them the tidings,
(1.) Of a Saviour, to deliver them out of the hands
of their enemies, as the judges of old, who were
therefore called saviours ; but this a Saviour to do
that for them, which, it appears by the history,
those could not do — to save them from their sins,
their worst enemies. (2. ) A Saviour of God's rais
ing up, that has his commission front heaven. (3.)
Raised up to be a Saviour unto Israel, to them iii
the first place ; he was sent to bless them ; so far was
the gospel from designing the rejection of Israel,
that it designed the gathering of them .' (4. ) Raised
up of the seed of David, that ancient, royal family, '
which the people of Israel gloried so much in, and
which at this time, to the great disgrace of the whole
nation, was buried in obscurity. ' It ought to be a
great satisfaction to them, that God had raised up
this horn of salvation for them in the house of his ser
vant David, Luke 1. 69. (5. ) Raised up according
to his promise, the promise to David, (Ps. 132. 11.)
the promise to the Old Testament church, in the
latter times of it ; I will raise unto David a righte
ous branch, Jer. 23. 5. This promise was it to
which t/ie twelve tribes hoped to come; (ch. 26. 7.)
why then should they entertain it so coldly, now
that it was brought to them ?
Now, concerning this Jesus, he tells them,
[1.] That John the Baptist was his harbinger and
forerunner; that great man, whom all acknowledg-

THE ACTS, XIII.

133

ed to be a prophet. Let them not say that the Mes
siah's" coming was a surprise upon them, and that
that might excuse them if they took time to consi
der whether they shoud entertain him or no ; for
they had sufficient warning by John, who preached
before his coming, v. 24. Two things he did,
First, He made way for his entrance, by preach
ing the baptism of repentance, not to a few select
disciples, but to all the people of Israel; he shewed
them their sins, warned them of the wrath to come,
called them to repentance, and Jo bring firth fruits
meet for repentance, and bound those to this^ who
were willing to be bound by the solemn rite or sign
of baptism ; and by this he made ready a people
prepared for the Lord Jesus, to whom his grace
would be acceptable, when they were thus brought
to know themselves.
Secondly, He gave notice of his approach ; (v. 25. )
As he fulfilled his course, when he was going on vi
gorously in his work, and had had powerful suc
cess in it, and an established interest; "Now,"
saith he to those that attended his ministry, " Who
think ye that lam ? What notions have you of me,
what expectations from me ? You may be thinking
that I am the Messiah, whom you expect ; but you
are mistaken, I am not he: (see John 1. 20.) but he
isatthe door ; behold, there cometh one immediately
after me, who will so far exceed me upon all ac
counts, that lam-not worthy to be employed in the
meanest office about him, no, not to help him on
and off with his shoes ; whose shoes of his feet lam
not worthy to unloose; and you may guess who that
must be."
[2. ] That the rulers and people of the Jews, who
should have welcomed him, and been his willing,
forward, faithful subjects, were his persecutors and
murderers. When the apostles preach Christ as
tlie Saviour, they are so far from concealing his
ignominious death, and drawing a veil over it, that
they always preach Christ crucified, yea, and (though
that added much to the reproach of his sufferings)
crucified by his own people, by them that dwelt in
Jerusalem, the holy city: the royal city, and their
rulers, v. 27.
First, Their sin was, that though they found no
cause of death in him, could not prove him, no, nor
had any colour to suspect him, guilty of any crime,
(the judge himself that tried him, when he had
heard all they could say against him, declared he
found nq fault in him,) yet they desired Pilate that
he might be slain, (v. 28.) and presented their ad
dress against Christ with such fury and outrage,
that they compelled Pilate to crucify him, not only
contrary to his inclination, but contrary to his con
science ; they condemned him to so great a death,
though they could not convict him of the least sin.
Paul cannot charge this upon his hearers, as Peter
did ; (ch. 2. 23. ) You have with wicked hands cruci
fied and slain him; for these, though Jews, were far
enough off; but he charges it upon the Jews at Jeru
salem, and the rulers, to shew what little reason
those Jews of the dispersion had to be so jealous for
the honour of their nation as they were, when it had
brought upon itself such a load and stain of guilt as
this, and how justly they might have been cut off
from all benefit by the Messiah, who had thus
abused him, and yet they were not ; but, notwith
standing all this, the preaching of this gospel shall
begin at Jerusalem.
Secondly, The reason of this was, because they
knew him not, v. 27. They knew not who he was,
nor what errand he came into the wbrld upon ; for
if they had known, they would not have crucified the
Lord of glory. Christ owned this in extenuation of
their crime ; They know not what they do : and so
did Peter ; I wot, that through ignorance ye did this,
ch. 3. 17. It was also because they knew not the

voice of the prophets, though they heard them read
every sabbath-day; they did not understand nor
consider that it was foretold that the Messiah should
suffer, or else they would never have been the in
struments of his suffering. Note, Many that read
the prophets, do not know the voice of the prophets,
do not understand the meaning of the scriptures;
they have the sound of the gospel in their ears, but
not the sense of them in their heads, or savour of
them in their hearts. And therefore men do not
know Christ, nor know how to carry it toward him,
because they do not know the voice of the prophets,
who testified beforehand concerning Christ.
Thirdly, God overruled them for the accomplish
ment of the prophecies of the Old Testament ; Be
cause they knewnot the voice of the prophets, which
warned them not to touch God's Anointed, they ful
filled them in condemning him; for so it was writ
ten, that Messiah the Prince shall be cut off; but not
for himself. Note, It is possible that men may be
fulfilling scripture-prophecies, even when they are
breaking scripture-precepts ; particularly in the per
secution, of the church, as in the persecution of
Christ. And this justifies the reason which is some
times given for the obscurity of scripture-prophecies,
that if they were too plain and obvious, the accom
plishment of them would thereby be prevented.
So Paul saith here, Because they knew not the voice
of the prophets, therefore they have fulfilled them;
which implies that if they had understood them,
they would not have fulfilled them.
Fourthly, All that, was foretold concerning the
sufferings of the Messiah, was fulfilled in Christ;
(v. 29.) When they had fulfilled all the rest that
was written of him, even to the.giving of him vine
gar to drink in his thirst, then they fulfilled what
was foretold concerning his being buried — they took
him down from the tree, and laid him in a sepulchre.
This is taken notice of here, as that which made his
resurrection the more illustrious. Christ was sepa
rated from this world, as those that are buried have
nothing more to do with this world, nor this world
with them. And therefore our complete separation
from sin is represented by our being buried with
Christ. And a good christian will be willing to be
buried alive with Christ. They laid him in a se
pulchre, and thought they had him fast.
[3.] That he rose again from the dead, and saw
no corruption ; this was the great truth that was to
be preached ; for it is the main pillar by which the
whole fabric of the gospel is supported, and there
fore he insists largely upon this, and shews,
First, That he rose by-consent ; when he was im
prisoned in the grave for our debt, he did not break
prison, but had a fair and legal discharge from the
arrest he was under; (v. 30.) God raised him from
the dead; sent an angel on purpose to roll away the
stone from the prison-door, returned him the spirit
which at his death he had committed into the hands
of his Father, and quickened him by the Holy Ghost
His enemies laid him in a sepulchre, with design he
should always lie there; but God said, JYo; and it
was soon seen whose words should Stand, his or
their's. Secondly, That there was sufficient proof of his
.being risen; (v. 31.) He was seen many days, in
divers places, upon divers occasions, by them that
were most intimatelv acquainted with him ; for they
came up with him from Galilee to Jerusalem, were
his constant attendants, and they are his witnesses
unto the people; they were appointed to be so, have
attested the thing many a time, and are ready to at
test it though they were to die for the same. Paul
says nothing of his own seeing him, (which he men
tions 1 Cor. 15. 8.) because it was in a vision, which
was more convincing to himself than it could be
when produced to others.

134

THE ACTS, XIII.

Thirdly, That the resurrection of Christ was the
performance of the promise made to the patriarchs ;
it was not only true news, but good news; "In de
claring this, we declare unto you glad tidings, (v.
32, 33. ) which should be in a particular manner ac
ceptable to you Jews ; so far are we from designing
to put any slur upon you, or do you any wrong, that
the doctrine we preach, if you receive it, aright, and
understand it, brings you the greatest honour and
satisfaction imaginable ; for it is in the resurrection
of Christ, that the promise which was made to your
fathers, is fulfilled to you." He acknowledges it to
be the dignity of the Jewish nation, that to them per
tained the promises, (Rom. 9. 4. ) that they were the
heirs of the promise, as they were the children of
the patriarchs to whom the promises were first
made. The great promise of the Old Testament
was that of the Messiah, in whom all the families of
the earth should be blessed, and not the family of
Abraham only ; though it was to be the peculiar
honour of that family, that he should be raised up
of it, yet it was to be the common benefit of all fami
lies, that he should be raised up to them. Note, 1.
God hath raised up Jesus, advanced him, and ex
alted him ; raised him again ; so we read it, meaning
from the dead. We may take in both senses. God
raised up Jesus to be a Prophet, at his baptism ; to
be a Priest to make atonement, at his death ; and to
be a King to rule over all, at his ascension ; and his
raising him up from the dead was the confirmation
and ratification of all these commissions, and proved
him raised of God to these offices. 2. This is the
fulfilling of the promises made to the fathers, the
Eromise of sending the Messiah, and of all those
enefits and blessings which were to be had with
him and by him; "This is he that should come;
and in him you have all that God promised in the
Messiah, though not all that you promised your
selves;" Paul puts himself into the number of the
Jews, to whom the promise was fulfilled, to us their
children. Now if they who preached the gospel,
brought them these glad tidings, instead of looking
upon them as enemies to their nation, they ought to
caress them as their best friends, and embrace their
doctrine with both arms ; for if they valued the pro
mise so much, and themselves by it, much more the
performance. And the preaching of the gospel to
the Gentiles, which was the great thing that the
Jews found themselves aggrieved at, was so far from
infringing the promise made to them, that the pro
mise itself, that all the families of the earth should
be blessed ih the Messiah, could not otherwise be
accomplished. Fourthly, That the resurrection of Christ was the
treat proof of his being the Son qf God ; and con-
rms what was written in the second Psalm ; (thus
ancient was the order in which the Psalms are now
placed;) Thou art my Son, this day have I begotten
thee. That the resurrection of Christ from the dead
was designed to evidence and evince this, is plain
from that of the apostle; (Rom. 1. 4.) He was de
clared to be the Son of God with power, by the re
surrection from the dead. When he was first raised
up out of obscurity, God declared concerning him
by a voice from heaven, This is my beloved Son,
(Matt. 3. 17.) which has a plain reference to that in
the second Psalm, Thou art my Son. Abundance
of truth there is couched in those words ; that this
Jesus was begotten of the Father before all worlds;
was the Brightness of his glory, and the express
image of his person, as the son is of the father's :
that he was the >.iy®-, the eternal Thought of the
eternal Mind ; that he was conceived by the power
of the Holy Ghost in the womb of the virgin ; for
upon that account also, that Holy Thing was called
the Son of God; (Luke 1. 35.) that he was God's
Agent in creating and governing the world, and in

redeeming it and reconciling it to himself, and faith
ful as a son in his own house; and as such was Melt
of all things. Now all this which was declared at
Christ's baptism, and again at his transfiguration,
was undeniably proved by his resurrection. The
decree which was so. long before declared, was then
confirmed ; and the reason why it was impossible he
should be held by the bands of death, was, because
he was the Son of God, and consequently had life in
himself, which he could not lay down but with a de
sign to resume it. When his eternal generation is
spoken of, it is not improper to say, This day home
I begotten thee; for from everlasting to everlasting,
is with God as it were one and the same eternal day.
Yet it may also be accommodated to his resurrec1
tion, in a subordinate sense, "This dayhavelmade
it to appear that I have begotten thee ; and this day
have I begotten all that are given to thee :" for it is
said, (1 Pet. 1. 3.) that the God and Father of our
Lord Jesus Christ; as our God and Father, hath be
gotten us again to a lively hope, by the resurrection
qf Jesus Christ from the dead.
Fifthly,. That his being raised the third day, so as
not to see corruption, and to a heavenly life, so as no
more to return to corruption, to the state of the dead,
as others did who were raised to life, further con
firms his being the Messiah promised.
1. He rose to die no more ; so it js expressed Rom.
6. 9. As concerning that he raised him up from the
dead, now no more to return to corruption, that is,
to the grave, which is called corruption, Job 17. 14.
Lazarus came out of the grave with his grave
clothes on, because he was to use them again ; but
Christ, having no more occasion for them, left them
behind. Now this was the fulfilling of that scrip
ture, (Isa. 55. 3.) I will give you the sure mercies
of David ; to So-ia. Acl&J t£ rarira — the holy things of
David, the faithful things; for in the promise made
to David, and in him to Christ, great stress is laid
upon the faithfulness of God, (Ps. 89. 1, 2, 5, 24,
33.) and upon the oath God had sworn by his hoik
ness, v. 35. Now this makes them sure mercies in
deed, that he who is intrusted with the dispensing
of them, is risen, to die no more; so that he ever
lives fo see his own will executed, and the blessings
he hath purchased for us, given out to us. As if
Christ had died, and had not risen again, so if he
had risen to die again, we had come short of the
sure mercies, or at least could not have been sure of
them. 2. He rose so soon after he was dead, that his
body did not see corruption ; for it is not till the third
day that the body begins to change. Now this was
promised to David, it was one of the sure mercies of
David; for it was said to him in Ps. 16. 10. Neither
wilt thou suffer thy Holy One to see corruption* v.
35. God had promised to David, that he would
raise up the Messiah of his seed, who should there?
fore be a Man, but should not like other men see
corruption. This promise could not have its ac
complishment in David, but looked forward to
Christ. (1.) It could hot be accomplished in David him
self, (v. 36.) for David, after he had served his own
generation, by the will of God, who raised him up
to be what he was, fell asleep, and was laid to his
fathers, and saw corruption. Here we have a short
account of the life, death, and burial, of the patri
arch David, and his continuance under the power
of death. [1. ] His life ; He served his own genera*
tion by the will of God, before he slept the sleep of
death. David was a usefulgood man ; he did good
in the world by the will qf God, he made God's pre
cepts his rule ; he served his own generation, so as
therein to serve God ; he so served and pleased men,
(as whatever the king did, pleased the people, 2 Sam.
3. 36. ) as still to keep himself the faithful servant of

THE ACTS, XIII.

135

God. See Gal. 1. 10. He served the good of men ;
but did not serve the will of men. Or, by the will
of God's providence so ordering it, qualifying him
for, and calling him to, a public station, he served
his own generation; for every creature is that to us,
that God makes it to be. David was a great bless
ing to the age wherein he lived, he was the servant
:of his generation ; many are the curse, and plague,
and burthen, of their generation. Even those that
are in a lower and narrower sphere, must look upon
it, that therefore they live, to serve their generation;
and those that will do good in the world, must make
themselves servants of all, 1 Cor. 9. 19. We were
not born for ourselves, but are members of com
munities, to which we must study to be serviceable.
Yet here is the difference between David and Christ,
that David was to serve only his own generation,
that generation in which he lived ; and therefore
when he had done what he had to do, and written
what he had to write, he died, and continued in the
grave ; but Christ (not by his writings or words upon
record only as David, but by his personal agency)
was to serve all generations, must ever live to reign
over the house of Jacob, not as David, for forty
years, but for all ages, as long as the sun and moon
endured, Ps. 89. 29. His throne must be as the
days of heaven, and all generations must be blessed
in him, Ps. 72. 17. [2. ] His death ; He fell asleep.
Death is a sleep,* a quiet rest, to those who, while
they lived, laboured in the service of God and their
generation. Observe, He did not fall asleep till he
had served his generation, till he had done the work
for which God raised him up. God's-servants have
their work assigned them ; and when they have ac
complished as a hireling their day, then, and not till
then, they are called to rest. God's witnesses never
die till they have finished their testimony ; and then
¦the sleep, the death, of the labouring man will be
sweet. David was not permitted to build the tem
ple, and therefore when he had made preparation
for it, which was the service he was designed to, he
fell asleep, and left the work to Solomon. [3.] His
burial ; He was laid to his fathers. Though he was
buried in the city of David, (1 Kings 2. 10.) and not
in the sepulchre of Jesse his father at Bethlehem,
yet heAmightbe'said to be laid to his fathers; for the
grave, in general, is the habitation of our fathers, of
those that are gone before us, Ps. 49. 19. [4. ] His
continuance in the grave ; He saw corruption. We
are sure he did hot rise again ; this St. Peter insists
upon, when he freely speaks of the patriarch David ;
(ch. 2. 29.) He is both dead and buried, and his se
pulchre is with us unto this day'. He saw corrup
tion, and therefore that promise could not have its
. accomplishment in him. But,
(2.) It was accomplished in the Lord Jesus; (v.
37.) He whom God raised again, saw no corruption;
for it was in him that the sure mercies were to be
reserved for us. He rose the third day, and there
fore did not see corruption then ; and he rose to die
no more, and therefore never did. Of him there
fore the promise must be understood, and no other.
3. Having given them this account of the Lord
Jesus, he comes to make application of it.
(1.) In the midst of his discourse, to engage their
attention, he had told his hearers, that they were
concerned in all this ; (v. 26. ) " To you is the word
of this salvation sent ; to you first. If you by your
unbelief make it a word of rejection to you, you may
thank yourselves; but it is sent to you for a word of
salvation; if it be not so, it is your own fault." Let
them not peevishly argue, that because it was sent
to the Gentiles, who had no communion with them,
therefore it was not sent to them ; for to them it was
sent in the first place. " To you men this is sent,
and not to the angels that sinned. To you living
men, and not to the congregation of the dead and

damned, -whose day of grace is over." He there
fore speaks to them with tenderness and respect ;
You are men and brethren; and so we are to look
upon all those that stand fair with us for the great
salvation, as having the word of salvation sent to
them. Those to whom he does by warrant from
heaven here bring the word qf salvation, are, [1.]
The native Jews, Hebrews of the Hebrews, as Paul
himself was ; " Children of the stock of Abraham,
though a degenerate race, yet to you is this word of
salvation sent ; nay, it is therefore sent to you, to
save you from your sins." It is an advantage to be
of a good stock ; for though salvation does not al
ways follow the children of godly parents, yet the
word of salvation does ; Abraham will command his
children and his household after him. [2. ] The pro
selytes, the Gentiles by birth, that were in some de
gree brought over to the Jews' religion ; " Whoso
ever among you that feareth God. You that have
a sense of natural religion, and have subjected your
selves to the laws of that, and taken hold of the
comforts of that, to you is the word of this salvation
sent; you need the further discoveries and direc
tions of revealed religion, are prepared for them,
and will bid them welcome, and therefore shall cer
tainly be welcome to take the benefit of them. "
(2.) In the close of his discourse, he applies what
he had said concerning Christ, to his hearers.
He had told them a long story concerning this Jesus;
now they would be ready to ask, What is all this to
us ? And he tells them plainly, it is to them.
[1. ] It will be their unspeakable advantage if they
embrace Jesus Christ, and beheve this word of sal
vation ; it will relieve them there where their
greatest danger lies ; and that is from the guilt of
their sins ; " Be it known unto you therefore, men
and brethren ; we are warranted to proclaim it to
you, and you are called to take notice of it." He
did not stand up to preach before them, but to preach
to them, and not without hopes of prevailing with
them ; for they are men, reasonable creatures, and
capable of being argued with ; they are brethren,
spoken to, and dealt with, by men like themselves ;
not only of the same nature, but of the same nation.
It is proper for the preachers of the gospel to call
their hearers brethren; as speaking familiarly to
them, and with an affectionate concern for their
welfare, and as being equally interested with them
in the gospel they preach. Let all that hear the
gospel of Christ, know these two things :
First, That it is an act of indemnity granted by
the King of kings to the children of men, who stand
attainted at his bar of treason against his crown and
dignity ; and it is for and in consideration of the me
diation of Christ between God and man, that this
act of grace is passed and proclaimed ; (v. 38. )
" Through this Man, who died and rose again, is
preached unto you the forgiveness of sins. We are
to tell you, in God's name, that your sins, though
many and great, may be forgiven, and how it is come
about that they may be 'so, without any injury to
God's honour ; and how you may obtain the forgive
ness of your sins. We are to preach repentance for
the remission of sins, and divine grace giving both
repentance and remission of sins. The remission of
sins is through this Man, by his merit it was pur
chased, in his name it is offered, and by his authori
ty it is bestowed ; and therefore you are concerned
to be acquainted with him, and interested in him.
We preach to you the forgiveness of sins; that is the
salvation we bring you, the word of God ; and there
fore you ought to bid us welcome and look upon us
as your friends, and messengers of good tidings."
Secondly, That it does that for us, which the law
of Moses could not do. The Jews were jealous for
the law, and because it prescribed expiatory and
nacificatorv sacrifices, and a great variety of purifi-

136

THE ACTS, XIII.

cations, fancied they might be justified by it before
God. " No," saith Paul, " be it known to you, that
it is by Christ only that they who believe in him, and
none else, are justified from all things, from all the
guilt and stain of sin, from which ye could not be
justified by the law of Moses;" (v. 39.) therefore
they ought to entertain and embrace the gospel, and
not to adhere to the law in opposition to it, because
the gospel is perfective, not destructive, of the law.
Note, 1. The great concern of sinners, is, to be jus
tified, to be acquitted from guilt, and accepted as
righteous in God's sight. 2. Those who are truly
justified are acquitted from all their guilt ; for if any
be left charged upon the sinner, he is undone. 3.
It was impossible for a sinner to be justified by the
law of Moses ; not by his moral law, for we have all
broken it, , and are transgressing it daily, so that in
stead of justifying us, it condemns us : not by his
remedial law, for it was not possible that the blood
of bulls and goats should takeaway sin, should sa
tisfy God's offended justice, or pacify the sinner's
wounded conscience. It was but a ritual and typical
institution. See Heb. 9. 9. — 10. 1, 4. 4. By Jesus
Christ we obtain a complete justification ; for by
him a complete atonement was made for sin. We
are justified, not only by him as our Judge, but by
him as our Righteousness, the Lord our Righteous
ness. 5. All that believe in Christ, that rely upon
him, and give up themselves to be ruled by him,
are justified by him, and none but they. 6. What
the law could not do for us, in that it was weak, that
the gospel of Christ does ; and therefore it was folly,
out of a jealousy for the law of Moses and the ho
nour of that institution, to conceive a jealousy of the
gospel of Christ and the designs of that more per
fect institution.
[2.] It is at their utmost peril if they reject the
gospel of Christ, and turn their backs upon the offer
now made them ; (v. 40, 41.) "Beware therefore ;
you have a fair invitation given you, look to your
selves, lest you either neglect or oppose it " Note,
Those to whom the gospel is preached, must see
themselves upon their trial and good behaviour, and
are concerned to beware lest they be found refusers
of the grace offered. " Beware, lest you not only
come short of the blessings and benefits spoken of
in the prophets, as coming upon those that believe,
but fall under the doom spoken of in the prophets,
as coming upon those that persist in unbelief; lest
that come upon you, which is spoken of" Note,
The threatenings are warnings ; what we are told
will come upon impenitent sinners, is designed to
awaken us to beware lest it do come upon us. Now
the prophecy referred to, we have Hab. 1. 5. where
the destruction of the Jewish nation by the Chal
deans is foretold as an incredible unparalleled des
truction ; and that is here applied to the destruction
that was coming upon that nation by the Romans,
for their rejecting of the gospel of Christ. The
apostle follows the Septuagint translation, which
reads, Behold, ye despisers: (for, Behold, ye among
the heathen ; ) because it made the text more appo
site to his purpose.
First, " Take heed lest the guilt come upon you,
which was spoken of in the prophets — the guilt of
despising the gospel and the tenders of it, and des
pising the Gentiles that were advanced to partake
of it. Beware, lest it be said to you, Behold, ye
despisers." Note, It is the ruin of many, that they
despise religion, they look upon it as a thing below
them, and are not willing to stoop to it.
Secondly, " Take heed lest the judgment come
upon you, which was spoken of in the prophets ;
that ye shall wonder ana perish, wonderfully perish;
your perdition shall be amazing to yourselves and
all about you. " They that will not wonder and be
saved, shall wonder and perish. They that enjoyed

the privileges of the church, and flattered them
selves with a conceit that those would save them,
will wonder when they find their vain presumption
overruled, and that their privileges do but make
their condemnation the more intolerable. Let the
unbelieving Jews expect that God will work a work
in their days, which you shall in no wise believe,
though a man declare it unto you. This may be
understood as a prediction, either, 1. Of their sin ;
that they should be incredulous, that that great
work of God, the redemption of the world by
Christ, though it should be in the most solemn man
ner declared unto them, yet they would in no wise
believe it, Isa. 53. 1. Who hath believed our report?
Though it was of God's working, to whom nothing
is impossible, and of his declaring, who cannot lie,
yet they would not give credit to it. They that had
the honour and advantage to have this work wrought
in their days, had not the grace to believe it. Or,
2. Of their destruction ; the dissolving of the Jewish
polity, the taking df the kingdom of God from them
and giving it to the Gentiles, the destruction of their
holy house and city, and the dispersion of their peo
ple, was a work which one would not have believed
should ever have been done, considering how much
they had been the favourites of Heaven. The ca
lamities that were brought upon them, were such
as were never before brought upon any people,
Matt 24. 21. It was said of their destruction by the
Chaldeans, and it was true of their last destruction,
Att the inhabitants of the world would not have be
lieved that the enemy should have entered into the
gates of Jerusalem as they did, Lam. 4. 12. Thus is
there a strange punishment to the workers qf iniqui
ty, especially to the despisers of Christ, Job 31. 3.
42. And when the Jews were gone out
of the synagogue, the Gentiles besought'
that these words might be preached to them
the next sabbath. 43. Now when the con
gregation was broken up, many of the Jews
and religious proselytes followed Paul and
Barnabas; who, speaking to them, per
suaded them to continue in the grace of
God. 44. And the next sabbath-day came
almost the whole city together to hear the
word of God. 45. But when the Jews saw
the multitudes, they were filled with envy,
and spake against those things which were
spoken by Paul, contradicting and blas
pheming. 46. Then Paul and Barnabas
waxed bold, and said, It was necessary
that the word of God should first have been
spoken to you : but seeing ye put it from
you, and judge yourselves unworthy of
everlasting life, lo, we turn to the Gentiles.
47. For so hath the Lord commanded us,
saying, I have set thee to be a light of the
Gentiles, that thou shouldest be for salva
tion unto the ends of the earth. 48. And
when the Gentiles heard this, they were
glad, and glorified the word of the Lord:
and as many as were ordained to eternal
life believed. 49. And the word of the Lord
was published throughout, all the region.'
50. But the Jews stirred up the devout and
honourable women, and the chief men of
the city, and raised persecution against

THE ACTS, XIII.

137

Paul and Barnabas, and expelled them out
of their coasts. 51. But they shook off the
dust of their feet against them, and came
unto Iconium. 52. And the disciples were
filled with joy, and with the Holy Ghost.
The design of this story being to vindicate the
apostles, especially Paul, (as he doth himself at
large, Rom. 11.) from the reflections of the Jews
upon him for preaching the gospel to the Gentiles,
it is here observed, that he proceeded therein with
all the caution imaginable, and upon due considera
tion, which here there is an instance of.
I. There were some of the Jews that were so in
censed against the preaching of the gospel, not to
the Gentiles, but to themselves, that they would not
bear to hear it, but went out of the synagogue while
Paul was preaching, (v. 42.) iii contempt of him
and his doctrine, and to the disturbance of the con
gregation. It is likely, they whispered among them
selves, exciting one another to it, and did it by con
sent. Now this spoke,
1. An open infidelity ; as plain a profession of un
belief, as coming to hear the gospel ls'of faith. They
thus publicly avowed their contempt of Christ and
of his doctrine and law ; were not ashamed, neither
could they blush : and they thus endeavoured to be
get prejudices in the minds of others against the gos
pel ; they went out to draw others to follow their
pernicious ways.
2. An obstinate infidelity ; they went out of the
synagogue, not only to shew that they did not be
lieve the gospel, but because they were resolved
they would not, and therefore got out of the hearing
of those things that had a tendency to convince them.
They stopped their ears, like the deaf adder. Justly
therefore was the gospel taken from them, when
they first took themselves from it ; and turned them
selves out of the church, before they were turned
out of it. For it is certainly true, God never leaves
any till they first leave him.
II. The Gentiles were as willing to hear the gos
pel as those rude and ill-conditioned Jews were to
get out of the hearing of it ; They besought that
these words, or words tothis effect, might be preach
ed to them the next sabbath ; in the week between,
so some take it ; on the second and fifth day of the
week, which in some synagogues were their lecture
days. But it appears, (v. 44. ) that it was the next
sabbath-day that they came together. They begged,
1. That the same offer might be made to them,
that was made to the Jews. Paul in this sermon had
brought the word of salvation to the Jews and prose
lytes, but had taken no notice of the Gentiles ; and
therefore they begged, that forgiveness of sins
through Christ might be -preached to them, as it
was to the Jews. The Jews' leavings, nay loathings,
were their longings. This justifies Paul in his
preaching to them, that he was invited to it, as Pe
ter was sent for to Cornelius. Who could refuse to
break the bread of life to those who begged so hard
for it ; and to give that to the poor at the door, which
the children at the table threw under their feet >
2. That the same instructions might be given to
them. They had heard the doctrine of Christ, but
did not understand it at the first hearing, nor could
they remember all that they had heard, and there
fore they begged it might be preached to them again.
Note, It is good to have the word of Christ repeated
to us. What we have heard we should desire to
hear again, that it may take deep root in us, and the
nail that is driven may be clenched, and be as a
nail in a sure place. To hear the same things should
not be grievous, because it is safe, Phil. 3. 1. It ag
gravates the ill disposition of the Jews, that the Gen
tiles desired to hear that often, which they were
Vol. vi.— S

not willing to hear once ; and commends the good
disposition of the Gentiles, that they did not follow
the ill example which the Jews set them.
III. There were some, nay, there were many,
both of Jews and proselytes, that were -wrought
upon by the preaching of the gospel ; they who ag
gravated the matter of the Jews' rejection by the
preaching of the gospel, cried out, as is usual in such
cases, " They have cast away, and cast off, all the
people of God." " Nay," says Paul, "that is not
so ; for abundance of the Jews have embraced
Christ, and are taken in ;" himself for one, Rom.
11. 1,5. So it was here; many of the Jews and re
ligious proselytes followed Paul and Barnabas, and
received further instructions and encouragement
from them.
1. They submitted to the grace of God, and were
admitted to the benefit and comfort of it ; that is
implied in their being exhorted to continue in it.
They followed Paul and Barnabas ; they became
their disciples, or rather the disciples of Christ,
whose agents they were. Those that join them
selves to Christ, will join themselves to his ministers,
and follow them, And Paul and Barnabas, though
they were sent to the Gentiles, yet bid those of the
Jews welcome, that were willing to come under their
instructions ; such hearty well-wishers were they to
all the Jews and their friends, if they pleased.
2. They were exhorted and encouraged to perse
vere herein ; Paul and Barnabas, speaking to them
with all the freedom and friendship imaginable, per
suaded them to continue in the grace of God; to
hold fast that which they had received ; to continue
in their belief of the gospel of grace ; to continue in
their dependence upon the Spirit of grace, and at
tendance upon the means of grace. And the grace
of God shall not be wanting to those who thus con
tinue in it.
IV. There was a cheerful attendance upon the
preaching of the gospel the next sabbath day; (v.
44.) Almost the whole city (the generality of which
were Gentiles) came together to hear the word of
God. 1. It is probable that Paul and Barnabas were not
idle in the week-days, but took all opportunities in
the week between, (as some think the Gentiles de
sired,) to bring them acquainted with Christ, and to
raise their expectations from him. They did a
great deal of service to the gospel in private dis
course and conversation, as well as in their public
sermons. Wisdom cried in the chief places of con
course, and the opening of the gates, as well as in
the synagogues, Prov. 1. 20, 21.
2. This brought a vast concourse of people to the
synagogue, on the sabbath-day ; some came out of
curiosity, the thing being new; others, longing to
see what the Jews would do upon the second tender
of the gospel to them ; and many who had heard
something of the word of God, came to hear more ;
and to hear it, not as the word of men, but as the
word of God, by which we must be ruled and judged.
Now this justified Paul in preaching to the Gentiles,
that he met with the most encouraging auditories
among them. There the fields were white to the
harvest, and therefore why should he not there put
in his sickle ?
V. The Jews were enraged at this ; and not only
would not receive the gospel themselves, but were
filled with indignation at them that crowded after
it ; (v. 45. ) When the Jews saw the multitudes, and
considered what an encouragement it was to Paul
to go on in his work ; when they saw people thus
flying like doves to their windows, and what proba
bility there was that among these multitudes, some
would be, without doubt, wrought upon, and, it is
likely, the. greater part, to embrace Christ— this
filled them with envy.

138

THE ACTS, XIII.

1. They grudged the interest the apostles had in
the people ; were vexed to see the synagogue so full
when they were to preach. This was the same spi
rit that worked in the Pharisees toward Christ, they
were cut to the heart when they saw the whole world
go after him. When the kingdom of heaven was
opened, they not only would not go in themselves,
but were angry with them that did.
2. They opposed the doctrine the apostles preach
ed ; Tliey spake against those things that were spoken
by Paul, cavilled at them, started objections against
them, finding some fault or other with every thing
he said, contradicting, and blaspheming ; hnxtynv
&vTi\iyitvns — contradicting, they contradicted. They
did it with the utmost spite and rage imaginable ;
they persisted in their contradiction, and nothing
would silence them. They contradicted for con
tradiction-sake, and denied that which was most
evident And when they could find no colour of
objection, they broke out into ill language against
Christ and his gospel, blaspheming him and it.
From the language of the carnal man that receives
not the things of the Spirit of God, and therefore
contradicts them, they proceeded to the language
of incarnate devils, and blaspheme them. Com
monly those who begin with contradicting, end with
blaspheming. VI. The apostles hereupon solemnly and openly
declare themselves discharged from their obliga
tion to the Jews, and at liberty to bring the word of
salvation to the Gentiles, even by the implicit con
sent of the Jews themselves. Never let the Jew lay
the fault of the carrying of the kingdom of God to
the Gentiles upon the apostles, for that complaint
of their's is for ever silenced by their own act and
deed, for what they did here, is for ever an estop
pel* to it. " Tender and refusal (we say) are good
payment in law." The Jews had the tender of the
gospel, and did refuse it, and therefore ought not to
say any thing against the Gentiles having it. In de
claring this, it is said, (v. 46.) Paul and Barnabas
waxed bold, more bold than they had been, while
they were shy of looking favourably upon the Gen
tiles, for fear of giving offence to the Jews, and lay
ing a stumbling-block in their way. Note, There
is a time for the preachers of the gospel to shew as
much of the boldness of the lion, as of the wisdom
of the serpent and the harmlessness of the dove.
When the adversaries of Christ's cause begin to be
daring, it is not for its advocates to be retired and
cowardly. While there is any hope of working
upon those that oppose themselves, they must be
instructed with meekness; (2 Tim. 2. 25.) but when
that method has long been tried in vain, we must
wax bold, and tell them what will come of their op
position. The impudence of the enemies of the gos
pel, instead of frightening, should rather imbolden,
the friends of its cause ; for they are sure that they
have a good cause, and they know whom they have
trusted to bear them out.
Now Paul and Barnabas, having made them a fair
offer of gospel grace, here give them fair notice of
their bringing it to the Gentiles ; if by any means
(as Paul says, Rom. 11. 14. ) they might provoke them
to emulation.
1. They own that the Jews were entitled to the
first offer ; " It was necessary that the word of God
should first have been spoken to you, to whom the
promise was made ; to you of the lost sheep of the
house of Israel, whom Christ reckoned himself first
sent to." And his charge to the preachers of his
gospel to begin at Jerusalem, (Luke 24. 47.) was an
implicit direction to all that went into other coun
tries, to begin with the Jews, to whom pertained the
giving qf the law, and therefore the preaching of
* Legal bar.— Ed.

the gospel, Let the chUdren first be served, Mark
7. 27.
' 2. They charge them with the refusal of it ; " Ye
put it from you; ye will not accept of it ; nay, ye
will not so much as bear the offer of it, but take it as
an affront to you." If men put the gospel from them,
God justly takes it from them ; why should manna
be given to them that loathe it, and call it light bread,
or the privileges of the gospel forced on them that
put them away, and say, We have no part in, Da
vid; Herein ye judge yourselves unworthy of ever
lasting life. In one sense, we must all judge our
selves unworthy of everlasting life, for there is no
thing in us, or done by us, by which we can pretend
to merit it, and we must be made sensible of this;
but here the meaning is, " Ye discover, or make it
to appear, that ye are not meet for eternal life ; ye
throw away all your claims and hopes, and give up
your pretensions to it ; since ye will not take it from
his hands, into whose hand the Father has given it,
xfhnt, ye do, in effect, pass this judgment upon your-
selves, and out of your own mouth ye shall be judg
ed; ye will not have it by Christ, by whom alone it
is to be had, and so shall your doom be, ye shall not
have it at all."
3. Upon this they ground their preaching the gos
pel to the uncircumcised ; " Since ye will not accept
eternal life as it is offered, our way is plain, Lo, toe
turn to the Gentiles. If one will not, another will.
If those that were first invited to the wedding-feast
will not come, we must invite out of the highways
and hedges those that will, for the wedding must be
furnished with guests. If he that is next of kin will
not do the kinsman's part, he must not complain that
another will," Ruth 4. 4.
4. They justify themselves in this by a divine war
rant ; (v. 47.) "For so hath the Lord commanded
us ; the Lord Jesus gave us directions to witness to
him in Jerusalem and Judea, first, and after that,,)o
the utmost part of the earth, to preach the gospeKo
every creature, to disciple all nations. " This is ac
cording to what was foretold in the Old Testament;
when the Messiah, in the prospect of the Jews' infi
delity, was ready to say, I have laboured in vain, he
was told, to his satisfaction, that though Israel was
not gathered yet he should be glorious; that his
blood should not be shed in vain, nor his purchase
made in vain, nor his doctrine preached in vain, nor
his Spirit sent in vain; "Fori' have set thee, not
only raised thee up, but established thee, to be a
Light of the Gentiles, not only a shining Light for a
time, biit a standing Light, set thee for a Light, that
thou shouldest be for salvation unto the ends of the
earth." Note, (1.) Christ is not only the Saviour,
but the Salvation, is himself our Righteousness,, and1
Life, and Strength. (2.) Wherever Christ is de
signed to be Salvation, he is set up to be a Light; he
enlightens the understanding, and so saves the soul.
(3.) He is, and is to be, Light and Salvation to the
Gentiles, to the ends of the earth. Those of, any na
tion should be welcome to him, some of every nation
have heard of him, (Rom. 10. 18.) and all nations
shall at length become his kingdom. This prophecy
has had its accomplishment in part, in the setting
up of the kingdom of Christ in this island of our's,
which lies, as it were, in the ends of the earth, a
corner of the world, and shall be accomplished more
and more, when the time comes for the bringing in
of the fulness of the Gentiles.
VIl. The Gentiles cheerfully embraced that
which the Jews scornfully rejected, v. 48, 49.
Never was land lost for want of heirs; through the
fall of the Jews, salvation is come to the Gentiles:
the casting off of them was the reconciling qf the
world, and the diminishing of them the riches of the
Gentiles; so the apostle shews at large, Rom. 11.
11, 12, 15. The Jews, the natural branches, were

THE ACTS, XIII.

139

broken off, and the Gentiles, that were branches of
the wild olive, were thereupon grafted in, v. 17, 19.
Now here we are told how the Gentiles welcomed
this happy turn in their favour.
1. They took the comfort of it ; When they heard
this, they were glad. It was good news to them, that
they might have admission info covenant and com
munion with God, by a clearer, nearer, and better
way than submitting to the ceremonial law, and be
ing proselyted to the Jewish religion ; that the par
tition-wall was taken down and they were as wel
come to the benefits of the Messiah's kingdom as the
Jews themselves, and might share in their promise,
without coming under their yoke. This was indeed
glad tidings of great joy to all people. Note, Our
being put into a possibility of salvation, and a capa
city for it, ought to be the matter of our rejoicing ;
when the Gentiles did but hear that the offers of
grace should be made them, the word of grace
preached to them, and the means of grace afforded
them, they were glad; "Now there is some hope
jfor us." Many grieve under doubts, whether they
have an interest in Christ or no, when they should
be rejoicing that they may have an interest in him ;
the golden sceptre is held outfo them, and they are
invited to come, and touch the top of it
2. They gave God the praise of it ; They glorified
the word of the Lord; that is, Christ, (so some,) the
essential Word ; they conceived a mighty venera
tion for him, and expressed the high thoughts they
had of him. Or rather, the gospel; the more they
knew of it, the more they admired it. Oh ! what a
light, what a power, what a treasure, does this gos
pel bring along with it ! How excellent are its
truths, its precepts, its promises ! How far tran
scending all other institutions ! How plainly divine
and heavenly is its original ! Thus they glorified the
word of the Lord, and that is it which he has him
self magnified above all his name, (Ps. 138. 2.) and
will magnify and make honourable, Isa. 42. 21.
They glorified the word of the Lord, (1.) Because
now the knowledge of it was diffused, and not con
fined to the Jews only. Note, It is the glory of the
word of the Lord, that the further, it spreads, the
Drighter it shines ; which shews it to be not like the
light of a candle, but like that of the sun when he
foes forth in his strength. (2. ) Because now the
nowiedge of it was brought to them. Note, Those
speak best of the honour of the word of the Lord,
that speak experimentally, that have themselves
been captivated by its power, and comforted by its
sweetness. 3. Many of them became, not only professors of
the christian faith, but sincerely obedient to the
faith : As many as were ordained to eternal life,
believed. God by his Spirit wrought true faith in
them for whom he had in his councils from ever
lasting designed a happiness to everlasting. (1.)
Those believed, to whom God gave grace to be
lieve ; whom, by a secret but mighty operation, he
brought into subjection to the gospel of Christ, and
made willing in the day of his power. Those came
to Christ, whom the Father drew, and to whom the
Spirit made the gospel-call effectual. It is called
the faith of the operation of God, (Col. 2. 12.) and
is said to be wrought by the same power that raised
up Christ, Eph. 1. 19, 20. (2. ) God gave this grace
to believe, to all those among them, who were or
dained to eternal life ; (for whom he had predesti
nated, them he also called, Rom. 8. 30.) or as many
as werS disposed to eternal life, as many as had a
concern about their eternal state, and aimed to make
sure of eternal life, believed in Christ, in whom God
hath treasured up that life, (1 John 5. 11.) and who
is the only Way to it ; and it was the grace of God
that wrought it in them. Thus all those captives,
and those only, took the benefit of Cyrus's procla

mation, whose spirit God had raised to go up to
build the house of the Lord which is in Jerusalem,
Ezra 1. 5. Those will be brought to believe in
Christ, that by his grace are well disposed to eternal
life, and make that their aim.
4. When they believed, they did what they could
to spread the knowledge of Christ and his gospel
among their neighbours; (v. 49.) And the word of
the Lord was published throughout all the region ;
when it was received with so much satisfaction in
the chief city, it soon spread itself into all parts of
the country. Those new converts were themselves
ready to communicate to others that which they
were so full of themselves. The Lord gave the
word, and then great was the company of them that
published it, Ps. 68. 11. Those that have got ac
quaintance with Christ themselves, will do what
they can to bring others acquainted with him. Those
in great and rich cities, that have received the gos
pel, should not think to engross it, as if, like learn
ing and philosophy, it were only to be the entertain
ment of the more polite and elevated part of man
kind, but should do what they can to get it published
in the country among the ordinary sort of people,
the poor and unlearned, who have souls to be saved
as well as they.
VIII. Paul and Barnabas, having sowed the seeds
of a christian church there, quitted the place, and
went to do the like elsewhere. We read not any
thing of their working miracles here, to confirm
their doctrine, and to convince people of the truth
of it ; for though God then did ordinarily make use
of that method of conviction, yet he could, when he
pleased, do his work without it ; and begetting faith
by the immediate influence of his Spirit, was itself
the greatest miracle to those in whom it was wrought;
yet, it is probable that they did work miracles, for
we find they did in the next place they came to, ch.
14. 3. Now here we are told,
1. How the unbelieving Jews expelled the apos
tles out of that country. They first turned their
back upon them, and then lifted up the heel against
them, v. 50. They raised persecution against Paul
and Barnabas ; excited the mob to persecute them
in their way, by insulting their persons as they went
along the streets ; excited the magistrates to perse
cute them in their way, by imprisoning and punish
ing them ; when they could not resist the wisdom and
spirit wherewith they spake, they had recourse to
these brutish methods, the last refuge of an obsti
nate infidelity. Satan and his agents are most ex
asperated against the preachers of the gospel when
they see them go on successfully, and therefore then
will be sure to raise persecution against them. Thus
it has been the common lot of the best men in the
world, to suffer ill for doing well ; to be persecuted
instead of being preferred, for the good services
they have done to mankind. Observe,
(1.) What method they took to give them trou
ble ; They stirred up the devout and honourable
women against them. The Jews could not make
any considerable interest themselves, but they ap
plied themselves to some ladies of quality m the city,
that were well affected to the Jewish religion, and
were proselytes of the gate, therefore called devout
women. These, according to the genius of their
sex, were zealous in their way, and bigoted ; and it
was easy, by false stories and misrepresentations, to
incense them against the gospel of Christ, as if it had
been destructive of all religion, of which really it is
perfective. It is good to see honourable women de
vout, and well affected to religious worship ; the less
thev have to do in the world, the more they should
do for their souls, and the more time_ they should
spend in communion with God ; but it is sad, when,
under colour of devotion to God, they conceive an
enmity to Christ, as those here did. What ! wo-

140

THE ACTS, XIV.

men persecutors ! Can they forget the tenderness
and compassion of their sex ? What ! honourable
women.' Can they thus stain their honour, and dis
grace themselves, and do so mean a thing? But,
which is strangest of all, devout women .' Will they
kill Christ's servants, and think therein they do God
service ? Let those therefore that have zeal, see that
it be according to knowledge. By these devout and
honourable women they stirred up likewise the chief
men of the city, the magistrates and the rulers, who
had power in their hands, and set them against the
apostles, and who had so little consideration as to
suffer themselves to be made the tools of this ill-na
tured party, who neither would go into the kingdom
of heaven themselves, nor suffer those that were en
tering, to go in,
(2. ) How far they carried it ; so far, that they ex
pelled them out of their coasts; they banished them,
ordered them to be carried, as we say, from consta
ble to constable, till they were forced *out of their
jurisdiction ; so that it was not by fear, but down
right violence, that they were driven out. This
was one method which the overruling providence
of God took, to keep the first planters of the church
from staying too long at a place ; as, Matt. 10. 23.
When they persecute you in one city, flee to another,
that thus you may the sooner go over the cities of
Israel. This was likewise a method God took, to
make those that were well disposed the more warm
ly affected toward the apostles ; for it is natural to
us to pity those that are persecuted, and to think the
better of those that suffer, when we know they suf
fer unjustly, and to be the more ready to help them.
The expelling of the apostles out of their coasts
made people inquisitive what evil they had done, and,
perhaps, raised them more friends than conniving
at them in their coasts would have done.
2. How the apostles abandoned and rejected the
unbelieving Jews; (v. 51.) They shook off the dust
of their feet against them. When they went out of
the city, they used this ceremony in the sight of them
that sat in the gate ; or when they went out of the
borders of their country, in the sight of them that
were sent to see the country rid of them. Hereby,
(1.) They declared that they would have no more
to do with them, would take nothing that was their's;
for they sought not their's, but them; dust they are,
and let them keep their dust to themselves, it shall
not cleave to them. (2. ) They expressed their de
testation of their infidelity, and that, though they
were Jews by birth, yet, having rejected the gospel
of Christ, they were- in their eyes no better than
heathen and profane. As Jews and Gentiles, if they
believe, are equally acceptable to God and good
men; so, if they do not, they are equally abominable.
(3.) Thus they set them at defiance, and expressed
their contempt of them and their malice, which they
looked upon as impotent. It was as much as to say,
" Do your worst, we do not fear you; we know whom
we serve, and whom we have trusted." (4.) Thus
they left a testimony behind them, that they had had
a fair offer made them of the grace of the gospel,
which shall be proved against them in the day of
judgment. This dust will prove that the preachers
of the gospel had been among them, but were ex
pelled by them. Thus Christ had ordered them to
do, and for this reason, Matt. 10. 14. Luke 9. 5.
When they left them, they came to Iconium, not so
much for safety, as for work.
3. What frame they left the new c6nverts in at
Antioch ; (v. 52. ) The disciples, when they saw with
what courage and cheerfulness Paul and Barnabas
not only bore the indignities that were done them,
but went on with their work notwithstanding, they
were in like manner spirited. (1.) They were very
cheerful ; one would have expected that when Paid
and Barnabas were expelled out of their coasts, and

perhaps forbidden to return upon pain of death, the
disciples should have been full of grief and full of
fear, looking for no other than that, if the planters
of Christianity go, the plantation would soon come to
nothing; or that it would be their turn next to be
banished the country, and to them it would be more
grievous, for it was their own ; no, they were filled
with joy in Christ, had such a satisfactory assurance
of Christ's carrying on and perfecting his own work
in them, and among them, and that either he would
screen them from trouble, or bear them up under it,
that all their fears were swallowed up in their be
lieving joys. (2.) They were very courageous;
wonderfully animated with a holy resolution tocleave
to Christ, whatever difficulties they met with ; that
seems especially to be meant by their being filled
with the Holy Ghost; for that is used of Peter's
boldness, (ch. 4. 8.) and Stephen's, (ch. 7. 55.) and
Paul's, ch. 13. 9. The more we relish the comforts
and encouragements we meet with in the power of
godliness, and the fuller our hearts are of them, the
better prepared we are to face the difficulties we
meet with in the profession of godliness.
CHAP. XIV.
We have, in this chapter, a further account of the progress
of the gospel, by the ministry of Paul and Barnabas among
the Gentiles ; it goes on conquering and to conquer ; yet
meeting with opposition, as before, among the unbelieving
Jews. Here is, I. Their successful preaching of the gospel
for some time at Iconium, anil their being driven thence
by the violence of their persecutors, both Jews and Gentiles,
and forced into the neighbouring countries, v. 1 . . 7. II.
Their healing of a lame man at Lystra, and the profound
veneration which the people conceived of them thereupon,
which they had much ado to keep from running into ah
extreme, v. 8. . 18. III. The outrage of the people against '
Paul, at the instigation of the Jews, the effect of which was,
that they stoned nim, as they thought, to death ; but he was
wonderfully restored to life again, v. 19, 20. IV. The visit
which Paul and Barnabas made to the churches which thej
had planted, to confirm them, and put them into order, v.
21.. 23. V. Their return to Antioch, whence they were
sent forth ; the good they did by the way, and the report
they made to the church of Antioch of their expedition,
and, if I may so say, of the campaign they had made, t.
24.. 28.
1 . A ND it came to pass in Iconium, that
J\. they went both together into the
synagogue of the .Tews, and so spake, that
a great multitude both of the Jews and also
of the Greeks believed. 2. But the unbe
lieving Jews stirred up the Gentiles, and
made their minds evil affected against the
brethren. 3. Long time therefore abode
they, speaking boldly in the Lord, which
gave testimony unto the word of his grace,
and granted signs and, wonders to be done
by their hands. 4. But the multitude of the
city was divided ; and part held with the
Jews, and part with the apostles. 5. And
when there was an assault made both of the
Gentiles, and also of the Jews, with their
rulers, to use them despitefully, and to stone
them, 6. They were ware of it, and fled
unto Lystra' and Derbe, cities of Lycaonia,
and unto the region that lieth roundabout:
7. And there they preached the gospel.
In these verses, we have,
I. The preaching of the gospel in Iconium, whither
the apostles were forced to retire from Antioch. As
"the blood of the martyrs has been the seed of the

THE ACTS, XIV.

141

church," so the banishment of the confessors has
helped to scatter that seed. Observe,
1. How they made the first offer of the gospel, to
the Jews, in their synagogues; thither they went, not
only as to a place of meeting, but as to a place of
meeting with them, to whom, wherever they came,
they were to apply themselves in the first place.
Though the Jews at Antioch had used them barba
rously, yet they did not therefore decline preaching
the gospel to the Jews at Iconium, who perhaps
might be better disposed. Let not those of any de
nomination be condemned in the gross, nor some
suffer for others' faults ; but let us do good to those
who have done evil to us. Though the blood-thirsty
hate the upright, yet the just seek their soul, (Prov.
29. 10.) seek the salvation of it.
2. How the apostles concurred herein ; notice is
taken of this, that they went both together into the
synagogue, to testify their unanimity and mutual
affection ; that people might say, See how they love
one another, and might think the better of Chris
tianity, and that they might strengthen one another's
hands, and confirm one another's testimony, and out
of the mouth of two witnesses every word might be
established. They did not go one one day, and an
other another ; or one go at the beginning, and the
other some time after ; but they went in both toge
ther. II. The success of their preaching there ; They so
spake, that a great multitude, some hundreds per
haps, if not thousands, both of the Jews, and also of
the Greeks, that is, the Gentiles, believed. Observe
here, 1. That the gospel was now preached to Jews and
Gentiles together, and those of each denomination,
that believed, came together into the church. In
the close of the foregoing chapter it was preached
first to the Jews, and some of them believed, then to
the Gentiles, and some of them believed ; but here
they are put together, being put upon the same level.
The. Jews have not so lost their preference as to be
thrown behind, only the Gentiles are brought to
stand upon even terms with them, both are reconciled
to God in one body, (Ephes. 2. 16.) and both to
gether admitted into the church without distinction.
2. There seems to have been something remark
able in the manner of the apostles' preaching here,
which contributed to their success ; They so spake,
that a great multitude believed; so plainly, so con
vincingly, with such an evidence and demonstration
of the Spirit, and with such power; they so spake,
so warmly, so affectionately, and with such a mani
fest concern for the souls of men ; they so spake,
that one might perceive they were not only con
vinced, but filled, with the things they spake of; and
that what they spake came from the heart, and
therefore was likely to reach to the heart ; they so
spake, so earnestly and seriously, so boldly and cou
rageously, that they who heard them could not but
say, God was with them of a truth. Yet the suc
cess was not to be attributed to the manner of their
preaching, but to the Spirit of God, who made use
of that means.
III. The opposition that their preaching met with
there, and the trouble that was created them ; lest
they should be puffed up with the multitude of their
converts, there was given them this thorn in the
flesh, 1. Unbelieving Jews were the first spring of their
trouble, here, as elsewhere; (v. 2.) they stirred up
the Gentiles. The influence which the gospel had
upon many of the Gentiles, and their embracing of
it, as it provoked some of the Jews to a holy jealousy,
and stirred them up to receive the gospel too, (Rom.
11. 14.) so it provoked others of them to a wicked
jealousy, and exasperated them against the gospel.
Thus as good instructions, so good examples, which

to some are a savour of life unto life, to others are
a savour of death unto death. See 2 Cor. 2. 15, 16.
2. Disaffected Gentiles, irritated by the unbeliev
ing Jews, were likely to be the instruments of their
trouble ; the Jews, by false suggestions, which they
were continually buzzing in the ears of the Gentiles,
made their minds evil affected against the brethren,
whom of themselves they were inclined to think
favourably of. They not only took occasion in all
companies, as it came in their way, but made it their
business to go purposely to such as they had any ac
quaintance with, and said all that their wit or malice
could invent, to beget in them not only a mean but
an ill opinion of Christianity, telling them how de
structive it would certainly be to their pagan the
ology and worship, and for their parts, they would
¦rather be Gentiles than Christians. Thus they
soured and imbittered their spirits against both the
converters and the converted. The old. serpent did,
by their poisonous tongues, infuse his venom against
the seed qf the woman into the minds of these Gen
tiles, and this was a root of bitterness in them, bear
ing gall and wormwood. It is no wonder if those
who are ill affected toward good people, wish ill to
them, speak ill of them, and contrive ill against
them; it is all owing to ill will. "E.x.a*.ua-a.v, they
molested and vexed the minds of the Gentiles ; so
some of the critics take it ; they were continually
teasing them with their impertinent solicitations.
The tools of persecutors have a dog's life, set on con
tinually. , IV. Their continuance in their work there, not
withstanding this opposition, and God's owning them
in it, v. 3. VVe have here,
1. The apostles working for Christ, faithfully and
diligently according to the trust committed to them ;
'because the minds of the Gentiles were evil affected
against them, one would think that therefore they
should have withdrawn and hastened out of the way,
or, if they had preached, should have preached
cautiously, for fear of giving further provocation to
those who were already enough enraged ; no, on the
contrary, therefore they abode there a long time,
speaking boldly in the Lord. The more they per
ceived the spite and rancour of the town against the
new converts, the more they were animated to go
on in their work, and the more needful they saw it
to continue among them, to confirm them in the faith,
and to comfort them. They spake boldly, and were
not afraid of giving offence to the unbelieving Jews.
What God said to the prophet, with reference to the
unbelieving Jews in his day, was now made good to
the apostles ; I have made thy face strong against
their faces, Ezek. 3. 7 — 9. But observe what it was
that animated them ; They spake boldly in the Lord,
in his strength, and trusting in him to bear them out ;
not depending upon any thing in themselves. They
were strong in the Lord, and in the power of his
might. 2. Christ working with the apostles, according to
his promise, Lo, I am with you always. When
they went on in his name and strength, he failed not
to give testimony to the word of his grace. Note,
(1. ) The gospel is a word of grace, the assurance of
God's good-will tosus, and the means of his good
work in us. It is the word of Christ's grace, for it
is in him alone that we find favour with God. (2.)
Christ himself has attested this word of grace, who
is the Amen, the faithful Witness; he has assured us
that it is the word of God, and that we may venture
our souls upon it. As it was said in general con
cerning the first preachers of the gospel, that they
had the Lord working with them, and confirming
the word by signs following, (Mark 16. 20. ) so it is
said particularly concerning the apostles here, that
the Lord confirmed their testimony, in granting
signs and wonders to be done by their hands; in the

142

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miracles tjiey wrought in the kingdom of nature, as
well as the wonders done by their word, in the
greater miracles wrought on men's minds by the
power of divine grace. The Lord was with them,
while they were with him, and abundance of good
was done.
V. The division which this occasioned in the city ;
(v. 4.) The multitude of the city was divided into
two parties, and both active and vigorous ; among
the rulers and persons of rank, and among the com
mon people, there were some that held with the
unbelieving Jews, and others that held with the
apostles. Barnabas is here reckoned an apostle,
though not one of the twelve, nor called in the ex
traordinary manner that Paul was, because set apart
by special designation of the Holy Ghost to the ser
vice of the Gentiles. It seems, this business of the
preaching of the gospel was so universally taken
notice of with concern, that every person, even of
the multitude of the city, was either for it or against
it; none stood neuter. "Either for us or for our
adversaries ; for God or Baal ; for Christ or Beelze
bub." 1. We may here see the meaning of Christ's pre
diction, that he came not to send peace upon earth,
but rather division, Luke 12. 51 — 53. If all would
have given in unanimously into his measures, there
had been universal concord ; and could men have
agreed in that, there would have been no dangerous
discord or disagreement in other things; but disagree
ing here, the breach was wide as the sea. Yet the
apostles must not be blamed for coming to Iconium,
because before they came the city was united, but
now it was divided ; for it is better that part of the
city go to heaven than all to hell.
2. We may here take the measures of our expec
tations ; let us not think it strange, if the preaching
of the gospel occasion division, nor be offended at it ;
it is better to be reproached and persecuted as di
viders for swimming against the stream, than yield
ourselves to be carried down the stream that leads
to destruction. Let us hold with the apostles, and
not fear them that hold with the Jews.
VI. The attempt made upon the apostles by their
enemies ; their evil affection against them broke out
at length into violent outrages, v. 5. Observe,
1. Who the plotters were ; both the Gentiles, and
the Jews, with their rulers. The Gentiles and Jews
were at enmity with one another, and yet united
against Christians, like Herod and Pilate, Saddu
cees and Pharisees, against Christ ; and like Gebal
and Ammon, and Amalek, of old, against Israel.
If the church's enemies can thus unite for its de
struction, shall not its friends, laying aside all per
sonal feuds, unite for its preservation ?
2. What the plot was ; having, now got the rulers
on their side, they doubted not but to carry their
point, and their design was to use the apostles de-
spitefully, to expose them to disgrace, and then to
stone them, to put them to death ; and thus they
hoped to sink their cause ; they aimed to take away
both their reputation and their life, and that was all
they had to lose which they could take from them,
for they had neither lands nor goods.
VII. The deliverance of the apostles out of the
hands of those wicked and unreasonable men, v. 6,
7. They got away, upon notice given them of the
design against them, or the beginning of the attempt
upon them, which they were soon aware of, and they
made an honourable retreat (for it was not an inglo
rious flight) to Lystra and Derbe ; and there,
1. They found safety; their persecutors in Iconium
were for the present satisfied that they were thrust
out of their borders, and pursued them no further.
God has shelters for his people in a storm ; nay, he
is, and will be, himself their Hiding-place.
2. They found work, and that was it they went

for ; when the door of opportunity was shut against
them at Iconium, it was opened at Lystra and Der
be ; to those cities they went, and there, and in the
region that lieth round about, they preached the
gospel. In times of persecution ministers may see
cause to quit the spot, when yet they do not quit the
work. 8. And there sat a certain man at Lys
tra, impotent in his feet, being a cripple
from his mother's womb, who never had
walked : 9. The same heard Paul speak :
who steadfastly beholding him, and per
ceiving that he had faith to be healed, 10.
Said with a loud voice, Stand upright on
thy feet. And he leaped and walked. 11.
And when the people saw what Paul had
done, they lifted up their voices, saying in
the speech of Lycaonia, The gods are come
down to us in the likeness of men. 12.
And they called Barnabas, Jupiter; and
Paul, Mercurius, because he was the ohief
speaker. 1 3. Then the priest of Jupiter,
which was before their city, brought oxen
and garlands unto the gates, and would
have done sacrifice with the people. 14.
Which when the apostles, Barnabas and
Paul, heard of, they rent their clothes, and
ran in among the people, crying out, IS.
And saying, Sirs, why do ye these things \
We also are men of like passions with you,
and preach unto you that ye should turn
from these vanities unto the living God,
which made heaven and earth, and the sea,
and all things that are therein : 16. Who
in times past suffered all nations to walk in
their own ways. 17. Nevertheless he left
not himself without witness, in that he did
pood, and gave us rain from heaven, and
fruitful seasons, filling our hearts with food
and gladness. 18. And with these sayings
scarce restrained they the people, that they
had not' done sacrifice unto them.
In these verses we have,
I. A miraculous cure wrought by Paul at Lystra
upon a cripple that had been lame from his birth,
such a one as was miraculously cured by Peter and
John, ch. 3. 2. That introduced the gospel among
the Jews, this among the Gentiles ; both that and
this were designed to represent the impotency of all
the children of men in spiritual things ; they are
lame from their birth, till the grace of Gcd puts
strength into them ; for it was when we were yet
without strength, that Christ died for the ungodly,
Rom. 5. 6. Observe here,
1. The deplorable case of the poor cripple ; (v.
8.) He was impotent in his feet, disabled, (so the
word is,) to that degree, that it was impossible he
should set his foot to the ground, to lay any stress
upon it. It was well known that he had been so
from his mother's womb, and that he never had
walked, or could stand up. We should take occa
sion firm hence, to thank God for the use of our
limbs ; and those who are deprived of it, may ob
serve that their case is not singular.
2. The expectation that was raised in him. of a
cure ; (v. 9.) He heard Paul preach, and, it is likely,

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143

was much affected with what he heard, believed the
message was from heaven, and that the messengers,
having their commission thence, had a divine power
going along with them, and were therefore able to
cure him of his lameness. This Paul was aware of,
by the spirit of discerning that he had, and perhaps
the shew of his countenance did in part witness for
him ; Paul perceived that he had faith to be healed;
desired it, hoped-for it, had such a thing in his
thoughts ; which it does not appear that the lame
man Peter healed, had, for he expected no more
than an alms. There was not found such great
faith in Israel, as was among the Gentiles, Matt.
8. 10.
3. The cure wrought ; Paul, perceiving that he
had faith to be healed, brought the word, and healed
him, Ps. 107. 20. Note, God will not disappoint the
desires that are of his own kindling, nor the hopes
of his own raising. Paul spake to him with a loud
voice, either because he was at some distance, or to
shew that the true miracles, wrought by the power
of Christ, were far unlike the lying wonders wrought
by deceivers, that peeped, and muttered, and whis
pered, Isa. 8. 19. God saith, I have not spoken in
secret, in a dark place of the earth, Isa. 45. 19. Paul
spake to him with a loud voice, that the people about
might take notice, and have their expectations raised
of the effect. It does not appear that this cripple
was a beggar ; it is said, (v. 8. ) that he sat, not that
he sat begging. But we may imagine how melan
choly it was to him to see other people walking
about him, and himself disabled ; and therefore how
welcome Paul's word was to him, " Stand upright
on thy feet; help thyself, and God shall help thee ;
try whether thou hast strength, and thou shalt find
that thou hast." Some copies read it, I say unto
thee, in the name qf the Lord Jesus Christ, Stand
upright on thy feet. It is certain that: that is im
plied, and, very probably, was expressed, by Paul,
and fioiver went along with this word; for presently,
he leaped and walked; leaped up from the place
where he sat, and not only stood upright, but, to
shew that he was perfectly cured, and that imme
diately, he walked to and fro before them all.
Herein the scripture was fulfilled, that when the
wilderness of the Gentile world is made to blossom
as the rose, then shall the lame man leap as a hart,
Isa. 35. 1, 6. Those that by the grace of God are
cured of their spiritual lameness, must shew it by
leaping with a holy exultation, and walking in a
holy conversation.
II. The impression which this cure made upon
the people ; they were amazed at it, had never seen
or heard the like, and fell into an ecstasy of wonder.
Paul and Barnabas were strangers, exiles, refugees,
in their country ; every thing concurred to make
them mean and despicable ; yet the working of this
one miracle was enough to make them in the eyes
of this people truly great and honourable, though
the multitude of Christ's miracles could not screen
him from the utmost contempt among the Jews.
We find here, ,
1. The people take them for gods ; (v. 11.) They
lifted up their voices with an air of triumph, saying
in their own language, (for it was the common peo
ple that said it, j in the speech of Lycaonia, which
was a dialect of the Greek, The'gods are come down
to us in the likeness of men. They imagined that
they were dropped down to them out of the clouds,
and that they were some divine powers, no less than
gods, though in the likeness of men. This notion
of the thing agreed well enough with the pagan
theology, and the fabulous account they had of the
visits which their gods made to this lower world ;
and proud enough they were to think that they
should have a visit made to them. They carried
this notion so far here, that they pretended to tell

which of their gods they were, according to the
ideas their poets had given them of the gods ; (v. 12. )
They called Barnabas, Jupiter: for if they will
have him to be a god, it is as easy to make him the
prince of their gods as not. It is probable that he
was the senior, and the more portly comely man,
that had something of majesty m his countenance.
And Paul they catted Mercury, who was the mes
senger of the gods, that was sent on their errands ;
for Paul, though he had not the presence that Bar
nabas had, was the chief speaker, and had a greater
command of language, and perhaps appeared to have
something mercurial in his temper and genius. Ju
piter used to take Mercury along with him, they
said, and if he make a visit to their city, they will
suppose he does so now.
2. The priest thereupon prepares to do sacrifice
to them, v. 13. The temple of Jupiter was, it seems,
before the gate of their city, as its protector and
guardian ; and the priest of that idol and temple,
hearing the people cry out thus, took the hint pre
sently, and thought it was time for him to bestir
himself to do his duty : many a costly sacrifice he
had offered to the image of Jupiter, but if Jupiter be
among them himself — in propria persona, it con
cerns him to do him the utmost honours imaginable ;
and the people are ready to join with him in it See
how easily vain minds are carried away with a popu
lar outcry ! If the crowd give a shout, Here is Ju
piter ; the priest of Jupiter takes the first hint, and
offers his service presently ! When Christ, the Son
of God, came down, and appeared in the likeness qf
men, and did many, very many miracles, yet they
were so far from doing sacrifice to him, that they
made him a sacrifice to their pride and malice ; He
was in the world, and the world knew him not ; he
came to his own, and his own received him not ; but
Paul and Barnabas, upon their working of one mira
cle, are deified presently. The same power of the
god of this world, which prejudices the carnal mind
against truth, makes errors and mistakes to find
easy admission ; and both ways his turn is served.
They brought oxen, to be sacrificed to them, and
garlands, with which to crown the sacrifices. These
garlands were made up of flowers and ribbons ; and
they gilded the horns of the oxen they sacrificed.
Victims ad supplicium saginantur, hostiae ad peenam coro-
nantur. So beasts for sacrifice do feed,
First to be crown'd, and then to bleed.
So Octavius in Minutius Felix.
III. Paul and Barnabas protest against this undue
respect paid them, and with much ado prevent it
Many of the heathem emperors called themselves
gods, and took a pride in having divine honours paid
them ; but Christ's ministers, though real benefac
tors to mankind, while they only pretended to be so,
refused those honours when they were rendered.
Whose successor therefore he is, who sits in the
temple of God, and shews that he is god, (2 Thess.
2, 4.) and who is adored as our lord god, the Pope,
it is easv to say. Observe,
1. The holy indignation which Paul and Barnabas
conceived at this ; When they heard this, they rent
their clothes. We do not find that' they rent their
clothes when the people vilified them, and spake of
stoning them ; they could bear that without distur
bance ; but when they deified them, and spake of
worshipping them, they could not bear it, but rent
their clothes, as being more concerned for God's
honour than their own.
2. The pains they took to prevent it. They did
not connive at it, nor say, "If people -will be de
ceived, let them be deceived ;" much less suggest
to themselves and one another, that it might contri
bute both to the safety of their persons and the sue-

144

THE ACTS, XIV.

cess of their ministry, if they suffered the people to
continue in this mistake, and so they might make
a good hand of an ill thing. No, God's truth
needs not the service of man's lie ; Christ had put
honour enough upon them in making them apostles,
they needed not assume either the honour of princes
or the honour of gods ; they appeared with much
more magnificent titles when they were called the
ambassadors of Christ, and the stewards of the mys
teries of God, than when they were called Jupiter
and Mercury.
Let us see how they prevented it :
(1.) They ran in among the people, as soon as they
heard of it, and would not so much as stay awhile
to see what the people would do. Their running in,
like servants, among the people, shewed that they
were far from looking upon themselves as gods, or
taking state upon them ; they did not stand still,
expecting honours to be done them, but plainly de
clined them by thrusting themselves into the crowd.
They ran in, as men in earnest, with as much con
cern as Aaron ran in between the living and the
dead, when the plague was begun.
(2. ) They reasoned with them, crying out, that
all might hear, " Sirs, why do ye these things ? Why
do ye go about to make gods of us ? It is the most
absurd thing ye can do; for,"
[1.] " Our nature will not admit it ; We also are
men of like passions with you" — ipoioTrnBiit : it is the
same word that is used concerning Elias, Jam. 5. 17,
where we render it, subject to like passions as we
are. ' ' We are men, and therefore you wrong your
selves if you expect that from us which is to be had
in God only ; and you wrong God if you give that
honour to us, or to any other man, which is to be
given to God only. We not only have such bodies
as you see, but are of like passions with you, have
hearts fashioned like as other men ; (Ps. 33. 15. ) for,
as in water face answers to face, so doth the heart of
man to man, Prov. 27. 19. We are naturally sub
ject to the same infirmities of the human nature,
and liable to the same calamities of the human life ;
not only men, but sinful men and suffering men, and
therefore will not be deified.
{2.] " Our doctrine is directly against it. Must
we be added to the number of your gods, whose
business it is to abolish the gods you have ? We
preach unto you, that ye should turn from these
¦vanities unto the living God. If we should suffer
this, we should confirm you in that which it is our
business to convert you from :" and so they take this
occasion to shew them how just and necessary it was
that they should turn to God from idols, 1 Thess.
1. 9. When they preached to the Jews, who hated
idolatry, they, had nothing to do but to preach the
grace of God in Christ, and needed not, as the pro
phets in dealing with their fathers, to preach against
idolatry ; but when they had to do with the Gen
tiles, they must rectify their mistakes in natural
religion, and bring them off from the gross corrup
tion of that.
See here what they preached to the Gentiles :
Firsts That the gods which they and their fathers
worshipped, and all the ceremonies of their worship
of them, were vanities, idle things, unreasonable,
unprofitable, which no rational account could be
given of, nor any real advantage gained from. Idols
are often called vanities in the Old Testament, Deut.
32. 21. 1 Kings 16. 13. Jer. 14. 22. An idol is no
thing in the world ; (1 Cor. 8. 4.) it is not at all
what it is pretended to be, it is a cheat, it is a coun
terfeit ; it deceives those that trust to it atid expect
relief from it. Therefore turn from these vanities,
turn from them with abhorrence and detestation, as
Ephraim did; (Hos. 14. 8.) " What have I to do
any more with idols? I will never again be thus im
posed upon."

Secondly, That the God whom they would have
them turn to, is the living God. They had hitherto
worshipped dead images, that were utterly unable
to help them, (Isa. 44. 9. ) or (as they now attempted)
dying men, that would soon be disabled to help them;
but now they are persuaded to worship a living God,
who has life in himself, and life for us, and lives for
evermore. Thirdly, That this God is the Creator of the
world, the Fountain of all being and power ; " He
made heaven and earth, and the sea, and all things
therein; even those things which you worship as
gods, so that he is the God of your gods ; you wor
ship gods which you made, the creatures of your
own fancy, and the work of your own hands ; we
call you to worship the God that made you and all
the world; worship the true God, and cheat not
yourselves with pretenders ; worship the sovereign
Lord of all, and disparage not yourselves in bowing
down to his creatures and subjects."
Fourthly, That the world owed it to his patience,
that he had not destroyed them long ere this for
their idolatry ; (7;. 16. ) In times past, for many ages,
unto this day, he suffered all nations to walk in their
own ways. These idolaters, that were called from
the service of other gods, might think, "Have we
not served these gods hitherto, and our fathers be
fore us, time out of mind ; and why may we not as
well go on to serve them still ?" — "No, your serving
of them was a trial of God's patience, and it was a
miracle of mercy that you were not cut off for it
But though he did not destroy you for it, while you
were in ignorance, and knew no better, (ch. 17. 30.)
yet now that he has sent his gospel into the world, ,
and by it has made a clear discovery of himself and
his will to all nations, and not to the Jews only, if
yet you continue in your idolatry, he will not bear
with you as he has done." All the nations that had
not the benefit of divine revelation, that is, all butfs
the Jews, he suffered to walk in their own ways, for *
they had nothing to -check them, or control them,
but their own consciences, their own thoughts; (Roffl.
2. 15.) no scriptures, no prophets; and then they
were the more excusable if they mistook their way :
but now that God has sent a revelation into the
world, which is to be published to all nations, the
case is altered. We may understand it as a judg
ment upon all nations, that God suffered them to
walk in their own ways, gave them up to their oivn
hearts' lusts ; but now the time is come when the
veil of the covering spread over all nations should
be taken off, (Isa. 25. 7.) and now you will no longer
be excused in these vanities, but must turn from
them. Note, 1. God's patience with us hitherto
should lead us to repentance, and not encourage us
to presume upon the continuance of it, while we
continue to provoke him. 2. Our having done ill
while we were in ignorance, will not bear us out in
doing ill when we are better taught.
Fifthly, That even then when they were not under
the direction and correction of the word of God, yet
they might have known, and should have known, to
do better by the works of God, v. 17. Though the
Gentiles had not the statutes and judgments that
the Jews had, to witness for God against all pre
tenders, no tables of testimony, or tabernacle of tes
timony, yet he left not himself without witness ; be
side the witness for God within them — the dictates
of natural conscience, they had witnesses for God.
round about them — the bounty of common provi
dence. Their having no scriptures did in part ex
cuse them, and therefore God did not destroy them
for their idolatry, as he did the Jewish nation ; but
that did not wholly excuse them, but that, notwith
standing that, they were highly criminal, and deeply
guilty, before God ; for there were other witnesses
for God, sufficient to inform them that he, and he

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145

inly, is to be worshipped ; and that to him they
awed all their services, from whom they received
all their comforts, and therefore that they were
guilty of the highest injustice and ingratitude ima
ginable, in alienating them from him. God, having
not left himself without witness, has not left us with
out a guide, and so has left us without excuse ; for
whatever is a witness for God, is a witness against
us, if we give that glory to any other which is* due
to him only.
1. The bounties of common providence witness to
us, that there is a God, for they are all dispensed
wisely and with design. The rain and fruitful sea
sons could not come by chance ; nor are there any
qf the vanities of the heathen that can give rain ; nor
can the heavens of themselves give showers, Jer. 14.
22. All the powers of nature witness to us a sove
reign power in the God of nature, from whom they
are derived, and on whom they depend. It is not
the heaven that gives us rain, but God that, gives us
rain from heaven ; he is the Father of the rain, Job
38. 28.
2. The benefits we have by these bounties, wit
ness to us, that we ought to make our acknowledg
ments not to the creatures who are made serviceable
to us, but to the Creator who makes them so ; He
left not himself without witness, in that he did good.
God seems to reckon the instances of his goodness
to be more pregnant,, cogent proofs of his title to our
homage and adoration, than the evidences of his
greatness; for his goodness is his glory. The earth
is full of his goodness ; his tender mercies are over
all his works ; and therefore they praise him, Ps.
145. 9, 1Q. God does us good, in preserving to us
his air to breathe in, his ground to go upon, the light
of his sun to see by ; but, because the most sensible
instance of the goodness of Providence to each of us
in particular, is that of the daily provision made by
it of meat and drink for us, the apostle chooses to
insist upon that, and shews how God does us good ;
(1.) In preparing it for us, and that by a long train
of causes which depend upon him as the first Cause ;
The heavens hear the earth; the earth hears the
corn, and wine, and oil; and they hear Jezreel,
Hos. 2. 21, 22. He does us good in giving us rain
from heaven ; rain for us to drink; for if there
were no rain, there would he no springs of water,
and we should soon die for thirst ; rain for our land
to drink, for our meat as well as drink we have
from the rain ; in giving us that, he gives us fruit
ful seasons. If the heavens be as iron, the earth
will soon be as brass, Lev. 26. 19. That is the river
of God which greatly enriches the earth, and by it
God prepares us corn, Ps. 65. 9 — 11. Of all the
common operations of providence, the heathen chose
to form their notion of the supreme God by that
which speaks terror, and is proper to strike an awe
of him upon us, and that was the thunder ; and
therefore they called Jupiter the thunderer, and re
presented him with a thunderbolt in his hand ; and
it appears by Ps. 29. 3. that that ought not to be
overlooked ; but the apostle here, to engage us to
worship God, sets before us his beneficence, that
-we may have good thoughts of him in every thing
wherein we have to do with him ; may love him and
delight in him, as one that doeth good, doeth good
to us, doeth good to all, in giving rain from heaven,
and fruitful seasons ; and if at any time rain be
withheld, or the seasons unfruitful, we may thank
ourselves, it is our sin that turns away these good
things from us which were coming to us, and stops
the current of God's favours. (2.) In giving us the
comforts of it ; it is he that fills our hearts with food
and gladness. God is rich in mercy to all, (Rom. 10.
12.) he gives us richly all things to enjoy ; (1 Tim.
6. 17. ) is not only a Benefactor, but a bsuhtiful one .-
not only gives us the things we need, bjit gives us to
Vol. vi. — T

enjoy them ; (Eccl. 2. 24.) he fills our hearts with
food, he gives us food- to our hearts' content, or ac
cording to our hearts' desire ; not merely for neces
sity, but plenty, dainty, and variety. Even those
nations that had lost the knowledge of him, and wor
shipped other gods, yet he filled their houses, filled
their mouths, filled their bellies, (Job 22. 18. Ps. 17.
14.) with good things. The Gentiles that lived ^ with
out God in the world, yet lived upon God ; which
Christ urges as a reason why we should do good to
those that hate us, Matt 5.,44, 45. Those heathen
had their hearts filled with food, that was their fe
licity and satisfaction, they desired no more ; but
these things will not fill the soul, (Ezek. 7. 19.) nor
will those that know how to value their own souls,
be satisfied with them ; but the apostles put them
selves in as sharers in the divine beneficence ; we
must all own that God fills our hearts with food and
gladness ; not only food, that we may live, bntglad-
ness, that we may live cheerfully ; to him we owe it
that we do not all our days eat in sorrow. Note, We
must thank God, not only for our food, but for our
gladness ; that he gives us leave to be cheerful, cause
to be cheerful, and hearts to be cheerful : And if
our hearts be filled with food and gladness, they
ought to be filled with love and thankfulness, and
enlarged in duty and obedience,' Deut. 8. 10. —
28. 47.
Lastly, The success of this prohibition which the
apostles gave to the people ; (v. 18.) By these say
ings, with much ado, they restrained the people from
doing sacrifice to them ; so strongly were idolaters(
set upon their idolatry ! It was not enough for the
apostles to refuse to be deified, (that would be con
strued only a pang of modesty,) but they resent it,
they shew them the evil of it, and all little enough,
for they scarce restrained them from it ; and some
of them, were ready to blame the priest, that he did.
not go on with his business notwithstanding. We
may see here, what gave rise to the pagan idolatry ;
it was, terminating those regards in the instruments
of our comfort, which should have passed through
them to the Author. Paul and Barnabas have cured
a cripple, and therefore they deified them, instead
of glorifying God for givingthem such power ; which
should make us very cautious that we do not either
give that honour to another, or take it to ourselves,
which is due to God only.
19. And there came thither certain Jews
Trom Antioch and Iconium, who persuaded
the people, and, having stoned Paul, drew
him out of the city, supposing he had been
dead; 20. Howbeit, as the disciples stood
round about him, he rose up, and came
into the city : and the next day he depart
ed with Barnabas to Derbe. 21. And when
they had preached the gospel to that city,
and. had taught many, they returned again
to Lystra, and to Iconium, and Antioch,
22. Confirming the souls of the disciples,
and exhorting them to continue in the
faith, and that we must through much tri
bulation enter into the kingdom of God.
2.3. And when they had ordained them
elders in every church, and had prayed with
fasting, they commended them to the Lord,
on whom they believed. 24. And aftei
they had passed throughout Pisidia, they
came to Pamphylia. 25. And when they
had preached the word in Perga, they went

146

THE ACTS, XIV.

down into Attalia : 26. And thence sailed
to Antioch, from whence they had been
recommended to the grace of God for the
work which they fulfilled. 27. And when
they were come, and had gathered the
church together, they rehearsed all that
God had done with them, and how he had
opened the door of faith unto the Gentiles.
28. And there they abode long time with
the disciples.
We have here a further account of the services
and sufferings of Paul and Barnabas.
I. How Paul was stoned and left for dead, but
miraculously came to himself again, v. 19, 20. They
fell upon Paul rather than Barnabas, because Paul,
being the chief speaker, galled and vexed them more
than Barnabas did. Now observe here,
1. How the people were incensed against Paul ;
not by any injury they pretended he had done them ;
if they took it for an affront that he would not let
them misplace divine honours upon him, when they
considered themselves they would easily forgive him
that wrong. But there came certain Jews from An
tioch, hearing, it is likely, and vexed to hear, what
respect was shewed to Paul and Barnabas at Lystra ;
and they incensed the people against them, as fac
tious, seditious, dangerous persons, not fit to be har
boured. See how restless the rage of the Jews was
against the gospel of Christ ; they could not bear
that it should have footing any where.
2. To what degree they were incensed by these
barbarous Jews ; they irritated them to that degree,
that the mob rose and stoned Paul, not by a judicial
sentence, but in a popular tumult ; they threw stones
at him, with which they knocked him down, and
then drew him out of the city, as one not fit to live
in it, or drew him out upon a sledge, or in a cart, to
bury him, supposing he had been dead. So strong
is the bent of the corrupt and carnal heart to that
which is evil, even in contrary extremes, that as it
is with great difficulty that men are restrained from
evil on one side, so it is with great ease that they are
persuaded to evil on the other side. See how fickle'
and mutable the minds of carnal worldly people are,
that do not know and consider things ! Those that
but the other day would have treated the apostles as
more than men, now treat them as worse than brutes,
as the worst of men, as the worst of malefactors.
To-day Hosanna, to-morrow Crucify ; to-day sac
rificed to, to-morrow sacrificed. We have an in
stance of a change the other way, ch. 28. This man
, is a murderer; v. 4 ; no doubt, he is a god, v. 6.
Popular breath turns like the wind. If Paul would
have been Mercury, he might have been enthroned,
nay, he might have been enshrined ; but if he will
be, a faithful minister of Christ, he shall be stoned,
and thrown out of the city. Thus they who easily
submit to strong delusions, hate to receive the truth
in the love of it.
3. How he was delivered by the power of God ;
When he was drawn out of the city, the disciples
stood round about him, v. 20. It seems, there were
some here at Lystra that became disciples, that
found the mean between deifying the apostles and
rejecting them ; and even these new converts had
courage to own Paul when he was thus run down,
though they had reason enough to fear that the
same that stoned him would stone them for owning
him. They stood round about him, as a guard to
him against the further outrage of the people ; stood
about him, to see whether he were alive or dead ;
and all of a sudden he rose up ; though he was not
dead, yet he was ill crushed and bruised, no doubt,

and fainted away ; he was in adeliquium, so that it
was not without a miracle that he came so soon to
himself, and was so well as to be able to go into the
city. Note, God's faithful servants, though they
may be brought within a step of death, and may be
looked upon as dead both by friends and enemies,
shall not die as long as he has work for them to do.
They are cast down, but not destroyed, 2 Cor. 4. 9.
II. How they went on with their work, notwith
standing the opposition they met with ; all the stones
they threw at Paul, will not beat him off from his
work ; They drew him out of the city, (v. 19.) but,
as one that set them at defiance, he came into the
city again, to shew that he did not fear them ; none
even of these things move him. _ However, their
being persecuted here is a known indication to them
to seek for opportunities of usefulness elsewhere, and
therefore for the present they quit Lystra.
And, 1. They went to break up and sow fresh
ground at Derbe ; thither the next day Paul and
Barnabas departed, a city not far off; there they
preached the gospel, there they taught many, v.
21'. And it should seem that Timothy was of that
city, and was one of the disciples that now attended
Paul, had met him at Antioch, and accompanied
him in all this circuit ; for, with reference to this
story, Paul tells him how fully he had known the af
flictions he endured at Antioch, Iconium, and Lystra,
2 Tim. 3. 10, 11. Nothing is recorded that happened
, at Derbe.
2. They returned, and went over their work again,
watering what they had sown ; and having staid as
long as they thought fit at Derbe, they came baek
to Lystra, to Iconium, and Antioch, the cities where
they had preached, v. 21. Now, as we have had a
very instructive account of the methods they took in
laying the foundation, and beginning the good work,
so here we have the like of their building upon that
foundation, and carrying on that good work. Letjus
see what they did. &
(1.) They confirmed the souls of the discipg$t
they inculcated that upon them which was proper to
confirm them, v. 22. Young converts are apt to
waver, and a little thing shocks them ; their old ac
quaintance beg they will not leave them ; those that
they look upon to be wiser than they, set before
them the absurdity, indecency, and danger, of a
change ; they are allured, by the prospect of pre
ferment, to stick to the traditions of their fathers ;
they are frightened with the danger of swimming
against the stream. All this tempts them to think
of making a retreat in time ; but the apostles come
and tell them that this is the true grace of God ^there
in they stand, and therefore they must stand to it,
that there is no danger like that of losing their part
in Christ, no advantage like that of keeping their
hold of him ; that, whatever their trials may be,
they shall have strength from Christ to pass through
them; and, whatever their losses maybe, they shall
be abundantly recompensed. And this confirms the
souls of the disciples, it fortifies their pious resolu
tions in the strength of Christ, to adhere to Christ
whatever it cost them. Note, [1.] Those that are
converted need to be confirmed; those that are
planted need to be rooted. Ministers' work is to
establish saints as well as to awaken sinners. Aim
minor est virtus quam quaerere porta tuerU-To re
tain is sometimes as difficult as to acquire. Those
that were instructed in the truth must know the eef
tainty of the things in which they have been instruct
ed ; and those that are resolved must be fixed in
their resolutions. [2.] True confirmation is confir
mation of the soul ; it is not binding the bodyby
severe penalties on apostates, but binding the soul 1
the best ministers can do that only by pressing'those
things which are proper to bind the soul ; it "is the
grace of God, and nothing less, that can effectually

THE ACTS, XIV.

147

confirm the souls of the disciples, and prevent their
apostacy. C2.) They exhorted them to continue in the faith ;
or, as it may be read, they encouraged them. They
told them it was both their duty and interest to per
severe ; to abide in the belief of Christ's being the
Son of God, and the Saviour of the world. Note,
Those that are in the faith are concerned to continue
in the faith, notwithstanding all the temptations they
may be under to desert it, from the smiles or frowns
of this world. And it is requisite that they should
often be exhorted to do so. They that are continually
surrounded with temptations to apostacy, have need
to be continually attended with pressing exhortations
to perseverance.
(3. ) That which they insisted most upon, was, that
we must through much tribulation enter into the king
dom of God. Not only they must, but we must ; it
must be counted upon, that all that will go to heaven
must expect tribulation and persecution in their way
thither. But is this the way to confirm the souls of
the disciples, and to engage them to continue in the
faith ? One would think it should rather shock them,
and make them weary. No, as the matter is fairly
stated and taken entire, it would help to confirm
them, and fix them for Christ It is true, they will
meet with tribulation, with much tribulation, that is
the worst of it: but then, [1.] It is so appointed,
they must undergo it, there is no remedy, the mat
ter is already fixed, and cannot be altered. He that
has the sovereign disposal of us, has determined it
to be our lot, that all that will live godly in Christ
Jesus shall suffer persecution ; and fie that has the
sovereign command over us, has determined this to
be our duty, that all that will be Christ's disciples
must take up the cross ; so that when we gave up
our names tb Jesus Christ, it was what we agreed
to ; when we sat down and counted the cost, if we
reckoned right, it was what we counted upon : so
that if tribulation and persecution arose because of
the Word, it is but what we had notice of before/it
must be so, heperformeth the thing that is appointed
for us. The matter is fixed unalterably ; and shall
the rock be for us removed out of its place ? [2.] It
is the lot of the leaders in Christ's army as well as
of the soldiers. It is not only you, but we, that (if
it be thought a hardship) are subject to it ; therefore
as your own sufferings must not be a stumbling-block
to you, so neither must ours ; see 1 Thess. 3. 3. Let
none be moved by our afflictions, for yourselves
know that we are appointed thereunto. As Christ
did not put the apostles upon any harder service than
what he underwent before them, so neither did the
apostles put the ordinary Christians. [3. ] It is true,
we must count upon much tribulation, but this is en
couraging, that we shall get through it ; we shall
not be lost and perish in it. It is a Red Sea, but the
Lord has opened a way through it, for the redeemed
qf the Lord to pass over. We must go down to
trouble, but we shall come up again. [4.] We shall
not only get through it, but get through it into the
kingdom of God; and the joy and glory of the end
will make abundant amends for all the difficulties
and hardships we may meet with in the way. It is
true, we must go by the cross, but it is as true, that
if we keep in the way, and do not turn aside or turn
back, we shall go to the crown, and the believing
prospect of that will make the tribulation easy and
pleasant. (4.) They ordained them elders, or presbyters, in
every church. Now at this second visit they set
tled them in some order, formed them into religious
societies under the conduct of a settled ministry,
and settled that distinction between them that are
taught in the word and them that teach. [1. ] Every
church had its governors or presidents, whose office
it was to pray with the members of the church, and

to preach to them in their solemn assemblies, to ad
minister all gospel-ordinances to them, and to take
the oversight of them, to instruct the ignorant, warn
the unruly, comfort the feeble-minded, and to con
vince gainsayers. It is requisite that every parti
cular church should have one or more such to pre
side in it. [2.] Those governors were then elders,
that had in their qualification the wisdom and gra
vity of seniors, and had in their commission the
authority and command of seniors : not to make new
laws; that is the prerogative of the Prince, the
great Lawgiver, (the government of the church is
an absolute monarchy, and the legislative power en
tirely in Christ,) but to see to the observation and
execution of the laws Christ has made ; and so far
they are to be obeyed and submitted to, [3.] These
elders were ordained. The qualifications of such as
were proposed, or proposed themselves, (whether
the apostles or the people put them up,) were judg
ed of by the apostles, as most fit to jijdge ; and they
themselves, having devoted themselves, were so
lemnly set apart to the work of the ministry, and
bound to it. [4.] These elders were ordained to
them, to the disciples, to their service, for their
good. Those that are in the faith have need to be
built up in it, and have need of the elders' help
therein ; the pastors and teachers, who are to edify
the body of Christ.
(5. ) By prayer, joined with fasting they com
mended them to the Lord, to the Lord Jesus, on
whom they believed. Note, [1.] When persons are
brought to believe, and that sincerely, yet ministers'
care concerning them is not then over; there is
need of watching over them still, instructing and
admonishing them still, there is still that lacking in
their faith, which needs to be perfected. [2. ] The
ministers that' take mo'st care of them that believe,
must after all commend them to the Lord, and put
them under the protection and conduct of his grace ;
Lord, keep them through thine own name. To his
custody they must commit themselves, and their
ministers must commit them. [3.] It is by prayer
that they must be commended to the Lord. Christ,
in his prayer, (John 17. ) commended his disciples to
his Father ; Thine they were, and thougavest them
me. Father, keep them. [4.] It is a great encou
ragement to us, in commending the disciples to the
Lord, that we can say, "It is he in whom they be-
lievedi we commit them to him, who have commit
ted themselves to him, and who know they have
believed in one who is able to keep what they and we
have committed to him against that day," 2 Tim. 1,
12. [5.] It is good to join fasting with prayer, in
token of our humiliation for sin, and in order to the
adding of vigour to our prayers. [6. ] When we are
parting with our friends, the best farewell is to com
mend them to the Lord, and to leave them with
him. 3. They went on preaching the gospel in other
places where they had been, but, as it should seem,
had not made so many converts as that now at their
return they could form them into churches ; there
fore thither they came to pursue and carry on con
version-work. From Antioch they passed through
Pisidia, the province in which that Antioch stood,
thence they came into the province of Pamp/iylia,
the head city of which was Perga, where they had
been before, (ch. 13. 13.) and came thither again to
preach the word, (v. 25.) making a second offer, to
see if they were now better disposed than they were
before to receive the gospel. What success they
had there, we are not told, but that from thence
they went down to Attalia, a city of Pamphylia, on
the sea-coast They stayed not long at a place, but
wherever they came endeavoured to lay a founda
tion which might afterward be built upon; and to
sow the seeds which would in time produce a great

148

THE ACTS, XV.

increase. Now Christ's parables were, explained;
in which he resembled the kingdom of heaven to a
little 'leaven, which in time leavened the whole
lump; to a grain of mustard-seed, which, though
very inconsiderable at first, grew to a great tree ;
and to the seed which a man sowed in his ground,
and it sprang up he knew not how.
III. How they at length came back to Antioch in
Syria, from whence they were sent forth upon this
expedition. From Attalia they came by sea to An
tioch, v . 26. And we are here told,
1. Why they came thither ; because from thence
they had been recommended to the grace of God,
and such a value did they put upon a solemn recom
mendation to the grace of God, though they had
themselves a great interest in heaven, that they
never thought they could shew respect enough to
those who had so recommended them. They hav
ing recommended them to the grace of God, for the
work which they fulfilled ; now that they had ful
filled it, they thought they owed them an account
of it, that they might help them by their praises, as
they had done by their prayers.
2. What account they gave them of their negoti
ation; (v. 27.) They gathered the church together.
It is probable that the christians at Antioch were
more than ordinarily met, or could meet, in one
place, hut on this occasion they called together the
leading men of them ; as the heads of the tribes are
often called the congregation of Israel, so the mi
nisters and principal members of the church at An
tioch are called the church; or perhaps as many of
the people as the place would hold came together
on that occasion. Or, some met at one time, or in
one place, and others at another. But when they
had them together, they gave them an account of
two things :
( 1. ) Of the tokens they had had of the divine pre
sence with them in their labours ; They rehearsed
all that God had done with them. They did not
tell what they had done, (that would have savoured
of vain-glory,) but of what God had done with them
and by them. Note, The praise of all the little
good we do at any time must be ascribed to God ;
for it is he that not only worketh in us both to will
and to do, but then worketh with us to make what
we do successful. God's grace can do any thing
without ministers' preaching : but ministers' preach
ing, even Paul's, can do nothing without God's
grace ; and the operations of that grace must be ac
knowledged in the efficacy of the word.
(2. ) Of the fruit of their labours among the hea
then. They told how God had opened the door of
faith unto the Gentiles; had not only ordered them
to be invited to the gospel-feast, but had inclined
the hearts of many of them to accept the invitation.
Note. [1.] There is no entering into the kingdom
of Christ but by the door of faith ; we must firmly
believe in Christ, or we have no part in him. [2.]
It is God that opens the door of faith, that opens to
us the truths we are to believe, opens our hearts to
receive them, and makes this a wide door, and an
effectual, into the church of Christ. [3. ] We have
reason to be thankful that God has opened the door
of faith to the Gentiles, has both sent them his gos
pel, which is made known to all nations for the obe
dience of faith, (Rom. 16. 26.) and has also given
them hearts to entertain the gospel. Thus the gos
pel was spread, and it shined more and more, and
none was able to shut this door which God had open
ed ; not all the powers of hell and earth.
3. How they disposed of themselves for the pre
sent; There they abode long time with the disciples,
(v. 28.) longer than perhaps at first they intended ;
not because they feared their enemies, but because
they loved their friends, and were loath to part from
them.

CHAP. XV.

Hitherto we have, with a great deal of pleasure, attended. the
apostles in their glorious travels for the propagating of the
gospel in foreign parts ; have seen the bounds of the church
enlarged by the accession both of Jews and Gentiles to it ;
and thanks be to that God who always caused them to
triumph ! We left them, in the close of the foregoing
chapter, reposing themselves at Antioch, and edilying the
church there with the rehearsal of their experiences, and it
is pity they should ever be otherwise employed ; butin this
chapter we find other work (nothing so pleasant) cut out
for them. The christians and ministers are engaged in
controversy, and they that should have been now busied in
enlarging the dominions of the church, have as much as
they can do to compose the divisions of it; when they
should have been making war upon the devil's kingdom:
they have much ado to keep the peace in Christ's kingdom.
Yet that occurrence and the record of it are of great use to
the churchj both for warning to us to expect such unhappy
discords among christians, and direction to us what me
thod to take for the accommodating of them. Here is,
I. A controversy raised at Antioch by the judaizing teach
ers, who would have the believing Gentiles brought under
the yoke of circumcision and the«ceremonial law, v. 1, 2.
II. A consultation had with the Church at Jerusalem about
this matter, and the sending of delegates thither for that
purpose, which occasioned the starting of the same ques
tion there, v. 2 . . 5. III. An account of what passed in the
synod that was convened upon this occasion, v. 6. What
Peter said, v. 7 . . 11. What Paul and Barnabas discoursed
of, v. 12. And lastly, what James proposed for the settling
of this matter, v. IS. .21. IV. The resultofthis debate,
and the circular letter that was written to the Gentile con
verts, directing them how to govern themselves with respect
to the Jews, v". 22 . . 29. V. The delivering of this determi
nation to the church at Antioch, and the satisfaction it gave
them, v. SO . . 35. VI. A second expedition designed by
Paul and Barnabas to preach to the Gentiles, in which they
quarrelled about their assistant, and parted upon it, one
steering one course, and the other another, v. 36 . . 41.
1. A ND certain men which came down
J\. from Judea taught the brethren,
and said, Except ye be circumcised after
the manner of Moses, ye cannot be saved.
2. When therefore Paul and Barnabas had
no small dissension and disputation with
them, they determined that Paul and Bar
nabas, and certain other of them, should
go up to Jerusalem unto the apostles and
elders about this question. 3. And being
brought on their way by the church, they
passed through Phenice and Samaria, de
claring the conversion of the Gentiles : and
they caused great joy unto all the brethren.
4. And when they were come to Jerusa
lem, they were received of the church, and
of the apostles and elders, and they de
clared all things that God had done with
them. 5. But there rose up certain of the
sect of the Pharisees which believed, say
ing, That it was needful to circumcise
them, and to command them to keep the
law of Moses.
Even when things go on very smoothly and plea
santly in a state or in a church, it is folly to be se
cure, and to think the mountain stands Strong, and
cannot be moved; some uneasiness or other will
arise, which is not foreseen, cannot be prevented,
but must be prepared for. If ever there was a hea
ven upon earth, surely it was in the church at An
tioch at this time, when there were so many excel
lent ministers there, and blessed Paul among them,
building up that church in their most holy faith. But

THE ACTS, XV.

149

here we have their peace disturbed, and differences
arising. Here is,
1. A new doctrine started among them, which oc
casioned this division, obliging the Gentile converts
to submit to circumcision and the ceremonial law, v.
1, Many that had been proselytes to the Jewish
religion became Christians ; and they would have
such as were proselyted to the. Christian religion to
become Jews.
1. The persons that urged this, were, certain men
which came down from Judea; some think, such as
had been of the Pharisees, (v. 5.) or perhaps of
those priests which were obedient to the faith, ch.
6, 7. They came from Judea, pretending perhaps
to be sent by the apostles at Jerusalem, at least to be
countenanced by them. Having a design to spread
their notions, they came to Antioch, because that
was the head-quarters of those that preached to the
Gentiles, and the rendezvous of the Gentile con
verts ; and if they could but make an interest there,
this leaven would soon be diffused to all the churches
of the 'Gentiles. They insinuated themselves into
an acquaintance with the brethren, pretending to be
.very glad that they had embraced the Christian
faith, and congratulated them on their conversion ;
but tell them, that yet one thing they lack, they
must be circumcised. Note, Those that are ever so
well taught, have need to stand upon their guard,
that they be not untaught again, or ill taught.
2. The position they laid down, the thesis they
gave, was this, that except the Gentiles, who turned
Christians, were circumcised after the manner of
Moses, and thereby obliged themselves to all the ob
servances of the ceremonial law, they could not be
saved. As to this,
(1. ) Many of the Jews who embraced the faith of
Christ, yet continued very zealous for the law, ch.
21. 20. They knew it was. from God, and its au
thority was sacred ; valued it for its antiquity, had
been bred up in the observance of it, and, it is pro
bable, had been often devoutly affected in their at
tendance on those observances ; they therefore kept
them up after they were by baptism admitted into
the Christian church ; kept up the distinction bf
meats, and used the ceremonial purifyings from ce
remonial pollutions, attended the temple-service,
and celebrated the feasts of the Jews. Herein they
were conniyed at, because the prejudices of educa
tion are not to be got over all at once, and in a few
years the mistake would be effectually rectified by
the destruction of the temple, and the total dissolu
tion of the Jewish church ; by which the observa
tion of the Mosaic ritual would become utterly im
practicable. But this did not suffice them, that they
were herein indulged themselves, they must have
the Gentile converts brought under the same obli
gations which they continued under. Note, There
is a strange proneness in us to make our own opinion
and practice a rule and a law to every body else ;

to judge of all about us by our standard, and to con
clude, that because we do
do not just as we do.

elude, that because we do well, all do wrong, that

(2.) those Jews who believed that Christ was
the Messiah, as they could not get clear of their af
fection to the law, so they could not get clear of the
notions they had of the Messiah, that he should set up
a temporal kingdom in favour of the Jewish nation,
should make that illustrious and victorious ; it was
a disappointment to them that there was as yet no
thing done toward this in the way they expected.
But now that they hear the doctrine of Christ is re
ceived among the Gentiles, and his kingdom begins
to be set up in the midst of them, if they can out
persuade those that embrace Christ, to embrace the
law of Moses too, they hope their point will be
gained, the Jewish nation will be made as consider
able as they can wish, though in another way ; and

"Therefore by all means let the brethren be pres
sed to be circumcised, and keep the law; and then
with our religion our dominion will be extended,
and we shall in a little time be able to shake off the
Roman yoke ; and not only so, but to put it on the
necks ot our neighbours, and so shall have such a
kingdom of the Messiah as we promised ourselves."
Note, It is no wonder if those who have wrong no
tions of the kingdom of Christ, take wrong mea
sures for the advancement of it, and such as really
tend to the destruction of it, as these do.
(3.) The controversy about the circumcising of
the Gentile proselytes had been on foot among the
Jews long before this. This is observed by Dr.
Whitby out of Josephus, Antiquit. lib. 20. cap. 2.
"That when Izates, the son of Helen queen of Adi-
abene, embraced the Jews' religion, Ananias de
clared he might do it without circumcision ; but
Eleazar maintained, that it was a great impiety to
remain uncircumcised." And when two eminent
Gentiles fled to Josephus, (as he relates in the his
tory of his own life,) "the zealots among the Jews
were urgent for their circumcision; but Josephus
dissuaded them from insisting upon it. " Such has
been the difference in all ages between bigotry and
moderation. (4.) It is observable what a mightv stress they
laid upon it ; they do not only say, " You ought to
be circumcised after the manner of Moses, and it
will be good service to the kingdom of the Messiah
if you be ; and will best accommodate matters be
tween you and the Jewish converts, and we shall
take it very kindly if you will, and shall converse
the more familiarly with you;" but, "Except you
be circumcised, you cannot be saved. If you be not
herein of our mind and way, you will never go to
heaven, and therefore of course must go to hell."
Note, It is common for proud imposers to enforce
their own inventions, under pain of damnation ; and
to tell people, unless they believe just as they would
have them believe, and do just as they would have
them do, they cannot be saved, it is impossible they
should ; not only their case is hazardous, but it is
desperate. Thus the Jews tell the brethren, that
except they be of their church, and come into their
communion, and conform to the ceremonies of their
worship, though otherwise good men, and believers
in Christ, yet they cannot be saved; salvation itself
cannot save them. None are in Christ, but they
that ^ire within their pale. We ought to see our
selves well warranted by the word of God, before
we say, " Except you do so and so, you cannot be
saved." II. The opposition which Paul and Barnabas gave
to this schismatical notion, which engrossed salva
tion to the Jews, now that Christ had opened the
door of salvation to the Gentiles, v. 2. They had no
small dissension, and disputation with them. They
would by no means yield to this doctrine, but appear
ed and argued publicly against it.
1. As faithful servants of Christ, they would not
see his truths betrayed; they knew that Christ
came to free us from the yoke of the ceremonial
law, and to take down that wall of partition between
Jews and Gentiles, and unite them both in himself;
and therefore cannot bear to hear of circumcising
the Gentile converts, when their instructions were
only to baptize them. The Jews would unite with
the Gentiles, that is, they would have them to con
form in every thing to their rites, and then, and not
till then, they will look upon them as their brethren ;
and no thanks to them. But this not being the way
in which Christ designed to unite them, it is not to
be admitted.
3. As spiritual fathers to the Gentile converts,
they would not see their liberties encroached upon ;
they had told them, that if they believed in Jesus

150

THE ACTS, XV.

Christ, they should be saved; and now to be told,
that that was not enough to save them, except they
were circumcised, and kept the law of Moses— this
was such a discouragement to them at setting out,
and would be such a stumbling-block in their way,
as might almost tempt them to think of returning
into Egypt again ; and therefore they set them
selves against it.
III. The expedient pitched upon for the prevent
ing of the mischief of this dangerous notion, and the
silencing of those that vented it, and the quieting of
the minds of the people with reference to it. They
determined that Paul and Barnabas, and some
others of their number, should go to Jerusalem to
the apostles and elders, concerning this doubt. Not
that the church at Antioch had any doubt concern
ing it, they knew the liberty wherewith Christ had
made them free ; but they sent the case to Jeru
salem, 1. Because those who taught this doctrine came
from Jerusalem, and pretended to have directions
from the apostles there, to urge circumcision upon
the Gentile converts ; it was therefore very proper
to send to Jerusalem about it, to know if they had
any such direction from the church there. And it
was soon found to be all wrong, which yet pretended
to be of apostolical right. It was true that these
went out from them, (v. 24.) but they never went
out with any such orders from them.
2. Because those who were taught this doctrine,
would be the better confirmed in their opposition to
it, and in the less danger of. being shocked and dis
turbed by it, if they were sure that the apostles and
elders at Jerusalem (which was that Christian
church that of all other retained the most affection
to the law of Moses) were against it ; and if they
could but have that under their hands, it would be
the likeliest means to silence and shame these in
cendiaries who, had pretended to have it from them.
3. Because the apostles at Jerusalem were fittest
to be consulted in a point yet not fully settled ; and
being most eminent for an infallible Spirit, peculiar
to them as apostles, their decision would be likely to
end the controversy. It was owing to the subtlety
and malice of the great enemy of the church's peace,
(as it appears by Paul's frequent complaints of these
judaizing teachers, these false apostles, these de
ceitful workers, these enemies of the cross of Christ,)
that it had not that effect.
IV. Their journey to Jerusalem upon this errand,
v. 3. Where we find,
1. That they were honoured at parting ; They
were brought on their way by the church ; which
was then much used as a token of respect to useful
men, and is directed to be done after a godly sort,
3 John 6. Thus the church shewed their favour to
them who witnessed against these encroachments
on the liberties of the Gentile converts, and stood
up for them.
2. That they did good as they went along ; they
were men that would not lose time, and therefore
visited the churches by the way; they passed
through Phenice and Samaria, and as they went de
clared the conversion of the Gentiles, and'what won
derful success the g9spel had had among them ;
which caused great joy to all the brethren. Note,
The progress of the gospel is and ought to be a mat
ter of fjjreatioy. All the brethren, the faithful bre
thren in Christ's family, rejoice when more are
born into the family ; for the family will be never
the poorer for the multitude of its children. In
Christ and heaven there is portion enough, and in
heritance enough for them all.
i ' 'ru* heartv welcome at Jerusalem, v. 4.
ii. SS_ good entertainment their friends gave
them ; They were received of the church, and qf
the apostles and elders; were embraced as bre-.

thren, and had audience as messengers of the
church at Antioch ; they received them with all
possible expressions of love and friendship.
2. The good entertainment they gave their
friends ; They declared all things that God had
done with them ; gave them an account of the suc
cess of their ministry among the Gentiles, not what
they had done, but what God had done with them;
what he had by his grace in them enabled them to
do ; and what he had by his grace in their hearers
enabled them to receive. As they went they had
planted, as they came back they had watered; but
in both they were ready to own it was God that
gave the increase. Note, It is a great honour to be
employed for God, to be workers for him ; for those
that are so, have him a Worker with them, and he
must have all the glory.
VI. The opposition they met with from the same
party at Jerusalem, v. 5. When Barnabas and Paul
gave an account of the multitude of the Gentiles,
and of the great harvest of souls gathered in to
Christ there, and all about them congratulated
them upon it, there rose up certain of the sect of the
Pharisees, who received the tidings very coldly,
and, though they believed in Christ, yet were not
satisfied in the admission of those converts, but
thought it was needful to circumcise them. Ob
serve here,
1. That those who have been most prejudiced
against the gospel, yet have been captivated by it ;
so mighty has it been through God to the pulling
down of strong-holds. When Christ was here upon
earth, few or none of the rulers and of the Pharisees
believed on him, but now there are those of the sect
of the Pharisees which believed, and many of them,
we hope, in sincerity.
2. That it is very hard for men suddenly to get
clear of their prejudices ; those that had been Pha
risees, even after they became Christians, retained
some of the old leaven. All did not so, witness Paul,
but some did ; and had such a jealousy for the cere-'
monial law, and such a dislike of the Gentiles, that:
they could not admit the Gentiles into communion
with them, unless they would be circumcised, and
thereby engage themselves to keep the law of Moses,
This was, in their opinion, needful ; and for their
parts, they would not converse with them unless
they submitted to it
6. And the apostles and elders came to
gether for to consider of this matter. 7. And
when there had been much disputing, Peter
rose up, and said unto them, Men and bre
thren, ye know how that a good while ago
God made choice among us, that the Gen
tiles by my mouth should hear the word of
the gospel, and believe. 8. And God, which
knoweth the hearts, bare them witness,
giving them the Holy Ghost, even as he did
unto us ; 9. And put no difference between
us and them, purifying their hearts by faith.
10. Now therefore why tempt ye God, to
put a yoke upon the neck of the disciples,
which neither our fathers nor we were able
to bear ? II. But we believe that through
the grace of the Lord Jesus Christ we shall
be saved, even as they. 12. Then all the
multitude kept silence, and gave audience
to Barnabas and Paul, declaring what mi
racles and wonders God had wrought
among the Gentiles by them. 13. And

THE ACTS, XV.

151

after they had held their peace, James an
swered, saying, Men and brethren, hearken
unto me : 14. Simeon hath declared how
God at the first did visit the Gentiles, to
take out of them a people for his name.
15. And to this agree the words of the pro
phets; as it is written, 16. After this 1
will return, and will build again the taber
nacle Of David, which is fallen down ; and
I will build again the ruins thereof, and
I will set it up: 17. That the residue of
men might seek after the Lord, and all the
Gentiles, upon whom my name is called,
saith the Lord, who doeth all these things.
1 8. Known unto God are all his works from
the beginning of the world. 1 9. Where
fore my sentence is, that we trouble not
them, which from among the Gentiles are
turned to God : 20. But that we write unto
them, that they abstain from pollutions of
idols, and from fornication, and from things
strangled, and from blood. 21. For Moses
of old time hath in every, city them that
preach him, being read in the synagogues
every sabbath-day.
We have here a council called, not by writ, but
by consent, on this occasion; (v. 6.) The apostles
and presbyters came together, to consider of this mat
ter. They did jiot give their judgment separately,
but came together to do it, that they might hear one
another's sense in this matter ; for in the multitude
of counsellors there is safety and satisfaction. They
did not give their judgment rashly, but considered
of this matter. Though they were clear concerning
it in their own minds, yet they would take time to
consider of it, and to hear what was to be said by
the adverse party. Nor did the apostles give their
judgment concerning it without the elders, the in
ferior ministers, to whom they thus condescended,
and on whom they thus put an honour. Those that
are most eminent in gifts and graces,, and are in the
most exalted stations in the church, ought to shew
respect to their juniors and inferiors ; for though
days should speak, yet there is a spirit in man, Job 32.
7, 8. Here is a direction to the pastors of the
churches, when difficulties arise, to come together
in solemn meetings for mutual advice and encour
agement, that they may know one another's mind,
and strengthen one another's hand, and may act in
concert, Now here we have,
I. Peter's speech in this synod. He did not in
the least pretend to any primacy or headship in this
synod ; he was not master of this assembly, nor so
much as chairman, or moderator pro hae vice — on
this occasion ; for we do not find that either he spake
first, to open the syriod, (there having been much
disputing before he rose up,) nor that he spake
last, to sum up the cause and collect the suffrages ;
but he was a faithful, prudent, zealous member of
this assembly, and offered that which was very
much to the purpose, and which would come better
from him than from another, because he had him
self been the first that preached the gospel to the
Gentiles. There had been much disputing, pro and
con, upon this question, and liberty of speech allow
ed, as ought to be in such cases ; those of the sect of
Jhe Pharisees were some of them present, and al
lowed to say what they could in defence of those of

their opinion at Antioch, which probably was an
swered by some of the elders : such questions ought
to be fairly disputed before they are decided. When
both sides had been heard, Peter rose up, and ad
dressed himself to the assembly, Men and brethren,
as did James afterward, v. 13. And here,
1. He put them in mind of the call and commis
sion he had some time ago to preach the gospel to
the Gentiles ; he wondered there should be any dif
ficulty made of a matter already settled : " Ye know
that &<p' HfttpZv &£%*i®v—from the beginning of the
days ot the gospel, many years ago, God made choice
among us aposties of one to preach the gospel to the
Gentiles, and I was the person chosen, that the Gen
tiles by my mouth should hear the word, and be
lieve, v. 7. Ye know I was questioned about it, and
cleared myself to universal satisfaction ; every body
rejoiced that God had granted to the Gentiles re
pentance unto life, and nobody said a word of cir
cumcising them, nor was there any thought of such
a thing. (See ch. 11. 18.) Why should the Gentiles
who hear the word of the gospel by Paul's mouth,
be compelled to submit to circumcision, any more
than those that heard it by my mouth ? Or why
should the terms of their admission now be made
harder than they were then ?"
2. He puts them in mind how remarkably God
owned him in preaching to the Gentiles, and gave
testimony to their sincerity in embracing the chris
tian faith ; (v. 8.) " God, who knows the hearts,
and therefore is able to judge infallibly of men, he
bore them witness that they were his indeed, by giv- \
ing them the Holy Ghost ; not only the graces and
comforts, but the extraordinary miraculous gifts, of
the Holy Ghost, even as he did unto us apostles. "
See ch. 11. 15—17. Note, (1.) The Lord knows
them that are his, for he knows men's hearts ; and
we are as our hearts are. (2.) Those to whom God
gives the Holy Ghost, he thereby bears witness to
that they are his ; hence we are said to be sealed
with that Holy Spirit of promise, marked for God.
God had bid the Gentiles welcome to the privilege
of communion with him, without requiring them to
be circumcised, and to keep the law ; and therefore
shall not we admit them into communion with us but
upon those terms ? v. 9. God has put no difference
between us and them : they, though Gentiles, are as
welcome to the grace of Christ and the throne of
grace as we Jews are ; why then should we set them
at a distance, as if we were holier than they ? Isa.
65. 5. Note, We ought not to make any conditions
of our brethren's acceptance with us, but such as
God has made the conditions of their acceptance
with him, Rom. 14. 3. Now the Gentiles were fitted
for communion with God, in having their hearts pu
rified by faith, and that faith God's own work in
them ; and therefore why should we think them
unfit for communion with us, unless they will submit
to the ceremonial purifying enjoined by the law to
us ? Note, [1.] By faith the heart is purified ; we
are not only justified, and conscience purified, but
the work of sanctification is begun and carried on.
[2.] Those that have their hearts purified by faith,
, therein are made so nearly to resemble one another,
that, whatever other difference there may be be
tween them, no account is to be made of it ; for the '
faith of all the saints is alike precious, and has like
precious effects ; (2 Pet 1. 1. ) and they that by it
are united to Christ, are so to look upon themselves
as joined to one another, as that all distinctions, even
that between Jew aind Gentile, are immerged and
swallowed up in it.
3. He sharply reproves those teachers (some of
whom, it is likely, were present) who went about to
bring the Gentiles under the obligation of the law
of Moses, v. 10. The thing is so plain, that he
cannot forbear speaking of it with some warmth;

152

THE ACTS, XV.

" JYow therefore, since God has owned them for
his, why tempt ye God, to put a yoke upon the neck
of the disciples, of the believing Gentiles and their
children ;" (for circumcision was a yoke upon their
infant seed, who are here reckoned among the dis
ciples ;) " a yoke which neither our fathers nor we
were able to bear ?" Here he shews' that in this at
tempt, (1.) They offered a very great affront to
God; " You tempt him, by calling that in question
which he has already settled and determined bv no
less an indication than that of the gift of the Holy
Ghost ; you do, in effect, ask, ' Did he know what
he did ? Or was he in earnest in it ? Or will he abide
by his own act ?' Will you try whether God, who
designed the ceremonial law for the people of the
Jews only, will now, in its last ages, bring the Gen
tiles too under the obligation of it ; to gratify you ?"
Those tempt God, who prescribe to him, and say
that people cannot, be saved but upon such and such
terms, which God never appointed ; as if the God
of salvation must come into their measures. (2.)
They offered a very great wrong to the disciples ;
Christ came to proclaim liberty to the captives, and
they go about to enslave those whom he has made
free. See Neh. 5. 8. The ceremonial law was a
heavy yoke ; they and their fathers found it diffi
cult to be borne, so numerous, so various, so pom
pous, were the institutions of it ! The distinction of
meats was a heavy yoke, not only as it rendered con
versation less pleasant, but as it embarrassed con
science with endless scruples. The ado that was
made about even the unavoidable touch of a grave
or a dead body, the pollution contracted by it, and
the many rules about purifying from that pollution,
were a heavy burthen. This yoke Christ came to
ease us of, and called those that were weary and
heavy laden under it, to come and take his yoke
upon them, his easy yoke. Now for these teachers
to go about to lay that yoke upon the neck of the
Gentiles, which he came to free even the Jews from, ,
was the greatest injury imaginable to them.
4. Whereas the Jewish teachers had urged that
circumcision was necessary to salvation, Peter shews
it was so far from being so, that both Jews and Gen
tiles were to be saved purely through the grace of
our Lord Jesus Christ, and no other way ; (v. 11.)
We believe to be saved through that grace only ;
•o-;s-6i/o,«eir ruSma.i — We hope to he saved ; or, We be
lieve unto salvation in the same manner as they —
x*S' 8v T/ira-ov K$x,tivoi. "We that are circumcised,
believe to salvation, and so do they that are uncir
cumcised ; and as our circumcision will be no advan
tage to us, so their uncircumcision will be no disad
vantage to them ; for we must depend upon the
grace of Christ for salvation, and must apply that
grace by faith, as well as they. There is not one
way of salvation for the Jews and another for the
Gentiles ; neither circumcision avails any thing, nor
uncircumcision, (that is neither here nor there,) but
faith which works by love, Gal. 5. 6. Why should
we burthen them with the law of Moses, as neces
sary to their salvation, when it is not that, but the
gospel of Christ, that is necessary both to our salva
tion and their's ?"
II. An account of what Barnabas and Paul said
in this synod, which did not need to be related, for
they only gave in a narrative of what was recorded
in the foregoing chapters, what miracles and won
ders God had wrought among the Gentiles by them,
v. 12. This they had given in to the church at An
tioch, (ch. 14. 2Jr.) to their brethren by the way, (ch.
15. 3.) and now again to the synod; and it was very
proper to be given in here : that which was con
tended for, was, that the Gentiles ought to submit
to the law of Moses ; now, in opposition to this,
Paul and Barnabas undertake to shew, by a plain
relation of matters of fact, that God oiyned the

preaching- of the pure gospel to them without the
law, and therefore to press the law upon them now
was to undo what God had done. Observe,
1. What account they gave ; they declared, or
opened in order, and with all the magnifying and af
fecting circumstances, what glorious miracles, what
signs and wonders, God had wrought among the
Gentiles by them; what confirmation he had given
to their preaching by miracles wrought in the king
dom of nature, and what success he had given to it
by miracles wrought in the kingdom of grace. Thus
God had honoured these apostles whom the Jewish
teachers condemned, and had thus honoured- the
Gentiles whom they contemned. What need had
they of any other advocate, when God himself
pleaded their cause ? The conversion of the Gen
tiles was itself a wonder, all things considered, no
less than a miracle. Now if they received the Holy
Ghost by the hearing of faith, why should they be
embarrassed with the works of the law? See Gal. 3. 2.
2. What attention was given to them ; All the mul
titude (who, though they had not votes, yet came
together to hear what was said) kept silence, and
gave audience to Paul and Barnabas ; it should
seem, they took more notice of their narrative than
they did of all the arguments that were offered. As
in natural philosophy and medicine nothing is so sa
tisfactory as experiments, and in law nothing is so
satisfactory as cases adjudged, so in the things of
God the best explication of the word of grace, is,
the accounts given of the operations of the Spirit of
grace ; these the multitude will with silence give au
dience to. They that fear God, will most readily
hear them that can tell them what God has done
for their souls, or by their means, Ps. 66. 16.
III. The speech which James made to the synod.
He did not interrupt Paul and Barnabas, though, it
is likely, he had before heard their narrative, but
let them go on with it, for the edification of the com'
Eany, and that they might have it from the first and
est hand ; but after they had held their peace, then1
James stood up. Ye may all prophesy one by one, 1
Cor. 14. 31. God is the God of order. He let Paul
and Barnabas say what they had to say, and then he
made the application of it The hearing of variety
of ministers may be of use when one truth does not
drive out, but clench, another.
1. He addresses himself respectfully to those pre
sent; "Men and brethren, hearken unto me. You
are men, and therefore, it is to be hoped, will hear
reason ; you are my brethren, and therefore will hear
me with candour. We are all brethren, and equally
concerned in this cause, that nothing be done to the
dishonour of Christ, and the uneasiness of christians.
2. He refers himself to what Peter had said con
cerning the conversion of the Gentiles; (v. 14.) "Si
meon" (Simon Peter) "hath declared, and opened the
matter to you how God at the first did visit the Gen
tiles, in Cornelius and his friends, who were the first-
fruits of the Gentiles; how, when the gospel began
first to spread, presently the Gentiles were invited
to come and take the benefit of it ;" and James ob
serves here, (l.)That the grace of God was the
rise of it ; it was God that visited the Gentiles; and
it was a kind visit ; had they been left to themselves,
they would never have visited him, but the acquaint
ance began on his part ; he not only visited and re
deemed his people, but visited and redeemed those
that were lo ammi — not a people. (2.) That the
glory of God was the end of it ; it was to take out
of them a people for his name, who should glorify
him, and in whom he would be glorified. As of old
he took the Jews, so now the Gentiles, to be to him
for a name, and for a praise, and for a glory, Jer.
13. 11. Let all the people of God remember, that
therefore they are thus dignified in God, that God
may be glorified in them.

THE ACTS, XV.

153

3. He confirms this with a quotation out of the
Old Testament ; he could not prove the calling of
the Gerrtiles by a vision, as Peter could, or by mira
cles wrought by his hand, as Paul and Barnabas
could, but he would prove that it was foretold in the
Old Testa bt tent, and "therefore it must be fulfilled,
v. 15. To this agree the words of the prophets;
most of the Old Testament prophets spake more or
less of the calling in of the Gentiles, even Moses
himself, Rom. 10. 19. It was the general expecta
tion of the pious Jews;- that the Messiah should be
a Light to lighten the Gentiles; (Luke 2. 32.) but
James waves the more illustrious prophecies of this,
and pitches upon one that seemed more obscure ; It
is written, Amos 9. 11, 12. where is foretold,
(1.) The setting up of the kingdom of the Mes
siah ; (v. 16.) / will raise up the tabernacle of Da
vid, that is fallen. The covenant was made with
David and his seed ; but the house and family of
David are here called his tabernacle, because Da
vid in his beginning was a shepherd, and dwelt in
tents, and his house, that had been as a stately pa
lace, was become a mean and despicable tabernacle,
reduced in a manner to its small beginning ; this ta
bernacle was ruined and fallen down; there had
not been for many ages a king of the house of Da
vid; the sceptre was departed from Judah, the royal
family was sunk and buried in obscurity, and as it
should seem, not inquired after ; but God will re
turn, and will build it again, raise it out of its ruins,
a phoenix out of its ashes ; and this was now lately
fulfilled, when our Lord Jesus was raised out of that
family, had the throne of his father David given
him, with a promise, that he should reign over the
house of Jacob for ever, Luke 1. 32, 33. And when
the tabernacle of David was thus rebuilt in Christ,
all the rest of it was, not many years after, wholly
extirpated and cut off, as was also the nation of the
Jews itself, and all their genealogies lost. The
church of Christ may be called the tabernacle of
David; th\s may sometimes be brought very low,
and may seem to be in rpins, but it shall be built
again,-its withering interests shall revive ; it is cast
down, but not destroyed; even dry bones are made
to live.
- (2.) The bringing in of the Gentiles, as the effect
and consequence of this; (v. 17.) That the residue
of men might seek after the Lord : not the Jews
only, who thought they had the monopoly of the ta
bernacle of David, but the residue of men, such as
had hitherto been left out of the pale of the visible
church ; they must now, upon this re-edifying of the
tabernacle of David, be brought to seek after the
Lord, and to inquire how they may obtain his fa
vour ; when David's tabernacle is set up, they shall
seek the Lord their God, and' David their king, Hos.
3. 6. Jer. 30. 9. Then Israel shall possess the rem
nant of Edom ; so it is in the Hebrew ; for the Jews
called all" the Gentiles Edomites, and therefore the
Septuagint there leave out the particular mention of
Edom, and read it just as it is here, tfyit the residue
of men might seek, (St. James here adds, after the
Lord,) ana att the Gentiles, or heathen, upon whom
my name is called. The^Jews were for many ages
so peculiarly favoured, that the residue of men
seemed neglected ; but now God will have an eye
to them, and his name shall be called upon by the
Gentiles ; his name shall be declared and published
among them, and they shall be brought forth to
know his name, and to call upon it, they shall call
themselves the people of God, and he. shall call
them so ; and thus by consent of both parties, his
name is called upon them. This promise we may
depend upon the fulfilling of in its season ; and now
it begins to be fulfilled, for it is added, saith the
Lord, who doeth this; who doeth all these things;
so the Seventy there, and the apostle here ; he saith
Vol. vi.— U

it, who doeth it; who therefore said it, because he
was determined to do it ; and who therefore doeth
it, because he hath said it ; for though with us say-
'ing and doing are two things, they are not so with
God. The uniting of Jews and Gentiles in one body,
and all these things that were done in order to it,
which were here foretold, were, [1.] What God
did; This was the Lord's doing; whatever instru
ments were employed in it : and, [2.] It was what
God delighted in, and was well pleased with ; for he
is the God of the Gentiles, as well as the Jews, and
it is his honour to be rich in mercy to all that call
upon him.
4. He resolves it into the purpose and counsel of
God; (i;. 18.) Known unto God are all his works
from the beginning of the wqrld. He not only fore
told the calling of the Gentiles many ages ago by
the prophets, (and therefore it ought not to be a sur
prise or stumbling-block to us,) but he foresaw and
foreordained it in his eternal counsels, which are un
questionably wise, and unalterably firm. It is an
excellent maxim here laid down concerning all
God's works, both of providence and grace, in the
natural and spiritual kingdom, that they were all
known unto him from the beginning of the world,
from the time he first began to work, which sup
poses his knowing them (as other scriptures speak)
from before the foundation of the world, and there
fore from all eternity, Note, Whatever God does,
he did before design and determine to do; for he
works all, not only according to his will, but accord
ing to the counsel of his will: he not only does what
ever he determined, (Ps. 135. 6. ) which is more than
we can do, (our purposes are frequently broken off,
and our measures broken,) but he determined what
ever he does ; whatever he may say to prove us, he
himself knows what he will do ; for we know not
our works beforehand, but must do as occasion shall,
serve, 1 Sam. 10. 7. What we shall do in such or
such a case we cannot tell till it comes to the setting
to; but known unto God are all his works ; in the
volume of his book (called the scriptures of truth,
Dan. 10. 21.) they are all written in order, without
any razure or interlining; (Ps. 40. 7.) and all God's
works will, in the day of review, be found to agree
exactly with his counsels, without the least error or
variation. We are poor short-sighted creatures;
the wisest men can see but a little way before them,
and not at all with any certainty ; but this is our
comfort, that, whatever uncertainty we are at, there
is an infallible certainty in the divine prescience ;
known unto God are all his works.
5. He gives his advice what was to be done in the
present case, as the matter now stood with refer
ence to the Gentiles ; (v. 19.) My sentence is; by*
xpivM—I give it as my opinion, or judgment; not as
having authority over the rest, but as being an ad
viser with them. Now his advice is,
(1.) That circumcision and the observation of the
ceremonial law be by no means imposed upon the
Gentile converts ;. no not so much as recommended
or mentioned to them. "There are many from
among the Gentiles that are turned to God in Christ,
and we hope there will be many more. Now I am
clearly for using them with all possible tenderness,
and putting no manner of hardship or discourage
ment upon them," /ei *rtifivox>.f!v — "not to give
them any molestation or disturbance, or suggest any
thing to them that may be disquieting, or raise scru
ples in their minds, or perplex them." Note, Great
care must be taken not to discourage or disquiet
young-converts with matters of doubtful disputation.
Let the essentials of religion, which an awakened
conscience will readily receive, be first impressed
deeply upon them, and those will satisfy them, and
make them easy ; and let not things foreign and cir
cumstantial be urged upon them, which will but

154

THE ACTS, XV.

trouble them. The kingdom of God, which they
are to be trained up in, is not meat and drink, either
the opposition or the imposition of indifferent things,
which will but trouble them ; but it is righteousness,
and peace, and joy in the Holy Ghost, which we are
sure will trouble nobody.
(2. ) That yet it would do well that in some things,
which gave most offence to the Jews, the Gentiles
should comply with them ; because they must not
humour them so far as to be circumcised, and keep
the whole law, it does not therefore follow that they
must act in a continual contradiction to them, and
study how to provoke them. It will please the Jews
(and if a little thing will oblige them, better do so
than cross them) if the Gentile converts abstain,
[1.] From pollutions of idols and from fornica
tion ; which are two bad things, and always to be
abstained from; but writing to them particularly
and expressly to abstain from them, (because in
these things the Jews were jealous of the Gentiie
converts, lest they should transgress,) would very
much gratify the Jews ; not but that the apostles,
both in preaching and writing to the Gentiles that
embraced Christianity, were careful to warn against,
First, Pollutions of idols, that they should have no
manner of fellowship with idolaters in their idola
trous worships, and particularly not in the feasts
they held upon their sacrifices. See 1 Cor. 10. 14, &c.
2 Cor. 6. 14, &c. Secondly, Fornication, and all man
ner of ' uncleanness. How large, how pressing, is St.
Paul in his cautions against this sin ! 1 Cor. 6. 9, 15.
Eph. 5. 3, &c. But the Jews, who were willing to
think the worst of those they did not like, suggested
that these were things which the Gentiles, even
after conversion, allowed themselves in, and the.
apostles of the Gentiles connived at it Now, to ob
viate this suggestion, and to leave no room for this
calumny, St. James advises, that, beside the private
admonitions which were given them by their mi
nisters, they should be publicly warned to abstain
from pollutions qf idols, and from fornication;
that herein they should be very circumspect, and
should avoid all appearances of those two evils,
which would be in so particular a manner offensive
to the Jews.
[2.] From things strangled, and from blood;
which, though not evil in themselves, as the other
two, nor designed to be always abstained from, as
. those were, had been forbidden by the precepts of
JYoah, (Gen. 9. 4.) before the giving of the law of
Moses; and the Jews had a great dislike to them,
and to all those that took a liberty to use them ; and
therefore, to avoid giving offence, let the Gentile
converts, abridge themselves of their liberty herein,
1 Cor. 8. 9, 13. Thus we must become all things to
all men.
6. He gives a reason for his advice — That great
respect ought to be shewed to the Jews, for they
have been so long accustomed to the solemn injunc
tions of the ceremonial law, that they must be borne
with, if'they cannot presently come off from them ;
(if. 21.) For Moses hath of old them that preach him in
every city, his writings (a considerable part Of which
is the ceremonial law) being read in the synagogues
every sabbath-day. " You cannot blame them, if
they have a great veneration for the law of Moses ;
for besides that they are very sure God spake by
Moses," (1.) "Moses is continually preached to
them, and they are called upon to remember the law
of Moses," Mal. 4. 4. Note, Even that word of
God which is written to us, should also be preached ;
those that have the scriptures, have need of minis
ters to help them to understand and apply the scrip
tures. (2.) " His writings are read in a solemn re
ligious manner, in their synagogues, and on the sab
bath-day, in the place and at the time of their meet
ings for the worship of God ; so that from their child

hood they have been trained up in a regard to the
law of Moses ; the observance of it is a part of their
religion." (3.) "This has been done of old time;
they have received from their fathers an honour for
Moses; they have antiquity for it." (4.) " This has
been done in every city, wherever there are any
Jews, so that none of them can ,be ignorant what
stress that law laid upon these things ; and there
fore, though the gospel has set us free from these
things, yet they cannot be blamed if they are loath
to part with them, and cannot of a sudden be per
suaded to look upon those things as needless and in
different, which they, and their fathers before them,
had been so long taught, and taught of God too, to
place religion in ; and therefore we ttnjst give them
time, must meet them half-way, they must be borne
with a while, and brought on gradually, and we
must comply with them as far as we can without
betraying our gospel-liberty." Thus does this apos--
tie shew the spirit of a moderator, that is, a spirit
of moderation, being careful to give no offence either
to Jew or Gentile, and contriving, as much as may
be, to please both sides, and provoke neither. Note,
We are not to think it strange if people be wedded
to customs which they have had transmitted to them
from their fathers, and which they have been edu
cated in an opinion of as sacred ; and therefore al
lowances must be made in such cases, and not rigour
used. 22. Then pleased it the apostles and el
ders, with the whole church, to send chosen
men of their own company to Antioch, with
Paul and Barnabas; namely, Judas sur-
named Barsabas, and Silas, chief men
among the brethren : 23. And they wrote
letters by them after this manner; The
apostles and elders and brethren sei$
greeting unto the brethren which are of
the Gentiles in Antioch, and Syria, and
Cilicia : 24. Forasmuch as we have heard,
that certain which went out from us have
troubled you with words, subverting '^our
souls, saying, Ye must be circumcised, and
keep the law : to whom we gave no such
commandment : 25. It seemed good unto
us, being assembled with one accord, to
send chosen men unto you with our be
loved Barnabas and Paul, 26. Men that
have hazarded their lives for the name of
our Lord Jesus Christ. 27. We have sent
therefore Judas and Silas, who shall also
tell you the same things by mouth. 28.
For it seemed good to the Holy Ghost,
and to us, to lay upon you no greater bur
then than these necessary things ; 29. That
ye abstain from meats offered to idols, and
from blood, and from things strangled, and
from fornication : from which if ye keep
yourselves, ye shall do well. Fare ye well
30. So when they were dismissed, they
came to Antioch : and when they had g»"
thered the multitude together, they deli
vered the epistle : 31. Which when they
had read they rejoiced for the consolation.
32. And Judas and Silas, being prophets
also themselves, exhorted the brethren

THE ACTS, XV.

155

with many words, and confirmed them.
33. And after they had tarried there a
space, they were let go in peace from the
brethren unto the apostles. 34. Notwith
standing it pleased Silas to abide there
still. 35. Paul also and Barnabas con
tinued in Antioch, teaching and preaching
the word of the Lord, with many others
also. We'have here the result of the consultation that
was had at Jerusalem about the imposing of the ce
remonial law upon the Gentiles. Much more, it is
likely, was said about it than is here recorded ; but
at length it was brought to a head, and the advice
which James gave, was universally approved of,
and agreed to nemine contradicente — unanimously ;
and letters were accordingly sent by messengers of
their own to the Gentile converts, acquainting them
with their sentiments in this matter'; which would
be a great confirmation to them against the false
teachers. Now observe here,
I. The choice of the delegates that were to be sent
with Paul and Barnabas on this errand ; not as if
they had any suspicion of the fidelity of these great
men, and could not trust them with their letters ; or
as if they thought those to whom they sent them,
would suspect them to have altered any thing in
their letter ; no, their charity thought no such evil
concerning men of such tried integrity ; but,
1. They thought fit to send men of their own com
pany to Antioch, with Paul and Barnabas, v. 22.
This was agreed to by the apostles and elders, with
the whole church, who, it is likely, undertook to bear
their charges, 1 Cor. 9. 7. They sent these mes
sengers, (1.) To shew their respect to the church at
Antioch, as a sister-church, though a younger sister,
and that they looked upon it as upon the same level
with them ; as also that they were desirous further
to know their state. (2.) To encourage Paul and
Barnabas, and to make their journey home the more
pleasant,!*(for it is likely they travelled on foot,) by
sending such excellent men to bear them company ;
amicus pro vehiculo— a friend instead of a carriage.
(3.) To put a reputation upon the letters they car
ried, that it might appear a solemn embassy, and so
much the more regard might be had to the message,
which was likely to meet with opposition from some.
(4.) To keep up the communion of saints, and culti
vate an acquaintance between churches and minis
ters that were at a distance from each other, and to
shew, that though they were many, yet they were one.
2. Those they sent were not inferior persons, who
might serve to carry the letters, and attest the re
ceipt of them from the apostles ; but they were cho
sen men, and chief men among the brethren, men of
eminent gifts, graces, and usefulness ; for those are
the things which denominate men chief among tlie
brethren, and qualify them to be the messengers of the
churches. They are here named, Judas, who was
called Barsabas, probably the brother of that Jo
seph who was called Barsabas, that was a candidate
for the apostleshjp, ch. 1. 23, The character which
these men had in the church at Jerusalem, would
have some influence upon them that came from Ju
dea, as those false teachers did, and engage them to
pay the more deference to the message that was sent
by them.
II. The drawing up of the letters, circular letters,
that were to be sent to the churches, to notify the
sense of the synod in this matter.
1. Here is a very condescending obliging pream
ble to this decree, v. 23. Here is nothing in it
haughty or assuming, but, (1.) That which speaks
the humility of the apostles, that they join the elders

and brethren in commission with them, the minis
ters, the ordinary christians, whom they had advised
with in this case, as they used to do in other cases.'
Though never men were so qualified as they were
for a monarchical power and conduct in the church,
nor had such a commission as they had, yet their
decrees run not, " We, the apostles, Christ's vicars
upon earth, and pastors of all the pastors of the
churches," (as the Pope styles himself,) " and sole
judges in all matters of faith ;" but the apostles, and
elders, and brethren, agree in their orders ; herein
they remembered the instructions their Master gave
them, (Matt 23. 8.) Be nqt ye called Rabbi; for
all ye are brethren. (2.) That which speaks their
respect to the churches they wrote to ; they send
them greeting, wish them health and happiness and
joy, and call them brethren of the Gentiles; thereby
owning their admission into the church, and giving
them the right hand of fellowship ; "You are our
brethren though Gentiles; for we meet in Christ,
the first-born among many brethren, in God our
common father." Now that the Gentiles are fellow-
heirs and of the same body, they are to be coun
tenanced and encouraged, and called brethren.
2. Here is a just and severe rebuke to the judaiz-
ing teachers; (v. 24.) " We have heard, that certain
which went out from us, have troubled you with
words, and we are very much concerned to hear
it ; how this is to let them know, that those who
preached this doctrine were false teachers, both as
they produced a false commission, and as they taught
a false doctrine. "
, (1. ) They did a great deal of wrong to the apos
tles and ministers at Jerusalem, in_ pretending that
they had instructions from them, to impose the cere
monial law upon the Gentiles, when there was no
colour for such a pretension. " They went out from
us indeed, they were such as belonged to our church,
which, when they had a mind to travel, we gave
them perhaps a testimonial-of ; but, as for their urg
ing the law of Moses upon you, we gave them no
such commandment, nor had we ever thought of
such a thing, nor given them the least occasion to
use our names in it." It is no new thing for aposto
lical authority to be pleaded in defence of those doc
trines and practices which yet the apostles gave
neither command nor encouragement for.
(2. ) They did a great deal of wrong to the Gentile
converts, in saying, Ye must be circumcised, and
must keep the law. [1.] Itperplexed them ; " They
have troubled you with words, have occasioned dis
turbance and disquietment to you ; you depended
upon those who told you, "If you believe in the Lord
Jesus Christ, you shall be saved; and now you are
startled by those that tell you, You must keep the
law of Moses, or you cannot be saved; by which
you see yourselves drawn into a snare. They trou
ble you with words ; words, and nothing else ; very
words; sound, but no substance." How has the
church been troubled with words, by the pride of
men that loved to hear themselves talk ! [2. ] It en
dangered them ; they subverted their souls, put
them into disorder, and pulled down that which had
been built' up. They took them off from pursuing
pure Christianity, and minding the business of that,
by filling their heads with the necessity of circum
cision, and the law of Moses, which were nothing to
the purpose.
3. Here is an honourable testimony given of the
messengers by whom these letters were sent
(1.) Of Paul and Barnabas, Whom these judaizing
teachers had opposed and censured as having done
their work by the halves, because they had brought
the, Gentile converts to Christianity only_, and not to
Judaism. Let them say what they will of these
men, [1.] " They are men that are dear to us, they
are our beloved Barnabas and Paul; men whom

156

THE ACTS, XV.

we have a value for, a kindness for, a concern for."
Sometimes it is good for those that are of eminency
to express their esteem, not only for the desprsed
truth of Christ, but for the despised preachers and
defenders of that truth, to encourage them, and
weaken the hands of their opposers. , [2.] "They
are men that have signalized themselves in the ser
vice of Christ, and therefore have deserved well of
all the churches ; they are men that have hazarded
their lives for the name of our Lord Jesus Christ, (v.
26. ) and therefore are worthy of double honour, and
cannot be suspected of having sought any secular
advantage to themselves ; for they have ventured
their all for Christ, have engaged in the most dan
gerous services, as good soldiers of Christ, and not
only in laborious services. " It is not likely that such
faithful confessors should be unfaithful preachers ;
they that urged circumcision, did it to avoid perse
cution, (Gal. 6. 12, 13.) they that opposed it, knew
they thereby exposed themselves to persecution ;
and which ofthese were most likely to be in the right ?
(2.) Of Judas and Silas ; " They are chosen men,
(v. 25. ) and they are men that have heard our de
bates, and are perfectly apprized of the matter, and
will tell you the same things by mouth," v. 27. What
is of use to us, it is good to have both in writing and
by word of mouth ; that we may have the advantage
both of reading and of hearing it. The apostles re
fer themselves to the bearers for a further account
of their judgment and their reasons, and the bearers
will refer themselves to their letters for the certainty
of the determination.
4. Here is the direction given what to require
from the Gentile converts ; where observe,
(1.) The matter of the injunction, which is ac
cording to the advice given by St James, that, to
avoid giving offence to the Jews, [1.] They should
never eat any thing that they knew had been offered
in sacrifice to an idol, but look upon it as, though
clean in itself, yet thereby polluted to them. This
prohibition was afterward in part taken off, for they
were allowed to eat whatever was sold in the sham
bles, or set before them at their friend's table, though
it had been offered to idols, except when there was
danger of giving offence by it, that is, of giving oc
casion either to a weak christian to think the worse
of our Christianity, or. to a wicked heathen to think
the better of his idolatry ; and in those cases it is
good to forbear, 1 Cor. 10. 25, &c. This to us is
an antiquated case. [2.] That they should not cat
blood, or drink it ; but avoid every thing that looked
cruel and barbarous in that ceremony which had
been of so long standing. [3.] That they should not
eat any thing that was strangled, or died of itself,
or had not the blood let out [4.] That they should
be very strict in censuring those that were guilty of
fornication, or marrying within the degrees prohi
bited by the Levitical law ; which, some think, is
principally intended here. See 1 Cor. 5. 1. Dr.
Hammond states this matter thus ; The judaizing
teachers would have the Gentile converts to submit
to all that those submitted to, whom they called the
proselytes of righteousness, to be circumcised, and
keep the whole law ; but the apostles required no
more of them than what was required of the prose
lytes of the gate, which was to observe the seven
precepts of the sons of ' JYoah, which, he thinks, are
here referred to. But the only ground of this decree
being in complaisance to the rigid Jews that had em
braced the christian faith, and, except in that one
case of scandal, all meats being pronounced free -and
indifferent to all Christians, as soon as the reason of
the decree ceased, which, at furthest, was after the
destruction of Jerusalem, the obligation of it ceased
likewise. _ " These things are in a particular man
ner offensive to the Jews, and therefore do not dis
oblige them herein for the present; in a little time

the Jews will incorporate with the Gentiles, and
then the danger is over."
(2.) The manner how it is worded.
[1.] They express themselves with something of
authority, that what they wrote might be received
with respect, and deference paid to it; It seemed
good to the Holy Ghost, and to us, that is, to. us un
der the conduct of the Holy Ghost, and by direction
from him : not only the apostles, but others, were
endued with spiritual gifts extraordinary, and knew
more of the mind of God than any since those gifts
ceased can pretend to ; their infallibility gave an in
contestable authority to their decrees, and they
would not order any thing because it seemed good to
them, but that they knew it first seemed good to the
Holy Ghost. Or it refers to what the Holy Ghost
had determined in this matter formerly. When the
Holy Ghost descended upon the apostles, he endued
them with the gift of tongues, in order to their
preaching the gospel to the Gentiles; which was a
plain indication of God's purpose to call them in.
When the Holy Ghost descended upon Cornelius
and his friends, upon Peter's preaching, it was plain
that Christ designed the taking down of the Jewish
pale, within which they fancied the Spirit had been
inclosed. [2.] They expressed themselves with abundance
of tenderness and fatherly concern.
First, They are afraid of burthening them ; We
will lay upon you no greater burthen. So far were
they from delighting to impose upon them, that they
dreaded nothing so much as imposing too far upon
them, so as to discourage them at their setting out !
Secondly, They impose upon them no other than
necessary things; "Ihe avoiding of fornication is
necessary to all christians at all times ; the avoiding
of things strangled, and of blood, and of things offer
ed to idols, is necessary at this time, for the keeping
up of a good understanding between you and the.
Jews, and the preventing of offence ;" as long as it
continues necessary for that end, and no longer, itis
enjoined. Note, Church rulers should impose only
necessary things, things that Christ has made our
duty, and have a real tendency to the edification of
the church, and, as these here, to the uniting of good
christians. If they impose things only to shew their
own authority, and to try people's obedience, they
forget that they have not authority to make new
laws, but only to see that the laws of Christ be duly
executed, and to enforce the observation of them.
Thirdly, They enforce their order with a com
mendation of those that shall comply with it, ra
ther than with the condemnation of those that shall
transgress it; they do not conclude, "From which
if you do not keep yourselves, ye shall be an ana
thema, ye shall be cast out of the church, and ac
cursed," according to the style of after-coimcils,
and particularly that of Trent; but, "Fromlvhich
if you keep yourselves, as we do not question but
ye will, ye shall do well; it will be for the glory pf
God, the furtherance of the gospel, the strengthen
ing of the hands of your brethren, and your own
credit and comfort." It is all sweetness and love
and good-humour, such as became the followers
of him who, when he called us to take his yoke
upon' us, assured us we should find him meek and
lowly in heart. The difference of the style of the
true apostles from that of the false is . very ob
servable. They that were for imposing the cere
monial law, were positive and imperious; Excefit
ye keep it, ye cannot be saved, (v. 1.) ye are ex
communicated ipso facto — at once, and delivered to
Satan. The apostles of Christ,' who only recom
mend necessary things, are mild and gentle ; "From
which if ye keep yourselves, ye shall do well, and as
becomes you. Fare ye well; we are hearty well-
wishers tb your honour and peace."

THE ACTS, XV.

157

III. The delivering of the -letters, and how the
messengers disposed of themselves.
1. When they were dismissed, had had their au
dience of leave, of the apostles (it is probable that
they were dismissed with prayer, and a solemn bless
ing in the name of the Lord, and with instructions
and encouragements in their work) they then came
to' Antioch; they stayed no longer at Jerusalem than
till their business was done, and then came back,
and perhaps were met at their return by them that
brought them on their way at their setting out; for
those that have taken pains in public service, ought
to ber countenanced and erfcouraged.
2. As soon as they came to Antioch, they gathered
the multitude together, and delivered the epistle to
them, (v. 30, 31.) that they might all know what it
was that was forbidden them, and might observe
these orders, which would be no difficulty for them
to do,, most of them, having been, before their con
version to Christ, proselytes of the gate, who had
laid themselves under these restrictions already ;
but this was not all ; it was that they might know
that no more than this was forbidden them ; that it
was no longer a sin to eat swine's flesh, no longer a
pollution to touch a grave or a dead body.
• 3. The people were wonderfully pleased with the
orders that came from Jerusalem ; (v. 31. ) They re
joiced for the consolation; and a- great consolation it
wastathe multitude, (1.) That they were confirmed
in their freedom from the yoke of the ceremonial
law, and were not burthened with that, as those up
start teachers would have had them to be. It was
a comfort to them to hear that the carnal ordinances
were no longer imposed on them, which perplexed
the conscience, but could not purify or pacify it.
(2.)' That those who troubled their minds with an
attempt to force circumcision upon them, were
hereby for the present silenced and put to confusion,
the fraud of their pretensions to an apostolical war
rant being now discovered. (3.) That the Gentiles
were hereby encouraged to receive the gospel, and
those that had received it to adhere to it. (4. ) That
the peace of the church was hereby restored, and
that removed, which threatened a. division. All this
was consolation which they rejoiced in, and blessed
God for.
4. They got the strange ministers that came from
Jerusalem to give them each a sermon, and more, ii.
32. Judas and Silas, being prophets also themselves,
endued with the Holy Ghost, and called to the work,
and being likewise intrusted by the apostles to de
liver some things relating to this matter by word of
mouth, exhorted the brethren with many words, and
confirmed them. Even they that had the constant
preaching of Paul and Barnabas, yet were glad of
the help of Judas and Silas ; the diversity of the gifts
of ministers is of use to the church. Observe what
is the work of ministers with those that are in Christ ;
( 1. ) To confirm them, by bringing them to see more
reason both for their faith in Christ, and their obe
dience to him ; to confirm their choice of Christ,
and their resolutions for Christ. (2.) To exhort
them to perseverance, and to the particular duties
required of them : to quicken them to that which is
good, and direct them in it. They comforted the
brethren (so it may be rendered ;) and that would
contribute to the confirming of them ; for the joy.of
the Lord will be our strength. They exhorted them
with many words, they used 'a very great copious
ness and variety of expression ; one word would af
fect one, and another another : and therefore, though
what they had to say might have been summed up
in a few words, yet it was for the edification of the
church that they used many words, iti \6-y« m-owi —
with much speech, much reasoning ; precept must be
upon precept.
5, The dismission of the Jerusalem ministers, v.

33. When they had spent some time among them
(so it might be read,) <B-o/«rai"rsf ^povov — having
made some stay, and. having made it to good pur
pose, not having trifled away time, but having filled
it up, they were let go in peace from the brethren
at Antioch, to the apostles at Jerusalem, with all
possible expressions of kindness and respect ; they
thanked them for their coming and pains, and the
good service they had done, wished them their
health and a good journey home ; and committed
them to the custody of the peace of God.
6. The continuance of Silas, notwithstanding, to
gether with Paul and Barnabas, at Antioch. (1.)
Silas, when it came to the setting to, would not go
back with Judas to Jerusalem, but let him go home
himself, and chose rather to abide still at Antioch,
v. 34. And we have no reason at all to blame him
for it, though we know not the reason that moved
him to it. I am apt to think the congregations at
Antioch were both more large and more lively than
those at Jerusalem, and that tempted him to stay
there, and he did well : so did Judas ; who, notwith
standing this, returned to his post of service at Jeru
salem. (2.) Paul and Barnabas, though their work
lay chiefly among the Gentiles, yet continued for
some time in Antioch, being pleased with the so
ciety of the ministers and people there, which, it
should seem by divers passages, was more than or
dinarily inviting. They continued there, not to take.
their pleasure, out teaching and preaching the word
of God. Antioch being the chief city of Syria, it is
likely that there was a great resort of Gentiles thi
ther from all parts upon one account or other, as
there was of Jews to Jerusalem ; so that in preaching
there, they did in effect preach to many nations ; for
they preached to those who would carry the report
of what they preached to many nations, and thereby
prepare them for the apostles' coming in person to
preach to them. And thus they were not only not
idle at Antioch, but were serving their main inten
tion. (3.) There were many others also there, la
bouring at the same oar. The multitude of work
men in Christ's vineyard does not give us a writ of
ease. Even there where there are many others la
bouring in the word and doctrine, yet there may be
opportunity for us ; the zeal and usefulness of others
should excite us, not lay us asleep.
36. And some days after, Paul said unto
Barnabas, Let us go again and visit our
brethren in every city where we have
preached the word of the Lord, and see how
they do. 37. And Barnabas determined
to take with them John, whose surname
was Mark, 38. But Paul thought not good
to take him with them, who departed from
them from Pamphylia, and went not, with
them to the work. 39. And the contention
was so sharp between them, that^they de
parted asunder one from the other : and so
Barnabas took Mark, and sailed unto Cy
prus ; 40. And Paul chose Silas, and de
parted, being recommended by the brethren
unto the grace of God. 41. And he went
through Syria and Cilicia, confirming the
churches. We have seen one unhappy difference among the
brethren, that was of a public nature, brought to a
good issue ; but here we have a private quarrel be
tween two ministers, no less men than Paul and Bar
nabas, not compromised indeed, yet ending well.
I. Here is a good motion Paul made to Barnabas

158

THE ACTS, XV.

to go and review their work among the Gentiles,
and renew it;, to take a circuit among the churches
they had planted, and see what progress the gospel
made among them. Antioch was now a safe and
quiet harbour for them, they had there no adversary
or evil occurrent ; but Paul remembered that they
only\put in there to refit and refresh themselves,
and therefore begins now to think of putting to sea
again; and having been in winter quarters, long
enough, he is for taking the field again, and making
another campaign, in a vigorous prosecution of this
holy war against Satan's kingdom. Paul remem
bers that the work appointed him, was afar off
among the Gentiles, and therefore he is here medi
tating a second expedition among them to do the
same work, though to encounter the same difficul
ties ; and this some days after, for his active spirit
could not bear to be long out «f work ; no, nor his
bold and daring spirit to be long out of danger. Ob
serve, _ 1. To whom he makes this motion ; to Barnabas,
his old friend and fellow-labourer; he invites his
company and help in this work. We have need one
of another, and may be many ways serviceable one
to another ; and therefore should be forward both to
borrow and lend assistance. Two are better than
one. Every soldier has his comrade.
2. For whom the visit is designed ; "Let us not
presently begin new work, or break up new ground ;
but let us take a view of the fields we have sown.
Come, and let us get up early to the vineyards, let
us see if the vine flourish, Cant. 7. 12. Let us go
again and visit our brethren in every city where we
have preached the word of the Lord." Observe,
He calls all the christians brethren, and not minis
ters only; for, Have we not all one Father? He has
a concern for them in every city, even there where
the brethren were fewest and poorest, and most per
secuted and despised ; yet let us visit them. Wher
ever we have preached the word of the Lord, let us
go and water the seed sown. Note, Those that have
preaphed the gospel, should visit' those to whom
they have preached it. As we must look after our
praying, and hear what answer God gives to that ;
so we must look after our preaching, and see what
success that has. Faithful ministers cannot but
have a particular tender concern for those to whom
they have preached the (gospel, that they may not
bestow upon them labour in vain. See 1 Thess. 3.
5, 6.
3. What was intended in this visit: "Let us see
how they do," o-Is ix**' — how it is with them. It
was not merely a compliment that he designed, nor
did he take such a journey with a bare How do you
do? No, he would visit them, that he might ac
quaint himself with their case, and impart unto them
such spiritual gifts as were suited to it ; as the phy
sician visits his recovering patient, that he may pre
scribe what is proper for the perfecting of his cure,
and the preventing of a relapse. Let us see how
they do, that is, (1.) What spirit they are of, how
they stand affected, and how they behave them
selves ; it is probable that they frequently heard
from them ; " But let us go see them ; let us go see
whether they hold fast what we preached to them ;
and live up to it, that we may endeavour to reduce
them if we find them wandering, to confirm them if
we find them wavering, and to comfort them if we
find them steady." (2.) What state they are in;
whether the churches have rest and liberty; or
whether they are not in trouble or distress, that we
may rejoice with them if they rejoice, ahd caution
them against securitv ; and may weep with them if
they weep, and comfort them under the cross, and
may know the better how to pray for them.
II. The disagreement between Paul and Barna
bas about an assistant ; it was convenient to have a

young man with them that should attend on them
and minister to them, and be a witness of their doc
trine, manner of life, and patience ; and that should
be fitted and trained up for further service, by being
occasionally employed in the present service. Now,
1. Barnabas would have his nephew John, whose
surname was Mark, to go along with them, v. 37.
He determined to take him, because he was his re
lation, and, it is likely, was brought up under him^
and he had a kindness for him, and was solicitous for
his welfare. We should suspect ourselves of par
tiality, and guard against it in preferring our rela
tions. 2. Paul opposed it; (v. 38.) He thought not good
to take him with them, St »?»'« — he did not think him
worthy of the honour, nor fit for the service, who
had departed from them, clandestinely as it should
seem, without their knowledge, or wilfully without
their consent, from Pamphylia, (ch. 13. 13.) and
went not with them to the work, either because he
was lazy, and would not take the pains that must be
taken ; or cowardly, and would not run the hazard.
He run his colours just as they were going to engage.
It is probable that he promised very fair" now, that
he would not do so again. But Paul thought it was
not fit he should be thus honoured, who had for
feited his reputation ; nor thus" employed, Who had
betrayed his trust ; at least, not till he had been
longer tried. If a man deceive me once, it is his
fault; but if twice, it is1 my own, for trusting him.
Solomon saith, Confidence in an unfaithful man in
time of trouble, is like a broken tooth, and afoot out
of joint, which will hardly be used again, Prov,
25. 19.
III. The issue of this disagreement; it came to
such a height, that they parted upon it. The con
tention, the paroxysm (so the word is,) the fit of
passion which this threw them both into, was So
sharp, that they departed asunder one from the
other: Barnabas was peremptory that he would
not go with Paul unless they took John Mark with
them ; Paul was as peremptory that he would not
go if John did go with them. Neither would yield,
and therefore there is no remedy but they must part.
Now here is that which is very humbling, and just
matter of lamehtation, and yet very instructive. For
we see,
1. That the best of men are but men, subject to
like passions as we are, as these two good men had
expressly owned concerning themselves ; (ch. 14
15.) and now it appeared too true. I doubt there
was (as usually there is in such contentions) a
fault on both sides ; perhaps Paul was too severe
upon the young man, and did not allow his fault the
extenuation it was capable of, did not consider what
a useful woman his mother was in Jerusalem, (ch.
12. 12.) nor make the allowances he might have
made to Barnabas's natural affection. But it was
Barnabas's fault that he took that into consideration
in a case wherein the interest of Christ's kingdom
was concerned, and indulged it too much. And they
were certainly both in fault to be so hot as to let the
contention be so sharp, (it is to be feared they gave
one another some hard words) as also to be so stiff,
as each to stick so resolutely to his opinion, and nei
ther to yield. It was a pity that they did not refer
the matter to a third person ; or that some friend
did not interpose to prevent its coming to an open
rupture. Is there never a wise man among them to
interpose his good offices, and to accommodate the
matter, and to put them in mind of the Canaanite
and the Perizzite that were now in the land; and
that not only Jews and heathens, but the false bre
thren among themselves, would warm their hands
at the flames of the contention between Paul and
Barnabas ? We must own it was their infirmity, and
is recorded for our admonition ; not that we must

THE ACTS, XVI.

159

make use of it to excuse our own intemperate heats
and passions, or to rebate the edge of our sorrow and
shame for them ; we must not say, " What if I was
in a passion, were not Paul and Barnabas so ? , No ;
but it must check our censures of others, and mode
rate them. If good men are soon put into a passion,
we must make the best of it ; it was the infirmity
once of two of the best men that ever the world had !
Repentance teaches us to be severe in reflections
upon ourselves ; but charity teaches us to be candid
in our reflections upon others. It is only Christ's
example that is a copy without a blot.
2. 1 hat we are not to think it strange, if there be
differences among wise and good men ; we were told
before that such offences will come, and here is an
instance of it. Even they that are united to one and
the same Jesus, and sanctified by one and the same
Spirit, have different apprehensions, different opi
nions, different views, and different sentiments in
point of prudence. It will be so while we are in
this state of darkness and imperfection ; we shall
never be all of a mind till we come to heaven, where
light and love are perfect That is charity, which
neverfails. 3. That these differences often prevail so far as to
occasion separations. Paul and Barnabas, that were
not separated by the persecutions of the unbelieving
Jews, nor the impositions of the believing Jews, were
yet separated by an unhappy disagreement between
themselves. O the mischief that even the poor and
weak remainders of pride and passion, that are found
even in good men, do in the world, do in the church !
No wonder the consequences are so fatal where they
reign !
IV. The good that was brought out of this evil.
Meat out of the eater, and sweetness out of the
strong. It was strange that even the sufferings of
the apostles, (as Phil. 1. 12. ) but much more strange
that even the quarrels of the apostles, should tend
to the furtherance of the gospel of Christ ; yet so it
E roved here. God would not permit such things to
e, if he knew not how to make them serve his own
purposes. 1. More places are hereby visited. Barnabas
went one way ; he sailed to Cyprus, (v. 39. ) that
famous island where they began their work, (ch.
13. 4.) and which was his own country, ch. 4. 36.
Paul went another way into Cilicia, which was his
own country, ch. 21. 39. Each seem to be influenced
by their affection to their native soil, as usual ;
(JYescio qua natale solum dulcedine cunctos ducit.
— There is something that attaches us all to our na
tive soil ;) and yet God served his own purposes by
it, for the diffusing of gospel-light.
2. More hands are hereby employed in the minis
try of the gospel among the Gentiles ; for, j[l.) John
Mark, who had been an unfaithful hand, is not re
jected, but is again made use of, against Paul's mind,
and, for aught we know, proves a veiy useful and
successful hand ; though many think it was not the
same with that Mark that wrote the gospel, and
founded the church at Alexandria, he whom Peter
calls his son, 1 Pet. 5. 13. (2. ) Silas who was a new
hand, and never yet employed in that work, nor de
signed to be, but tb return to the service of the
church at Jerusalem, had not God changed his
mind ; (t). 33, 34.) he is brought in, and engaged in
that noble work.
We may further observe,
[1.] That the church at Antioch seemed to coun
tenance Paul in what he did. Barnabas sailed with
his nephew to Cyprus, and no notice was taken of
him, nor a bene discessit — a recommendation given
him. Note, Those that in their service cf the church
are swayed by private affections and regards, forfeit
public honours and respect But when Paul de
parted, he was recommended by the brethren to the

grace of God. They thought he was in the right
m refusing to make use of John Mark, and could
not but blame Barnabas for insisting upon it, though
he was one who had deserved well of the church,
(ch. 11. 22.) before they knew Paul. And there
fore they prayed publicly for Paul, and for the suc
cess of his ministry, encouraged him to go on in his
work, and though they could do nothing themselves
to further him, they transferred the matter to the
grace of God, leaving it to that grace, both to work
upon him, and to work with him. Note, Those are
happy at all times, and especially in times of disa
greement and contention, who are enabled so to car
ry themselves as not to forfeit their interest in the
love and prayers of good people.
[2. ] That yet Paul afterward seemed to have had,
though not upon second thoughts, yet, upon further
trial, a better opinion of John Mark than now he had;
for he writes to Timothy, (2 Tim., 4. 11.) Take
Mark and bring him with thee, for he is profitable
to me for the ministry ; and he writes to the Colos-
sians concerning Marcus, sister's son to Barnabas,
that if he came to them they should receive him, bid
him welcome, and employ him, Col. 4. 10. Which
teaches us, First, That even those whom we justly
condemn, we should condemn moderately, and with
a great deal of temper, because we know not but
afterward we may see cause to think better of them,
and both to make use of them and make friendship
with them, and we should so regulate our resent
ments, that if it should prove so, we may not after
ward be ashamed of them. Secondly, That even
those whom we have justly condemned, if afterward
they prove more faithful, we should cheerfully re
ceive, forgive and forget, and put a confidence in,
and, as there is occasion, give a good word to.
[3.] That Paul, though he wanted his old friend
and companion in the kingdom and patience of Je
sus Christ, yet went on cheerfully in his work ; (v.
41.) He went through Syria and Cilicia, countries
which lay next to Antioch, confirming the churches.
Though we change our colleagues, we do not change
our principal President And observe, Ministers
are well employed, and ought to think themselves
so, and be satisfied, when they are made use of in
confirming those that believe, as well as in convert
ing those that believe not.
CHAP. XVI.
It is some rebuke to Barnabas, that after he left Paul we hear
no more of him, of what he did or suffered for Christ. But
Paul, as he was recommended by the brethren to the grace
of God, so his services for Christ after this are largely
recorded ; we are to attend .him in this chapter from place
to place, wherever he came, doinsr good, either watering or
planting, beginning new work, or improving what was done.
Here is, 1. The beginning of his acquaintance with Timo
thy, and taking him to be his assistant, v. 1 . . 3. II. The
visit he made to the churches for their establishment, v. 4,
5. III. His call to Macedonia, (after a restraint he had
been underfrom going to some other places,) and his com
ing to Philippi, the chief city of Macedonia, with his en
tertainment there, v. 6 . . 13. IV. The conversion of Lydia
there, y. 14, 15. V. The casting of an evil spirit out of a.
damsel, v. 16.. 18. VI. The accusing and abusing of
Paul and Silas for it, their imprisonment, and the indigni
ties done them, v. 19 . . 24. VII. The miraculous conver
sion of the jailer to the faith of Christ, v. 25 . . 34. VIII.
The honourable discharge of Paul and Silas by the magis
trates, v. 35. , 40.
1. rTHHEN came he to Derbe and Lys-
_BL tra : and, behold, a certain disciple
was there, named Timotheus, the son of a
certain woman, which was a Jewess, and
believed ; but his father was a Greek : 2.
Which was well reported of by the bre
thren that were at Lystra and Iconium.

160

THE ACTS, XVI.

3. Him would Paul have to go forth with
him ; and took and circumcised him, be
cause of the Jews which were in those
quarters : for they knew all that his father
was a Greek. 4. And as they went through
the cities, they delivered them the decrees
for to keep, that were ordained by the apos
tles and elders which were at Jerusalem.
5. And so were the churches established
in the faith, and increased in number
daily. Paul was a spiritual father, and as such a one we
have him here adopting Timothy, and taking care
of the education of many others, who had been be
gotten to Christ by his ministry : and in all he ap
pears to have been a wise and tender father.
I. Here is his taking of Timothy into his acquain
tance, and under his tuition. One thing designed in
the book of the Acts is to help us to understand
Paul's epistles, two of which are directed to Timo
thy ; it was therefore necessary that in the history
of Paul we should have some account concerning
him. And we are here accordingly told,
1. That he was a disciple, one that belonged to
Christ, and was baptized, probably in his infancy,
when his mother became a believer, as Lydia's
household was baptized upon her believing, v. 15.
Him that was a disciple of Christ, Paul took to be
his disciple, that he might further train him up in
the knowledge and faith of Christ ; he took him to
be brought up for Christ.
2. That his mother was a Jewess originally, but
believed in Christ; her name was Eunice, his grand
mother's name was Lois. Paul speaks of them both
with great respect, as women of eminent virtue and
piety, and commends them especially for their un
feigned faith, (2 Tim. 1. 5.) their sincere embracing
of, and adhering to, the doctrine of Christ.
3. That his father was a Greek, a Gentile ; the
marriage of a Jewish woman by a Gentile husband
(though some would make a difference) was pro
hibited as much as the marriage of a Jewish man to
a Gentile wife, Deut. 7. 3. Thou shalt no more-gw
thy daughter to his son than take his daughter to
thy son: yet that seems to have been limited to the
nations that lived among them in Canaan, whom
they were most in danger of infection from. Now
because his father was a Greek, he was not circum
cised ; for the entail of the covenant and the seal of
it, as of other entails in that nation, went by the fa
ther, not by the mother ; so that his father being no
Jew, he was not obliged to.circumcision, nor entitled
to it, unless when he grew up he did himself desire
it. But observe, though his mother could not pre
vail to have him circumcised in his infancy, because
his father was of another mind and way, yet she edu
cated him in the fear of God ; that though he want
ed the sign of the covenant, he might not want the
thing signified.
4. That he had gained a very good character
among the christians ; he was well reported of by
the brethren that were at Lystra and Iconium ; he
had not only an unblemished reputation, and was
free from scandal, but he had a bright reputation,
and great encomiums were given of him, as an ex
traordinary young man, and one from whom great
things were expected. Not ohly those in the place
where he was born, but those in the neighbouring
cities, admired him, and spake honourably of him.
He had a name for good things with good people.
5. That Paul would have him to go forth with him,
to accompany him, to give attendance on him, to
receive instruction from him, and to join with him

in the work of the gospel ; to preach for him when
there was occasion, and to be left behind in places
where he had planted churches. Paul took a great
love to him, not only because he was an ingenious
young man, and one of great parts, but because he
was a serious young man, and one of devout affec
tions : for Paul was always mindful of his tears, 2
Tim. 1. 4.
6. That Paul took him and circumcised him, or
ordered it to be done. This was strange ! Had not
Paul opposed those with all his might that were for
imposing circumcision upon the Gentile converts ?
Had he not at this time the decrees of the council at
Jerusalem with him, which witnessed against it?
He had, and yet circumcised Timothy, not, as those
teachers designed in imposing circumcision, to oblige
him to keep the ceremonial law, but only to render
his conversation and ministry passable, and, if it
might be, acceptable amongthe Jews that abounded
in those quarters. He knew Timothy was a man
likely to do a great deal of good with them, being
admirably qualified for the ministry, if they were
not invincibly prejudiced against him ; and there
fore, that they might not shun him as one unclean,
because uncircumcised, he took him and circumcised
him. Thus to the Jews he became as a Jew, that he
might gain the Jews, and all things to all men, that
he might gain some. He was against those who
made circumcision necessary to salvation, but him
self used it when it was conducive to edification ;
nor was he rigid in opposing it, as they were in im
posing it Thus, though he went not in this instance
according to the letter of the decree, he went ac
cording to the spirit of it ; which was a spiritof
tenderness toward the Jews, and willingness to bring
them off gradually from their prejudices. Paul
made no difficulty of taking him to be his compa
nion, though he was uncircumcised ; but the Jews
would not hear him if he were, and therefore Paul
will humour them herein. It is probable that it was
at this time that Paul laid his hands on Timothy,
for the conferring of the gift of the Holy Ghost upon
him, 2 Tim. 1. 6.
II. Here is his confirming of the churches which
he had planted ; (v. 4, 5. ) He went through the
cities where he had preached the word of the Lord,
as he intended, (ch. 15. 36.) to inquire into their
state. And we are told,
1. That they delivered them copies of the decrees
of the Jerusalem synod, to be a direction to them in
the government of themselves, and that they might
have wherewith 'to answer the judaizing teachers,
and to justify themselves in adhering to the liberty
with which Christ had made them free. All the
churches were concerned in that decree, and there
fore it was requisite they should all have it well at
tested. Though Paul had for a particular reason
circumcised Timothy, yet he would not have that
drawn into a precedent ; and therefore he delivered
the decrees to the churcnes, to be religiously ob
served ; for they must abide by the rule, and not be
drawn from it by a particular example.
2. That this was of very good service to them.
(1.) The churches were hereby established in the
faith, v. 5. They were confirmed particularly in
their opinio]} against the imposing of the ceremonial
law upon the Gentiles ; the great assurance and
heat wherewith the judaizing teachers pressed the
necessity of circumcision, and the plausible argu
ments they produced for it, had shocked them, so
that they began to waver concerning it. But when
they saw the testimony, not only of the apostles and
elders, but of the Holy Ghost in them, against it,
they were establ ished, and did no longer waver about
it. Note, Testimonies to truth, though they may
not prevail to convince those that oppose it, may be
of very good use to establish those that are in doubt

THE ACTS, XVI.

161

concerning it, and to fix them. Nay, the design of
this decree being to set aside the ceremonial law,
and the carnal ordinances of that, they were by it
established in the christian faith in general, and were
the more firmly assured that it was of God, because
it set up a spiritual way bf serving God, as more
suited to the nature both of God and man ; and be
sides, that spirit of tenderness and condescension
which appeared in these letters, plainly shewed,
that the apostles and elders were herein under the
guidance of Him who is Loye itself.
(2.) They increased in number daily ; the impos
ing of the yoke of -the ceremonial law upon their
converts, was enough to frighten people from them.
It they had been disposed to turn Jews, they could
have done that long since, before the apostles came
among them ; but if they cannot be interested in the
Christian privileges without submitting to the Jews'
yoke, they will be as they are. But if they find
there is no danger of their being so enslaved, they
are ready to embrace Christianity, and join them
selves to the church. And thus the church increased
in numbers daily: not a day passed but some or other
gave up their names to Christ. And it is a joy to
those who heartily wish well to the honour of Christ
and the welfare of the church, and the souls of men,
to see such an increase.
6. Now when they had gone throughout
Phrvgia and the region of Galatia, and were
forbidden of the Holy Ghost to preach the
word in Asia, 7. After they were come
to Mysia, they assayed to go into Bithynia:
but the Spirit suffered them not. 8.. And
they passing by Mysia came down to
Troas. 9. And a vision appeared to Paul
in the night '; There stood a man of Ma
cedonia, and prayed- him, saying, Come
over into Macedonia, and help us. 10.
And after he had seen the vision, immedi
ately we endeavoured to go into Macedo
nia^ assuredly gathering that the Lord had
called us for to preach the gospel unto
them. 11. Therefore loosing from Troas,
we came with a straight course to Samo-
thracia, and the next day to Neapolis ;
12. And from .thence to Philippi, which is
the chief city of that part of Macedonia,
and a colony : and we were in that city
abiding certain days. 1 3. And on the sab
bath we went out of the city by a river
side, where prayer was wont to be made ;
and we sat down, and spake unto the wo
men which resorted thither. 14. And a
certain woman named Lydia, a seller of
purple, of the city of Thyatira, who wor
shipped God, heard us : whose heart the
Lord opened, that she attended unto the
things which were spoken of Paul. 1 5. And
when she was baptized, and her household,
she besought us, saying, If ye have judged
me to be faithful to the Lord, come into
my house, and abide there. And she con
strained us.
In these verses, we have,
I. Paul's motions up and down to do good.
/ 1. He and -Silas his colleague went throughout
Vot. vi.— X

Phrygia and the region of Galatia, where, it should
seem, the gospel was already planted, but whether
by Paul's hand or no, is not mentioned ; it is likely
it was, for in his epistle to the Galatians, he speaks
of his preaching the gospel to them at the first, and
how very acceptable he was among them, Gal. 4.
13 — 15. And it appears by that epistle, that the
judaizing teachers had then done a great deal of
mischief to these churches of Galatia, and had pre
judiced them against Paul, and drawn them from
the gospel of Christ, for which he there severely
reproves-.them. But, probably, that was a great
while after this.
2. They were forbidden at this time to preach
the gospel in Asia, (that country properly so called,)
either because it did not need, for other hands were
at work there ; or because they were not yet pre
pared to receive it, as they were afterwards, (ch. 19.
10. ) when all they that dwelt in Asia heard the word
of the Lord; or, as Dr. Lightfoot suggests, because
at this time Christ would employ Paul in a piece of
new work, which was to preach the gospel to a Ro
man colony at Philippi, for hitherto the Gentiles he
had preached to were Greeks. The Romans were
more particularly hated by the Jews than other
Gentiles, their armies were the abomination of de
solation ; and therefore there is this among other'
things extraordinary in his call thither, that he is
forbidden to preach the gospel in Asia, and other
places, in order to his preaching it there ; which is
an intimation, that the light of the gospel would in
aftertimes be directed more westward than east
ward. It was the Holy Ghost that forbade them,
either by secret whispers in the minds of both of
them, which, when they came to compare notes,
they found to be the same, and to come from the
same Spirit ; or by some prophets who spake to
them from the Spirit:. The removes of ministers,
and the dispensing of the means of grace by them,
are in a particular manner under a divine conduct
and direction. We find an Old Testament minister
forbidden to preach at all ; (Ezek. 3. 26.) Thou shalt
be dumb. But these New Testament ministers are
only forbidden to preach in one place, while they are
directed to another where there is more need.
3. They would have gone into Bithynia, but were
not permitted ; the Spirit suffered them not, v. 7.
They came to Mysia, and, as it should seem, preach
ed the gospel there ; for though it was a very mean
contemptible country, even to a proverb, Mysorum
ultimus, in Cicero, is a most despicable man ; yet
the apostles disdained not to visit it, owning them
selves debtors both to the wise and to the unwise,
Rom. 1. 14. In Bithynia was the city of Nice, where
the first general council was held against the Arians ;
into these countries Peter sent his epistle, 1 Pet.
1. 1. And there were flourishing churches here ;
for though they had not the gospel sent them now,
they had it in their turn, not long after. Observe,
Though their judgment and inclination were to go
into Bithynia, yet, having then extraordinary ways
of knowing the mind of God, they were overruled
by them, contrary to their own mind. We must
now follow providence, and submit to the guidance
of that pillar of cloud and fire ; and what we assay
to do, if that suffer us not, we ought to acquiesce,
and believe it for the best The Spirit of Jesus suf
fered them not; so many ancient copies read it
The servants of the Lord Jesus ought to be always
under the check and conduct of the Spirit of the
Lord Jesus, by whom he governs men's minds.
4. They passed by Mysia, or passed through it,
so some; sowing good seed, we may suppose, as
they went along ; and they came down to Troas ;
the city of Troy, so much talked of, or the country
thereabout, that took its denomination from it. Here
a church was planted ; for here we find one in being,

162

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ch. 20. 6., 7. and probably planted at this time, and
in a little time. It should seem, that at Troas Luke
fell in with Pawl, and joined himself to his company ;
for from henceforward, for the most part, when he
speaks of Paul's journeys, he puts himself into the
number of his retinue, we went, v. 10.
II. Paul's particular call to Macedonia, that is, to
Philippi, the chief city, inhabited mostly by Romans,
as appears, v. 21. Here we have,
1. The vision Paul had, v. 9. Paul had many
visions, sometimes to encourage, sometimes, as here,
to direct him in his work. An angel appeared to
him, to intimate to him that it was the will of Christ
he should go to Macedonia. Let him not be dis
couraged by the embargo laid upon him Once and
again, by which his designs were crossed ; for though
he shall not go where he has a mind to go, he shall
go where God has work for him to do. Now ob
serve, (1. ) The person Paul saw ; there stood by him a
man of Macedonia, who by his habit or dialect
seemed so to Paul,.or who told him he was so. The
angel, sorne think, assumed the shape of such a
man ; or, as others think, impressed upon Paul's
fancy, between sleep and wake, the image of such a
man : he dreamed he saw such a one. Christ would
have Paul directed to Macedonia, not as the apostles
were at other times, by a messenger from heaven,
to send him thither, but by a messenger from thence
to call him thither, because in that way he would
afterward ordinarily direct the motions of his minis
ters, by inclining the hearts of those who need them
to invite them. Paul shall be called to Macedonia
by a man of Macedonia, and by him speaking in the
name of the rest. Some make this man to be the
tutelar angel of Macedonia; supposing angels to
have charge of particular places as well as persons,
and that so much is intimated Dan. 10. 20. where
we read of the princes of Persia and Grecia, that
seem to have been angels'. But there is no certainty
of that. There was presented either to Paul's eyes,
or to his mind, a man of Macedonia. The angel
must not preach the gospel himself to the Macedo
nians, but must bring Paul to them. Nor must he
by the authority of an angel order him to go, but in
the person of a Macedonian court him to come. A
man of Macedonia, not a magistrate of the country,
much less a priest, (Paul was not accustomed to re
ceive invitations from such,) but an ordinary inha
bitant of that country, a plain man, that earned in
his countenance marks of probity and seriousness,
that did not come to banter Paul or trifle with him,
but in good earnest, and with all earnestness to im
portune his assistance.
(2.) The invitation given him ; this honest Mace
donian prayed him, saying, Come over into Mace
donia, and help us ; that is, " Come and preach the
gospel to us ; let us have the benefit of thy labours. "
[1.] " Thou hast helped many, we have heard of
those in this and the other country that thou hast
been very useful to ; and why may not we put in for
a share ? O come and help us." The benefits others
have received from the gospel, should quicken our
inquiries, our further inquiries, after it. [2.] «*Tt is
thy business, and it is thy delight, to help poor souls ;
thou art a physician for the sick, that art to be ready
at the call of every patient ; O come and help us."
[3.] "We have need of thy help, as much as any
people ; we in Macedonia are as ignorant and as
careless in religion, as any people in the world are ;
are as idolatrous and as vicious as any, and as inge
nious and industrious to ruin ourselves as any ; and
therefore, O come, come with all speed among us.
If thou canst do any thing, have compassion on us,
and help us. " [4. ] "Those few among us that have
anv sense of things, and any concern for their own
souls and the souls of others, have done what can

be done by the help of natural light ; I have done
my part for one, we have carried the matter as far
as it will go, to persuade our neighbours to fear and
worship God, but we can do little good among them,
0 come, come thou over, and help us- The gospel
thou preachest, has arguments and powers beyond
those we have been yet furnished with. " [5.] "Do
not only help us with thy prayers here, that will not
do ; thou must come over and help us." Note, Peor
pie have great need of help for their souls, and it is
their duty to look out for it, and invite those among
them that can help them.
2. The interpretation made of the vision1; (v. 10.)
They gathered assuredly from thence, that the Lord
had called them to preach the gospel there ; and they
were ready to go wherever God directed. Note,
We may sometimes infer a call of God from a call
of man. If a man of Macedonia say, Come and
help us, from thence Paul gathers assuredly, that
God saith, Go and help them. Ministers may (>o
on with great cheerfulness and courage in their
work, when they perceive Christ calling them, not
only to preach the gospel, but to preach it at this
time, in this place, to this people.
III. Paul's voyage to Macedonia hereupon ; lie
was not disobedient to the heavenly vision, but fol
lowed this divine direction much more cheerfully,
and with more satisfaction, than he would have fol
lowed any contrivance or inclination of his own,
1. Thitherward he turned his thoughts ; now that
he knows the mind of God in the matter, he is de
termined, for this was all he wanted ; now he thinks
no more of Asia, or Bithynia, but immediately w
endeavoured to go into Macedonia. * Paul only had
the vision, but he communicated it to his companions,
and they all, upon the credit of that, resolved &1
Macedonia. As Paul will follow Christ, so all 8s
will follow him, or rather follow Christ with him.
They are getting things in readiness for this expe
dition immediately, without delay. Note, God's
calls must be complied with presently ; as our ghe-
dience must not be disputed, so it must not be in
ferred ; dp it to-day, lest thy heart be hardened.
Observe, They could not immediately go into Ma
cedonia ; but they immediately endeavoured to go.
If we cannot be so quick as we should be in pur
performances, yet we may be in our endeavours, and
that shall be accepted.
2. Thitherward he steered his course ; they set
sail by the first shipping, and with the first fair wind
from Troas ; for they may be sure they have done
what they have to do there, when God calls them
to another place. They came with a straight course,
a prosperous voyage, to Samothracia; the next day
they came to JYeapolis, a city in the confines of
Thrace and Macedonia ; and at last they landed at
Philippi, a city so called from Philip king of Mace-
don, the father of Alexander the Great ; it is said
(y. 12.) to be (1.) The chief city of that- part of
Macedonia ; or, as some read it, the first city, jhe
first they came to when they came from Troas ; so
that like an army that lands in a country which they
design to make themselves masters of, they begin
with the reduction of the first place they come to j
so did Paul and his assistants, they began with the
chief city, because if the gospel were received' there,
it would the more easily spread from thence alliflie
country over. (2.) It was a colony. The RomS8
not only had a garrison, but the inhabitants pf the
city were Romans, the magistrates at least, and the
governing part. There were the greatest numbers
and variety of people, and therefore the most like
lihood of doing goon.
IV. The cold entertainment which Paul and his
companions met with at Philippi. One would have
expected that having such a particular call from
God thither, they should have had a joyful welcome

THE ACTS, XVI.

163

there, as Peter had with Cornelius when the angel
sent him thither. Where was the man of Macedo
nia that begged Paul to come thither with all speed ?
Why did not he stir Up his countrymen, some of
them at least, to go meet him ? Why was he not
intrqdueed with solemnity, and the keys of the city
put into his hand ? Here is nothing like that ; for,
1. It is a good while before any notice at all is
taken of him ; We were in that city abiding certain
days ; probably at a public house, and at their own
charge, for they had no friend to invite them so
much as to a meal's meat, till Lydia welcomed them.
They had made all the haste they could thither, but
now that they are there, are almost tempted to think
they might as good have stayed where they were.
But so it was ordered for their trial, whether they
could bear the pain of silence and lying by; when
that was their lot ; those eminent useful men are not
fit to live in this world, that know not how to be
slightedand overlooked. Let not ministers think it
strange if they be first strongly invited to a place,
and yet looked shyly upon when they come.
2. When they have an opportunity of preaching,
it is in an obscure place, and to a mean and small
auditory, v. 13. There was no synagogue of the
Jews there, for aught that appears, to be a door of
entrance to them, and they never went to the idol
temples of the Gentiles, to preach to the auditories
there ; but here, upon inquiry, they found out a little
meeting of good women, that were proselytes of the
gate, who will be thankful to them if they will give
them a sermon. The place of this meeting is out
of the city, there it Was connived at, but would not
be suffered any where within the walls. It was a
place where prayer was wont to be made ; mfotrmx*
— where an oratory or house of prayer was, so some ;
a chapel, or lesser synagogue. But I rather take it,
as we read it, Where prayer was appointed; or ac
customed ?o be. They that worshipped the true
God, and would hot worship idols, met there to
pray together, and, according to the description of
the niost ancient and universal devotion, to call upon
the name of the Lord. They each of them prayed
apart every day, that was always the practice of
them that worshipped G°d ; but beside that, they
Came tbgether on the sabbath-day ; though they were
but a few discountenanced by the town, though their
meeting was at some distance, though, for aught
that appears, none but women, yet a solemn assem
bly the worshippers of God must have, if by any
means it be possible, on the sabbath-day ; and when
we cannot do as we would, we must do as we can ;
if we have not synagogues, we must be thankful for
more private places, and resort to them; not for
saking' the assembling of ourselves together^ accord
ing as our Opportunities are. This place is said to
be by a river-side, which perhaps was chosen, as
befriending contemplation. Idolaters are said to
take their lot among the smooth stones of the stream,
Isa. 57. 6. But these proselytes had in their eye,
perhaps; the example of those prophets who had
their visions, one by the river of Chebar, (Ezek. 1.
i.) another by the great river Hiddekel, Dan. 10. 4.
Thither Paul and Silas and Luke went, and sat
down, to instruct the congregation, that they might
the better pray with them ; they spake unto the
women which resorted thither, encouraged them in
practising according to the light they had, and led
them oh further to the knowledge of Christ.
V. The conversion of Lydia, who probably was
the first that was wrought upon there to believe in
Christ, though not the last In this story of the
Acts, we have not only the conversion of places re
corded, but of many particular persons ; for such is
the worth of souls, that the reducing of one to God
is a great matter ! Nor have we only the conver
sions that were done by miracle, as Paul's, but some

that were done by the ordinary methods of grace, as
Lydia's here. Observe,
1. Who this convert was, that there is such parti
cular notice taken of; four things are recorded of
her :
(1.) Her name, Lydia; it is an honour to her to
have her name recorded here in the book of God,
so that wherever the scriptures are read, there shall
this be told concerning her. Note, The names of
the saints are precious with God, and should be so
with us ; we cannot have our names recorded in the
Bible, but, if God open our hearts, we shall find
them written in the book of life, and that is better,
(Phil. 4., 3.) and more to be rejoiced in, Luke 10. 20.
(2.) Her calling; she was a seller of purple;
either of purple dye, or of purple cloth or silk. Ob
serve, [1.] She had a calling, an honest calling,
which the historian takes notice of to her praise ;
she was none of those women that the apostle speaks
of, (1 Tim. 5. 13.) who learn to be idle, and not only
idle, &c. [2. ] It was a mean calling ; she was a sel
ler of purple, not a wearer of purple, few such are
called ; the notice taken of this here is an intimation
to those who are employed in honest callings, if
they be honest in the management of them, not to
be ashamed of them. [3.} Though she had a call
ing to mind, yet she was a worshipper of God, and
found time to improve advantages for her soul. The
business of our particular callings may be made to
consist very well with the business of religion, and
therefore it will not excuse us from religious exer
cises alone, and in our families, or in solemn assem
blies, to say, We have shops to look after, and a
trade to mind ; for have we not also a God to serve,
and a soul to look after ? Religion does not call us
from our business in the world, but directs us in it
Every thing in its time and place.
(3.) The place she was of, of the city of Thyati-
ra ; which was a great way from Philippi ; there
she was born and bred, but either married at Phi
lippi, or brought by her trade to settle there. The
providence ofGod, as it always appoints, so it often
removes, the bounds of our habitation ; and some
times makes the change of our outward condition or
place of our abode, wonderfully subservient to the
designs of his grace concerning our salvation ; Pro
vidence brings Lydia to Philippi, to be under Paul's
ministry, and there, where she met with it, she
made a good use of it } so should we improve oppor
tunities. (4.) Her religion before the Lord opened her
heart. [1.] She worshipped God according to the know
ledge she had ; she was one of the devout women.
Sometimes the grace of God wrought upon those
who, before their conversion, were very wicked and
vile, publicans and harlots ; such were some of you,
1 Cor. 6. 1 1. But sometimes it fastened upon those
that were of a good character, that had some good
in them, as the eunuch, Cornelius, and Lydia here.
Note, It is not enough to be worshippers of God, but
we must be believers in Jesus Christ, for there is no
coming to God as a Father, but by him as Mediator.
But those who worshipped God according to the
light they had, stood fair for the discoveries of
Christ and his arace to them ; for to him that has,
shall be given : and- to them Christ would be wel
come ; for they that know what it is to worship
God, see their need of Christ, and know what use
to make of his mediation.
[2.] She heard us. Bere, when* prayer was
made, when there was an opportunity,., the word
was preached; for hearing the word of God is a
part of religious worship ; and how can we expect
God should hear our prayers, if we will hot hearken
to his word ? They that worshipped God according
to the light they had, looked out for further light ;

164

THE ACTS, XVI.

we must improve the day of small things, but must
not rest in it.
2. What the work was, that was wrought upon
her whose heart the Lord opened. Observe here,
(1;) The Author of this work ; it was the Lord,
the Lord Christ, to whom this judgment is commit
ted ; the Spirit of the Lord, who is the Sanctifier.
Note, Conversion- work is God's work ; it is he that
works in us both to will and to do ; not as if we had
nothing to do; but of ourselves, without God's
grace, we can do nothing ; nor as if God were in the
least chargeable with the ruin of them that perish ;
but the salvation of them that are saved must be
wholly ascribed to him.
(2.) The seat of this work ; it is in the heart that
the change is made, it is to the heart that this bless
ed turn is given ; it was the heart of Lydia that was
wrought upon ; conversion-work is heart-work ; it
is a renewing of the heart, the inward man, the spirit
of the mind.
(3. ) The nature of the work ; she had not only
her heart touched, but her heart opened. An uncon
verted soul is shut up, and fortified against Christ,
straitly shut up, as Jericho against Joshua, Josh. 6.
1. Christ, in dealing with the soul, knocks at the
door that is shut against him; (Rev. 3. 20.) and
when a sinner is effectually persuaded, to embrace
Christ, then the heart is opened fir the King of glory
to come in; the understanding is opened to receive
the divine light, the will opened to receive the di
vine law, and the affections opened to receive the
divine love." When the heart is thus opened to
Christ, the ear is opened to his word, the lips opened
in prayer, the hand opened in charity, and the steps
enlarged in all manner of gospel-obedience.
3. What were the effects of this work on her heart.
(1.) She took great notice of the word of God;
her heart was so opened, that she attended unto the
things that were spoken of Paul; she not only gave
attendance on Paul's preaching, but gave attention
to it ; she applied to herself (so some read it) the
things that were spoken of Paul; and then only the
word does us good, and makes an abiding impres
sion upon us, when we apply it to ourselves. Now
this was an evidence of the opening of her heart,
and was the fruit of it ; wherever the heart is open
ed by the grace of God, it will appear by a diligent
attendance on, and attention to, the word of God,
both for Christ's sake, whose word it is, and for our
own sakes, who are so nearly interested in it.
(2.) She gave up her name to Jesus Christ, and
took upon her the profession of his holy religion ;
she was baptized, and by that solemn rite was ad
mitted a member of the Church of Christ ; and with
her her household also was baptized, those of them
that were infants, in her right, for if the root be holy,
so are the branches, and those that were grown up,
by her influence and authority. She and her house
hold were baptized, by the same rule that Abraham
and his household were circumcised, because the
seal of the covenant belongs to the covenanters and
their seed.
(3.) She was very kind to the ministers, and very
desirous to be further instructed by them in the
things pertaining to the kingdom of God ; She be
sought us, saying, " If ye have judged me to be
faithful to the Lord, if ye take me to be a sincere
christian, manifest your confidence in me by this,
come into my house, and abide there." Thus she
desired an opportunity, [1.] To testify her gratitude
to them, who had been the instruments of divine
grace in this blessed change that was wrought upon
her. When her heart was open to Christ, her
house was open to his ministers for his sake, and
they were welcome to the best entertainment she
had, which she did not think too good for those of
whose spiritual Miings she had reaped so plentifully.

Nay, they are not only welcome to her, but she is
extremely pressing and importunate with them ; she
constrained us ; which intimates that Paul was very
backward and unwilling to go, because he was
afraid of being burthensome to the families of the
young converts, and would study to make the gospel
of Christ without charge, (1 Cor. 9. 18. Acts 20.
34. ) that those that were without might have no oc
casion given them to reproach the preachers of the
gospel as designing, self-seeking men, and that those
that were within might have no occasion to complain
of the expenses of their religion : but Lydia would
have no nay, she will not believe that they take her
to be a sincere christian, unless they will oblige her
herein ; like Abraham inviting the angels, (Gen.
18. 3.) If now I have found favour in thy sight,
pass not away from thy servant. [2.] She desired
an opportunity of receiving further instruction. If
she might but have them for a while in her family,
she might hear them daily, (Prov. 8. 34.) and not
only on sabbath-days at the meeting ; in hen own
house she might not only hear them, but ask them
questions ; and she might have them to pray with
her daily, and to bless her household. Those that
know something of Christ, cannot but desire to know
more, and seek opportunities of increasing their ac
quaintance with his gospel.
16. And it came to pass, as we went to
prayer, a certain damsel possessed with a
spirit of divination met us, which brought
her masters much gain by soothsaying:
1 7. The same followed Paul and us, and
cried, saying, These men are the servants
of the most high God, which shew unto us
the way of salvation. 1 8. And this did she
many days. But Paul, being grieved,
turned and said to the spirit, I command
thee in the name of Jesus Christ to come
out. of her. And he came out the same
hour. 1 9. And when her masters saw that
the hope of their gains was gone, they
caught Paul and Silas, and drew them into
the market-place unto the rulers, 20. And
brought them to the magistrates, saying,
These men, being Jews, do exceedingly
trouble our city, 21. And teach customs,
which are not iawful for us to receive, nei
ther to observe, being Romans. 22. And
the multitude rose up together against
them : and the magistrates rent off their
clothes, and commanded to beat them. 23.
And when they had laid many stripes upon
them, they cast them into prison, charging
the jailer to keep them safely : 24. Who,
having received such a charge, thrust them
into the inner prison, and made their feet
fast in the stocks.
Paul and his companions, though they were for
some time buried in obscurity at Philippi, yet now
begin to be taken notice of.
I. A damsel that had a spirit of divination, made
them to be taken notice of, by proclaiming then} to
be the servants of God. Observe,
1. The account that is given of this damsel ; she
was pythonissa, possessed with such a spirit of divi
nation as that damsel was, by whom the oracles <"f
Apollo at Delphos were delivered ; she was acted

THE ACTS, XVI.

165

by an evil spirit, that dictated ambiguous answers
to those who consulted her, which served to gratify
their vain desire of knowing things to come, but
often deceived them. In thpse times of ignorance,
infidelity, and idolatry, the devil, by the divine per
mission, thus led men captive at his will; and he
could not have gained- such adoration from them as
he had, if he had not pretended to give oracles to
them ; for by both his usurpation is maintained as
the god of this world. This damsel brought her
masters much gain by soothsaying ; many came to
consult this witch for the discovery of robberies,
the finding of things lost, and especially to be told
their fortune ; and none came but with the rewards
of divination in their hands, according to the quality
of the person, and the importance of the case. Pro
bably, . there were many that were thus kept for for
tune-tellers, but, it should seem, this was more in
repute than any of them ; for while others brought
some gain, this brought much gain to her masters,
being consulted more than any other.
2. The testimony which this, damsel gave to Paul
and his companions ; she met them in the street, as
they were going to prayer, to the house of prayer,
or-rather to the work of prayer there, v. 16. They
went thither publicly, every body knew whither
they were going, and what they were going to do.
If what she did was likely to be any distraction to
them, or a hinderance in their work, it is observable
how subtle Satan is, that great tempter, to give us
diversion then when we are going about any religious
exercises, to ruffle us, and to put us out of temper
then when we need to be most composed. When she
met with them, she followed them, crying, " These
men, how contemptible soever they look and are
looked upon, are great men, for they are the ser
vants of the most high God, and men that should be
very welcome to us, for they shew unto us the way
of salvation, both the salvation that will be our
happiness, and the way to it, that will be our holi
ness." Now, (1.) This witness is true ; it is a compre
hensive encomium on the faithful preachers of the
gospel, and makes their feet beautiful, Rom. 10. 15.
Though they are men subject to like passions as
we are, and earthen vessels ; ; yet, [1.] "They are
the servants of tile most high God] they attend on
him, are employed by him, and are devoted to his
honour, as servants ; they come to us on his errands,
the message they bring is from him, and they serve
the purposes and interests of his kingdom. The gods
we Gentiles worship, are inferior beings, therefore
not gods, but they belong to the supreme JYumen, to
the most high God, who is over all men, over all
gods, who made us all, and to whom we are all ac
countable. They are his servants, and therefore it
is our duty to respect them, and hearken to them
for their Master's sake, and it is at our peril if we
affront them." [2.] "They shew unto us the way
qf salvation." Even the heathen had some notion
of the miserable, deplorable state of mankind, and
their need of salvation, and it was what they made
some inquiries after. "Now," (saith she) "these
are the men that shew us what we have in vain
sought for in our superstitious, profitless application
to our priests and oracles." Note, God has, in the
gospel of his Son, plainly shewed us the way of sal
vation ; has told us what we must do, that we may
be delivered from the misery to which by sin we
have exposed ourselves.
But, (2. ) How came this testimony from the mouth
of one that had a spirit of divination ? Is Satan di
vided against himself? Will he cry up those whose
business it is to pull him down ? We may take it
either, [1.] As extorted from this spirit of divination for
the honour of the gospel by the power of God ; as

the devil was forced to say of Christ, (Mark 1. 24. )
I know thee who thou art, the Holy One of God.
The truth is sometimes magnified by the confession
of its adversaries, in which they are witnesses
against themselves. Christ would have this testi
mony of the damsel to rise up in judgment against
those at Philippi, who slighted and persecuted the
apostles ; though the gospel needed no such testi
mony, yet it shall serve to add to their condemna
tion, that the damsel whom they looked upon as an
oracle in other things, proclaimed the apostles God's
servants. Or,
[2. ] As designed by the evil spirit, that subtle
serpent, to the dishonour of the gospel ; some think
she designed hereby to gain credit to herself and her
prophecies, and so to increase her master's profit by
pretending to be in the interest of the apostles, who,
she thought, had a growing reputation, or to speak
Paul fair, not to part between her and her familiar.
Others think, Satan, who can transform himself into
an angel of light, and can say any thing to serve a
turn, designed hereby to disgrace the apostles ; as
if these divines were of the same fraternity with
their diviners, because they were witnessed to by
them ; and then the people might as well adhere to
those they had been used to. Those that were most
likely to receive the apostles' doctrine, were such as
were prejudiced against these spirits of divination,
and therefore would, by this testimony, be preju
diced against the gospel ; and as for those who re
garded these diviners, the devil thought himself
sure of them.
II. Christ made them to be taken notice of, by giv
ing them power to cast the devil out of this damsel.
She continued many days clamouring thus ; (v. 18.)
and, it should seem, Paul took no notice of her, not
knowing but it might be ordered of God for the ser
vice of his cause, that she should thus witness con
cerning his ministers ; but finding perhaps that it
did them a prejudice, rather than any service, he
soon silenced her, by casting the devil out of her.
1. He was grieved. It troubled him to see the
damsel made an instrument of Satan to deceive peo
ple, and to see the people imposed upon by her di
vinations. It was a disturbance to him to hear a
sacred truth so profaned, and good words come out
of such an ill mouth with such an ill design. Per
haps they were spoken in an ironical bantering way,
as ridiculing the apostles' pretensions, and mocking
them ; as when Christ's persecutors complimented
him with Hail, king of the Jews; and then justly
might Paul be grieved, as any good man's heart
would be, to hear any good truth of God bawled out
in the streets in a canting jeering way.
2. He commanded the evil spirit to come out qfher.
He turned with a holy indignation, angry both at
the flatteries, and at the reproaches, of the unclean
spirit, and said, I command thee in the name of Jesus
Christ to come out of her; and by this he will shew
that those men are the servants qf the living God,
and are able to prove themselves so, without her
testimony; her silence shall demonstrate it more
than her speaking could do. Thus Paul shews the
way of salvation indeed, that it is by breaking the
power of Satan, and chaining him up, that he may
not deceive the world, (Rev. 20. 3.) and that this
salvation is to be obtained in the name of Jesus Christ
only, as in his name the devil was now cast out, and
by no other. It was a great blessing to the country
when Christ by a word cast the devil out of th<5*e in
whom he frightened people and molested them, so
that no man might pass by that way, (Matt. 8. 28.)
but it was a much greater kindness to the country
when Paul now, in Christ's name, cast the devil out
of one who deceived people, and imposed upon their
credulity. Power. went along with the word of
Christ, which Satan could not stand before, but was

166

THE ACTS, XVI.

forced to quit his hold, and in this case it was a strong
hold ; he came out the same hour.
III. The masters of the damsel that was dispos
sessed, made them to be taken notice of, by bringing
them before the magistrates for doing it, and laying
it to their charge as their crime. The preachers of
the gospel would never have had an opportunity of
speaking to the magistrates, if they had not been
brought before them as evil doers. Observe here,
1. That which provoked them, was, that, the
damsel being restored to herself, her masters saw
that the hope of their gain was gone, v. 19. See here
what evil the love of money is the root of! If the
preaching of the gospel ruin the craft of the silver
smiths (ch. 19. 24.) much more the craft of the sooth
sayers; and therefore here is a mighty outcry raised,
when Satan's power to deceive is broken ; and there
fore the priests hated the gospel, because it turned
men from the blind service of dumb idols, and so the
hope of their gains was gone. The power Of Christ,
which appeared in dispossessing the woman, and the
great kindness done to her in delivering her out of
Satan's hand, made no impression upon them, when
they apprehended that they should lose money by it.
2. The course they took with them, was, to in
cense the higher powers against them, as men fit to
be punished ; They caught them as they went along,
and, with the utmost fury and violence dragged them
into the market-place, where public justice was ad
ministered. (1.) They brought them to the rulers,
their justices of peace, to do by them as men taken
into the hands of the law, the duumviri. (2. ) From
them they hurried them to the magistrates, the prae
tors or governors of the city, tom ?fa.wya~K — the offi
cers of the army, so the word signifies; but it is taken
in general for the judges, or chief rulers; to them
they brought their complaint.
3. The charge they exhibit against them, is, that
they were the troublers of the land, v. 20. They
take it for granted that they were Jews, a nation, at
this time, as much an abomination to the Romans,
as they had long ago been to the Egyptians. Piteous
was the case of the apostles, when it was turned to
their reproach that they were Jews, and yet the Jews
were their most violent persecutors ! (1. ) The ge
neral charge against them, is, that they troubled the
city, sowed discord, and disturbed the public peace,
and occasioned riots and tumults ; than which no
thing could be more false and unjust, as was Ahab's
character of Elijah, (1 Kings 18. 17.) Art thou he
that troubleth Israel? If they troubled the city, it
was but like the angel's troubling the water of Be-
thesda's pool, in order to healing ; shaking, in order
to a happy settlement. Thus they that rouse the
sluggards, are exclaimed against for troubling them.
(2.) Their proof of their charge, is, their teaching
customs not proper to be admitted by a Roman co
lony, v. 21. The Romans were always very jealous
of innovations in religion; right or wrong, they would
adhere to that, how vain soever, which they had
received by tradition from their fathers; no foreign
or upstart deity must be allowed of, without the ap
probation of the senate ; the gods of their country
must be their gods, true or false. It was one of the
laws of the twelve tables. Hath a nation changed
their gods? This incensed them against the apos
tles, that they taught a religion destructive of poly
theism and idolatry, and preached to them to turn
from those vanities. This the Romans could not
bear; "If this grow upon us, in a little while we
shall lose our religion.
IV. The magistrates, by their proceedings against
them, made them to be taken notice of.
1. By countenancing the persecution, they raised
the mob upon them ; (v. 22.) The multitude rose up
together against them, and were ready to pull them
to pieces. It has been the artifice of Satan, to make

God's ministers and people odious to th& Common
alty, by representing them as dangerous men, and
aiming at the destruction of the constitution,- and the
changing of the customs; when really there has been
no ground for such an imputation.
2. By going on to an execution they further repre
sented them as the vilest of malefactors; They rent
off their clothes, with rage and fury, not having pa
tience till they were taken off; in order to their be
ing scourged. This the apostle refers to, when he
speaks of their being shamefully entreated at Phi
lippi, 1 Ttess. 2w 2. They commanded that they
should be whipped as vagabonds, by the lictors or
beadles who attended the praetors, and carried rods
with them for that purpose ; this was one of those
three times that Paul was beaten with tods, accord
ing to the Roman usage, which was not under the
compassionate limitation of the number of stripes
not to exceed forty, which was provided by the Jew
ish law. It is here said, that they laid many stripes
upon them, (v. 23.) without counting how many,
because they seemed vile unto them, Deut. 25. 3.
Now, one would think, this might have satiated
their cruelty ; if they must be whipped, sure they
must be discharged j no, they are imprisoned, anti,
it is probable, their present purpose was to try them
for their lives, and put them to death ; else why
should there be such care taken to prevent their
escape ?
(1.) The judges made their commitment Very
strict ; they charged the jailer to keep them safely,
and have a very watchful eye upon them, as if they
were dangerous men, that either would venture to
break prison themselves, or were in confederacy
with those that would attempt to rescue them. Thus
they endeavoured to render them odious, that they
might justify themselves in the base usage they had
given them.
(2. ) The jailer made their confinement very se
vere ; (v. 24. ) Having received such a charge, though
he might have kept them safely enough in the outer
prison, yet he thrust them into the inner prison. He
was sensible that the magistrates had a great indig
nation against these men, and were inclined to be
severe with them, and therefore he thought to in
gratiate himself with them, by exerting his power
likewise against them to the uttermost. When ma
gistrates are cruel, it is no wonder that the officers
under them are so too. He put them into the inner
prison, the dungeon, into, which none were usuaUy
put but condemned malefactors, dark at noon-day,
damp and cold, dirty, it is likely, and every way of
fensive, like that into which Jeremiah was let down;
(Jer. 38. 6. ) and, as if that were not enough, he made
their feet fast in the stocks. Perhaps, having heard
a report of the escape of the preachers of the gospel
out of prison, when the doors were fast barred, (ch.
5. 19. — 12. 9.) he thought he would be wiser than
other jailers had been, and therefore would effectu
ally secure them bv fastening them in the stocks;
and they were not the first of God's messengers that
had their feet in the stocks; Jeremiah was so treated;
and publicly too, in the high-gate of Benjamin, Jer,
20. 2. Joseph had his feet hurt with fetters, Ps. 109,
18. Oli what hard usage have God's servants met
with, as in the former days, so in the latter times !
Witness the Book of Martyrs, martyrs in Queen
Mary's time.
25. And at midnight Paul and Silas pray
ed, and sang praises unto God: and the
prisoners heard them. 26. And suddenly
there was a great earthquake, so that the
foundations of the prison were shaken : and
immediately all the doors were opened', and

THE ACTS, XVI.

167

every one's bands were loosed. 27. And
the keeper of the prison awaking out of his
sleep, and seeing the prison-doors open, he
drew out his sword, and wpuld have killed
himself, supposing that the prisoners had
been fled. 28. But Paul cried with a loud
voice, saying, Do thyself no harm ; for we
are all here. 29. Then he called for a light,
and sprang in, and came trembling, and fell
down before Paul and Silas, 30. And
brought them out, and said, Sirs, what must
I do to be saved ? 31. And they said, Be
lieve on the Lord Jesus Christ, and thou
shalt be saved, and thy house. 32. And
they spake unto him the word of the Lord,
and to all that were in his house. 33. And
he took them the same hour of the night,
and washed their stripes ; and was baptized,
he and all his, straightway. 34. And when
he had brought them into his house, he set
meat before them, and rejoiced, believing
in God with all his house.
We have here the designs of the persecutors of
Paul and Silas baffled and broken.
I. The persecutors designed.to dishearten and dis
courage the preachers, of the gospel, and to make
them sick of the cause, and weary of their work ; but
here we. find them both hearty and heartened.
1, Tliey were themselves hearty, wonderfully
hearty ; never were poor prisoners so truly cheerful,
nor so far from laying their hard usage to heart. Let
us consider what their case was ; the praetors among
the Romans had rods carried before them, and axes
bound upon them ; the fasces and secures. Now
they had felt the smart of the rods, the ploughcrs
had ploughed upon their backs, and made long fur
rows; the many stripes they had laid on them were
yery. sore, and one might have expected to hear
them complaining of them, of the rawness and sore
ness of their backs and shoulders ; yet this was not
all, they had reason to fear the axes next ; their
Master' was first scourged, and then crucified ; and
they might expect the same. In the mean time they
were in the inner prison, their feet in the stocks,
which, some think, not only held them, but hurt
them ; ^n.d yet, at midnight, when they should have
been trying, if possible, to get a little rest, they
prayed, and SQng praises to God- ( 1- ) They pray
ed together ; prayed to God to support them, and
comfort them, in their afflictions ; to visit them, as
he did Joseph in the prison, and to be with them ;
prayed that their consolations, in Christ might
abound,, as their afflictions for him did ; prayed that
even their bonds and stripes might turn to the fur
therance of the gospel; prayed for their persecutors,
that God would forgive them, and turn their hearts.
This was npt at an hour of prayer, but at midnight;
it was not in. a house of prayer, but in a dungeon ;
yet it was seasonable to pray, and the prayer was
acceptable. As in thedark, so out of the depths, we
may cry_ unto God. No place, no time, amiss for
prayer, if the beart be lifted up to God. They that
are companions in suffering, shoujld join in prayer.
Is any afflicted? let. him pray. No trouble, how
grievous soever, should indispose us.for prayer. (2. )
They sang praises to God; they praised God; for
we must in every thjng give thanks. We never
want matter for praise, if we dp npt want a heart
And what should put the heart of a phild of God out
of tune for that cluty, if a dijngeon and a pair of

Stocks will not do it? Tliey praised God that they
were counted worthy to suffer shame for his name,
and that they were so wonderfully supported and
borne up under their sufferings, and felt divine con
solations so sweet, so strong, in their souls. Nay,
they not only praised God, but they sang praises to
him, in some psalm, or hymn, or spiritual song;
either one of David's, or some modern composition,
qr one of their own, as the Spirit gave them utter
ance. As our rule is, that the afflicted should pray,
and therefore, being in affliction, they prayed ; so
our rule is, that the merry should sing psalms, (James
5. 13.) and therefore, being merry in their affliction,
merry after a godly sort, they sang psalms. This
proves that singing of psalms is a gospel-ordinance,
and ought to be used by all good christians ; and that
it is instituted, not only for the expressing of their
joys in a day of triumph, but for the balancing and
relieving of their sorrows in a day of trouble. It
was at midnight that they sang psalms, accordingto
the example of the sweet psalmist of Israel ; (Ps.
119. 62.) At midnight will I rise to give thanks unto
thee. Notice is here taken of one circumstance, that
the prisoners heard them. If they did not hear them
pray, yet they heard them sing praiies. [1. ] It in
timates how hearty they were in singing praises to
God ; they sang so loud, that, though they were in
the dungeon, they were heard all the prison over;
nay so loud, that they waked the prisoners ; for we
may suppose, being at midnight, they were all asleep.
We should sing psalms with all our heart. The
saints are called upon to sing aloud upon their beds,
Ps. 149. 5. But gospel-grace carries the matter
further, and gives us an example of those that sang
aloud in the prison, in the stocks. [2. ] Though they
knew the prisoners would hear them, yet they sang
aloud, as those that were not ashamed of their Mas
ter or of his service. Shall those that would sing
psalms in their families, plead, in excuse for their
omission of the duty, that they are afraid their neigh
bours should hear them ; when those that sing pro
fane songs, roar them out, and care not who hears
them ? [3.] The prisoners were made to hear the
prispn-songs of Paul and Silas, that they might be
prepared for the miraculous favour shewed to them
all for the sake of Paul and Silas, when the prison-
doors were thrown open. By this extraordinary
comfort which they were filled with, it was published,
that he whom they preached was the consolation of
Israel. Let the prisoners that mean to oppose him,
hear and tremble before him ,- let those that are faith
ful to him, hear and triumph, and take of the com
fort that is spoken to the prisoners of hope, Zech. 9.
12. 2. God heartened them wonderfully by his signal
appearances for them. •*>• 26. (1.) There was im
mediately a great earthquake; how far it extended,
we are not told, but it was such a violent shock in
this place, that the very foundations of the prison
were shaken. While the prisoners were hearken
ing to the midnight devotions of Paul and Silas, and
perhaps laughing at them, and making a jest of them,
this earthquake would strike a terror upon them,
and convince them that those men were the favour
ites of Heaven, and such as God owned. We had
the house of prayer shaken, in answer to prayer, and
as a token of God's acceptance of it, ch. 4. 31, Here
the prison shaken. The Lord was in these earth
quakes, to shew his resentment of the indignities
done to his servants, to testify to those whose confi
dence is in the earth, the weakness and instability of
that yhich they confide in, and to teach his people,
that though the earth be moved, yet they need not
fear. (2. ) The prison-doors were thrown open, and
the prisoners' fetters were knocked off, every maris
bands were loosed. Perhaps the prisoners, when
they heard Paul and Silas pray, and sing psalms,

168

THE ACTS, XVI.

admired them, ana spake honourably of them, and
said what the damsel had said of them, Surely, these
men are the servants of the living God; to recom
pense them for, and confirm them in, their good
opinion of them, they share in the miracle, and have
their bands loosed; as afterward God gave to Paul
all those that were in the ship with him, (ch. 27. 24. )
so now he gave him all those that were in the prison
with him. God hereby signified to these prisoners,
as Grotius observes, that the apostles, in preaching
the gospel, were public blessings to mankind, as they
proclaimed liberty to the captives, and the opening
of the prison-doors to them that were bound, Isa. 61.
1. Et per eos solvi animorum vincula — and as by
them the bonds of souls were unloosed.
II. The persecutors designed to stop the progress
of the gospel, that no more might embrace it ; thus
they hoped to ruin the meeting by the . river-side,
that no more hearts should be opened there ; but
here we find converts made in the prison, that house
turned into a meeting, the trophies of the gospel's
victories erected there, and the jailer, their own
servant, become a servant of Christ. It is probable
that some of the prisoners, if not all, were convert
ed ; surely the miracle wrought on their bodies, in
loosing their bands, was wrought on their souls too ;
see Job 36. 8, 9, 10. Ps. 107. 14, 15. But it is only
the conversion of the jailer that is recorded.
1. He is afraid he shall lose his life, and Paul
makes him easy as to that care, v. 27, 28.
(1.) He awoke out of his sleep; it is probable
that the shock of the earthquake waked him, and
the opening of the prison-doors, and the prisoners'
expressions of joy and amazement, when in the dark
they found their bands loosed, and called to tell one
another what they felt ; this was enough to wake the
jailer, whose place required that he should not be
hard to wake. This wakening of him out of his
sleep, signified the awakening of his conscience out
of its spiritual slumber. The call of the gospel is,
Awake, thou that steepest, (Eph. 5. 14.) like that,
Jonah 1. 6.
(2.) He saw the prison-doors open, and supposed,
as well he might, that the prisoners were fled ; and
then what would become of him ? He knew the
Roman law in that case, and it was executed not
long ago upon the keepers out of whose hands Peter
escaped, ch. 12. 19. It was according to that of the
prophet, (1 Kings 20. 39, 42.) Keep this man ; if
he be missing, thy life shall go for his life. The
Roman lawyers, after this, in their readings upon
the law, De custodiareorum-?-The custody of crimi
nals, (which appoints that the keeper should under
go the same punishment that should have been
inflicted on the prisoner if he let him escape,) take
care to except an escape by miracle.
(3. ) In his fright, he drew his sword, and was
going to kill himself, to prevent a more terrible
death, an expected one, a pompous ignominious
death, which he knew he was liable to for letting his
prisoners escape, and not looking better to them ;
and the extraordinary strict charge which the ma
gistrates gave him concerning Paul and Silas, made
him conclude they would be very severe upon him
if they were gone. The philosophers generally al
lowed self-murder ; Seneca prescribes it as the last
remedy which those that are in distress may have
recourse to. The stoics, notwithstanding their pre
tended conquest of the passions, yielded thus far
to them. And the Epicureans, who indulged the
pleasures of sense, to avoid its pains chose rather to
put an end to it This jailer thought there was no
harm in anticipating his own death ; but Christianity
by this proves itself to be of God, that it keeps us
to the law of our creation — revives, enforces, and
establishes that ; obliges us to be just to our own
lives, and teaches us cheerfully to resign them to

our graces, but courageously to hold them out
against our corruptions.
(4. ) Paul stopped him from his proceeding against
himself; (v. 28.) He cried with a loud voice, not
only to make him hear, but to make him heed, say..
ing. Do not practise any evil to thyself; Do thyself
no harm. All the cautions of the word of God
against sin, and all appearances of it and approaches
to it, have this tendency, "Do thyself no harm.
Man, woman, do not wrong thyself, nor ruin thy
self; hurt not thyself, and then none else can hurt
thee; do not sin, for nothing but that can hurt
thee." Even as to the~body, we are cautioned
against those sins which do harm to that, and are
taught not to hate our own flesh, but to nourish and
cherish it. The jailer needs not fear being called to
an account for the escape of his prisoners, for they
are all here. It was strange that some of them did
not slip away, when the prison-doors were opened,
and they were loosed from their bands; but their
amazement held them fast, and, being sensible it
was by the prayers of Paul and Silas that they were
loosed, they would not stir unless they stirred ; and
God shewed his power in binding their spirits, as
much as in loosing their feet.
2. He is afraid he shall lose his soul, and Paul
makes him easy as to that care too. One concern
leads him to the other, and a much greater ; and
being hindered from hastening himself out of this
world, he begins to think, if he had pursued his in
tention,- whither death would have brought him,
and what would have become of him on the other
side death — a very proper thought for such as have
been snatched as a brand out of the fire, when
there was but a step between them and death. Per
haps, the heinousness of the sin he was running into,
helped to alarm him.
(1.) Whatever was the cause, he was put into a
great consternation ; the Spirit of God, that was sent
to convince, in order to his being a Comforter, struck
a terror upon him, and startled him ; whether he
took care to shut the prison-doors again, we are not
told ; perhaps he forgot that ; as the woman of Sa
maria, when Christ had impressed convictions on
her conscience, left her water-pot, and forgot her
errand to the well; for he called for a light withall
speed, and sprang in to the inner prison, and came
trembling to Paul and Silas. Those that have sin
set in order before them, and are made to know their
abominations, cannot but tremble at the apprehen
sion of their misery and danger. This jailer, when
he was thus made to tremble, could not apply him
self to a more proper person than to Paul, for it had
once been his own case ; he had been once a per
secutor of good men, as this jailer was ; had cast
them into prison, as he kept them ; and when, like
him, he was made sensible of it, he trembled, and
was astonished ; and therefore was able to speak the
more feelingly to the jailer.
(2.) In this consternation, he applied himself to
Paul and Silas for relief. Observe,
[1.] How reverent and respectful his address to
them is ; he catted for a light, because they were in
the dark, and that they might see what a fright he
was in ; he fell dowri before them, as one amazed at
the badness of his own condition, and ready to sink
under the load of his terror because of it ; he fell
down before them, as one that had upon his spirit an
awe of them, and of the image of God upon thenn,,
and of their commission from God. It is probably'
that he had heard what the damsel said of themi"
that they were the servants of the living God,ivhich
shewed to them the way of salvation, and as such he
thus expressed his veneration for them. He fell
down before them, to beg their pardon, as a peni
tent, for the indignities he had done them, and to
beg their advice, as a supplicant what he should do.

THE ACTS, XVI.

169

He gave them a title of respect, Sirs, Kupm — lords,
masters ; it was but now, Rogues and villains, and he
was their master ; but now, Sirs, lords, and they are
his masters. Converting grace changes people's
language of and to good people and good ministers ;
and to those who are thoroughly convinced of sin,
the very feet of those are beautiful, that bring
tidings of Christ ; yea, though they are disgracefully
fastened in the stocks. "
[2.] How serious his inquiry is ; What must I do
to be saved ? First, His salvation is now his greatest
concern, and 'lies nearest his heart, which before
was the furthest thing from his thoughts. Not,
What shall I do to be preferred, to be rich and
great in the world ? but, What shall I do to be saved ?
Secondly, He does not inquire concerning others,
what they must do; ; but concerning himself, " What
must I do •?" It is his own precious soul that he is
in care about ; " Let others do as they please ; tell
me what I must do, what course must I take."
Thirdly, He is convinced that something must be
done, and done by him too, in order to his salvation ;
that it is not a thing of course, a thing that will do
itself, but a thing about which we must, strive, wres
tle, and take pains. He asks not, "What may be
done for me ?• but, "What shall I do, that, being
now in fear and trembling, I may work out my sal
vation ?" As Paul speaks in his epistle to the church
at Philippi, of which this jailer was, perhaps, with
respect to his trembling inquiry here ; intimating
that he must not only ask after salvation, (as he had
done,) but work out his salvation with a holy trem
bling, Phil. 2. 12. Fourthly, He is willing to do any
thing; "Tell me what I must do, and I am here
ready to do it Sirs, put me into any way, if it be
but the right way, and a sure way ; though narrow,
and thorny, and up-hill, yet I will walk in it."
Note, Those who are thoroughly convinced of sin,
and truly concerned about their salvation, will sur
render at discretion to Jesus Christ, will give him a
blank to write what he pleases, will be glad to have
Christ upon his own terms, Christ upon any terms.
Fifthly, He is inquisitive what he should do, is de
sirous to know what he should do, and asks those
that were likely to tell him. If ye will inquire,
inquire ye, Isa. 21. 12. They that set their faces
ZlOn-ward, must ask the way thither, ler. 50. 5.
We cannot know it of ourselves, but God has made
it known to us by his word, has appointed his minis
ters to assist us in consulting the scriptures, and has
promised to give his Holy Spirit to them that ask
him, to be their Guide in the way of salvation.
Sixthly, He brought, them out, to put this question
to- them, that their answer might not be by duress or
compulsion, but they might prescribe to him, though
he was their keeper, with the same liberty as they
did to others. He brings them out of the dungeon,
in hopes they would bring him out of a much worse.
(3.) They very readily directed him what he must
do, v. 31. They were always ready to answer such
inquiries ; though they are cbld, and sore, and sleepy,
they do not adjourn this cause to a more convenient
time and place, do not bid him come to them the
next Sabbath at their meeting-place by the river
side, and they will tell him, but they strike while
the iron is hot, take him now when he is in a good
mind, lest the conviction should wear off; now that
God begins to work, it is time for them to set in as
workers together with God. They do not upbraid
him with his rude and ill carriage toward them, and
his going beyond his warrant ; all this is forgiven and
forgotten, and they are as glad to shew him the
way to heaven, as the best friend they have. They
did not triumph over him, though he trembled ;
they gave him the same directions they did to others,
Believe in the Lord Jesus Christ. One would think
thev should have said; "Repent of thy abusing us,
Vol. vi.— Y

in the first place. " No, that is overlooked and easily
passed by, if he will but believe in Christ. This is
an example to ministers, to encourage penitents, to
meet those that are coming to Christ, and take them
by the hand ; .not to be hard upon any for unkind-
nesses done to them ; but to seek Christ's honour
more than their own. Here is the sum of the whole
gospel, the covenant of grace in a few words ; Be
lieve in the Lord Jesus Christ, and thou shalt be
saved, and thy house. Here is,
[1.] The happiness promised; "Thou shalt be
saved: not only rescued from eternal ruin, but
brought to eternal life and blessedness. Thou,
though a poor man, an under-jailer or turnkey,
mean and of low condition in the world, yet that
shall be no bar to thy salvation. Thou, though a
great sinner, though a persecutor, yet thy heinous
transgressions shall be all forgiven through the
merits of Christ; and thy hard imbittered heart
shall be softened and sweetened by the grace of
Christ ; and thus thou shalt neither die for thy
crime, nor die of thy disease."
[2. ] The condition required ; Believe in the Lord
Jesus Christ. We must admit the record that God
hath given in his gospel concerning his Son, and as
sent to it as faithful, and well worthy of all accepta
tion. We must approve the method God has taken
of recbnciling the world to himself by a Mediator ;
and accept of Christ as he is offered to us, and give
up ourselves to be ruled and taught and saved by
him. This is the only way, and a sure way to salva
tion. No other way of salvation than by Christ, and
no other way of our being saved by Christ than by
believing in him ; and no danger of coming short, if
we take this way ; for it is the way that God has
appointed, and he is faithful, that has promised; it
is the gospel that is to be preached to every creature,
He that believes shall be saved.
[3.] The extent of this to his family ; Thou shalt
be saved, and thy house; that is, " God will be in
Christ a God to thee and to thy seed, as he was to
Abraham. Believe,, and salvation shall come to thy
house, Luke 19. 9. Those of thy house that are
infants, shall be admitted into the visible church
with thee, and thereby put into a fair way for salva
tion ; those that are grown up, shall have the means
of salvation brought to them, and, be they ever so
many, let them -believe in Jesus Christ, and they
shall be saved ; they are all welcome to Christ upon
the same terms."
(4. ) They proceeded to instruct him and his fami
ly in the doctrine of Christ ; (v. 32.) They spake
unto him the word of the Lord. He was, for aught
that.appears, an utter stranger to Christ, and there
fore it is requisite he should be told who this Jesus
is, that he may believe in him, John 9. 36. And the
substance of the matter lying in a little compass,
they soon told him enough to make his being bapti
zed a reasonable service. Christ's ministers should
have the word of the Lord so ready to them, and so
richly dwelling in them, as to be able to give instruc
tions off-hand to any that desire to hear and receive
them, for their direction in the way of salvation. •
They spake the word not only to him, but to att that
were in his house. Masters of families should take
care that all under their charge partake of the
means of knowledge and grace, and that the word.
of the Lord be spoken to them ; for the souls of the
poorest servants are as precious as those of their
masters, and are bought with the same price.
(5.) The jailer and his family were immediately
baptized, and thereby took upon them the profession
of Christianity, submitted to its laws, and were ad
mitted to its privileges, upon their declaring solemn
ly, as the eunuch did, that they believed that Jesus
Christ is the Son of God ; he was baptized, he and
all his, straightway. Neither he ' nor any of his

170

THE ACTS, XVI.

family desired/time to consider whether they should
come into baptismal bonds or no ; nor did Paul and
Silas desire time to try their sincerity, and to con
sider whether they should baptize them or no. But
the spirit of grace worked such a strong faith in
them, all on a sudden, as superseded further debate ;
and Paul and Silas knew by the Spirit, that it was a
work of God that was wrought in them : so that
there was no occasion for, demur. This therefore
will not justify such precipitation in ordinary cases.
(6.) The jailer was hereupon very respectful to
Paul and Silas, as one that knew not how to make
amends for the injury he had done to them, much
less for the kindness he had received from them ;
he took them the same hour qf the night, would not
let them he a minute longer in the inner prison ;
but, [1.] He washed their stripes, to cool them, and
abate the smart of them ; to clean them, from the
blood which the stripes had fetched.; it is probable
that he bathed them with some healing liquor ; as
the good Samaritan helped the wounded man by
pouring in oil and wine. [2.] He brought them
into his house, bid them welcome to the best, room
he had, and prepared his best bed for them. Now
nothing was thought good enough for them, as be
fore nothing bad enough. [3. ] He set meat before
them, such as his house would afford, and they were
welcome to it ; by which he expressed the welcome
which his soul gave to the gospel. They had spo
ken to him the word of the Lord, had broken the
bread of life to him and his family ; and he, having
reaped so plentifully of their spiritual things, thought
it was but reasonable that they should reap of his
carnal things, 1 Cor. 9. 11. What have we houses
and tables for, but, as we have opportunity, to serve
God and his people with them ?
(7.) The voice of rejoicing with that of salvation
was heard in the jailer's house ; never was such a
truly merry night kept there before ; he rejoiced,
believing in God with all his house. There was
none in his house that refused to be baptized, and
so made a jar in the harmony ; but they were una
nimous in embracing the gospel, which added much
to the joy. Or, it may be read, He, believing in
God, rejoiced all the house over ; wavoixt; he went
to every apartment, expressing his joy. Observe,
[1.] His believing in Christ is called believing in
God ; which intimates that Christ is God, and
that the design of the gospel is so far from being
to draw us from God, (saying, go serve other gods,
Deut. 13. 2.) that it has a direct tendency to bring
us to God. [2.] His faith produced joy ; they that
by faith have given up themselves to God in Christ
as their's, have a great deal of reason to rejoice.
The eunuch, when he was converted, went on his
way rejoicing ; and here the jailer rejoiced. The
conversion of the nations is spoken of in the Old
Testament as their rejoicing, Ps. 67. 4. — 96. 11. For
believing, we rejoice •iaith joy unspeakable, and full
of glory. Believing ln'Christ, is rejoicing in Christ.
[3.J He signified his joy to all about him ; out of the
abundance of the joy in his heart, his mouth spake
to the glory of God, and their encouragement who
believed in God too. Those who have themselves
tasted the comforts of religion, should do what they
can to bring others to the taste of them. One cheer
ful Christian should make many.
35. And when it was day, the magis
trates sent the Serjeants, saying, Let those
men go. 36. And the keeper of the prison
told this saying to Paul, The magistrates
have sent to let you go : now therefore de
part, and go in peace. 37. But Paul said
unto them, They have beaten us openly

uncondemned, being Romans, and have
cast us into prison ; and now do they thrust
us out privily ? Nay verily ; but let them
come themselves and fetch us out. 38.
And the Serjeants told these words unto
the magistrates: and they feared, when
they heard that they were Romans. 39.
And they came and besought them, and
brought them out, and desired them to de-,
part out of the city. 40. And they went
out of the prison, and entered into the house
of Lydia : and when they had seen the bre
thren, they comforted them, and departed.
In these verses, we have,
I. Orders sent for the discharge of Paul and Silas
out of prison ; v. 35, 36.
1. The magistrates that had so basely abused them
the day before, gave the orders ; and their doing it
so early, as soon as it was day, intimates that either
they were sensible the terrible earthquake'they felt
at midnight was intended to plead the cause of their
prisoners, or their consciences had smitten them for
what they had done, and made them very uneasy.
While the persecuted were singing in the stocks, the
persecutors were full' of tossings to and fro upon
their beds, through anguish of mind, complaining
more of the lashes of their consciences than the pri
soners did of the lashes on their backs ; and, more in
haste to give them a discharge than they were to
petition for one. Now God made his servants to be
pitied of them that had carried them captives, Ps.
106. 46. The magistrates sent Serjeants, fMiffl
— those that had. the rods, the vergers, the tipstavjfs,
the beadles, those that had been employed in beat
ing them, that they might go and ask them foygive-
ness. The order was, Let those men go. It is pro
bable that they designed further mischief to them,
but God turned their hearts, and as he had made
their wrath hitherto to praise him, so the remainder
thereof he did restrain, Ps. 76. 10.
2. The jailer brought them the news ; (v. 36.)
The magistrates have sent to let you go. Some
think the jailer had betimes transmitted an account
to the magistrates of w,hat had passed in his house
that night, and so had obtained this order for the
discharge of his prisoners ; JYow therefore depart.
Not that he was desirous to part with them as his
guests, but as his prisoners ; they shajl still be wel
come to his house, but he is glad they are at liberty
from his stocks. God could by his grace as easily
have converted the magistrates as the jailer, and
have brought them to faith and baptism ; but God
hath chosen the poor of this world, James 2. 5.
II. Paul's insisting upon the breach of privilege
which the magistrates had been guilty of, v, 37.
Paul said to the Serjeants, " They have beaten us
openly, uncondemned, being Romans, and have cast
us into prison against all law and- justice, and now
do they thrust us out privily, and think to make us
amends with that for the injury done us? JVay ve
rily ; but let them come themselves, and fetch us out,
and own that they have done us wrong/" It js pro
bable that the magistrates had some intimation^)8'
they were Romans, and were made sensible that
their fury had carried them further than the law
could bear them out ; and that was the reason they
gave orders for their discharge. Now observe,
1. Paul did not plead thisliefore he was beaten,
though it is probable that it might have prevented
it, lest he should seem to be afraid of suffering fcj
the truth which he had preached. Tully, in one of
his orations, against Verres, tells of one Ganius, who
was ordered by Verres to be beaten in Sicily, that

THE ACTS, XVI.

171

all the while he was under the lash he cried put no
thing, but Civis Romanus sum — I am a citizen of
Rome; Paul did not do so ; he had nobler things than
that to comfort himself with in his affliction.
2. He did plead it afterward, to put an honour
upon his sufferings, and upon the cause he suffered
for, to let the world know that the preachers of the
gospel were not such despicable men as they were
commonly looked upon to be, and that they merited
better treatment. He did it likewise to mollify the
magistrates toward the christians at Philippi, and to
gain better treatment for them, and beget in the peo
ple a better opinion of the christian religion, when
they saw that Paul had a fair .ad vantage against their
magistrates, might have brought his action against
them, and had them called to an account for what
they had done, and yet did not take the advantage ;
which was very much to the honour of that worthy
name by which he was called. Now here,
(1.) Paul lets them know how many ways they
had run themselves into a premunire, and that he
had law enough to know it [1. ] They had beaten
them that were Romans ; some think that Silas was
a Roman citizen as well as Paul ; others that that
does not necessarily follow. Paul was a citizen, and
Silas was his companion. Now both the lex Porcia
and the lex Sempronia did expressly forbid liberum
corpus Romani civis, virgis aut aliis verberibus csedi
— the free body of a Roman citizen to be beaten with
rods or otherwise, Roman historians rive instances
of cities that had their charters taken from them for
indignities done to Roman citizens ; we shall after
ward find Paul making use of this plea, ch. 22. 25,
26. To tell them that they had beaten them that
were the messengers of Christ, and the favourites
of Heaven, would have had no influence upon them;
but to tell them they have abused Roman citizens,
will putthem into a fright ; so common is it for peo
ple to be more afraid of Caesar's wrath than of
Christ's. He that affronts a Roman, a gentleman,
a nobleman; though ignorantly, and through mis
take, thinks himself concerned to cry Peccavi — I
have done wrong, and make his submission ; but he
that persecutes a christian because he belongs to
Christ, stands toit, and thinks he may do it securely,
though God hath said, He that toucheth them, touch-
eth the apple of my eye, and Christ has warned us
of the danger of offending his little ones. [2. ] They
had. beaten them uncondemned; indicta causa —
without a fair hearing, had not calmly examined
what was said against them, much less inquired
what they had to say for themselves. It is a uni
versal rule of justice, Causa cognitd possunt mulli
absolvi, incognita nemo condemnari potest — Many
may be acquitted in consequence of having had a
hearing; while without a hearing no one can be con
demned. Christ's servants would not have been
abused as they have been, if they and their cause
might but have had an impartial trial. [3.] It was
an aggravation of this, that they had done it openly,
which, as it was so much the greater disgrace to the
sufferers, so it was the bolder defiance to justice and
the law. [4. ] They had cast them into prison, with
out shewing any cause of their commitment, and in
an arbitrary manner, by a verbal order. [5. ] They
now thrust them out privily ; they had not indeed
the impudence to stand by what they had done, but
yet had not the honesty to own themselves in a fault.
(2.) He insists upon it, that they should make
them an acknowledgment of their error, and give
them a public discharge, to make that the more ho
nourable, as they had done them a' public disgrace,
which made that the more disgraceful ; "Let them
come themselves, and fetch us out, and give a testi
mony to our innocency, and that we have done no
thing worthy of stripes or of bonds." It was not a
point of honour that Paul stood thus stiffly upon, but

a .point of justice, and not to himself so much as to
his cause ; " Let them come and stop the clamours
of the people, by confessing that we are not the trou-
blers of the city."
III. The magistrates' submission, and the revers
ing of the judgment given against Paul and Silas, v.
38, 39.~
1. The migistrates were frightened when they
were told (though it may be they knew it before)
that Paul was a Roman. They feared when they
heard it, lest some of his friends should inform the
government of what they had done, and they should
fare the worse for it. The proceedings of persecu
tors have often been illegal, even by the law of na
tions, and often inhuman, against the law of nature,
but always sinful, and against God's law.
2. They came, and besought them not to take the
advantage of the law against them, but to overlook
the illegality of what they had done, and say no more
of it ; they brought them out of the prison, owning
that they were wrongfully put into it, and desired
them that they would peaceably and quietly depart
out of the city. Thus Pharaoh and his servants,
who nad set God and Moses at defiance, came to
Moses, and bowed down themselves to him, saying.
Get thee out, Exod. 11. 8. God can make the ene
mies of his people ashamed of their envy and enmity
to them, Isa. 26. 11. Jerusalem is sometimes made
a burthensome stone to them that heave at it, which
they would gladly get clear of, Zech. 12. 3, Yet if
the repentance of these magistrates had been sin
cere, they would have desired them not to depart
out of their city, (as the Gadarenes desired to be rid
of Christ,) but would have courted their stay, and
begged of them to continue in their city, to shew
them the way of salvation. But many are convinced
that Christianity is not to be persecuted, who yet are
not convinced that it ought to be embraced, or at
least are not persuaded to embrace it. They are
compelled to do honour to Christ and his servants,
to worship before their feet, and to know that he has
loved them, (Rev. 3. 9.) and yet do not go so far as
to have benefit by Christ, or to come in for a share
in his love.
IV. The departure of Paul and Silas from Phi
lippi, v. 40. They went out of the prison when
they were legally discharged, and not till then,
though they were illegally committed, and then,
1. They took leave of their friends ; they went to
the house of Lydia, where, probably, the disciples
had met to pray for them, and there they saw the
brethren, or visited them at their respective habita
tions ; (which was soon done, they were so few ;) and
they comforted them, by telling them (saith an an
cient Greek commentary) what God had done for
them, and how he had owned them in the prison.
They encouraged them to keep close to Christ, and
hold fast the profession of their faith, whatever diffi
culties they might meet with, assuring them, that
all would then end well, everlastingly well. Young
converts should have a great deal said to them to
comfort them, for the joy of the Lord will be very
much their strength.
2. They quitted the town ; they departed; I won
der they should do so ; for now that theyhad had
such an honourable discharge from their imprison
ment, surely they might have gone on at least for
some time in their work without danger ; but I sup-
S' ose they went away upon that principle of their
Taster's, (Mark 1. 38.) Let us go into the next
towns, that I may preach there also, for therefore
came I forth. Paul and Silas had an extraordinary
call to Philippi ; and yet when they were come thi
ther, they see little of the fruit of their labours, and
are soon driven thence ; yet they did not come in
vain, though the beginnings here were small, the
latter end greatly increased ; now they laid the foun-

172

THE ACTS, XVII.

dation of a church at- Philippi, which became very
eminent; had its bishops and deacons, and. people
that, were more generous to Paul than any other
church, as appears by his epistle to the Philippians,
ch. 1. 1. — 4. 15. Let not ministers be discouraged,
though they see not the fruit of their labours pre
sently ; the seed sown seems to be lost under the
clods, but it shall come up again in a plentiful har
vest in due time.
CHAP. XVII.
We have here a further account of the travels of Paul, and
, his services and sufferings for Christ. He was not like a
candle upon a tahle, that gives light only tb one room, but
like the sun that goes its circuit to give light to many. He
was called into Macedonia, a largekingdom, ch. 16. 9. He
began with Philippi, because it was the first city he came
to; but he mustnot confine himself to that. Wehavehim
here, I. Preaching and persecuted at Thessalonica, another
city of Macedonia, v. 1 . . 9. II. Preaching at Berea, where
he met with an encouraging auditory, but was driven thence
also by persecution, v. 10. . 15. III. Disputing at Athens,
the famous university of Greece, (v. 16 . . 21 .) and the ac
count he gave of natural religion, for the conviction of those
that were addicted to polytheism and idolatry, and to lead
them to the christian religion, (v. 22. . 31.) together with
the success of this sermon, v. 32. . 34.
1. I^TOW when they had passed through
-L^l Amphipolis and Apollonia, they
came to Thessalonica, where was a syna
gogue of the Jews: 2. And Paul, as his
manner was, went in unto them, and three.
sabbath-days reasoned with them out of the
scriptures, 3. Opening and alleging', that
Christ must needs have suffered, and risen
again from the dead ; and that this Jesus,
whom I preach unto you, is Christ. 4.
And some of them believed, and consorted
with Paul and Silas"; and of the devout
Greeks a great multitude, and of the chief
women not a few. 5. But the Jews which
believed not, moved with, envy, took unto
them certain lewd fellows of the baser sort,
and gathered a company, and set all the
city on an uproar, and assaulted the house
of Jason, and sought to bring them out to
the people. 6. And when they found them
not, they drew Jason and certain brethren
unto the rulers of the city, crying, These
that have turned the World upside down
are come hither also; 7. Whom Jason
hath received : and these all do contrary to
the decrees of Caesar, saying, that there is
another king, one Jesus. 8. And they trou
bled the people and the rulers of the city,
when they heard these things. 9. And
when they had taken security of Jason, and
of the other, they let them go.
Paul's two epistles to the Thessalonians, the two
first he wrote by inspiration, give such a shjning
character of that church, that we cannot but be glad
here in the history to meet with an account of the
first foundingof the church there.
I. Here is Paul's coming to Thessalonica, which
was the chief city of this country, called at this day
Salonech, in the Turkish dominions. Observe,
1. Paul went on with his work, notwithstanding
the ill usage he had met with at Philippi ; he did not
faD, nor was discouraged. He takes notice of this

in his first epistle to the church here; (1 Thess. 2.
2. ) After we were shamefully entreated at Philippi,
yet we were bold in our God to speak unto you the
gospel of God. The opposition and. persecution
that he met with, made him the more resolute.
None of these things moved him; he could never
have held out, and held on, as he did, if he had not
been animated by a spirit of power from on high.
. 2. He did but pass through Amphipolis and Apol
lonia, the former a city near Philippi, the latter near
Thessalonica ; doubtless, he was under divine direc
tion, and was told by the Spirit, who, as the wind,
bloweth where he listeth, what places he should
pass through, and what he should rest in. Apollo
nia was a city of Illyricum, which, some think, illus
trates that of Paul, that he had preached the gospel
from Jerusalem, and round about unto Illyricum,
(Rom. 15. 9.) that is, to the borders of Illyricum,
where he now was : and we may suppose, though
he be said only to pass through these cities, yet that
he staid so long in them as to publish the gospel
there, and to prepare the way for the entrance of
other ministers among them, whom he would after?
ward send.
II. His preaching to the Jews first, in their synar
gogue at Thessalonica. He found a synagogue of
the Jews there, (v. 1.) which intimates that one
reason why he passed through those other cities
mentioned, and did not continue long ih them, was,
because there were no synagogues, in them. But,
finding one in Thessalonica, by it he made his entry,
1. It was always his manner to begin with the
Jews ; to make them the first offer of the gospel,
and not to turn to the Gentiles till they had refused
it, that their mouths might be stopped from cla
mouring a'gainst him because he preached to'the
Gentiles, for if they received the gospel, they woiji|$
cheerfully embrace the new converts; if they re-'
fused it, they might thank themselves if the apos?
ties carried it to those that would bid it welcome.
That command of beginning at Jerusalem was justly
construed as a direction, wherever they came, to
begin with the Jews.
2. He met them in their synagogue on the sab
bath-day, in their place and at their time of meet
ing, and thus he would pay respect to both. Sab
baths and solemn assemblies are always very pre
cious to those to whom Christ is precious,, Ps. 84
10. It is good being in the house of the Lord on his
day. This was Christ's manner, and Paul's manner,
and has been the manner of all the saints, the good
old way which they have walked in.
3. He reasoned with them out of the scriptures.
They agreed with him to receive the scriptures of
the Old Testament, so far they were of a mind ; but
they received the scripture, and therefore thought
they had reason to reject Christ ; Paul received the
scripture, and therefore saw great reason to em
brace Christ. It was therefore requisite, in order
to their conviction, that he should, by reasoning
with them, the Spirit setting in with, him, convince
them that his inferences from scripture were right
and their's were wrong. Note, The preaching of,
the gospel should be both scriptural preaching, and
rational; such Paul's was, for he reasoned out of
the scriptures : we must take the scriptures for our
foundation, our oracle; and touchstone, and then
reason out of them and upon them, and against those
who, though they pretend zeal for the scriptures,
as the Jews did, yet wrest them to their own destruc
tion. Reason must not be set up in competition with
the scripture, but it must be made use of in explain
ing and' applying the scripture.
4. He continued to do this three sabbath-days suc
cessively. If he could not convince them the first
sabbath, he would try the second and the third ; for
precept must be upon precept, and line upon line.

THE ACTS, XVII.

173

God waits for sinners' conversion, and so must his
ministers ; all the labourers come not into the vine
yard at the first hour, nor at' the first call ; nor are
wrought upon so suddenly as the jailer.
5. The drift and scope of his preaching and argu
ing was to prove that Jesus is the Christ; this was
that which he opened and alleged, v. 3. He first
explained his thesis, and opened the terms, and then
alleged it, and laid it down, as that which he would
abide by, and which he summoned them in God's
name to subscribe to. Paul had an admirable me
thod of discourse ; and shewed he was himself both
well apprized of the doctrine he preached, and tho
roughly understood it, and that he was fully assured
of the truth of it, and therefore he opened it like one
that knew it, and alleged it like one that believed it.
He shewed them,
(l.)That it was necessary the Messiah should
suffer, and die, and rise again ; that the Old Testa
ment prophecies concerning the Messiah made it
necessary he should. The great objection which
the Jews made against Jesus being the Messiah, was,
his ignominious death and sufferings ; the cross of
Christ was to the Jews a stumbling-block, because
it did by no means agree with the idea they had
framed of the Messiah ; but Paul here alleges and
makes it out undeniably, not only that it was possi
ble he might be the Messiah, though he suffered,
but that, being the Messiah, it was necessary he
should suffer; he could not be made perfect but by
sufferings ; for if he had not died, he could not have
risen again from the dead. This was it which
Christ himself insisted upon ; (Luke 24. 26.) Ought
not Christ to have suffered these things, and to enter
into his glory ? And again, (v. 46. ) Thus it is writ
ten, and therefore thus it behoved Christ to ¦ suffer,
and to rise from the dead. He must needs have suf
fered for us, because he could not otherwise pur
chase our redemption for us; and he must needs
have risen again, because he could not otherwise
apply the redemption to us.
(2.) That Jesus is the Messiah; " This Jesus
whom I preach unto you, and call upon you to be
lieve in, is Christ, is the Christ, is the Anointed of
the Lord, is he that should come, and you are te'
look for no other ; for God has both by his word and
by his works, (the two ways of his speaking to the
children of men,) by the scriptures and by miracles,
and the gift of the Spirit to make both effectual,
borne witness to him. Note, [1.] Gospel-minis
ters should preach Jesus ; he must be their princi
pal subject ; their business is to bring people ac
quainted with him. [2. ] That which we are to
preach concerning Jesus, is, that he is Christ ; and
therefore we may hope to be saved by him, and are
bound to be ruled by him.
III. The success of his preaching there, v. 4.
1. Some of the Jews believed, notwithstanding
their rooted prejudices against Christ and his gos
pel, and they consorted with Paul and Silas : they
not only assbciated with them as friends and com
panions, but they gave up themselves to their direc
tion, as their spiritual guides ; they put themselves
into their possession as an inheritance into the pos
session of the right owner, so the word signifies ;
they first gave themselves to the Lord, and then to
them by the will of God, 2 Cor. 8. 5. They clave
to Paul and Silas, and attended them wherever they
went Note, They that believe in Jesus Christ,
come into communion with his faithful ministers,
and consort with them.
2. Many more of the devout Greeks, and of the
chief women, embraced the gospel, These were
proselytes of the gate ; the godly among the Gen
tiles, so the Jews called them ; such as, though they
did not submit to the law of Moses, yet renounced
idolatry and immorality, worshipped the true God

only, and did no man any wrong. These were the
nu a-iCi/Aivji "S.K\nm — the worshipping Gentiles ; as
in America they call those of the natives that are
converted to the faith of Christ, the praying In
dians ; these were admitted to join with the Jews
in their synagogue-worship. Of these a great mul
titude believed, more of them than of the thorough
paced Jews, that were wedded to the ceremonial
law. And not a few of the chief women of the city,
that were devout, and had a sense of religion, em
braced Christianity. Particular notice is taken of
this, for an example to the ladies, the chief women,
and an encouragement to them to employ them
selves in the exercises of devotion, and to submit
themselves to the commanding power of Christ's
holy religion, in all the instanced of it ; for this inti
mates how acceptable it will be to God, what an
honour to Christ, and what great influence it may
have upon many, beside the advantages of it to their
own souls.
No mention is here made of their preaching the
gospel to the^Jentile idolaters at Thessalonica, and
yet it is certain that they did, and that great num
bers were converted ; nay, it should seem that of
the Gentile converts that church was chiefly com
posed, though notice is not taken of them here : for
Paul writes to the christians there, as having turned
to God from idols, (1 Thess. 1. 9.) and that at the
first entering in of the apostles among them.
IV. The trouble that was given to Paul and Silas
at Thessalonica ; wherever they preached, they
were sure to be persecuted ; bonds and afflictions
did abide them in every city. Observe,
1. Who were the authors of their trouble ; the
Jews which believed not, that were moved with
envy, v. 5. The Jews were in all places the most
inveterate enemies to the Christians, especially to
those Jews that turned Christians, whom they had a
particular spleen against, as deserters. Now see
what that division was, which Christ came to send
upon earth; some of the Jews believed the gospel,
and pitied and prayed for those that did not ; while
those that did not, envied and hated those that did.
St. Paul in his epistle to this church takes notice of
the rage and enmity of the Jews against the preach
ers of the gospel, as their measure-filling sin. 1
Thess. 2. 15, 16.
2. Who were the instruments of the trouble ; the
Jews made use of certain lewd persons of the baser
sort, whom they picked up and got together, and
who must undertake to give the sense of the city
against the apostles. All wise and sober people
looked upon them with respect, and valued them,
and none would appear against them but such as
were the scum of the city, a company of vile men,
that were given to all manner of wickedness. Ter-
tullian pleads this with those that opposed Christi
anity, that the. enemies of it were generally the worst
of men ; Tales semper nobis insecutores, injusti, im-
pii, turpes, quos, et ipsi damnare consuestis — Our
persecutors are invariably unjust, impious, infa?
mous, whom you yourselves have been accustomed
to condemn. Apologia, cap. 5. It is the honour of
religion, that those who hate it, are generally the
lewd fellows of the baser sort, that are lost to all
sense of justice and virtue.
3. In what method they proceeded against them.
(1. ) They set the city in an uproar ; made a noise
to put people in a fright, and then every body ran
to see what the matter was ; they began a riot, and
then the mob was up presently. See who are the
troublers of Israel — not the faithful preachers of the
gospel, but the enemies of it. See how the devil car
ries on his designs ; he sets cities in an uproar, sets
souls in an uproar, and then fishes in troubled waters.
(2.) They assaulted the house of Jason, where the
apostles lodged, with a design to bring them out to

174

THE ACTS, XVII.

the people,, whom they had incensed and enraged
against them, and by whom they hoped to see them
pulled to pieces. The proceedings here were alto
gether illegal ; if Jason's house must be searched, it
ought to be done by the proper officers, and not
without a warrant : " A man's house" (the law
says) " is his castle :" and for them in a tumultuous
manner to assault a man's house, to put him and his
family in fear, was but to shew what outrages men
are carried to by a spirit of persecution. If men
have- offended, magistrates are appointed to inquire
into the offence, and to judge of it ; but to make the
rabble judges and executioners too (as these here
designed to do,) was to make truth fallin the street,
to set servants on horseback, and princes to walk as
servants on the earth ; to depose equity, and en
throne fury.
(3.) When they could not get the apostles into
their hands, whom they would have punished as
vagabonds, and incensed the people against as
strangers that came to spy out the land, and devour
its strength, and eat the bread out of their mouths ;
then they fall upon an honest citizen of their own,
who entertained the apostles in his house, his name
Jason, a converted Jew, and drew him out with some
other of the brethren to the rulers of the city. The
apostles were advised to withdraw, for they were
more obnoxious, Currenti cede furori — Retire be
fore the torrent. But their friends were willing to
expose themselves, being better able to weather
this storm. For a good man, for such good men as
the apostles were, some would even dare to die.
(4.) They accused them to the rulers, and repre
sented them as dangerous persons not fit to be tole
rated ; the crime charged upon Jason, is, receiving
and harbouring the apostles, (v. 7.) countenancing
them, and promoting their interest. And what was
the apostles' crime, that it should be no less than
misprision of treason to give them lodging ? Two
very black characters are here given them, enough
to make them odious to the people and obnoxious to
the magistrates, if they had been just.
[1.1 That they were enemies to the public peace,
and threw every thing into disorder wherever they
came ; Those that have turned the world upside
down, are come hither also. In one sense it is true,
that wherever the gospel comes ih its power to any
place, to any soul, it works such a change, there,
gives such a wide change to the stream, so directly
contrary to what it was, that it may be said to turn
the world upside down in that place, in that soul.
The love of the world is rooted out of the heart ;
and the way of the world contradicted in the life ;
so that the world is turned upside down there. But
in the sense in which they meant it, it is utterly
false : they would have it thought, that the preach
ers of the gospel were incendiaries and mischief-
makers wherever they came ; that they sowed dis
cord among relations, set neighbours together by
the ears, obstructed commerce, and inverted all or
der and regularity. Because they persuaded peo
ple to turn from vice to virtue ; from idols to the
living and true God ; from malice and envy to love
and peace ; they are charged with turning the
world upside down, when it was only the kingdom
of the devil in the world that they thus overturned.
Their enemies set the city in an uproar, and then
laid the blame upon them ; as Nero set Rome on
fire, and then charged it upon the christians. If
Christ's faithful ministers, even those that are most
quiet in the land, be thus invidiously misrepresented
and miscalled, let them not think it strange or be
exasperated by it ; we are not better than Paul and
Silas, who were thus abused. The accusers cry
out, "They are come hither also; they have been
doing all the mischief they could in other places,
and now they have brought the infection hither ; it

is therefore time for us to bestir ourselves, and make
head against them."
[2.] That they were enemies to the established
government, and disaffected to that, and their prin
ciples and practices were destructive to monarchy,
and inconsistent with the constitution of the state,
v. 7. They all do contrary to the decrees ofCsesar;
not to any particular decree, for there was as yet no
law of the empire against Christianity ; but contrary
to Caesar's power in general to make decrees ; for
they say, There is another Sing, one Jesus; not
only a King of the Jews, as our Saviour was himself
charged before Pilate, but Lord of all ; so Peter
called him in the first sermon he preached to the
Gentiles, ch. 10. 36. It is true, the Roman govern
ment, both while it was a commonwealth, and after
it came into the Caesars' hands, was very jealous of
any governor under their dominion, taking upon him
the title of king, and there was an express law
against it. But Christ's kingdom was not of this
world. His followers said indeed, Jesus is a King,
but not an earthly king, not a rival with Ca:sar, nor
his ordinances interfering with the decrees of C:esar,
but who had made it a law of his kingdom, to ren
der unto C'sesar the things that are Csesar's. There
was nothing in the doctrine of Christ that tended to
the dethroning of princes, or the depriving them of
any of their prerogatives ; and they knew it very
well, and it was against their conscience that they
laid this to their charge. And of all people it ill he-
came the Jews to do it, who hated Caesar and his
government, and sought the ruin of him and it, and
who expected a Messiah that should be a temporal
prince, and overturn the thrones of kingdoms, and
were therefore opposing our Lord Jesus, because he
did not appear under that character. Thus they
have been- most spiteful in representing God's faith
ful people as enemies to Csesar, and hurtful to kings
and provinces, who have been themselves setting
up imperium in imperio—a kingdom within a king
dom, a power not only in competition with Caesar's
but superior to it, that of the papal supremacy?
4. The great uneasiness which this gave to the
city; (v. 8.) They troubled the people and the rulers
of the city, when they heard these things. They had
ho ill opinion of the apostles or their doctrine, could
not apprehend any danger to the state from theni,
and therefore were willing to connive at them ; but
if they be represented to them by the prosecutors as
enemies to Csesar, they will be obliged to take cog
nizance of them, and to suppress them, for fear of
the government, and this troubled them. Claudius,
the present emperor, is represented by Suetonius
as a man very jealous of theleast commotion, and
timorous to the last degree, which obliged the rulers
under him to be watchful against every thing that
looked dangerous, or gave the least cause of suspi
cion ; and therefore it troubled them to be brought
under a necessity of disturbing good men.
_ 5. The issue of this troublesome affair ; the ma
gistrates had no mind to prosecute the christians ;
care was taken to secure the apostles, they abscond
ed, and fled, and kept but of their hands ; so that
nothing was to be done but to discharge Jason and
his friends upon bail, v. 9. The magistrates here
were not so easily incensed against the apostles as
the magistrates at Philippi were, but were more
considerate and of better temper ; so they took se
curity of Jason and the other, bound them to their
good behaviour ; and perhaps they gave bond for
Paul and Silas, that they should be forth-coming
when they were called for, if any thing should after
ward appear against them.
Among the persecutors of Christianity, as there
have been instances of the madness and rage of
brutes, so there .have been likewise of the prudence
and temper of men ; moderation has been a virtue,

THE ACTS, XVII.

175

10. And the brethren immediately sent
away Paul and Silas by night unto Berea :
who coming thither went into the syna
gogue of the Jews. 11.. These were more
noble than those in Thessalonica, in that
they received the word with all readiness
of mind, and searched the scriptures daily,
whether those things were so. 12. There
fore many of them believed : also of ho
nourable women which were Greeks, and
of men, not a few. 1 3. But when the Jews
of Thessalonica had knowledge that the
word of God was preached of Paul at Be
rea, they came thither also, and stirred up
the people. 14. And then immediately the
brethren sent away Paul to go as it were
to the sea : but Silas and Timotheus abode
there still. 1 5. And they that conducted
Paul brought him unto Athens: and re
ceiving a commandment unto Silas and
Timotheus for to come to him with all
speed, they departed.
In these verses, we have,
I. Paul and Silas removing to Berea, and employ
ed in preaching the gospel there, v. 10* They had
gone so far at Thessalonica, that the foundations of
a church were laid, and others were raised up to
carry on the work that was begun, whom the rulers
and people were not so much prejudiced against, as
they were against Paul and Silas.; and therefore
when the storm rose they withdrew, taking that as
an indication to them, that they must quit that place
for the present. That command of Christ to his
disciples, When they persecute you in one city, flee
to another, intends their flight to be not so much for
their own safety, " Flee to another, to hide there,"
as for the carrying on of their work ; " Flee to ano
ther, to preach there ;" as appears by the reason
given — You shall not have gone over the cities of Is
rael, till the Son of man be come, Matt 10. 23. Thus
out of the eater came forth meat,'and the devil was
outshot in his own bow ; he thought by persecuting
the apostles to stop the progress of the gospel ; but
it was so overruled, as to be made to further it. See
here, 1. The care that the brethren took of Paul and
Silas, when they perceived, how the plot was laid
against them ; they immediately sent them away by
night, incognito, to Berea. This could be no sur
prise to the young converts ; For when we were with
you, (saith Paul to them, 1 Thess. .3. 4.) when we
came first among you, we told you that we should
suffer tribulation even as it came to pass, and ye
know. It should seem, that Paul and Silas would
willingly have stayed, and faced the storm, if the
brethren would have let them ; but they would ra
ther want their help than expose their lives, which,
it should seem, were dearer to their friends than to
themselves. They sent them away by night, under
the covert of that, as if they had been evil-doers.
2. The constancy of Paul and Silas in their work ;
though they fled from Thessalonica, they did not
flee from the service of Christ ; when they came to
Berea, they went into the synagogue of the Jews, and
made their public appearance there. Though the
Jews at Thessalonica had been, their spiteful ene
mies, and, for aught they knew, the Jews at Berea
would be so too, yet they did not therefore decline
paying their respect to the Jews, either in revenge
for the injuries they had received, or for fear of

what they might receive. If otners will not do their
duty to us, yet we ought to do our's to them.
II. The good character of the Jews in Berea ; (v,
11.) These were more noble than those in Thessalo
nica; the Jews in the synagogue at Berea, were better
disposed to receive the gospel than the Jews in the
synagogue at Thessalonica ; they were not so bigoted
and prejudiced against it, not so peevish and ill-na
tured, they were more noble, ivytrisifti — better bred;
1. They had a freer thought, and lay more open to
conviction, were willing to hear reason, and admit
the force of it, and to subscribe to that which ap
peared to them to be truth, though it was contrary
to their former sentiments ; this was more noble.
2. They had a better temper, were not so sour and
morose and ill-conditioned towards all that were not
of their mind. As they were ready to come into a
unity with those that by the power of truth they
were brought to concur with, so they continued in
charity with those that they saw cause to differ from ;
this was more noble. They neither prejudged' the
cause, nor were moved with envy at the managers
of it, as the Jews at Thessalonica were, but very ge
nerously gave both it and them a fair hearing, with
out passion or partiality ; for,
(1.) They received the word with all readiness of
mind; they were very willing to hear it, presently
apprehended the meaning of it, and did not shut
their eyes against the light. They attended to the
things that were spoken of Paul, as Lydia did, and
were very well pleased to hear them. They did
not pick quarrels with the word, nor find fault, nor
seek occasion against the preachers of it ; but bid it
welcome, and put a candid construction upon every
thing that was said ; herein they were more noble
than the Jews in Thessalonica, but walked in the
same spirit, and in the same steps, with the Gentiles
there; of whom it is said, that they received the word
with joy of the Holy Ghost, and turned to God from
idols, 1 Thess. 1. 6, 9. -This was true nobility. The
Jews gloried much in their being Abraham's seed,
thought themselves well-born, and that they could
not be better born. But they are here told, who
among them were the most noble, and the best-bred
men — those that were most disposed to receive the
gospel, and had the high and conceited thoughts in
them captivated, and brought into obedience to
Christ. These were the most noble, and, if I may
so say, the most gentlemen -like men. JYobilitas sola
est atque unica virtus — Virtue and piety are true
nobility, true honour : and without that, Stemmata
quid prosunt — What are pedigrees and pompous
titles worth ?
(2.) They searched the scriptures daily whether.
these things were so. Their readiness of mind to
receive the word, was not such, as that they took
things upon trust, swallowed them upon an implicit
faith : no ; but since Paul reasoned out of the scrip
tures, and referred them to the Old Testament for
the proof of what he said, they had recourse to their
Bibles, turned to the places he referred them to,
read the context, considered the scope and drift of
them, compared them with other places of scripture,
examined whether Paul's inferences from them
were natural and genuine, and his arguments upon
them cogent, and determined accordingly. Observe,
[1.] The doctrine of Christ does not fear a scrutiny;
we that are advocates for his cause, desire no more
than that people will not say, These things are not
so, till they have first, without prejudice and parti
ality, examined whether they be so or no. [2. j The
New Testament is to be examined by the Old. The
Jews received the Old Testament, and those that
did so, if they considered things, aright, could not
but see cause sufficient to receive the New, because
in it they see all the prophecies and promises of the
Old fully and exactly accomplished. [3.] Those

176

THE ACTS, XVII.

that read and receive the scriptures, must search
them, (John 5. 39.) must study them, and take pains
in considering them, both that they may find out
the truth contained in them, and may not mistake
the sense of them, and so run into error, or remain
in it ; and that they may find out the whole truth
contained in them, and may not rest in a superficial
knowledge, in the outward court of the scriptures,
but may have an intimate acquaintance with the
mind of God revealed in them. [4.] Searching the
scriptures must be our daily work ; they that heard
the word in the synagogue on the sabbath-day, did
not think that enough, but were searching it every
day in the week, that they might improve what they
had heard the sabbath before, and prepare for what
they were to hear the sabbath after. [5.] Those
are truly noble, and are in a fair way to be more and
more so, that make the scriptures their oracle and
touchstone, and consult them accordingly. Those
that rightly study the scriptures, and meditate there
in day and night, have their minds filled with noble
thoughts, fixed to noble principles, and formed for
noble aims and designs. These are more noble.
III. The good effect of the preaching of the gospel
at Berea : it had the desired success ; the people's
hearts being prepared, a great deal of work was
done suddenly, v. 12.
1. Of the Jews there were many that believed ;
at Thessalonica there were only some of them that
believed, (v. 4.) but at Berea, where they' heard
with unprejudiced minds, many believed; many
more Jews than at Thessalonica. Note, God gives
grace to those whom he first inclines to make a dili
gent use of the means of grace, and particularly to
search the scriptures.
2. Of the Greeks likewise, the Gentiles, many be
lieved, both of the honourable women, the ladies of
quality, and of men not a few, men of the first rank,
as should seem by their being mentioned with the
honourable women. The wives first embraced the
gospel, and then they persuaded their husbands to
embrace it. For what knowest thou, O wife, but
thou shalt save thy husband? 1 Cor. 7: 16.
rV. The persecution that was raised against Paul
and Silas at Berea, which forced Paul thence.
1. The Jews at Thessalonica were the mischief-
makers at Berea ; they had notice that the word of
God was preached at Berea ; for envy and jealousy
bring, quick intelligence ; and likewise that the Jews
there were not so inveterately set against it as they
were ; they came thither also, to turn the world up
side down there, andthey stirred up the people, and
incensed them against the preachers of the gospel ;
as if they had such a commission from the prince of
darkness to go from place to place to oppose the
gospel, as the apostles had to go from place to place
to preach it Thus we read before that the Jews at
Antioch and Iconium came to Lystra on purpose to in
cense the people against the apostles, ch 14. 19. See
how restless Satan's agents are in their opposition to
the gospel of Christ, and the salvation of the souls of
men ! This is an instance of the enmity that is in
the serpent's seed against the seed of the woman ;
and we must not think it strange if persecutors at
home extend their rage to stir up persecution abroad.
2. This occasioned Paul's remove to Athens ; by
seeking to extinguish this divine fire which Christ
had already kindled, they did but spread it the far
ther, and the faster ; so long Paul stayed at Berea,
and such success he had there, that there were bre
thren there, and sensible active men too, which ap
peared by the care they took of Paul, v. 14. They
were aware of the coming of the persecuting Jews
from Thessalonica, and that they were busy irritat
ing the people against Paul ; and fearing what it
would come to, they lost no time, but immediately
sent Paul away, whom they were most prejudiced

and enraged against, hoping that that would pacify
them, while they retained Silas and Timothy there
still, who, now that Paul had broken the ice, might
be sufficient to carry on the work without exposing
him. They sent Paul to go even to the sea, so some ;
to go ds it were to the sea, so we read it ; is isri ™
S-ckoto-o-av. He went out from Berea, in that road
which went to the sea, that the Jews, if they in
quired after him, might think he was gone to a great
distance ; but he went by land to Athens, in which
there was no culpable dissimulation at all. They
that conducted Paul, (as his guides and guards, he
being both a stranger in the country, and one that
had many enemies,) brought him to Athens. The
Spirit of God, influencing his spirit, directing him to
that famous city ; famous of old for its power and
dominion, when the Athenian commonwealth coped
with the Spartan ; famous afterward for learning, it
was the rendezvous of scholars ; those that wanted
learning, went thither to get it, because those that
had learning, went thither to shew it. It was a great
university, much resorted to from all parts, and
therefore, for the better diffusing of gospel-light,
Paul is sent thither, and is not ashamed or afraid#>
shew his face among the philosophers there, and
there to preach Christ crucified, though he knew it
would be' as ranch foolishness to the Greeks as it was
to the Jews a stumbling-block.
3. He ordered Silas and Timothy to come to him
to Athens, when he found there was a prospect of
doing good there ; or, because there being none
there that he knew, he was solitary and melancholy
without them. Yet, it should seem, that, great as
was the haste he was in for them, he ordered Tim
othy to go about by Thessalonica, to bring him
an account of the affairs of that church ; for he says,
(1 Thess. 3. 1, 2.) We thought it good to be left "at
Athens alone, and sent Timotheus to establish you,
16. Now while Paul waited for thetn
at Athens, his spirit was stirred in him,
when he saw the city wholly given to idol
atry. 17. Therefore disputed he in the
synagogue with the Jews, and with the
devout persons, and in the market' daily
with them that met with him. 18. Then
certain philosophers of the Epicureans, and
of the Stoics, encountered him ; and some
said, What will this babbler say ? Otljer
some, He seemeth to be a setter forth of
strange gods: because he preached unto
them Jesus, and the resurrection. 1 9. And
they took him, and brought him to Areo
pagus, saying, May we know what this
new doctrine, whereof thou speakest, is ?
20. For thou bringest certain strange things
to our ears : we would know therefore what
these things mean. 21. (For all the Athe
nians and strangers which were there spent
their time in nothing else, but either to tell,
or to hear some new thing.)
A scholar that has acquaintance, and is in love,
with the learning of the ancients, would think he
should have been very happy if he were where
Paul now was, at Athens, in the midst of the various
sects of philosophers, and would have had a great
many curious questions to ask them, for the expli
cating of the remains we have qf the Athenian learn
ing ; but Paul, though bred a scholar, and an inge
nious active man, does not make that any of his bu-

THE ACTS, XVII

177

siness at Athens ; he has other work to mind : it is
not the improving of himself in .their philosophy
that he aims at, he has learned to call it a vain thing,
and is above it ; (Col. 2. 8.) his business is, in God's
name, to correct their disorders in religion, and
to turn them from the service of idols, and of Satan
in them, to the service of the true and living God in
Christ. 2. Here is the impression which the abominable
ignorance and superstition of the Athenians made
upon Paul's spirit, v. 16. Observe,
1. The account here given of that city ; it was
wholly given to idolatry: This agrees with the ac
count which the heathen writers give of it, that there
were more idols in Athens than there were in all
Greece besides put together ; and that they had
twice as many sacred feasts as others had. What
ever strange gods were recommended to them, they
admitted them, and allowed them a temple, and an
altar, so that they had almost as many gods as men
— -faciliuspossis deum quam hominem invenire. And
this city, after the empire became christian, con
tinued incurably addicted to idolatry, and all the
pious edicts of the christian emperors could not root
it out, till, by the irruption of the Goths, that city
was in so particular a manner laid waste, that there
are now scarcely any remains of it. It is observable,
that there, where human learning most flourished,
idolatry most abounded, and the most absurd and
ridiculous idolatry ; which confirms that of the apos
tle, that when they professed themselves to be wise,
they became fools, (Rom. 1. 22.) and, in the business
of religion, were of all other the most vain in their
imaginations. The world by wisdom knew not God,
1 Cor. 1. 21. They might have reasoned against
polytheism and idolatry ; but, it seems, the greatest
pretenders to reason were the greatest slaves to idols ;
so necessary was it to the re-establishing even of
natural religion, that there should be a divine reve
lation, and that centering in Christ.
2. The disturbance which the sight of this gave
to Paul ; Paul was not willing to appear publicly,
till Silas and Timothy came to him, that out of the
mouth of two or three witnesses the word might be
established ; but in the mean time his spirit was stir
red within him ; he was filled with concern for the
glory of God, which he saw given to idols, and
with compassion to the souls of men, which he saw
thus enslaved to Satan, and led captive by him. at
his will. He beheld these transgressors, and was
Crieved ; and horror took hold of him. He had a
oly indignation at the heathen priests ; that led the
people such an endless trace of idolatry, and at their
philosophers, that knew better^ and yet never said
a word against it, but themselves went down the
stream. II. The testimony that he bore against their idol
atry, and his endeavours to bring them to the know
ledge of the truth. He did not, as Witsius observes,
in the heat of his zeal break into the temples, pull
down their images, demolish their altars, or fly in
the face of their priests ; nor did he run about the
streets crying, " You are all the bond-slaves of the
devil," though it was too true ; but he observed de
corum, and kept himself within due bounds, doing
that only which became a prudent man.
1. He went to the synagogue qf the Jews, who,
though enemies to Christianity, were free from idol
atry, and joined with them in that among them
which was good, and took the opportunity given him
there of disputing for Christ, v. 17. He discoursed
with the Jews, reasoned fairly with them, and put it
to them, what reason they could give, why, since
, they expected the Messiah, they would not receive
Jesus. There he met with the devout persons, that
had forsaken the idol temples, but rested in the Jews'
synagogue, and he talked with these to lead them
Vol. vi.— Z

on to the christian church, to which the Jews' syna
gogue was but as a porch.
2. He entered into conversation with all that came
in his way about matters of religion ; In the market
— iv t» tiyo/f, in the exchange, or place of commerce,
he disputed daily, as he had occasion, with them
that met with him, or that he happened to fall into
company with, that were heathen, and never came
to the Jews' synagogue. The zealous advocates for
the cause of Christ will be ready to plead it in all
companies, as occasion offers. The ministers of
Christ must not think it enough to speak a good word
for Christ once a week, but should be daily speak
ing honourably of him to such as meet with them.
• III. The inquiries which some of the philosophers
made concerning Paul's doctrine. Observe,
1. Who they were, that encountered him, that
entered into discourse with him, and opposed him ;
he disputed with all that met him, in the places of
concourse, or rather of discourse ; most took no
notice of him, slighted him, and never minded a
word he said ; but there were some of the philoso
phers that thought him worth making remarks
upon, and they were those whose' principles were
most directly contrary to Christianity.
(1.) The Epicureans, who thought Gad altogether
such a one as themselves, an idle, unactive. Being,
that minded nothing, nor put any difference between
good and evil ; they would not own, either that God
made the world, or that he governs it ; nor that man
needs to make any conscience of what he says or
does, having no punishment to fear, or rewards to
hope for ; all which loose atheistical notions Chris
tianity is levelled against. The Epicureans indulged
themselves in all the pleasures of sense, and placed
their happiness in them, in what Christ has taught
us in the first place to deny ourselves,
(2.) The Stoics, who thought themselves altoge
ther as good as God, and indulged themselves as
much in the pride of life as the Epicureans did in
the lusts of the flesh and of the eye; they made their
virtuous man to be no way inferior to God himself,
nay to be superior. Esse aliquid quo sapiens ante-
cedat Deum — There is that in which a wive man ex
cels God, so Seneca : to which Christianity is directly
opposite, as it teaches us to deny ourselves, 'and
abase ourselves, and to come off from all confidence
in ourselves, that Christ may be all in all.
2. What their different sentiments were of him ;
such there were, as there were of Christ, v. 18.
(1.) Some called him a babbler, and thought he
spoke, without any design, whatever came upper
most, as men of crazed imaginations do ; What will
this babbler say ? o nrtf/tc^y®' m®- — this scatterer
of words, that goes about, throwing here one idle
word or story, and there another, without any in-
tendmentbr signification ; or, thispicker up of seeds.
Some of the critics tell us, it is used for a little sort
of bird, that is worth nothing at all, either for the
spit or for the cage, that picks up the seeds that lie
uncovered, either in the field or by the way-side, and
hops here and there for that purpose — Aviculaparva
qugg semina in triviis dispersa colligcre salet ; such a
pitiful contemptible animal they took Paul to be, or
supposed he went from place to place, venting his
notions to get money, a penny here, and another
there, as that bird picks, up here and there a grain.
They loooked upon him as an idle-fellow, and re
garded him, as we say, no more than a ballad-singer.
(2.) Others called him a setter forth of strange
fods, and thought he spoke with design to make
imself considerable by that means. And if he had
strange gods to set forth, he could not bring them
to a better market than to Athens. He did not, as
many did, directly set forth new gods, nor avowedly ;
but they thought he seemed to do so, because he
preached unto them Jesus, and the resurrection;

178

THE ACTS, XVII.

from his first coming among them he ever and anon
liarped upon these two strings, which are indeed
the principal doctrines of Christianity — Christ, and
a future state ; Christ our Way, and heaven our
end ; and though he did not call these gods, yet
they thought he meant to make them so. Tov 'ino-i/v
k*i rm httr&riv, "Jesus they took for a new god, and
anastasis, the resurrection, for a new goddess."
Thus they lost the benefit of the christian doctrine
by dressing it up in a pagan dialect, as if believing
in Jesus, and looking for the resurrection, were the
worshipping of new demons.
3. The proposal they made to give him a free,
full, fair, and public hearing, v. 19, 20. They had
heard some broken pieces of his doctrine, and are
wiling to have a more perfect knowledge of it.
(1. ) They look upon it as strange and surprising,
and very different from the philosophy that had for
many ages been taught and professed at Athens,
" It is a new doctrine, which we do not understand
the drift and design of. Thou bringest certain
strange things to our ears, which we never heard
of before, and know not what to make of now." By
this it should seem, that amongall the learned books
they had, they either had not, or heeded not, the
books of Moses and the prophets, else the doctrine
of Christ would not have been so perfectly new and
strange to them. There was but one book in the
world that was of divine inspiration, and that was
the only book they were strangers to ; which, if
they would have given a due regard to it, would, in
its very first page, have determined that great con
troversy among them about the origin of the universe.
(2.) They desire to know more of it, only because
it was new and strange ; " May we know what this
new doctrine is ? Or, is it (like the mysteries of the
gods) to be kept as a profound secret f If it may be,
we would gladly know, and desire thee to tell us,
what these things mean, that we may be able to pass
a judgment upon them. " This was a fair proposal ;
it was fit they should know what this doctrine was,
before they embraced it ; and they were so fair as
not to condemn it till they had had some account
of it.
(3. ) The place they brought him to, in order to
this public declaration of his doctrine; it was to
Areopagus, the same word that is translated, (v.
22.) Mars-hill ; it was the town-house, or guild
hall of their city, where the magistrates met upon
public business, and the courts of justice were kept ;
and it was as the theatre in the university, or the
schools, where learned men met to communicate
their notions. The court of justice which sat here
was famous for its equity, which drew appeals to it
from all parts ; if any denied a God, he was liable
to the censure of this court ; Diagoras was by them
put to death, as a contemner of the gods ; nor might
any new god be admitted without their approbation ;
hither they brought Paul to be tried, not as a crimi
nal, but as a candidate.
4. The general character of the people of that
city given upon this occasion; (v. 21.) All the Athe
nians, that is, natives of the place, and strangers
which sojourned there for their improvement, spent
their time in nothing else but either to tell or to hear
same new thing; which comes in as the reason
why they were inquisitive concerning Paul's doc
trine, not because it was good, but because it was
new. It is a very sorry character which is here
given of these people, yet many transcribe it. (1.)
They were all for conversation. St. Paul exhorts
his pupil to give attendance to reading and medita
tion, (1 Tim. 4. 13, 15.) but these people despised
those old-fashioned ways of getting knowledge, and
preferred that of telling and hearing. It is true,
that good company is of great use to a man, and will
polish one that has laid a good foundation in study ; '

but that knowledge will be very flashy and super
ficial, whicn is got by conversation only. (2.1 They
affected novelty ; they were for telling and hearing
some new thing ; they were for new schemes and
new notions in philosophy ; new forms and plans of
government in politics; and, in religion, for new
gods that came newly up, (Deut. 32. 17.) new de
mons, new-fashioned images, and altars ; (2 Kings
16. 10. ) they were given to change. Demosthenes,
an orator of their own, had charged this upon them
long before in one of his philippics, that their com
mon question in the markets, or wherever they met,
was «tj tiyvtu-i mwrepw — if there was any news. (3.)
They meddled in other people's business, and were
inquisitive concerning that, and never minded their
own. Tatlers are always busy bodies, 1 Tim. 5. 13.
(4. ) They spent their time in nothing else, and a very
uncomfortable account they must needs have to
make of their time, who thus spend it. Time is
precious, and we are concerned to be good husbands
of it, because eternity depends upon it, and it is has
tening apace into eternity, but abundance of it is
wasted in unprofitable converse. To tell and hear
the new occurrences of providence concerning the
public, in our own or other nations, and concerning
our neighbours and friends, is of good use now and
then ; but to set up for news-mongers, and to spend
our time in nothing else, is to lose that which is very
precious for the gain of that which is worth Uttle.
22. Then Paul stood iff the midst of
Mars-hill, and said, Ye men of Athens, I
perceive that in all things ye -are too super
stitious. 23. For as I passed by, and be
held your devotions, I found an altar with
this inscription, TO THE UNKNOWN
GOD. Whom therefore ye ignorantly wor
ship, him declare I unto you. 24. God
that made the world and all things therein,
seeing that he is Lord of heaven and earth,
dwelleth not in temples made with hands*
25. Neither is worshipped with men's
hands, as though he needed any thing, see
ing he giveth to all life, and breath, and all
things ; 26. And hath made of one blood
all nations of men for to dwell on all the
face of the earth, and hath determined the
times before appointed, and the bounds of
their habitation; 27. That they should
seek the Lord, if haply they might feel after
him, and find him, though he be not far
from every one of us : 28. For in him we
live, and move, and have our being; as
certain also of your own poets have said,
For we are also his offspring. 29. Foras
much then as we are the offspring of God,
we ought not to think that the Godhead is
like unto gold, or silver, or stone, graven by
art and man's device. 30. And the times
of this ignorance God winked at; but now
commandeth all men every where to re
pent: 31. Because he hath appointed a
day, in the which he will judge the world
in righteousness by that man whom he hath
ordained ; tohereofhe hath given assurance
unto all men, in that he hath raised him
from the dead.

THE ACTS, XVII.

179

We have here St. Paul's sermon at Athens ; di
vers sermons we have had, which the apostles
preached to the Jews, or such Gentiles as had an
acquaintance with and veneration for the Old Tes
tament, and were worshippers of the true and living
God; and all they had to do with them, was to open
and allege that Jesus is the Christ; but here we have
a sermon to heathens, that worshipped false gods,
and were without the true God in the world, and to
them the scope of their discourse was quite different
from what it was to the other. In the former case
their business was to lead their hearers by prophe
cies and miracles to the knowledge of the Redeemer,
and faith in him ; in the latter it was to lead them
by the common works of providence to the know
ledge of the Creator, and worship of him. One
discourse of this kind we had before to the rude
idolaters of Lystra that deified the apostles ; (ch. 14.
15.) this recorded here, is to the more polite and
refined idolaters at Athens, and an admirable dis
course it is, and every way suited to his auditory,
and the design he had upon them.
I. He lays down this as the scope of his discourse,
that he aimed to bring them to the knowledge of the
one only living and true God, as the sole and pro
per Object of their adoration ; he is here obliged to
lay the foundation, and to instruct them in the first
principle of all religion, that there is a God, and that
God is but one. When he preached against the gods
they worshipped, he had no design to draw them to
atheism, but to the service of the true Deity. So
crates, who had exposed the pagan idolatry, was in-
di6ted in this vety court, and condemned, not only
because he did not esteem those to be gods, whom
the city esteemed to be so, but because he introduced
new demons ; and this was the charge against Paul.
Now he tacitly owns the former part of the charge,
but guards against the latter, by declaring that he
does not introduce any new gods, but reduce them
to the knowledge of one God, the Ancient of days.
Now, 1. He shews them that they needed to be instruct
ed herein ; for they had lost the knowledge, of the
true God that made them, in the worship of false
gods that they made ; Deos qui rogat illefacit—He
who worships the gods, makes them. I perceive that
in all things ye are too superstitious. The crime
he charges upon them, is, giving that glory to others
which is due to God only ; that they feared and
worshipped demons, spirits that they supposed in
habited the images to which they directed their
worship. " It is time for you to be told that there
is but one God, who are multiplying deities above
any of your neighbours, and mingle your idolatries
with all your affairs. You are in all things too su
perstitious — Stirifa.i[jti,virift)i ; you easily admit every
thing that comes under shew of religion, but it is
that which corrupts it more and more ; I bring you
that which will reform it. " Their neighbours praised
them for this as a pious people, but Paul condemns
them for it. Yet it is observable how he mollifies
the charge, does not aggravate it, to provoke them ;
he uses a word which among them was taken in a
good sense ; You ore every way more than ordinary
religious, so some read it ; you are very devout in
your way : or, if it be taken in an ill sense, it is
mitigated ; " You are, as it were, (U) more super
stitious than you need be ;" and he says no more
than what he himself perceived; S-iapZ — I see it, I
observe it. They charged Paul with setting forth
new demons; "Nay," (says he,) "you have an
abundance of demons already, I will not add to the
number of them."
2._ He shews them that they themselves had given
a fair occasion for the declaring of this one true God
to them, by setting up an altar, To the unknown
God; which intimated an acknowledgment that

there was a God, which was yet lo them an un
known God ; and it is sad to think, that at Athens,
aplace which was supposed to have the monopoly
of wisdom, the true God was an unknown God, the
only God that was unknown. " Now you ought to
bid Paul welcome, for this is the God whom becomes
to make known to you, the God whom you impli
citly complain that you are ignorant of." There,
where we are sensible we are defective and come
short, just there, the gospel takes us up, and carries
us on. Various conjectures the learned have con
cerning this altar dedicated to the unknown Gad.
(1.) Some think the meaning is, To the God whose
honour it is to be unknown, and that they intended
the God of the Jews, whose name is ineffable, and
whose nature is unsearchable. It is probable that
they had heard from the Jews, and from the writings
of the Old Testament, of the God of Israel, who
had proved himself to be above all gods, but was a
God hiding himself, Isa. 45. 15. The heathen called
the Jews' God, Deus incertus, incertum Mosis JYu-
men — an uncertain God, the uncertain Deity qf
Moses, and the God without name. Now this Goa,
says Paid, this God, who cannot by searching be
found out to perfection, I now declare unto you.
(2.) Others think the meaning is, To the God
whom it is our unhappiness not to know; which in
timates that they would think it their happiness to
know him. Some tell us, that upon occasion of a
plague that raged at Athens, when they had sacri
ficed to all their gods one after another for the stay
ing of the plague, they were advised to let some
sheep go where they pleased, and where they lay
down, to build an altar, tI mpoc-faoni @iij—to the
proper God, or the God to whom that affair of stay
ing the pestilence did belong; and, because they
knew not how to call him, they inscribed it, To the
unknown God. Others, from some of the best his
torians of Athens, tell us, they had many altars in
scribed, To the gods of Asia, Europe, and Africa ;
To the unknown God: and some of the neighbour
ing countries used to swear by the God that was un
known at Athens ; so Lucian.
Now observe how modestly Paul mentions this ;
that he might not be thought a spy, or one that had
intruded himself, more than became a stranger,
into the knowledge of their mysteries ; he tells them
that he observed it as hepasSed by, and saw their
devotions, or their sacred things; it was public, and
he could not forbear seeing it, and it was proper
enough to make his remarks upon the religion of
the place ; and observe how prudently and ingeni-
"ously he takes rise from this to bring in his discourse
of the true God; [1.] He tells them, that the God
he preached to them, was one that they did already
worship, and therefore he was not a setter-firth of
new or strange gods ; "As you have a dependence
upon him, so he has had some kind of homage from
you." H2.] He was one whom they ignorantly wor
shipped, which was a reproach to them who were
famous all the world over for their knowledge.
"Now," (says he,) "I come to take away that re
proach, that you may worship him understandingly,
whom how you worship ignorantly ; and it cannot
but be acceptable to have your blind devotion turned
into a reasonable service, that you may not worship
ye know not what."
II. He confirms his doctrine of one living and true
God, by his works of creation and providence ; " The
God whom-I declare unto you to be the sole Object
of your devotion, and call you to the worship of, is
the God that made the world, and governs it ; and
by the visible proofs of these, you may be led to this
invisible Being, and be convinced of his eternal
power and Godhead." The Gentiles in general,
and the Athenians particularly, in their devotions
were governed, not by their philosophers, many of

180

THE ACTS, XVL.

whom Spake clearly, and excellently well of one su
preme JYumen, and of his infinite perfections, and
universal agency and dominion ; (witness the wri
tings of Plato, and long after of Cicero ; but by their
poets and their idle fictions. Homer's works were
the Bible of the pagan theology, or demonology ra
ther, not Plato's ; and the philosophers tamely sub
mitted to this, rested in their speculations, disputed
them among themselves, and taught them their
scholars, but never made the use they ought to have
made of them in opposition to idolatry ; so little cer
tainty were they at concerning them, and so little
impression did they make upon them ! Nay, they
ran themselves into the superstition of their coun
try, and thought they ought to do so. Eamus ad
communem errorem — Let us embrace the common
error. Now Paul here sets himself, in the first place, to
reform the philosophy of the Athenians, (he corrects
the mistakes of that,) and to give them right notions
of the one only living and true God, and then to
carry -the matter further than they ever attempted,
for the reforming of their worship, and the bringing
them off from their polytheism and idolatry. Ob
serve what glorious things Paul here says of that
God whom he served, and would have them to
serve :
1. He is the God that made the world, and all
things therein ; the Father almighty, the Creator of
heaven and earth. This was admitted by many of
the philosophers ; but those of Aristotle's school de
nied it, and maintained, "that the world was from
eternity, and every thing always was what now it
is." Those of the school of Epicurus fancied, "that
the world was made by a fortuitous concourse of
atoms, which, having been in a perpetual motion,
at length accidentally jumped into this frame."
Against both these, Paul here maintains, that God,
by the operations of anjnfinite power, according to
the contrivance of an infinite wisdom, in the begin
ning of time made the world and all things therein ;
the rise of which was owing, not as they fancied, to
an eternal matter, but to an eternal mind.
2. He is therefore Lord of heaven and earth, that
is, he is the rightful Owner, Proprietor, and Pos
sessor, of all the beings, powers, and riches of the
upper and lower world, material and immaterial,
visible and invisible. This follows from his making
of heaven and earth. If he created all, without
doubt he has the disposing of all ; and where he
gives being, has an indisputable right to give law.
3. He is, in a particular manner, the Creator of
men, of all men, (v. 26. ) He made of one blood all
nations of men ; he made the first man, he makes
every man, is the Former of every man's body, and
the Father of every man's spirit ; he has made the
nations of men, not only all men in the nations, but
as nations in their political capacity; he is their
Founder, and disposed them into communities for
their. mutual preservation and benefit; he made
them all of one blood, of one and the same nature,
he fashions their hearts alike; descended from one
anil the same common ancestor, in Adam they are
all akin, so they are in Noah, that hereby they might
be engaged in mutual affection and assistance, as
fellow-creatures and brethren. Have we not all
one Father? Hath not one God created us? Mal.
2. 10. He hath made them for to dwell on all the
face of the earth, which, as a bountiful Benefactor,
he has given, wWh all its fulness, to the children of
men. He made them not to live in one place, but
to be dispersed over all the earth ; one nation there
fore ought not to look with contempt upon another,
as the Greeks did upon all other nations; for those
on all the face of the earth are of the same blood.
The Athenians boasted that they sprung out of their
own earth, were aborigines, and nothing akin by

blood to any other nation ; which proud conceit of
themselves the apostles here takes down.
4. That he is the great Benefactor of the whole
creation; (v. 25.) He giveth to all life, and breath,
and all things; he not only breathed into the first
man the breath of life, but still breathes it into every
man ; he gave us these souls, he formed the spirit
of man within him ; he not only gave us our life and
breath, when he brought us mto being, but he is
continually giving it us; his providence is a conti
nued creation ; he holds our souls in life ; every mo
ment our breath goes forth, but he graciously gives
it us again the next moment ; it is not only his avr
that we breathe in, but it is in his hand that our
breath is, Dan. 5. 23. He gives to all the children
of men their life and breath; for as the meanest of
the children of men live upon him, and receive from
him, so the greatest, the wisest philosophers and
mightiest potentates, cannot live without him ; he
gives to all, not only to all the children of men, but
to the inferior creatures, to all animals, every thing
wherein is the breath of life, (Gen. 6. 17.) they have
their life and breath from him ; and where he gives
life and breath, he gives all things, all other things
needful for the support of life. The earth is full of
his goodness, Ps. 104. 24, 27.
5. That he is the sovereign Disposer of all the
affairs of the children of men, according to the coun
sel of his will ; (v. 26.) He hath determined the
times before appointed, and the bounds of their habi
tation. See here, (1.) The sovereignty of God's
disposal concerning us ; he hath determined every
event, IpUas, the matter is fixed; the disposals of
Providence are incontestable, and must not be dis
puted; unchangeable, and cannot be altered. (2.)
The wisdom of his disposals ; he hath determined
what was before appointed ; the determinations of
the Eternal Mind are not sudden resolves, but the
counterparts of an eternal counsel, the copies of di
vine decrees. He performeth the thing that is ap
pointed for me, Job 23. 14. Whatever comes forth
from God, was before all worlds Aid in God.' (3.)
The things about which his providence is conver
sant ; these are time and place : the times and places
of our living in this world, are determined and ap
pointed by the God that made us. [1.] He has de
termined the times that are concerning us ; times to
us seem changeable, but God has fixed them, , Our
times are in his hand, to lengthen or shorten, imbitter
or sweeten, as he pleases. He has appointed and
determined the time of our coming into the world,
and the time of our continuance in the world; our
time to be born, and our time to die, (Eccl. 3. 1, 2.)
and all that little that lies between them ; the time
of all our concernments in this world, whether they
be prosperous times or calamitous times, it is he that
has determined them ; and on him we must depend,
with reference to the times that are yet before us.
[2.] He has also determined and appointed the
bounds of our habitation ; he that appointed^ the
earth to be a habitation for the children of men, has
appointed to the children of men a distinction of ha
bitations upon the earth, has instituted such a thing
as property, to which he has set bounds to keep us
from trespassing one upon another. The particular
habitations in which our lot is cast, the place of our
nativity and cf our settlement, are of God's deter
mining and appointing ; which is a reason why we
should accommodate ourselves to the habitations we
are in, and make the best of that which is.
6. That he is not far from every one of us, v. 27.
He is every where present, not only is at our right
hand, but has possessed our reins, (Ps. 139. 13.)has
his eye upon us at all times, and knows us better
than we know ourselves. Idolaters made images of
God, that they might have him with them in those
images, which the apostle here shews the absurdity

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181

of ; for he is an infinite Spirit, that is not far from
any of us, and never the nearer, but in one sense the
further off from us, for our .pretending to realize or
presentiate him to ourselves by any image. He is
nigh unto us, both to receive the homage we render
him, and to give the mercies we ask of him, wher
ever we are ; though near no altar, image, or tem
ple. The Lord of all, as he is rich, (Rom. 10. 12. )
so he is nigh (Deut. 4. 7.) to all that call upon him.
He that wills us to pray every where, assures us,
that he is no where far from us ; whatever country,
nation, or profession, we are of, whatever our rank
and condition in the world are, be we in a palace or
in a cottage, in a crowd or in a corner, in a city or
in a desert, in the depths of the sea or afar off upon
the sea, this is certain, God is not far from every
one ofus.
7. That in him we live, and move, and have our
being, v. 28. We have a necessary and constant
dependence upon his providence, as the streams
have upon the spring, and the beams upon the sun.
(1.) In him we live; that is, the continuance of our
lives is owing to him and the constant influence of
his providence ; he is our Life, and the length of our
days. It is not only owing to his' patience and pity
that our forfeited lives are not cut off, but it is owing
to his power, and goodness, and fatherly care, that
our frail lives are prolonged ; there needs not a posi
tive act of his wrath to destroy us ; if he suspend the
positive acts of his goodness, we die of ourselves.
(2. ) In him we move ; it is by the uninterrupted con
course of his providence that our souls move them
selves in their outgoings and operations, that our
thoughts run to and fro about a thousand subjects,
and our affections run out toward their proper ob
jects. It is likewise by him that our souls move our
bodies ; we cannot stir a hand, or a foot, or a tongue,
but by him, who, as he is the first Cause, so he is
the first Mover. (3.) In him we have our being ;
not only from him we had it at first, but in him we
have it still ; to his continued care and goodness we
owe it, not only that we hare a being, and are not
sunk into non-entity, but that we have our being,
have this being, were and still are of such a noble
rank of beings, capable of knowing and enjoying
God ; and are not thrust into the meanness of brutes,
or the misery of devils.
8. That upon the whole matter, we are God's off
spring ; he is our Father that begat us, (Deut 32.
6, 187) and he hath nourished and brought us up as
children, Isa. 1. 2. The confession of an adversary
in such a case, is always looked upon to be of use as
argumentum ad hominem — an argument to the
man, and therefore the apostle here quotes a saying
of one of the Greek poets, Aratus, a native of Cili
cia, Paul's countryman, who, in his Phenomena, in
the beginning of his book, speaking of the heathen
Jupiter, that is, in the poetical dialect, the supreme
God, says this of him, t» y&$ *«i ylvot ir/at—for we
are also his offspring. . And he might have quoted
other poets to the purpose of what he was speaking,
that in God we live and move;
Spiritus intus alit, totamque infusa per artus
Mens agitat molem.
This active mind, infus'd through all the space,
Unites and mingles with the mighty mass.
So Virgil, JEneid vi.
Est Deus in nohis, agitante calescimus illo.
'Tis the Divinity that warms our hearts.
So Ovid, Fastorum vi.
Jupiter est quodcunque vides,
Quocunque moveris.
Where'er you look, where'er you rove,
The spacious scene is full of Jove.
So Lucan, lib. ii.
But he chooses this of Aratus, as having much, in a
little. By this it appears not only that Paul was

himself a scholar, but that human learning is both
ornamental and serviceable to a gospel minister,
especially for the convincing of those that are with
out ; for it enables them to beat them at their own
weapons, and to cut off Goliath's head with his own
sword. How can the adversaries of truth be beaten
out of their strong-holds by those that do not know
them ? It may likewise shame God's professing
people, who forget their relation to God, and walk
contrary to it, that a heathen poet could say of God,
We are his offspring, formed by him, formed for
him, more the care of his providence than ever any
children were the care of their parents ; and there
fore are obliged to obey his commands, and acquiesce
in his disposals, and to be unto him for a name and a
praise ; since in him and upon him we live, we ought
to live to him ; since in him we move, we ought to
move toward him ; and since in him we have our
being, and from him we receive all the supports and
comforts of our being, we ought to consecrate our
being to him, and to apply ourselves to him for a
new being, a better being, an eternal well-being.
III. From all these great truths concerning God,
he infers the absurdity of their idolatry, as the pro
phets of old had done. If this be so,
1. Then God cannot be represented by an image.
If we are the offspring of God, as we are spirits in
flesh, then certainly he who is the Father of our spi
rits, (and they are the principal part of us, and that
part of us by which we are denominated God's off
spring,) is himself a Spirit, and we ought not to
think that the Godhead is like unto gold, or silver,
or stone, graven by art and man's device, v. 29.
We wrong God, and put an affront upon him, if we
think so. God honoured man in making his soul
after his likeness ; but man dishonours God, if he
makes him after the likeness of his body. The God
head is spiritual, infinite, immaterial, and incom
prehensible, and therefore it is a very false and un
just conception which an image gives us of God, be
the matter ever so rich, gold or silver; be the shape
ever so curious, and be it ever so well graven by art
and maris device, its countenance, posture, or dr,ess,
ever so significant, it is a teacher of lies.
2. Then he dwells not in temples made with hands,
v. 24. He is not invited to any temple men can
build for him, nor confined to any. A temple brings
him never the nearer to us, nor keeps him ever the
longer among us. A temple is convenient for us to
come together in to worship God ; but God needs
not any place cf rest or residence, or the magnifi
cence and splendour of any structure, to add to the
glory of his appearance. A pious, upright heart, a
temple not made with hands, but by the Spirit of
God, is that which he dwells in, and delights to
dwell in. See 1 Kings 81 . 27. Isa. 66. 1, 2.
3. Then he is not worshipped, B-ipa.vtuera.1, he is
not served, or ministered unto, with men's hands, as
though he needed any thing, v. 25. He that made
all, and maintains all, cannot be benefited by any
of our services, nor needs them. If we receive and
derive all from him, he is all-sufficient, %nd there
fore cannot but be self-sufficient, and independent.
What need can God have of our services, or what
benefit can he have by them, when he has all per
fection in himself, and we have nothing that is good
but what we have from him ? The philosophers, in
deed, were sensible of this truth, that God has no
need of us or our services ; but the vulgar heathen
built temples, and offered sacrifices to their gods,
with an opinion that they needed houses and food.
See Job 35. 5—8. Ps. 50. 8, &c.
4. Then it concerns us all to inquire after God ;
(v. 27.) That they should seek the Lord, that is, fear
and worship him in a right manner. Therefore
God has kept the children of men in a constant de
pendence upon him for life, and all the comforts of

182

THE ACTS, XVII.

life, that he might keep them under constant obli
gations to him. We have plain indications of God's
presence among us, his presidency over us, the care
of his providence concerning us, and his bounty to
us, that we might be put upon inquiring, Where is
God our Maker, who giveth songs in the^night ;
who teacheth us more than the beasts of the earth,
and maketh us wiser than the fowls of heaven? Job
35. 10, 11. Nothing, one would think, should be
more powerful with us to convince us that there is a
God, and to engage us to seek his honour and glory
in our services, and to seek our happiness in his fa
vour and love, than the consideration of our own
nature, especially-the noble powers and faculties of
our own souls. If we reflect upon those, and con
template these, we may perceive both our relation
and obligation to a God above us. Yet so dark is
this discovery, in comparison with that by divine
revelation, and so unapt are we to receive it, that
they who have no other, could but haply feel after
God, and find him. (1. ) It was very uncertain
whether they could by this searching,/?rad out God;
it is but a peradventure, if haply they might. (2.)
If they did find out something of God, yet it was but
some confused notions of him ; they did bnt feel after
him, as men in the dark, or blind men, who lay hold
on a thing that comes in their way, but know not
whether it be that which they are in quest of or no.
It is a very confused notion which this poet of their's
has of the relation between God and man, and very
general, that we are his offspring: as was also that
of their philosophers. Pythagoras said, Bun yU®1
ts-i /S/iotoios — Men have a sort of a divine nature.
AndHeraclitus (apud Lucian) being asked, What
men are? answered, ©so! &v»to'j — Mortal gods ; and,
What are the gods ? answered, aOivitroi mBpce-rm —
Immortal men. And Pindar saith, JYemean, Ode
.-6. "Ey ivtfZy h B-.tm y'etos — God and man are near
&-kin. It is true, that by the knowledge of ourselves,
we may be'led to the knowledge of God, but it is a
very confused knowledge. This is but feeling after
him. We have therefore reason to be thankful, that
Dv the gospel of Christ we have notices given us of
God much clearer than we could have by the light
of nature ; we do not now feel after him, but with
open face behold, as in a glass, the glory of God.
IV. He proceeds to call them all to repent of their
idolatries, and to turn from them, v. 30, 31. This
is the practical part of Paul's sermon before the uni
versity ; having declared God to them, (v. 23.) from
thence he properly presses upon them repentance
toward God; and would have taught them also faith
towards our Lord Jesus Christ, if they would have
had the patience to hear him. Having shewed them
the absurdity of their worshipping other gods, he
persuades them to go on no longer in that foolish
wav of worship, but to return from it to the living
and true God. Observe,
1. The conduct of God toward the Gentile world
before the gospel came among them ; The times of
this ignorance God winked at. (1.) They were
times of great ignorance ; human learning flourished
more than ever in the Gentile world just before
Christ's time ; but in the things of God they were
grossly ignorant. Those are ignorant indeed, who
either know not God, or worship him ignorantly ;
idolatry was owing to ignorance. (2. ) These times
of ignorance God winked at. Understand it, [1.]
As an act of divine justice. God despised or ne
glected these times of ignorance, and did not send
them his gospel, as now he does. It was very pro
voking to him to see his glory thus given to another;
and he detested and hated these times. So some
take it. Or rather, [2.] As an act of divine pa
tience and forbearance ; he winked at these times ;
he did not restrain them from these idolatries bv
sending prophets to them, as he did to Israel ; he did

not punish them in their idolatries, as he did Israel;
but gave them the gifts of his providence, ch. 14 16,
17. These things thou hast done, and I kept silence,
Ps. 50. 21, He did not give them such calls and
motives to repentance as he does now ; he let them
alone; because they did not improve the light they
had, but were willingly ignorant, he did not send
them greater lights. Or, he was not quick and se
vere with them, but was long-suffering toward
them, because they did it ignorantly, 1 Tim: 1. 13.
2. The charge God gave to the Gentile, world by
the gospel, which he now sent among them; He now
commandeth all men every where to repent; to
change their mind and their way ; to be ashamed of
their folly, and to act more wisely ; to break off the
worship of idols, and bind themselves to the worship
of the true God. Nay, it is to turn with sorrow and
shame from every sin, and with cheerfulness and
resolutions every duty. (1.) This is God's com
mand ; it had been a great favour if he had only told
us, that there was room left for repentance, and we
might be admitted to it ; but he goes farther, he in
terposes his own authority for our good, and has
made that our duty, which is our privilege. (2. ) It
is his command f o all men, every where ; to men,
and not to angels, that need it not ; to men, and not
to devils, that are excluded the benefit of it ; to all
men in all places; all men have made work for re
pentance, and have cause enough to repent, and all
men are invited to repent, and shall have the bene
fit of it The apostles are commissioned to preach
this every where. The prophets were sent to com
mand the Jews to repent ; but the apostles were sent
to preach repentance and remission opsins to all na
tions. (3. ) Now in gospel-times it is more earnestly
commanded, because more encouraged than it had
been formerly ; now the way of remission is more
opened than it had been, and the promise more full*
confirmed ; and therefore now he expects we should
all repent. " JYow repent ; now at length, now fe
time, repent ; for you have too long gone on in sin.
Now in time repent, for it will be too late shortly."
3. The great reason to enforce this commands
taken from the judgment to come. God commands
us to repent, because he hath appointed a day in the
which he will judge the world in righteousness, (v.
31.) and has now under the gospel made a clearer
discovery of a state of retribution in the other world
than ever before. Observe,
(1. ) The God that made the world, will judge it ;
that gave the children of men their being and facul
ties, will call them to an account for the use they
have made of them, and recompense them accord^
ingly ; whether the body served the soul in serving
God, or the soul was a drudge to the body in making
provision for the flesh ; and every man shall receive
according to the things done in the body, 2 Cor. 5.
10. The Gbd that now governs the world, will
judge it, will reward the faithful friends of his go
vernment, and punish the rebels.
(2.) There is a day appointed for this general re
view of all that men have done in time, and a find
determination of their state for eternity. The day
is fixed in the counsel of God, and cannot be altered;
but it js hid there, and cannot be known. A day of
decision, a day of recompense ; a day that -will put a
final period to all the days of time.
(3.) The world will be judged in righteousness;
for God is not unrighteous, who takeih vengeance,
far be it from him that he should do iniquity, His
knowledge of all men's characters and actions is in
fallibly true, and therefore his sentence upon them
incontestablv just. And as there will be no appeal
from it, so there will be no exception against it.
(4.) God will judge the world by that man whom
he hath ordained, who can be no other than the LorS,
ufews, to whom all judgment is committed. By him

THE ACTS, XVIII.

183

God made the world, by him he redeemed it, by
him he governs it, and by him he will Judge it
(5.) God's raising Christ from the dead is the
great proof of his being appointed and ordained the
Judge of quick and dead. His doing him that ho
nour, evidenced his designing him this honour. His
raising him from the dead, was the beginning of his
exaltation, his judging the world will be the perfec
tion of it ; and he that begins, will make an end.
God hath given assurance irnto all men, sufficient
ground for their faith to build upon, both that there
is a judgment to come, and that Christ will be their
Judge ; the matter is not left doubtful, but is of un
questionable certainty. Let all his enemies be as
sured of it, and tremble before him ; let all his friends
be assured of it, and triumph in him.
(6.) The consideration of the judgment to come,
and of the great hand Christ will have in that judg
ment, should engage us all to repent of our sins, and
turn from them to God. This is the only way to
make the Judge our Friend in that day, which will
be a terrible day to all that live and die impenitent ;
but true penitents will then lift up their heads with
joy, knowing that their redemption draws nigh,
32. And when they heard of the resur
rection of the dead, some mocked: and
others said, We will hear thee again of this
matter. 33. So Paul departed from among
them. 34. Howbeit certain men clave
unto him, and believed : among the which
was Dionysius the Areopagite, and a wo
man named Damaris, and others with them.
We have here a short account of the issue of Paul's
preaching at Athens.
I. Few were the better : the gospel had as little
success at Athens as any where ; for the pride of the
philosophers there, as of the Pharisees at Jerusa
lem, prejudiced them against the gospel of Christ.
1. Some ridiculed Paul and his preaching ; they-
heard him patiently till he came to speak of the
resurrection of the dead, (v. 32.) and then some of
them began to hiss him, they mocked; what he had
said before, was somewhat like what they had some
times heard in their own schools ; and some notion
they had of a resurrection, as it signifies a future
state; but if he speak of a resurrection of the dead,
though it be of the resurrection of Christ himself, it
is altogether incredible to them, and they cannot
bear so much as to hear of it, as being contrary to a
principle of their philosophy. A privatione ad ha-
bitum non datur regressus—Life, when once lost, is
irrecoverable. They had deified their heroes after
their death ; but they never thought of their being
raised from the dead, and therefore they could by
no means reconcile themselves to this doctrine of
Christ's being raised from the dead ; how can this
be ? This great doctrine, which is the saints' joy, is
their jest; when it was but mentioned to them, they
mocked, and made a laughing matter of it. We are
not to think it strange, if sacred truths of the great
est certainty and importance are made the scorn of
profane wits.
2. Others were willing to take time to consider of
it ; they said, We will hear thee again of this matter.
They would not at present comply with what Paul
said, or oppose it ; but we will hear thee again of this
matter of the resurrection from the dead. It should
seem, they overlooked that which was plain and
uncontroverted, and shifted off the application and
the improvement of that, by starting objections
against thatwhich was disputable, and would admit
a debate. Thus many lose the benefit of the prac
tical doctrine of Christianity, by wading beyond their
depth into controversy; or rather, by objecting

against that which has some difficulty in it; whereas,
if any man were disposed and determined to do the
will of God, as far as it is discovered to him, he
should know of the doctrine of Christ, that it is of
God, and not of man, John 7. 17. Those that wouki
not yield to the present convictions of the word,
thought to get clear of them, as Felix did, by put
ting them off to another opportunity ; they will hear
of it again some time or other, but they know not
when; and thus the devil cozens them of all their
time, by cozening them of the present time.
3. Paul thereupon left them for the present to con
sider of it; (v. 33.) He departed from among them
as seeing little likelihood of doing any good with
them at this time ; but, it is likely, with a promise
to those that were willing to hear him again, that
he would meet them whenever they pleased.
II. Yet there were some that were wrought upon,
v. 34. If some would not, others would.
1. There were certain men that clave to him, and
believed; when he departed from among them, they
would not part with him so ; wherever he went, they
would follow him, with a resolution to adhere to the
doctrine he preached, which they believed.
2. Two are particularly named; one was an emi
nent man, Dionysius the Areopagite ; one of that
high court or great council that sat in Areopagus, or
Mars-hill ; a judge, a senator, one of those before
whom Paul was summoned to appear ; his judge be
comes his convert. The accounts which the an
cients give of this Dionysius, is, that he was bred at
Athens, had studied astrology in Egypt, where he
took notice of the miraculous eclipse at our Saviour's
passion, that, returningto Athens, he became a se
nator ; disputed with Paul, and was by him con
verted from his error and idolatry ; and, being by
him thoroughly instructed, was made the first bishop
of Athens. So Eusebius, lib. 5. cap. 4. lib. 4. cap.
22. The woman named Damaris, was, as some
think, the wife of Dionysius ; but rather, some other
person of quality ; and though there was not so great
a harvest gathered in at Athens as there was at some
other places, yet these few being wrought upon
there, Paul had no reason to say, he had laboured
in vain.
CHAP. XVIII.
In this chapter, we have, I. Paul's coming to Corinth, his
private converse with Aquila and Priscilla, and his public
reasonings with the Jews, from whom, when they rejected
him, he turned to the Gentiles, v. 1..6. II. The great
success of his ministry there, and the encouragement Christ
gave him in a vision to continue his labours there, in hopes
of further success, v. 7 . . 11. III. The molestations which
after some time he met with there from the Jews, which he
got pretty well through by the coldness of Gallio, the Ro
man governor, in the cause, v. 12 . . 17. IV. The progress
Paul made through many countries, after he had continued
long at Corinth, for the edifying and watering of the
churches which he had founded and planted, in which cir
cuit he made a short visit to Jerusalem, v. 18 . . 23. V. An
account of Apollo's improvement in knowledge, and of his
usefulness in the church, v. 24 . . 28.
1. A FTER these tilings Paul departed
ia. from Athens, and came to Corinth;
2. And found a certain Jew named Aquila,
born in Pontus, lately come from Italy,
with his wife Priscilla ; (because that Clau
dius had commanded all Jews to depart
from Rome :) and came unto them. 3.
And because he was of the same craft, he
abode with them, and wrought : for by their
occupation they were tent-makers. 4. And
he reasoned in the synagogue every sab
bath, and persuaded the Jews and the

194

THE ACTS, XVIII.

Greeks. 5. And when Silas and Timo
theus were come from Macedonia, Paul
was pressed in the spirit, and testified to
the Jews that Jesus was Christ. 6. And
when they opposed themselves, and blas
phemed, he shook his raiment, and said
unto them, Your blood be upon your own
heads ; I am clean : from henceforth I will
go unto the Gentiles.
We do not find that Paul was much persecuted
at Athens, nor that he was driven from thence by
any ill usage, as he was from those places where the
Jews had or could make any interest ; but his recep
tion at Athens being cold, and little prospect of do
ing good there, he departed from Athens, leaving
the care of those there who believed, with Diony
sius ; and from thence he came to Corinth, where
he was now instrumental in planting a church that
became upon many accounts considerable. Corinth
was the chief city of Achaia, now a province of the
empire, a rich and splendid city ; JYon cuivis hbmini
contingit adire Corinthum — It is not permitted every
man to see Corinth; the country thereabouts at this
day is called the Morea. Now here we have,
I. Paul working for his living, v. 2, 3.
1. Though he was bred a scholar, yet he was mas
ter of a handicraft trade. He was a tent-maker, an
upholsterer ; he made tents for the use of soldiers
and shepherds, of cloth or stuff, or (as some say,
tents were then generally made) of leather or skins,
as the outer covering of the tabernacle. Hence to
live in tents was to live sub pellibus — under skins.
Dr. Lightfoot shews, that it was the custom of the
Jews to bring up their children to some trade,' yea,
though they gave them learning or estates. Rabbi
Judah says, " He that teaches not his son a trade, is
as if he taught him to be a thief." And another
saith, " He that has a trade in his hand, is as a vine
yard that is fenced. " An honest trade, by which a
man may get his bread, is not to be looked upon by
any with contempt. Paul, though a Pharisee, and
bred up at the feet of Gamaliel, yet, having in his
youth learned to make tents, did not by disuse lose
the art
2. Though he was entitled to a maintenance from
the churches he had planted, and from the people
he preached to, yet he worked at his calling to get
bread ; which is more to his praise who did not ask
for supplies, than to their's who did not supply him
unasked, knowing what straits he was reduced to.
See how humble Paul was, and wonder that so great
a man could stoop so low ; but he had learned con
descension of his Master, who came not to be minis
tered to, but to minister. See how industrious he
was, and how willing to take pains. He that had so
much excellent work to do with his mind, yet, when
there was occasion, did not think it below him to
work with his hands. Even those that are redeemed
from the curse of the law, are not exempt from that
sentence, In the sweat of thy face thou shalt eat
bread. See how careful Paul was to recommend hjs
ministry, and to prevent prejudices against it, even
the most unjust and unreasonable ; he therefore main
tained himself with his own labour, that he might
not make the gospel of Christ burthensome, 2 Cor.
11. 7, &c. 2 Thess. 3. 8, 9.
3. Though we may suppose he was master of his
trade, yet he did not disdain to work journey-work ;
he wrought with Aquila and Priscilla, who were of
that calling; so that he got no more than day- wages ;
a bare subsistence. Poor tradesmen must be thank
ful if their callings bring them in a maintenance for
themselves and their families, though they cannot

do as the rich merchants that raise estates by their
callings. 4. Though he was himself a great apostle, yet he
chose to work with Aquila and Priscilla, because he
found them to be very intelligent in the things of
God, as appears afterward, (v. 26.) and he owns
that they had been his helpers in Christ Jesus, Rom.
16. 3. This is an example to those who are going
to service, to seek for those services in which they
may have the best help for their souls. Choose to
work with those that are likely to be helpers in
Christ Jesus. It is good to be in company, and to
have conversation with those that will further us in
the knowledge of Christ, and to put ourselves under
the influence of such as are resolved that they will
serve the Lord.
Concerning this Aquila we are here told, (1.)
That he was a Jew, but born in Pontus, v. 2. Many
of the Jews of the dispersion were seated in that
country, as appears 1 Pet. 1. 1. (2.) That he was
lately come from Italy to Corinth ; it seems, he often
changed his habitation ; this is not the world we can
propose ourselves a settlement in. (3.) That the
reason of his leaving Italy, was, because by a late
edict of the emperor Claudius Ca;sar all Jews were
banished from Rome ; for the Jews were generally
hated, and every occasion was taken to put hardship
and disgrace upon them ; God's heritage was as a
speckled bird, the birds round about were against
her, Jer. 12. 9. Aquila, though a Christian, was
banished because he had been a Jew ; and the Gen
tiles had such confused notions of the thing, that
they could not distinguish between a Jew and a
Christian. Suetonius, in the Life of Claudius, speaks
of this decree in the ninth year of his reign, and says,
The reason was, because the Jews were a turbulent
people — assiduo tumultuantes ; and that it was im-
pulsore Christo — upon the account of Christ ; some ¦;
zealous for him, others bitter against Mm, which
occasioned great heats, such as gave umbrage to the
government, and provoked the emperor, who was a
timorous jealous man, to order them all to be gone.
If Jews persecute Christians, it is not strange if hea
thens persecute them both.
II. We have here Paul preaching to the Jews,
and dealing with them to bring them to the faith of
Christ ; both the native Jews and the Greeks, that
is, those that were more or less proselyted to the
Jewish religion, and frequented their meetings. >
1. He reasoned with them in the synagogue pub
licly every sabbath. See in what way the apostles
propagated the gospel, not by force and violence,
by fire and sword, not by demanding an implicit
consent, but by fair arguing ; they drew with the
cords of a man ; gave a reason for what they said,
and gave a liberty to object against it, having satis
factory answers ready. God invites us to come and
reason with him, (Isa. 1. 18.) and challenges sinners
to produce their cause, and bring forth their strong
reasons, Isa. 41. 21. Paul was a rational as well as
scriptural preacher.
2. He persuaded them — miQl ; it denotes, (1.)
The urgency of his preaching ; he did not only dis
pute argumentatively with them, but he followed
his arguments with affectionate persuasions, beg-<
ging of them for God's sake, for their own souls'
sake, for their children's sake, not to refuse the offer
of salvation made them. Or, (2.) The good effect
of his preaching ; he persuaded them, that is, he
prevailed with them ; so some understand it In
sententiam suum adducebat — He brought them over
to his own opinion. Some of them were convinced
by his reasonings, and yielded to Christ.
3. He was yet more earnest in this matter when
his fellow-labourers, his seconds, came up with him ;
(y. 5.) Wlien Silas and Timothy were come from
Macedonia, and had brought him good tidings from

THE ACTS, XVIII.

185

the churches there, and were ready to assist him
here, and strengthened his hands, then Paul was
more than before pressed in spirit, which made him
more than ever pressing in his preaching. He was
grieved for the obstinacy and infidelity of his coun
trymen the Jews, was more intent than ever upon
their conversion, and the love of Christ constrained
him to it ; (2 Cor. 5. 14. ) it is the word that is used
here, it pressed him in spirit to it. And being thus
pressed, he testified to the Jenvs with all possible so
lemnity and seriousness, as that which he was per
fectly well assured of himself, and attested to them
as a. faithful saying, and worthy of all acceptation,
that Jesus is the Christ, the Messiah promised to the
fathers, and expected by them.
III. We have him here abandoning the unbeliev
ing Jews, and turning from them to the Gentiles, as
he had done in other places, v. 6.
1. Many of the Jews, and indeed the most of
them, persisted in their contradiction to the gospel
of Christ, and would not yield to the strongest rea
sonings, or the most winning persuasions ; they op
posed themselves and blasphemed; thev set them
selves in battle array (so the word signifies) against
the gospel j they joined hand in hand to stop the
progress of it. They resolved they would not be
lieve it themselves, and would do all they could to
keep others from believing it ; they could not argue
against it, but what was wanting in reason they
made up in ill language ; they blasphemed, spake
reproachfully of Christ, and in him of God himself,
as Rev. 13. 5, 6. To justify their infidelity, they
broke out into downright blasphemy.
2. Paul hereupon declared himself discharged
from them, and left them to perish in their unbelief.
He that was pressed in spirit to testify to them, (v.
5. ) when they opposed that testimony, and persisted
in their opposition, was pressed in spirit to testify
against them; (v. 3.) and his zeal herein also he
shewed by a sign, he shook his raiment, shaking off
the dust of it, (as before they shook off the dust of
their feet, ch. 13. 51.) for a testimony against them.
Thus he cleared himself from them, but threatened
the judgments of God against them ; as Pilate by
washing his hands signified the devolving of the
guilt of Christ's blood from himself upon the Jews,
so Paul by shaking his raiment signified what he
said, if possible to affect them with it (1. ) He had
done his part, and was clean from the blood of their
souls ; he had, like a faithful watchman, given them
warning, and thereby had delivered his soul, though
he could not prevail to deliver their's ; he had tried
all methods to work upon them, but all in vain, so
that if they perish in their unbelief, their blood is
not to be required at his hands ; here and ch. 20.
26. he plainly refers to Ezek. 33. 8, 9. It is very
comfortable to a minister to have the testimony of
his conscience for him, that he has faithfully dis
charged his trust by warning sinners. (2. ) They
would certainly perish if they persisted in their un
belief, and the blame would lie wholly upon them
selves ; "Your blood be upon your own heads, you
will be your own destroyers, your nation will be
ruined in this world, and particular persons will be
ruined in the other world, and you alone shall bear
it." If _any thing would frighten them at last into
a compliance with the gospel, surely thisTvould.
3. Having given them over, yet he does not give
over his work ; though Israel be not gathered, Christ
and his gospel shall be glorious ; From henceforth I
will go unto the Gentiles: and the Jews cannot com
plain, for they had the first offer, and a fair one,
made to them. The guests that were first invited
will not come, and the provision must not be lost,
guests must be had therefore from the highways and
the hedges. "We would have gathered the Jews,
(Matt. 23. 37.) would have healed them, (Jer. 51. 9,1
Vol. vi.— 2 A

and they would not; but Christ must "not be a Head
without a body, nor a Foundation without a building,
and therefore if they will not, we must try whether
others -will. " Thus the fall and diminishing of the
Jews were the riches of the Gentiles ; and Paul said
this to their faces, not only because it was what he
could justify, but to provoke them to jealousy, Rom.
11. 12, 14. ,
7. And he departed thence, and entered
into a certain man's house, named Justus,
one that worshipped God, whose house
joined hard to the synagogue. 8. And
Crispus, the chief ruler of the synagogue,
believed on the Lord with all his house:
and many of the Corinthians hearing be
lieved, and were baptized. 9. Then spake
the Lord to Paul in the night by a vision,
Be not afraid, but speak, and hold not thy
peace : 10. For I am with thee, and no
man shall set on thee to hurt thee : for 1
have much people in this city. 11. And
he continued there a year and six months,
teaching the word of God among them.
Here we are told,
I. That Paul changed his quarters. Christ direct
ed his disciples, when he sent them forth, not to go
from house to house ; (Luke 10. 7. ) but there might
be occasion to do it, as Paul did here. He departed
out of the synagogue, being driven out by the per-
verseness of the unbelieving Jews, and he entered
into a certain maris house, named Justus, v. 7. It
should seem, he went to this man's house, not to
lodge, for he continued with Aquila and Priscilla,
but to preach. When the Jews would not let him
go on peaceably with his work in their meeting, this
honest man opened his doors to him, and told him,
he should be welcome to preach there ; and Paul
accepted the motion ; it was not the first time that
God s ark had taken up its lodging in a private house.
When Paul could not have liberty to preach in the
synagogue, he preached in a house, without any dis
paragement to his doctrine. But observe the account
of this man and his house.
1. The man was next door to a Jew ; he was one
that worshipped God ; he was not an idolater,
though he was a Gentile, but was a worshipper of
the God of Israel, and him only, as Cornelius : that
Paul might give the less offence to the Jews, though
he had abandoned them, he set up his meeting in
that man's house. Even then when he was under a
necessity of breaking off from them to turn to the
Gentiles, yet he would study to oblige them.
2. The house was next door to the synagogue, it
joined close to it ; which some perhaps might inter
pret as done with design to draw people from the
synagogue to the meeting ; but I rather think it was
done in charity, to shew that he would come as near
them as he could, and was ready to return to them
if they were but willing to receive his message, and
would not contradict and blaspheme as they had
done. II. That Paul saw the good fruit of his labours
presently, both among Jews and Gentiles.
1. Crispus a Jew, an eminent one, the chief ruler
of the synagogue, believed on the Lord Jesus, with
all his house, v. 8. It was for the honour of the gos
pel, that there were some rulers, and persons of the
first rank both in church and state, that embraced
it- This would leave the Jews inexcusable, that
the ruler of their synagogue, who may be supposed
to have excelled the rest in knowledge of the scrip
tures and zeal for their religion, believed the gospel,

186

THE ACTS, XVIII.

and yet they opposed and blasphemed it. Not only
he, but his house, believed, and, probably, were bap
tized with him by Paul, 1 Cor. 1. 14.
2. Many of the Corinthians, who were Gentiles,
(and some of them persons of an ill character, as ap
pears, 1 Cor. 6. 11. such were some of you,) hear
ing, believed, and were baptized. First, they heard,
for faith comes by hearing. Some, perhaps came to
hear Paul, under some convictions of conscience,
that the way they were in was not right ; but it is
probable that the most came only for curiosity, be
cause it was a new doctrine that was preached ; but
hearing, they believed, by the power of God work
ing upon them ; and believing, they were baptized,
and so fixed for Christ, took upon them the profes
sion of Christianity, and became entitled to the pri
vileges of christians.
111. That Paul was encouraged by a vision to go
on with his work at Corinth ; (v. 9. ) The Lord Je
sus spake to Paul in the night by a vision ; when he
was musing on his work, communing with his own
heart upon his bed, and considering whether he
should continue here or no, what method he should
take here, and what probability there was of doing
good, then Christ appeared very seasonably to him,
and in the multitude of his thoughts within him de
lighted his soul with divine consolations.
1. He renewed his commission and charge to
preach the gospel; "Be not afraid of the Jews ;
though they are very outrageous, and perhaps the
more enraged by the conversion of the chief ruler
of their synagogue ; be not afraid of the magistrates
of the city, for they have no power against thee but
what is given them from above. It is the cause of
heaven thou art pleading, do it boldly. Be not
afraid of their words, nor dismayed at their looks ;
but speak, and hold not thy peace; let slip no op
portunity of speaking to them, cry aloud, spare not;
do not hold thy peace from speaking for fear, of
them, nor hold thy peace in speaking ;" (if I may
so say ;) "do not speak shyly and with caution, but
plainly and fully and with courage ; speak out, use
all the liberty of spirit that becomes an ambassador
for Christ."
2. He assured him of his presence with him,
which was sufficient to animate him, and put life
and spirit into him ; " Be not afraid, for lam with
thee, to protect thee, and bear thee out, and to de
liver thee from all thy fears : speak, and hold not
thy peace ; for I am with thee, to own what thou
sayest, to work with thee, and to confirm the word
by signs following." The same promise that ratified
the general commission, (Matt. 28. 19, 20.) Lo, I
am with you always, is here repeated. They that
have Christ with them, need not to fear, and ought
not to shrink.
3. He gave him a warrant of protection to save
him harmless ; " JYo man shall set on thee to hurt
thee : thou shalt be delivered out of the hands of
wicked and Unreasonable men, and shalt not be
driven hence, as thou wast from other places, by
persecution." He does not promise, that no man
should set on him; (for the next news we hear, is,
that he is set upon, and brought to the judgment-
seat, v. 12.) but, " JYo man shall set on tliee to hurt
thee; the remainder qf their wrath shall be re
strained; thou shalt not be beaten and imprisoned
here, as thou wast at Philippi." Paul met with
coarser treatment at first than he did afterward,
and was now comforted according to the time wherein
he had been afflicted. Trials shall not last always,
Ps. 66. 10 — 12. Or, we may take it more generally,
"JYo man shall set on thee, tu «a«;ui <re — to do evil
to thee ; whatever trouble they may give thee, there
is no real evil in it. They may kill thee, but they
cannot hurt thee; for / am with thee," Ps. 23. 4.
Isa. 41. 10. >

4. He gave him a prospect of success; "For I
have much people in this city. Therefore no man
shall prevail to obstruct thy work, therefore I will
be with thee to own thy work, and therefore do thou
go on vigorously and cheerfully in it ; for there are
many in this city that are to be effectually called by
thy ministry, in whom thou shalt see of the travail
of thy soul." Att&si?' /*<» »»« — There is to me a
freat people here. The Lord knows them that are
is, yea, and them that shall be his : for it is by his
worjt upon them that they become his, and known
unto him are all his works. "I have them, though
they yet know me not ; though yet they are led cap
tive by Satan at his will : for the Father has given
them me, to be a seed to serve me ; I have them
written in the book of life ; I have their names ,
down, and of all that were given me I will lose none;
I have them, for I am sure to have them ;" whom
he did predestinate, them he called. In this city,
though it be a very profane wicked city, full of im
purity, and the more so for a temple of Venus there,
to which there was a great resort ; yet in this heap,
that seems to be all chaff, there is wheat ; in this
ore, that seems to be all dross, there is gold; > Let
us not despair concerning any place, when even in
Corinth, Christ had much people.
IV. That upon this encouragement he made a
long stay there ; (v. 11.) He continued at Corinth a
year and six months, not to take his ease, but to fol
low his work, teaching the word of God among
them; and it being a city flocked to from all parts,
he had opportunity there of preaching the gospel to
strangers, and sending notice of it thence to other
countries. He stayed so long,
1. For the bringing in of those that were without
Christ had much people there, and by the power of
his grace he could have had them all converted in
one month or week, as at the first preaching of the
gospel, when thousands were enclosed at one cast of
the net; but God works variously. The people
Christ has at Corinth must be called in by degrees,
some by one sermon, others by another ; we see not
yet all things put under Christ. Let Christ's minis
ters go on in their duty, though their work be not
done all at once ; nay, though it be done but a little
at a time.
2. For the building up of those that were within.
Those that are converted, have still need to be
taught the word of God; and particular need at
Corinth to be taught it by Paul himself: for no
sooner was the good seed sown in that field, than Me
enemy came and sowed tares, the false apostles,
those deceitful workers, whom Paul in his epistles to
the Corinthians complains so much of. When the
hands of Jewish persecutors were tied, who were
professed enemies to the gospel, Paul had a more
vexatious trouble created him, and the church more
mischievous damage done it, by the tongue of ju
daizing preachers, who, under colour of the chris
tian name, undermined the very foundations of Chris
tianity. Soon after Paul came to Corinth, it is sup
posed, that he wrote the first epistle to the Thessa-
lonians, which in order of time was the first of all
the epistles he wrote by divine inspiration ; and the
second epistle to the same church was written not
long after. Ministers may be serving Christ, and
promoting the great ends of their ministry, by wri
ting good letters, as well as by preaching good ser
mons. 12. *And when Gallio was the deputy of
Achaia, the Jews made insurrection with
one accord against Paul, and brought him
to the judgment-seat, 13. Saying, This fel
low persuadeth men to worship God con
trary to the law. 14. And when Paul was

THE ACTS; XVIII.

187

now. about to open his mouth, Gallio said
unto the Jews, If it were a matter of wrong
or wicked lewdness, O ye Jews, reason
would that I should bear with you : 15.
But if it be a question of words and names,
and o/"your law, look ye to it; for I will be
no judge of such matters. 16. And he
drave them from the judgment-seat. 1 7.
Then all the Greeks took Sosthenes, the
chief ruler of the synagogue, and beat him
before the judgment-seat. And Gallio
cared for none of those things.
We have here an account of some disturbance
fiven to Paul and his friends at Corinth, but no great
arm done, nor much hinderance given to the work
of Christ there.
I. Paul is accused by the Jews before the Roman
governor, v. 12, 13. The governor was Gallio,
deputy of Achaia, that is, pro-consul; for Achaia
was a consular province of the empire. This Gallio
was elder brother to the famous Seneca ; in his youth
he was called JYovatus, but took the name of Gallio
upon his being adopted into the family of Julius Gal
lio ; he is described by Seneca, his brother, to be a
man of great ingenuity and great probity, and a man
of a wonderful good temper; he was called Dulcis
Gallio — Sweet Gallio, for his sweet disposition ; and
is said to have been universally beloved. Now ob
serve, 1. How rudely Paul is apprehended, and brought
before Gallio; The Jews made insurrection with one
accord against Paul. They were the ringleaders
of all the mischief against Paul, and they entered
into a confederacy to do him a mischief; they were
unanimous in it, they came upon him with one ac
cord, hand joined in hand to do this wickedness ;
they did it with violence and fury, they made an in
surrection to the disturbance of the public peace,
and hurried Paul away to the judgment-seat, and,
for aught that appears, allowed him no time to pre
pare for his trial.
2. How falsely Paul is accused before Gallio ; (v.
13.) This fellow persuades men to worship God con
trary to the law. They could not charge him with
persuading men not to worship God at all, or to
worship other gods, (Deut. 13. 2.) but only to wor
ship God in a way contrary to the law. The Ro
mans allowed the Jews in their provinces the ob
servation of their own law ; and what then ? Must
they therefore be prosecuted as criminals, who wor
ship God in any other way ? Does their toleration
include a power of imposition ? But the charge was
unjust ; for their own law had in it a promise of a
Prophet whom God would raise up to them, and him
they should hear. Now Paul persuaded them to be
lieve in this Prophet, who was come, and to hear
him, which was according to the law; for he came
not to destroy the law, but to fulfil it. The law re
lating to the temple-service those Jews at Corinth
could not observe, because of their distance from
Jerusalem, and there was no part of their synagogue-
worship which Paul contradicted. Thus when peo
ple are taught to worship God in Christ, and to wor
ship him in the Spirit, they are ready to quarrel, as
if they were taught to worship him contrary to the
law ; whereas this is indeed perfective of the law.
II. Gallio, upon the first hearing, or rather with
out any hearing at all, dismisses the cause, and will
not take any cognizance of it, v. 14, 15. Paul was
going about to make his defence, and to shew that
he did not teach men to worship God contrary to the
law; but the judge being resolved, not to pass any

sentence upon this cause, would not give himself the
trouble of examining it Observe,
1. He shews himself very ready to do the part of
a judge in any matter that it was proper for him to
take cognizance of. He said to the Jews, that were
the prosecutors, "If it were a matter of wrong, or
wicked lewdness, if you could charge the prisoner
with theft or fraud, with murder or rapine, or any
act of immorality, I should think myself bound to
bear with you in your complaints, though they were
clamorous and noisy ;" for the rudeness of the peti
tioners was no good reason, if their cause was just,
why they should not have justice done them ; it is
the duty of magistrates to right the injured, and to
animadvert upon the injurious ; and if the complaint
be not made with all the decorum that might be, yet
they should hear it out. But,
2. He will by no means allow them to make a
complaint to him of a thing that was not within his
jurisdiction; (v. 15.) "If it be a question qf words
and names, and of your law, look ye to it; end it
among yourselves as you can, but I will be no judge
of such matters; you shall neither burthen my
patience with the hearing of it, nor burthen my con
science with giving judgment upon it;" and there
fore, when they were urgent, and pressing to be
heard, he drove them from the judgment-seat, (v.
16.) and ordered another cause to be called.
Now, (1. ) Here was something right in Gallio's
conduct, and praise-worthy — that he would not pre
tend to judge of things he did not understand ; that
he left the Jews to themselves in matters relating to
their own religion, but yet would not let them, un
der pretence of that, run down Paul, and abuse him ;
or, at least, would not himself be the tool of their
malice, to give judgment against him : he looked
upon the matter to be not within his jurisdiction, and
therefore would not meddle in it.
But, (2. ) It was certainly wrong to speak so slightly
of a law and religion which he might have known
to be of God, and which he ought to have acquainted
himself with. &n what way God is to be worshipped,
whether Jesus be the Messiah, whether the gospel
be a divine revelation, were not questions of words
and names, as he scornfully and profanely called
them ; they are questions of vast importance, and in
which, if he had understood them himself aright, he
would have seen himself nearly concerned. He
speaks as if he boasted of his ignorance of the scrip
tures, and took a pride in it ; as if it were below him
to take notice of the law of God, or make any in
quiries concerning it.
III. The abuse done to Sosthenes, and Gallio's
unconcemedness in it, v. 17.
1. The parties put a great contempt upon the
court, when they took Sosthenes and beat him be
fore the judgment-seat. Many conjectures there
are concerning this matter, because it is uncertain
who this Sosthenes was, and who the Greeks were,
that abused him. It seems most probable, that
Sosthenes was a christian, and Paul's particular
friend, that appeared for him on this occasion, and
probably had taken care of his safety, and conveyed
him away, when Gallio dismissed the cause ; so that,
when they could not light on Paul, they fell foul on
him who protected him. It is certain that there
was one Sosthenes that was a friend of Paul, and
well known at Corinth ; it is likely, he was a minis
ter, for Paul calls him his brother, and joins him
with himself in his first epistle to the church at
Corinth, (1 Cor. 1. 1.) as he does Timothy in his
second, and it is probable that this was he ; , he is
said to be a ruler of the synagogue, either joint-
ruler with Crispus, (v. 8.) or a ruler of one syna
gogue, as Crispus was of another. As for the
Greeks that abused him, it is very probable that
they were either Hellenist Jews, or Jewish Greeks,

It

THE ACTS, XVIII.

those that joined with the Jews in opposing the gos
pel ; (v. 4, 6. ) and that the native Jews put them on
to do it, thinking it would in them be less offensive.
They were so enraged against Paul, that they beat
Sosthenes; and so enraged against Gallio, because
he would not countenance the prosecution, that they
beat him before the judgment-seat, whereby they
did, in effect, tell him, that they cared not for him ;
if he would not be their executioner, they would be
their own judges.
2. The court put no less a contempt upon the
cause, and the persons too; but Gallio cared for
none of these things. If by this be meant that he
cared not for the affronts of bad men, it was com
mendable ; while he steadily adhered to the laws
and rules of equity, he might despise their con
tempts ; but if it be meant, (as I think it is,) that he
concerned not himself for the abuses done to good
men, it carries his indifference too far, and gives us
but an ill character of him. Here is wickedness done
in the place of judgment, (which Solomon complains
of, Eccl. 3. 16.) and nothing done to discountenance
and suppress it. Gallio, as a judge, ought to have
protected Sosthenes, and restrained and punished
the Greeks that assaulted him ; for a man to be
mobbed in the street or in the market, perhaps, may
not be easily helped ; but to be so in his court, the
judgment-seat, the court sitting and not concerned
at it, is an evidence that truth is fallen in the street,
and equity cannot enter ; for he that departethfroM
evil, maketh himself a prey, Isa. 59. 14, 15. Those
that see and hear of the sufferings of God's people,
and have no sympathy with them, or concern for
them, do not pity and pray for them, it being all one
to them whether the interests of religion sink or
swim, are of the spirit of Gallio here, who, when a
good man was abused before his face, cared for none
of these things; like them that were at ease in Zion,
and were not grieved for the affliction of Joseph,
(Amos 6. 6.) like the king and Haman, that sat
down to drink when the city Shushan was perplexed,
Esth. 3. 15.
1 8. And Paul after this tarried there yet
a good while, and then took his leave of the
brethren, and sailed thence into Syria, and
with him Priscilla and Aquila; having
shorn his head in Cenchrea : for he had a
vow. 19. And he came to Ephesus, and
left them there : but he himself entered into
the synagogue, and reasoned with the Jews.
20. When they desired him to tarry longer
time with them, he consented not; 21. But
bade them farewell, saying, I must by all
means keep this feast that cometh in Jeru
salem : but I will return again unto you, if
God will. And he sailed from Ephesus.
22. And when he had landed at Csesarea,
and gone up, and saluted the church, he
went down to Antioch. 23. And after he
had spent some time there, he departed, and
went over all the country of Galatia and
Phrygia in order, strengthening all the dis
ciples. We have here Paul in motion, as we have had
him at Corinth for some time at rest, but in both
busy, very busy in the service of Christ ; if he sat
still, if he went about, still it was to do good. Here is,
I. Paul's departure from Corinth, v. 18.
1. He did not go away till some time after the
trouble he met with there ; from other places he had

departed when the storm rose, but not from Corinth,
because there it was no sooner risen than it fell again.
Some tell us, that Gallio did privately countenance
Paul, and took him into his favour, and that this oc
casioned a correspondence between Paul and Seneca,
Gallio's brother, which some of the ancients speak
of. After this he tarried there yet a good while,
some think, beyond the year and half, mentioned v,
11. While he found he laboured not in vain, he
continued labouring.
2. When he went, he took leave of the brethren,
solemnly, and with much affection, with suitable
comforts and counsels, and prayers at parting, com
mending what was good, reproving what was other
wise, and giving them necessary cautions agaiustthe
wiles of the false apostles ; and his farewell sermon
would leave impressions upon them.
3. He took with him Priscilla and Aquila, because
they had a mind to accompany him ; for they seemed
disposed to remove, and not inclined to stay long at
a place ; a disposition which may come from a good
principle, and have good effects, and therefore ought
not tobe condemned in others, though it ought to be
suspected in ourselves. There was a mighty friend
ship contracted between them and Paul, and there
fore when he went, they begged to go along with
him. 4. At Cenchrea, which was hard by Corinth, the
port where those that went to sea from Corinth took
ship, either Paul or Aquila (for the original does not
determine which) had his head shaved, to discharge
himself from the vow of a Nazarite. Having shorn
his head at Cenchrea ; for he had a vow. Those
that lived in Judea were, in such a case, bound to do
it at the temple ; but those who lived in other coun
tries might do it in other places. The Nazarite's
head was to be shaved, when either his consecration
was accidentally polluted, in which case he must
begin again, or when the days of his separation were
fulfilled, (Numb. 6. 9, 13, 18.) which, we suppdse,
was the case here. Some throw it upon Aquila,
who was a Jew, (v. 2.) and retained perhaps more
of his Judaism than was convenient ; but I see no
harm in admitting it concerning Paul, for concern
ing him we must admit the same thing, (ch. 21. 24,
26. ) not only in compliance for a time with the Jews,
to whom he became as a Jew, (1 Cor. 9. 20.) that he
might win upon them, but because the vow of the
Nazarites, though ceremonial, and as such ready to
vanish away, had yet a great deal of moral and very
pious significance, and therefore was fit to die the
last of all the Jewish ceremonies. The Nazarites
are joined with the prophets, (Amos 2. 11.) and were
very much the glory of Israel; (Lam. 4. 7.) and
therefore it is not strange if Paul bound himself for
some time with the vow of a Nazarite from wine and
strong drink, and from being trimmed, to recom
mend himself to the Jews ; and from this he now dis
charged himself.
II. Paul's calling at Ephesus, which was the me
tropolis of the Lesser Asia, and a sea-port
1. There he left Aquila and Priscilla ; not only
because they would be but burthensome to him in
his journey, but because they might be serviceable
to the interests of the gospel at Ephesus. Paul in>
tended shortly to settle there for some time, and he
left Aquila and Priscilla there in the mean time, for
the same end as Christ sent his disciples before to
every place where he himself would come, to pre?
pare his way. Aquila and Priscilla might, by private
conversation, being very intelligent judicious chris
tians, dispose the minds of many to give Paul, when
he should come among them, a favourable reception,
and to understand his preaching ; therefore he calls
them his helpers in Christ Jesus, Rom. 16. 3.
2. There he preached to the Jews in their syna
gogue; though ne did but call there in his journey,

THE ACTS, XVIII.

189

yet he would not go without giving them a sermon ;
he entered into the synagogue, not as a hearer, but
as a preacher, for there he reasoned with the Jews.
Though he had abandoned the Jews at Corinth, who
opposed themselves, and blasphemed, yet he did
not, for their sakes, decline the synagogues of the
Jews in other places, but still made the first offer of
the gospel to them. We must not condemn a whole
body or denomination of men, for the sake of some
that conduct themselves ill.
3. The Jews at Ephesus were so far from driving
Paul away, that they courted his stay with them ;
(v. 20. ) They desired him to tarry longer with them,
to instruct them in the gospel of Christ These were
more noble, and better bred than those Jews at
Corinth, and other places ; and it was a sign that
God had not quite cast away his people, but had a
remnant among them.
4. Paul would not stay with them now ; He con
sented not; but bade them farewell ; he had further
to go ; he must by all means keep this feast at Jeru
salem; not that he thought himself bound in duty to
it, (he knew the laws of the feasts were no longer
binding,) but he had business at Jerusalem, (what
ever it was,) which would be best done at the time
of the feast, when there was a general rendezvous
of all the Jews from all parts ; which of the feasts it
was, we are not told, probably it was the passover,
which was the most eminent.
5. He intimated his purpose, after this journey, to
come and spend some time at Ephesus ; being en
couraged by their kind invitation to hope that he
should do good among them ; it is good to have
opportunities in reserve, when one good work is
over, to have another to apply ourselves to ; I will
return again to you, but he inserts that necessary
proviso, if God will. Our times are in God's hand ;
we purpose, but he disposes ; and therefore we must
make all our promises with submission to the will of
God. If the Lord will, we shall live, and do this or
that. I will return again to you, if the Spirit suffer
me ; (ch. 16. 7.) that was included in Paul's case ;
not only if providence permit, but if God do not
otherwise direct my motions.
III. Paul's visit to Jerusalem ; a short visit it was,
but it served as a token of respect to that truly
mother-church. 1. He came by sea to that port that lay next to
Jerusalem ; he sailed from Ephesus, (v. 21. ) and
landed at Caesarea, v. 22. He chose to go by sea,
for expedition and for safety, and that he might sec
the works qf the Lord, and his wonders in the deep.
Joppa had been the port for Jerusalem, but Herod
haying improved Caesarea, and the port at Joppa
being dangerous, that was generally made use of.
2. He went up, and saluted the church ; by which,
I think, is plainly meant the church at Jerusalem,
which is emphatically called the church, because
there the christian church began, ch. 15. 4. Paul
thought it requisite to shew himself among them,
that they might not think his success among the
Gentiles had made him think himself either above
them, or estranged from them ; or that the honour
God had put upon him, made him unmindful of the
honour he owed to them. His going to salute the
church at Jerusalem, intimates, (1.) That it was a
very friendly visit that he made them, in pure kind
ness, to inquire into their state, and to testify his
hearty good-will to them. Note, The increase of
our new friends should not make us to forget our old
ones, but it should be a pleasure to good men, and
good ministers, to revive former acquaintance. The
ministers at Jerusalem were constant residents, Paul
was a constant itinerant ; but he took care to keep up
a good correspondence with them, that they might
rejoice with him in his going out, and he might re
joice with them in their tents, and they might both

congratulate and wish well to one another's comfort
and success. (2. ) That it was but a short visit ; he
went up, and saluted them, perhaps, with the holy
kiss, and made no stay among them. It was designed
but for a transient interview, and yet Paul undertook
this long journey for that. This is not the world
we are to be together in. God's people are the salt
of the earth, dispersed' and scattered ; yet it is good
to see one another sometimes, if it be but to see
one another, that we may confirm mutual love,
may the better keep up our spiritual communion
with one another at a distance, and may long the
more for that heavenly Jerusalem, in which we nope
to^be together for ever.
IV. His return through those countries where he
had formeriy preached the gospel.
1. He went and spent some time in Antioch, among
his old friends there, whence he was first sent out
to preach among the Gentiles, ch. 13. 1. He went
down to Antioch, to refresh himself with the sight
and conversation of the ministers there ; and a very
good refreshment it is to a faithful minister, to have
for a while the society of his brethren ; for as iron
sharpeneth iron, so doth a man the countenance of
his friend. Paul's coming to Antioch would bring to
remembrance the former days, which would furnish
him with matter for fresh thanksgiving.
2. Thence he went over the country of Galatia and
Phrygia in order, where he had preached the gos
pel, and planted churches ; which, though very
briefly mentioned, (ch. 16. 6.) was yet a glorious
work, as appears by Gal. 4. 14, 15. where Paul
speaks of his preaching of the gospel to the Galatians
at the first, and their receiving him as an angel of
God. These country-churches (for such they were,
(Gal. 1. 2.) and we read not of any city in Galatia
where a church was) Paul visited in order as they
lay, watering what he had been instrumental to
plant, and strengthening all the disciples. His very
coming among them, and owning them, were agreat
strengthening to them and their ministers. Paul's
countenancing of them was encouraging them ; hut
that was not all ; he preached that to them which
strengthened them, which confirmed their faith in
Christ, and their resolutions for Christ, and their
pious affections to him. Disciples need to be strength
ened, for they are compassed about with infirmity ;
ministers must do what they can to strengthen them,
to strengthen them all, by directing them to Christ,
and bringing them to live upon him, whose strength
is perfected in their weakness, and who is himself
their' Strength and Song.
24. And a certain Jew named Apollos,
born at Alexandria, an eloquent man, and
mighty in the scriptures, came to Ephesus.
25. This man was instructed in the way of
the Lord ; and being fervent in the Spirit,
he spake and taught 'diligently the things of
the Lord ; knowing only the baptism of
John. 26. And he began to speak boldly
in the synagogue : whom when Aquila and
Priscilla had heard, they took him unto
them, and expounded unto him the way of
God more perfectly. 27. And when he
was disposed to pass into Achaia, the
brethren wrote, exhorting the disciples to
receive him: who, when he was come,
helped them much which had believed
through grace: 28. For he mightily con
vinced the Jews, and that publicly, shewing
by the scriptures that Jesus was Christ.

190

THE ACTS, XVIII.

The sacred history leaves Paul upon his travels,
and goes here to meet Apollos at Ephesus, and to
give us some account of him, which was necessary
to our understanding some passages in Paul's epistles.
I. Here is an account of his character, when he
came to Ephesus.
1. He was a Jew, born at Alexandria in Egypt,
but of Jewish parents ; for there were abundance of
Jews in that city, since the dispersion of the people,
as it was foretold, (Deut. 28. 68.) The Lord shall
bring thee into Egypt again. His name was not
Apollo, the name of one of the heathen gods, but
Apollos, some think, the same with Apelles, Rom.
16. 10. ' *
2. He was a man of excellent good parts, and well
fitted for public service, he was an elqguent man,
and mighty in the scriptures of the Old Testament,
which he was, as a Jew, brought up in the know
ledge of. (1.) He had a great command of lan
guage, he was an eloquent man ; he was aviig Myi®1
— a prudent man, so some ; a learned man, so
others ; historiarum peritus — a good historian ;
which is an excellent qualification for the ministry :
he was one that could speak well, so it properly
signifies ; he was an oracle of a man ; he was fa
mous for speaking pertinently and closely, fully and
fluently, upon any subject. (2.) He had a great
command of scripture-language, and that was the
eloquence he was remarkable for ; he came to Ephe
sus, being mighty in the scriptures, so the words are
placed ; having an excellent faculty of expounding
scriptures, he came to Ephesus, which was a public
place, to trade with that talent, for the honour of
God and the good of many. He was not only ready
in the scriptures, able to quote texts off-hand, and
repeat them, and tell you where to find them ; (many
of the carnal Jews were so, who were therefore said
to have the form of knowledge, and the letter of the
law ;) but he was mighty in the scriptures ; he un
derstood the sense and meaning of them, he knew
how to make use of them and to apply them, how
to reason out of the scriptures, and to reason strong
ly ; a convincing, commanding, confirming power
went along with all his expositions and applications
of the scripture. It is probable that he had given
proof of his knowledge of the scriptures, and his
abilities in them, in many synagogues of the Jews.
3. He was instructed in the way of the Lord ;
that is, he had some acquaintance with the doctrine
of Christ, had got some general notions of the gos
pel and the principles of Christianity, that Jesus is
the Christ, and that prophet that should come into
the world ; the first notice of this would be readily
embraced by one that was so mighty in the scrip
tures as Apollos was, and therefore understood the
signs of the times. He was instructed, xnmx1'/*''"'*
 he was catechised, (so the word is,) either by his
parents or by ministers ; he was taught something
of Christ and the way of salvation by him. Those
that are to teach others, must first be themselves
taught the word of the Lord, not only to talk of it,
but to walk in it. It is not enough to have our
tongues tuned to the word of the Lord, but we must
have our feet directed into the way of the Lord.
4. Yet he knew only the baptism of John ; he was
instructed in the gospel of Christ as far as John's min
istry would carry him, and no farther : he knew the
preparing of the way of the Lord, by that voice cry
ing in the wilderness, rather than the way of the
Lord itself. We cannot but think he had heard of
Christ's death and resurrection, but he was not let
into the mystery of them, had not had opportu
nity of conversing with any of the' apostles since the
pouring out of the Spirit ; or he had himself been
Baptized' only with the baptism of John, but was not
baptized with the Holy Ghost, as the disciples were
at the day of Pentecost.

II. We have here the employment and improve
ment of his gifts at Ephesus ; he came thither, seek
ing opportunities of doing and getting good ; and he
found both. . .
1. He there made a very good use ot his gifts in
public ; he came, probably, recommended to the
synagogue of the Jews, as a fit man to be a teacher
there, and according to the light he had, and the
measure of the gift given to him, he was willing to be
employed ; (v. 25.) Being fervent in the Spirit,,he
spake and taught diligently the things of the Lord.
Though he had not the miraculous gifts of the Spirit,
as the apostles had, he made use ofthe gifts he had ;
for the dispensation ofthe Spirit, whatever the mea
sure of it is, is given to every man to profit withal.
And our Saviour, by a parable, designed to teach his
ministers, that though they had but one talent they
must not bury that.
We have seen how Apollos was qualified with a
good head and a good tongue ; he was an eloquent
man,-and mighty in the scriptures ; he had a good
stock of useful knowledge, and had an excellent fa
culty of communicating it Let us now see what he
had further to recommend him as a preacher ; and
his example is recommended to the imitation of all
preachers :
(1.) He was a lively affectionate preacher ; as he
had a good head, so he had a good heart ; he was
fervent in Spirit ; he had in him a great deal of
divine fire as well as divine light ; was burning, as
well as shining. He was full of zeal for the glory of
God, and the salvation of precious souls. This ap
peared both in his forwardness to preach when he
was called to it by the rulers of the synagogue, and
in his fervency in his preaching ; he preached as
one in earnest, and that had his heart in his work.
What a happy composition was here ! Many are
fervenc in spirit, but are weak in knowledge, in scrip
ture-knowledge, and far to seek for proper words,
and full of improper ones ; and, on the other hand,
many are eloquent enough, and mighty in the scrip
tures, and learned, and judicious, but they have no
life or fervency. Here was a complete man of God,
thoroughly furnished for his work ; both eloquent
and fervent, full both of divine knowledge and of di
vine affections.
(2.) He was an industrious laborious preacher; he
spake and thought diligently ; he took pains in his
preaching, what he delivered was elaborate ; and
he did not offer that to God, or to the synagogue,

that either cost nothing, or cost him nothing j he
first worked it upon his own heart, and then labour
ed to impress it on those he preached it to ; he taught
diligently, ixpiGzc — accurately, exactly; everything
he said was well-weighed.
(3.) He was an evangelical preacher ; though he
knew only the baptism of John, yet that was the be
ginning ofthe gospel of Christ, and to that he kept
close ; for he taught the things of the Lord, of the
Lord Christ, the things that tended to make way for
him, and to set him up. The things pertaining to
the kingdom of the Messiah, were the subjects he
chose to insist upon ; not the things of the ceremo
nial law, though those would be pleasing to his Jew
ish auditors ; not the things of the Gentile philoso
phy, though he could have discoursed very well on
those things ; but the things of the Lord.
(4.) He was a courageous preacher ; he began to
speak boldly in the synagogue, as one who, having
put confidence in God, did not fear the face of man ;
he spake as one that knew the truth of what he said,
and had no doubt of it ; and that knew the worth of
what he said, and was not afraid to suffer for it ; in
the synagogue, where the Jews not only were pre
sent, but had power, there he preached the things
of God, which he knew they were prejudiced
against

THE ACTS, XVIII.

191

2. He there made a good- increase of his gifts in
private, not so much in study ,_as in conversation

with Aquila arid Priscilla. If Paul or some other
apostle or evangelist had been at Ephesus, they
would have instructed him ; but, for want of better
help, Aquila and Priscilla (who were tent-makers)
expounded to him the way of God more perfectly.
Observe, (1.) AqUila and Priscilla heard him preach in the
synagogue. Though in knowledge he was much
inferior to them, yet, having excellent gifts for pub
lic service, they encouraged his ministry, by a dili
gent and constant attendance upon it. Thus young
ministers, that are hopeful, should be countenanced
by grown christians, for it becomes them to fulfil att
righteousness. (2.) Finding him defective in his knowledge of
Christianity, they took him to them, to lodge in the
same house with them, and expounded to him the
way of Qod, the way of salvation by Jesus Christ,
more perfectly. They did not take occasion from
what they observed of his deficiency, either to des
pise him themselves, or to disparage him to others ;
did not call him a young raw preacher, not fit to
come into a pulpit, but considered the disadvantages
he had laboured under, as knowing only the baptism
of John ; and having themselves got great knowledge
in the truths of the gospel by their long and intimate
conversation with Paul, they communicated what
they knew to him, and gave him a clear, distinct,
and methodical account of those things which before
he had but confused notions of. [1.] See here an
instance of that which Christ has promised, that to
him that hath, shall be given ; he that has, and uses
what he has, shall have more. He that diligently
traded with the talent he had, doubled it quickly.
[2.] See an instance of truly christian charity in
Aquila, and Priscilla; they did good according to
their ability. Aquila, though a man of great know
ledge, yet did not undertake to speak in the syna
gogue, because he had not such gifts for public work
as Apollos had ; but he furnished Apollos with mat
ter, and then left him to clothe it with acceptable
words. Instructing young christians and young min
isters privately in conversation, who mean well, and
perform well, as far as they go, is a piece of very
good service, both to them and to the church. [3.]
See an instance of great humility in Apollos ; he was
a very bright young man, of great parts and learning,
newlv come from the university, a popular preacher,
and bne mightily cried up and followed ; and yet,
finding that Aquila and Priscilla were judicious se
rious christians, that could speak intelligently and ex
perimentally of the things of God, though they were
but mechanics, poor tent-makers, he was glad to
receive instruction from them, to be shewed by them
his defects and mistakes, and to have his mistakes
rectified by them, and his deficiencies made up.
Young scholars may gain a great deal by converse
with old christians, as young students in the law may
by old practitioners. .Apollos, though he was in
structed in the way of the Lord, did not rest in the
knowledge he had attained, nor thought he under
stood Christianity as well as any man, (which proud
conceited young men are apt to do,) but was willing
to have it expounded to him more perfectly. They
that know much should covet to know more, and
¦what they know, to know it better, pressing forward
toward perfection. [4.] Here is an instance of a
good woman, though not permitted to speak in the
church or in the synagogue, yet doing good with the
knowledge God had given her in private converse.
Paul will have the aged women to be teachers of
good things, Titus 2. 3, 4.
III. Here is his preferment to the service of the
- church of Corinth, which was a larger sphere of
usefulness than Ephesus at present was. Paul had

set the wheels a-going in Achaia, and particularly
at Corinth, the county-town ; many were stirred up
by his preaching to receive the gospel, and they
needed to be confirmed ; and many were likewise
irritated to oppose the gospel, and they needed to
be confuted. Paul was gone, was called away to
other work, and now there was a fair occasion in
this vacancy for Apollos to set in, who was fitted
rather to water than to plant, to build up those that
were within than to bring in those that were without.
Now here we have,
1. His call to this service, not by a vision, as Paul
was called to Macedonia, no, nor so much as by the
invitation of those he was to go to ; but, (1. ) He him
self inclined to go ; he was disposed to pass into
Achaia; having heard of the state of the churches
there, he had a mind to try what good he could do
among them ; though there were those there who
were eminent for spiritual gifts, yet Apollos thought
there might be some work for him, and God dis
posed his mind that way. (2.) His friends encou-
raged.him to go, and approved of his purpose ; and
he being a perfect stranger there, they gave him a
testimonial or letters of recommendation, exhorting
the disciples in Achaia to entertain him and employ
him. In this way, among others, the communion of
churches is kept up, by the recommending of mem
bers and ministers to each other, when ministers, as
Apollos here, are disposed to remove. Though they
at Ephesus had a great loss of his labours, they did
not grudge them in Achaia the benefit of them ; but,
on the contrary, used their interest in them to .in
troduce him; for the churches of Christ, though they
are many, yet they are one.
2. His success in this service, which both ways
answered his intention and expectation ; for,
(1.) Believers were greatly edified, and they that
had received the gospel were very much confirmed;
he helped them much, who had believed through
grace. Note, [1.] Those who believe in Christ, it
is through grace that they believe ; it is not of them
selves, it is God's gift to them, it is his work in them.
[2.] Those who through grace do believe, yet still
have need of help ; as long as they are here in this
world, there are remainders of unbelief, and some
thing lacking in their faith to be perfected, and the
work of faith to be fulfilled. [3. ] Faithful ministers
are capable of being many ways helpful to those
who through grace do believe, and it is their busi
ness to help them, to help them much ; and when a
divine power goes along with them, they will be
helpful to them.
(2. ) Unbelievers were greatly mortified, their ob
jections were fully answered, the folly and sophistry
of their arguments were discovered, so that they had
nothing to say in defence of the opposition they made
to the gospel ; their mouths were stopped, and their
faces filled with shame ; (v. 28.) He mightily con
vinced the Jews, and that publicly, before the peo
ple ; he did it, ivrivm — earnestly, and with a great
deal of vehemence ; he took pains to do it ; his heart
was upon it, as one that was truly desirous both to
serve the cause of Christ and to save the souls of
men ; he did it effectually and to universal satisfac
tion ; he did it levi negotio — with facility; the case
was so plain, and the arguments so strong on Christ's
side, that it was an easy matter to baffle all that the
Jews could say against it; though they were so fierce,
yet their cause was so weak that he made nothing
of their opposition. Now that which he aimed to
convince them of, was, that Jesus is the Christ, that
he is the Messiah promised to the fathers, who should
come, and they were to look for no other. If the
Jews were but convinced of this—that Jesus is Christ,
even their own law would teach them to hear him.
Note, The business of ministers is to preach Christ;
We preach not ourselves, but Christ Jesus the Lord.

192

THE ACTS, XIX.

The way he took to convince them, was, by the
scriptures; thence he fetched his arguments; for the
Jews owned the scriptures to be of divine authority ;
and it was easy for him, who was mighty in the scrip
tures, from them to shew that Jesus is the Christ.
Note, Ministers must be able not only to preach the
truth, but to prove it and defend it, and to convince
gainsayers with meekness and yet with power, in
structing those that oppose themselves; and this is
real service to the church.
CHAP. XIX.
We left Paul in his circuit visiting the churches, (ch. 18. 23. )
but we have not forgotten, nor has he, the promise he made
to his friends at Ephesus, to return to them, and make some
stay there; now this chapter shews us his performance of
that promise, his coming to Ephesus, and his continuance
there two years; we are here told, I. How he laboured there
in the word and doctrine, how he taught some weak be
lievers that had gone no further than John's baptism, (v.
1 . . 7. ) how he taught three months in the synagogue of the
Jews, (v. 8.) and when he was driven thence, howhe taught
the Gentiles a long time in a public school, (v. 9, 10.) an.d
how he confirmed his doctrine by miracles, v. 11, 12. li.
What was the fruit of his labour, particularly among the
conjurres, the worst of sinners : some were confounded, that
did but make use of his name; (v. 13.. 17.) but others
were converted, that received and embraced his doctrine,
v. 18, 20. III. What projects he had of further usefulness,
(v. 21, 22.) and what trouble at length he met with at
Ephesus from the silversmiths, which forced him thence to
Eursue the measures he had laid ; how a mob was raised
y Demetrius to cry up Diana, (v. 23 . . 34. ) and how it was
suppressed and dispersed by the town-clerk, v. 35 . . 41.
1. > A ND it came to pass, that while
J\. Apollos was at Corinth, Paul hav
ing passed through the upper coasts, came
to Ephesus : and finding certain disciples,
2. He said unto them, Have ye received
the Holy Ghost since ye believed ? And
they said unto him, We have not so much
as heard whether there be any Holy Ghost.
3. And he said unto them, Unto what then
were ye baptized 1 And they said, Unto
John's baptism. 4. Then said Paul, John
verily baptized with the baptism of repen
tance, saying unto the people, That they
should believe on him which should come
after him, that is, on Christ Jesus. 5. When
they heard this, they were baptized in the
name of the Lord Jesus. 6. And when
Paul -had laid his hands upon them, the
Holy Ghost came on them ; and they spake
with tongues, and prophesied. 7. And all
the men were about twelve.
Ephesus was a city of great note in Asia, famous
for a temple built there to Diana, which was one of
the wonders of the world ; thither Paul came to
preach the gospel while Apollos was at Corinth ; (v.
1. ) while he was watering there, Paul was planting
here ; and grudged not that Apollos entered into his
labours, and was building upon his foundation ; but
rejoiced in it, and went on in the new work that was
cut out for him at Ephesus, with the more cheerful
ness and satisfaction, because he knew that such an
able minister of the New Testament as Apollos was,
was now at Corinth, carrying on the good work
there ; though there were those that made him the
head of a party against Paul, (1 Cor. 1. 12.) yet
Paul had no jealousy df him, nor any way disliked
the affection the people had for him. Paul, having
gone through the country bf Galatia and Phrygia,
having passed through the uptier coasts, Pontus and

Bithynia, that lay north, at length came to Ephesus,
where he had left Aquila and Priscilla, and there
found them.
At his first coming, he met with some disciples
there, who professed faith in Christ as the true Mes
siah, but were as yet in the first and lowest form in
the school of Christ, under his usher John the Bap
tist ; they were in number about twelve, (v. 7. ) they
were much of the standing that Apollos was of when
he came to Ephesus, (for he knew only the baptism
of John, ch. 18. 25. ) but either they had not oppor
tunity of being acquainted with Aquila and Priscilla;
or had not been so long in Ephesus, or were not so
willing to receive instruction as Apollos was, other
wise they might have had the way of God expound
ed to them more perfectly, as Apollos had. Observe
here, I. How Paul catechised them ; he was told, pro
bably by Aquila and Priscilla, that they were be
lievers, that they did own Christ, and had given up
their names to him : now Paul hereupon takes them
under examination ;
1. They did believe in the Son of God ; but Paul
inquires, whether they had received the Holy Ghost , ¦
whether they believed in the Spirit, whose operations
on the minds of men, for conviction, conversion, and
comfort, were revealed some time after the doctrine
of Jesus being the Christ ; whether they had been
acquainted with, and had 'admitted, this revelation ?
That was not all ; extraordinary gifts of the Holy
Ghost were conferred upon the apostles and other
disciples presently after Christ's ascension, which
was frequently repeated upon occasion ; had they
participated of these gifts ? " Have ye received the
Holy Ghost since ye believed? Have you had that
seal of the truth of Christ's doctrine in yourselves ?"
We are not now to expect any such extraordinary '
gifts as they had then. The canon of the New Tes
tament being long since completed and ratified, we
depend upon that as the most sure word of prophecy.
But there are graces of the Spirit given to all believ
ers, which are as earnests to them, 2 Cor. 1. 22.—
5. 5. Eph. 1. 13. Now it concerns us all who pro-- if
fess the christian faith, seriously to inquire, whether
we have received the Holy Ghost or not. • The Holy
Ghost is promised to all believers, to all petitioners;
(Luke 11. 13.) but many are deceived in this matter,
thinking they have received the Holy Ghost, when
really they have not. As there are pretenders to
the gifts of the Holy Ghost, so there are to his graces
and comforts; we should therefore strictly examine
ourselves, Have we received the Holy Ghost since
we believed? The tree will be known bv its fruits.
Do we bring forth the fruits of the Spirit ? Are we
led by the Spirit? Do we walk in the Spirit? Are
we under the government of the Spirit?
2. They owned their ignorance in this matter;
" Whether there be a Holy Ghost is more than we
know ; that there is a promise of the Holy Ghost we
know from the scriptures ofthe Old Testament, and
that that promise will be fulfilled in its season we
doubt not ; but so much have we been out of the way
of intelligence in this matter, that we have not so
much as heard whether the Holy Ghost be indeed
vet given as a Spirit of prophecy. " They knew (as
Dr. Lightfoot observes) that, according to the tra
dition of their nation, after the death of Ezra, Hag-
gai, Zechanah, and Malachi, the Holy Ghost de
parted from Israel, and went up ; and they profess
ed that they had never heard of his return. They
spake as if they expected it, and wondered they did
not hear of it, and were ready to welcome the notice
ot it The gospel-light, like that of the morning*
shone more and more, gradually; not only clearer
and clearer, in the discovery of truths not before
heard of, but further and further, in the discovery
ot them to persons that had not before heard of them.

THE. ACTS, XIX.

193

3. Paul inquired howjhey came to be baptized, if
they knew nothing of the Holy Ghost; for if they
were baptized by any of Christ's ministers, they
were instructed concerning the Holy Ghost, and
were baptized in his name. "Know ye not that
Jesus being glorified, consequently the Holy Ghost
is given; unto what then were ye baptized? This is
strange and unaccountable. , What ! baptized, and
yet know nothing of the Holy Ghost? Surely your
baptism was a nullity, if you know nothing of the
Holy Ghost ; for it is the receiving of the Holy Ghost
that is signified and sealed by that washing of rege
neration. Ignorance of the Holy Ghost, is as incon
sistent with a sincere profession of Christianity, as
ignorance of Christ is. Applying it to ourselves,
it intimates, that those are baptized to no purpose,
and have received the grace of God therein in vain,
that do not receive and submit to the Holy Ghost.
It is also an inquiry we should often make, not only
to whose honour we were born, but into whose ser
vice we were baptized ; that we may study to an
swer the ends both of our birth and of our baptism.
Let us often consider, unto what we were baptized,
that we may live up to our baptism.
4. They own, that theiy were baptized unto John's
baptism— sh to 'luinn fiaimr/ta. ; that is, (as I take
it,) they were baptized in the name of John, not by
John himself; he was far enough from any such
thought, but by some weak well-meaning disciple
of his, that ignorantly kept up his name, as the head
of a party, retaining the spirit and notion of those
disciples of his that were jealous of the growth of
Christ's interest, and complained to him of it, John
3. 26. Some one or more of these, that found them
selves much edified by John's baptism of repentance
for the remission of sins, not thinking that the king
dom of heaven, which he spake of as at hand, was
so very near as it proved, ran away with that notion,
rested in what they .had, and thought they could not
do better than to persuade others to dp so too ; and
so, ignorantly, in a blind zeal for John's doctrine,
they baptized here and there one in John's name, or,
as it is here expressed, unto John's baptism, looking
no further themselves, nor directing those that they
baptized any further.
5. Paul explains to them the true intent and mean
ing of John^ baptism, as principally referring to
Jesus Christ, and so rectifies the mistake of those
who had baptized them into the baptism of John, and
had not directed them to look any further, but to
rest in that. They that have been left in ignorance,
or led into error, by any infelicities of their educa
tion, should not therefore be despised or rejected by
those who are more knowing and orthodox, but
should be compassionately instructed, and better
taught, as those here were by Paul. (1.) He owns
that John's baptism was a very good thing, as far as
it went ; John -verily baptized With the baptism of
repentance. By this baptism he obliged people to
be sorry for their sins, and to confess them, and turn
from them ; and to bring any to this, is a great point
gained. But, (2. ) He shews them, that John's oap-
tism had a further reference, and he never designed
that those he baptized should rest there, but told
them, that they should believe on him who should
come after him, that is, on Christ Jesus ; that his
baptism of repentance was designed only to prepare
the way ofthe Lord, and to dispose them to receive
and entertain Christ, whom he left them big with
expectations of; nay, whom he directed them to;
Behold the Lamb of God. " John was a great and
good man ; but he was only the harbinger, Christ is
the Prince ; his baptism was the porch which you
were to pass through, not the house you were to rest
in ; and therefore it was all wrong for you to be bap
tized into the baptism of John."
6. When they were thus shewed the error they
Vol. vi.— 2 B

were led into, they thankfully accepted the disco
very, and were baptized in the name qf the Lord
Jesus, v. 5. As for Apollos, of whom it was said,
(ch. 18. 25.) that he knew the baptism of John, that
he rightly understood the meaning of it when he was
baptized with it, though he knew that only ; yet,
when he understood the way of God more perfectly,
he was not again baptized, any more than Christ's
first disciples that had been baptized with John's
baptism, and knew it referred to the Messiah at the
door, and with an eye to that, submitted to it, were
baptized again. But to these here, who received it
only with an eye to John, and looked no further, as
if he were their saviour, it was such a fundamental
error as was as fatal to it, as it would have been for
any to be baptized in the name of Paul, 1 Cor. 1. 13.
And therefore when they came to understand them
selves better, they desired to be baptized in the name
ofthe Lord Jesus, and were so. Not by Paul him
self, as we have reason to think, but by some of
those who attended him. It does not therefore fol
low hence, that there was not an agreement between
John's baptism and Christ's ; or that they were not
for substance the same ; much less does it follow that
those who have been once baptized in the name of
the Father, Son, and Holy Ghost, (which is the ap
pointed form of Christ's baptism,) may be again
baptized in the same name ; for those that were here
baptized in the name of the Lord Jesus, had never
been so baptized before.
II. How Paul conferred the extraordinary gifts of
the Holy Ghost upon them, v. 6.
1. Paul solemnly prayed to God to give them those
gifts, signified by his laying his hands on them, which
was a gesture used in blessing by the patriarchs,
especially in conveying the great trust of the pro
mise,' as Gen. 48. 14. The Spirit being the great
promise of the New Testament, the apostles con
veyed it by the imposition of hands ; " The Lord
bless thee with that blessing, that blessing of bless
ings," Isa. 44. 3.
2. God granted the thing he prayed for ; The Holy
Ghost came upon them in a surprising, overpower
ing manner, and they spake with tongues and pro
phesied, as the apostles did and the first Gentile
converts, ch. 10. 44. This was intended to intro
duce the gospel at Ephesus, and to awaken in the
minds of men an expectation of some great things
from it; and some think that it was further de
signed, to qualify these twelve men for the work
of the ministry, and that these twelve were the el
ders of Ephesus, to whom Paul committed the care
and conduct of that church. They had the Spirit
of prophecy, that they might understand the mys
teries of the kingdom of God themselves, and the
gift of tongues, that they might preach them to every
nation and language. Oh ! what a wonderful change
was here made on a sudden in these men ; they that
but just now had not so much as heard that there was
any Holy Ghost, are now themselves^/erf with the
Holy Ghost; for the Spirit, like the wind, blows
where and when he listeth.
8. And he went into the synagogue, and
spake boldly for the space of three months,
disputing and persuading the things con
cerning the kingdom of God. 9. But when
divers were hardened, and believed not,
but spake evil of that way before the mul
titude, he departed from them, and separat
ed the disciples, disputing daily in the
school of one Tyrannus. 1 0. And this con
tinued by the space of two years ; so that
all they which dwelt in Asia heard the word

194

THE ACTS, XIX.

of the Lord Jesus, both Jews and Greeks.
1 1 . And God wrought special miracles by
the hands of Paul : 12. So that from his
body were brought unto the sick handker
chiefs or aprons, and the diseases departed
from them, and the evil spirits went out of
them. Paul is here very busy at Ephesus to do good.
I. He begins, as usual, in the Jews' synagogue, and
makes the first offer of the gospel to them, that he
might gather in the lost sheep ofthe house of Israel,
who were now scattered Upon the mountains. Ob
serve, 1. Where he preached to them ; in their syna
gogue, (v. 8.) as Christ used to do. He went and
joined with them in their synagogue-worship, to take
off their prejudices against him, and to ingratiate
himself with them, while there was any hope of
winning upon them. Thus he would bear his testi
mony to public worship on sabbath-days. Where
there were no Christian assemblies yet formed, he
frequented the Jewish assemblies, while the Jews
were not as yet wholly cast off. Paul went into the
synagogue, because there he had them together,
and had them, it might be hoped, in a good frame.
2. What he preached to them; the things con
cerning the kingdom of God among men, the great
things which concerned God's dominion over all
men, and favour to them, and men's subjection to
God, and happiness in God. He shewed them our
obligations to God, and interest in him, as our Crea
tor, by which the kingdom of God was set up — the
violation of those obligations, and the forfeiture of
that interest, by sin, by which the kingdom of God
was pulled down — and the renewing of those obli
gations upon us, and the restoring of us to that in
terest again, by the Redeemer, whereby that king
dom of God was again set up. Or more particularly,
the things concerning the kingdom of the Messiah,
which the Jews were in expectation of, and promised
themselves great matters from ; he opened the scrip
tures which spake concerning this, gave them aright
notion of this kingdom, and shewed them their mis
takes about it.
3. How he preached to them. (1.) He preached
argumentatively; he disputed; gave reasons, scrip
ture-reasons, for what he preached ; and answered
objections, for the convincing of men's judgments
and consciences, that they might not only believe,
but might see cause to believe. He preached Iul-
MyS/ttw®' — dialogue-wise; he put questions to them,
and received their answers ; gave them leave to put
questions to him, and answered them. (2.) He
preached affectionately ; he persuaded ; he used not
only logical arguments, to enforce what he said upon
their understandings, but rhetorical motives, tb im
press what he said upon their affections ; shewing
them that the things he^ preached concerning the
kingdom of God, were things concerning themselves,
which they were nearly concerned in, arid therefore
ought to concern themselves about, 2 Cor. 5. 11.
We persuade men. Paul was a moving preacher,
and was master of the art of persuasion. (3.) He
preached undauntedly, and with a holy resolution ;
he spake boldly, as one that had not the least doubt
of the things he spake of, nor the least distrust of
him he spake from, or the least dread of them he
spake to.
4. How long he preached to them ; for the space
of three months; which was a competent time al
lowed them to consider of it; in that time those
among thena that belonged to the election of grace
were called in, and the rest were left inexcusable.
Thus long Paul preached the gospel with much con

tention, (1 Thess. 2. 2.) yet he did not fail, nor was
discouraged. 5. What success his preaching had among them,
(1.) There were some that were persuaded to be
lieve in Christ ; some think that is intimated in that
word, persuading; he prevailed with them. But,
(2.) Divers continued in their infidelity, and were
confirmed in their prejudices against Christianity.
When Paul called on them before, and preached
only some general things to them, they courted his
stay among them ; (ch. 18. 20.) but now that he set
tled among them, and his word came more Closely
to their consciences, they were soon weary of ten.
[1.] They had an invincible aversion to the gospel
of Christ themselves; they were hardened, and be
lieved not; they were resolved they would not be'-
lieve, though the truth shone in their faces withever
such a convincing light and evidence. Therefyk
they believed not, because they were hardened. [2. J
They did their utmost to raise and keep up in others
an aversion to the gospel ; they not only enterecfoiot
into the kingdom of God themselves, but neitherdid
they suffer those that were entering to go in; for they
spake evil qf that way before the multitude, to pre
judice them against it. Though they_ couhi not
shew any manner Of evil in it, yet they said all man
ner of evil concerning it. These sinners, like the
angels that sinned, became Satans, adversaries" and
devils, false accusers.
II. When he had carried the matter as far as ft
would go in the synagogue of the Jews, and found
that their opposition grew more obstinate, he left
the synagogue, because he could not safely, or rather
because he could not comfortably and successfully,
continue in communion with theril. Though their
worship was such as he could join ih, and they had
not silenced him, nor forbidden him to preach among
them ; yet they drove him from them with theirrail-
ing at those things which he spake concernm0,tk
kingdom of God: they hated to be reformed, lped
to be instructed, and therefore he departed, from
them. Here we are sure there was a sepatalfyl,
and no schism; for there was a just cause for it, and
a clear call to it. Now observe,
1. When Paul departed from the Jews, he took
the disciples with him, and separated them, to save
them from that untoward generation ; (according to
the charge Peter gave to his new converts, ch. 2.
40.) lest they should be infected with the poisonous
tongues of those blasphemers, he separated them
which believed, to be the foundation of a christian
church, now that they were a competent number to
be incorporated, that others might attend with them
upon the preaching of the gospel, and might* upon
their believing, be added to them. When Paul
departed, there needed no more to separate the dis
ciples; let him go where he will, tliey will follow
him. 2. When Paul separated from the synagogue, he
set up a meeting of his own, he disputed daily in the
school of one Tyrannus; he left the synagogue of
the Jews, that he might go on with the more free
dom in his work ; still he disputed for Christ and
Christianity, and was ready to, answer all opponents
whatsoever in defence of them ; and he had by this
separation a double advantage, (1.) That now his
opportunities were more frequent. In the syna
gogue he could only preach every sabbath-day, (ch.
13. 42.) but now he disputed daily, he set up a lec
ture every day, and thus redeemed time: those
whose business would not permit them to come one
day, might come another day ; and those were wel
come, who watched daily at these gates of wisdom,
and waited daily at the posts of her doors. (2.) That
now they were more open. To the synagogue of
the Jews none might come, or could come, but Jews
or proselytes; Gentiles were excluded; but when

THE ACTS, XIX.

195

he set up a meeting in the school of Tyrannus, both
Jews and Greeks attended his ministry, v. 10. Thus,
as he describes this gate of opportunity at Ephesus,
(1 Cor. 16. 8, 9.) a wide door and an effectual was
opened to him, though there were many adversaries.
Some think this school of Tyrannus was a divinity-
school of the Jews, and such a one they commonly
had in their great cities beside their synagogue ; they
called it Bethmidrash, the house of inquiry, or of
repetition; and they went to that on the sabbath-
day, after they had been in the synagogue ; they go
from strength to strength, from the house of the
sanctuary to the house of doctrine. If this were such
a school, it shews that though Paul left the syna
gogue, he left it gradually, and still kept as near it
as he could, as he had done, ch. 18. 7. But others
think it was a philosophy-school of the Gentiles, be
longing to one Tyrannus, or a retiring place, (for so
the word o-^o\i! sometimes signifies,) belonging to a
principal man or governor of the city ; some conve
nient place it was, which Paul and the disciples had
the use of, either for love or money.
3. Here he continued his labours for two years,
read his lectures, and disputed daily. These two
years commence from the end of the three months
which he spent in the synagogue ; (v. 8.) after they
were ended, he continued for some time m the coun
try about, preaching, therefore he might justly reckon
it in all three years, as he! does, ch. 20. 31.
4. The gospel hereby spread far and near ; (v,
10.) All they that dwelt in Asia, heard the word of
the Lord Jesus; not only all that dwelt in Ephesus,
but all that dwelt in that large province called Asia,
which Ephesus was the head city of; Asia the Less
it was called. There was great resort to Ephesus
from all parts of the country, for law, traffic, reli-
rjlon, or education ; which gave Paul an opportunity
of sending the report of the gospel to all the towns
and villages of that country. They all heard the
word of the Lord Jesus, The gospel is Christ's
word, it is a word concerning Christ This they
heard, or at least heard of it. Some of all sects,
some out of all parts both in city and country, em
braced this gospel, and entertained it, and by them
it was communicated to others ; and so they all heard
the word ofthe Lord Jesus, or might have heard it.
Probably, Paul sometimes made excursions himself
into the country, to preach the gospel, or sent his
missionaries or assistants that attended him, and
thus the word of the Lord was heard throughout
that region. Now they that sat in darkness, saw a
great light.
III. God confirmed Paul's doctrine by miracles,
which awakened people's inquiries after it, fixed
their affection to it, and engaged their belief of it,
v. 11, 12. I ponder we have not read of any mira
cle wrought by Paul since the casting of the evil
spirit out of the damsel at Philippi ; why did he not
work miracles at Thessalonica, Berea, and Athens?
Or, if he did, why are they not recorded ? Was the
success of the gospel, without miracles in the king
dom of nature, itself such a miracle in the kingdom
of grace, and the divine power which went along
with it such a proof of its divine original, that there
needed no other ? It is certain that at Corinth he
wrought many miracles, though Luke has recorded
none, for he tells them (2 Cor. 12. 12. ) that the signs
of his apostleship were among them, in wonders and
mighty deeds.
But here at Ephesus we have a general account
of the proofs of this kind, which he gave of his di
vine mission.
1. They were special miracles — &uvi/*tis £ Tu^sVsr.
God exerted powers that were not according to the
common course of nature : Virtutes non vulgares.
Things were done, which could by no means be
ascribed either to chance or second causes. Or, they

were not only (as all miracles are) out of the com
mon road; but they were even uncommon miracles,
such miracles as had not been wrought by the hands
of any other of the apostles. The opposers of the
gospel were so prejudiced, that any miracles would
not serve their turn ; therefore God wrought virtu
tes non quaslibet, (so they render it,) something
above the common road of miracles.
2. It was not Paul that wrought them, ( What is
Paul, and w/iat is Apollos?) but it was God that
wrought them by the hand of Paul. He was but
the instrument, God was the principal Agent.
3. He not only cured the sick that were brought
to him, or that he was brought to ; but from his body
were brought to the sick handkerchiefs, or aprons;
they got Paul's handkerchiefs, or his aprons, (that
is, say some,) the aprons he wore when he worked
at his trade, and the applying of them to the sick
cured them immediately. Or, they brought the
sick people's handkerchiefs, or their girdles, or caps,
or head-dresses, and laid them for a while to Paul's
body, and then took them to the sick. The former
is more probable. Now was fulfilled that word of
Christ to his disciples, Greater works than these
shall ye do. We read of one that was cured by the
touch of Christ's garment, when it was upon him,
and he perceived that virtue went out of hiny ; but
here were people cured by Paul's garments when
they were taken from him. Christ gave his apos
tles power against unclean spirits and against all
manner of sickness, Matt. 10. 1. And accordingly
we find here, that those to whom Paul sent relief,
had it in both these cases ; for the diseases departed
from them, and the evil spirits went out of them ;
which were both significant of the great design and
blessed effect of the gospel, which was to heal spi
ritual diseases, and to free the souls of men from the
power and dominion of Satan.
13. Then certain ofthe vagabond Jews,
exorcists, took upon them to call over them
which had evil spirits the name of the Lord
Jesus, 'saying, We adjure you by Jesus
whom Paul preacheth. 14. And there
were seven sons of one Sceva, a Jew, and
chief of the priests, which did so. 1 5. And
the evil spirit answered and said, Jesus I
know, and Paul I know ; but who are ye ?
16. And the man in whom the evil spirit
was, leaped on them, and overcame them,
and prevailed against them, so that they
fled out of that house naked and wounded.
1 7. And this was known to all the Jews
and Greeks also dwelling at Ephesus ; and
fear fell on them all, and the name of the
Lord Jesus was magnified. 1 8. And many
that believed came, and confessed, and
shewed their deeds. 19. Many of them
also which used curious arts brought their
books together, and burned them before all
men: and they counted the price of them,
and found it fifty thousand pieces of silver.
20. So mightily grew the word of God, and
prevailed. The preachers of the gospel were sent forth to
carry on a war against Satan, and therein Christ
went forth conquering, and to conquer. The cast
ing of evil spirits out of those that were possessed,
was one instance of Christ's victory over Satan ; but
to shew how many ways Christ triumphed over that

196

THE ACTS, XIX.

great enemy, we have here in these verses two re
markable instances of the conquest of Satan, not
only in those that were violently possessed by him,
but in those that were voluntarily devoted to him.
I. Here is the confusion of some of Satan's ser
vants, some vagabond Jews, that were exorcists,
who made use of Christ's name profanely and wick
edly in their diabolical enchantments, but were
made to pay dear for their presumption. Observe,
1. The general character of those who were guilty
of this presumption ; they were Jews, hntvdgabond
Jews ; were of the Jewish nation and religion, but
went about from town to town, to get money by con
juring ; they strolled about to tell people their for
tunes, and pretended by spells and charms to cure
diseases, and bring people to themselves, that were
melancholy or distracted. They called themselves
exorcists, because in doing their tricks they used
forms,of adjuration, by such and such commanding
names. The superstitious Jews, to put a reputation
upon these magic arts, wickedly attributed the in
vention of them to Solomon. So Josephus ( Antiquit.
lib. 8. cap. 2.) says, that Solomon composed charms
by which diseases are cured, and devils driven out
so as never to return ; and that these operations
continued common among the Jews to this time.
And Christ seems to refer to this, (Matt. 12. 27.)
By whom do your children cast them out?
2. A particular account of some at Ephesus that
led this course of life, and came thither in their tra
vels ; they were seven sons of one Sceva, u Jew, and
chief of the priests, v. 14. It is sad to see the house
of Jacob thus degenerated, much more the house of
Aaron, the family that was in a peculiar manner
consecrated to God ; it is truly sad to see any of that
race in league with Satan. Their Father was a
chief of the priests, head of one of the twenty-four
courses of priests. One would think the temple
would find both employment and encouragement
enough for the sons of a chief priest, if they had
been twice as many. But, probably, it was a vain,
rambling, rakish humour that took them all to turn
mountebanks, and wander all the world over to cure
mad folks.
3. The profaneness they were guilty of ; they took
upon them to call over evil spirits the name of the
Lord Jesus ; not as those who had a veneration for
Christ, and a confidence in his name, as we read of
some who cast out devils in Christ's name, and yet
did not follow with his disciples, (Luke 9. 49. ) whom
he would not have to be discouraged ; but as those
who w ere willing to try all methods to carry on their
wicked trade, and, it should seem, had this design;
if the evil spirits should yield to an adjuration in the
name of Jesus by those that did not believe in him,
they would say, it was no confirmation of his doc
trine to those that did ; for it was all one whether
they believed it or no. If they should not yield to
it, they would say, the name of Christ was not so
powerful as the other names they used, which the
devils had often by collusion yielded to. They said,
We adjure you by Jesus whom Paul preaches ; not,
"whom we believe in, or depend upon, or have any
authority from ;" but whom Paul preaches ; as if
thev had said, " We will try what that name will
do." The exorcists in the Romish church, who
pretend to cast the devil out of melancholy people
by spells and charms which they understand not,
and which, not having any divine warrant, cannot
be used in faith, are the followers of these vagabond
Jews; 4. The confusion they were put to in their impi
ous operations ; let them not be deceived, God is
not mocked, nor shall the glorious name of Jesus be
prostituted to such a vile purpose as this; what
communion hath Christ with Belial? (1.) The evil
spirit gave them a sharp reply ; (v. 15. ) " Jesus I

know, and Paul I know ; but who are ye? I know
that Jesus has conquered principalities and powers,
and that Paul has authority m his name to cast out
devils ; but what power have you to command us in
his name, or who gave you any such power ? What
have you to do to declare the power of Jesus, or to
take his covenant and commands into your mouths,
seeing you hate his instructions ?" Ps. 50. 16, 17.
This was extorted out of the mouth of the evil spirit
by the power of God, to gain honour to the gospel,
and to put those to shame, that made an ill use of
Christ's name. Antichristian powers and factions
pretend a mighty zeal for Jesus and Paul, and to
have authority from them ; but when the matter
comes to be looked into, it is a mere worldly secular
interest that is to be thus supported ; nay, it is an
enmity to true religion ; Jesus we know, and Paul
we know ; but who are ye ? (2. ) The man in whom
the evil spirit was, gave them a warm reception,
fell foul upon them, leaped upon them in the height
of his frenzy and rage, overcame them and alltheir
enchantments, prevailed against them, and, was
every way too hard for them ; so that they fied out
of the house, not only naked, but wounded;, their
clothes pulled off their backs, and their heads bro
ken. This is written for a warning to all those who
name the name of Christ, but do not depart from
iniquity. The same enemy that overcomes them
with his temptations, will overcome them with his
terrors ; and their adjuring him in Christ's name to
let them alone will be no security to them. If we
resist the devil by a true and lively faith in Christ,
he will flee from us ; but if we think to resist him by
the bare using of Christ's name, or any part of his
word, as a spell or charm, he will prevail against us.
5. The general notice that was taken of this, and
the good impression it made on many ; (v. 17.) This
was known to all the Jews and Greeks also dwelling
at Ephesus. It was the common talk of the town ;
and the effect of it was, (1.) That men were terri
fied ; fear fell on them all. In this instance they
saw the malice ofthe devil whom they served, and
the power of Christ whom they opposed ; and both
were awful considerations. They saw that the
name of Christ was not to be trifled with, nor his re
ligion compounded with the pagan superstitions.
(2.) That God was glorified ; the name ofthe Lord
Jesus, by which his faithful servants cast out devils,
and cured diseases, without any resistance, was the
more magnified; for now it appeared to be a name
above every name.
II. Here is the conversion of others of Satan's ser
vants, and the evidences of their conversion.
1. Those that had been guilty of wicked practices,
confessed them, v. 18. Many that had believed and
were baptized, but had not then been so particular
as they might have been in the confession of their
sins, were so terrified with these instances of the
magnifying of the name of Jesus Christ, that they
came to Paul, or some of the other ministers that
were with him, and confessed what ill lives they had
led, and what a great deal of secret wickedness their
own consciences charged them with, which the
world knew not of ; secret frauds and secret filthi-
nesses ; they shewed their deeds; took shame to
themselves, and gave glory to God and warning to
others. These confessions were not extorted from
them, but were voluntary, for the ease of their con
sciences, which the late miracles had struck a ter-
ror upon. Note, Where there is true contrition for
sin, there will be an ingenuous confession of sin to
God in every prayer, and to man whom we have
offended, when the case requires it.
2. Those that had conversed with wicked books,
burnt them ; (v . 19. ) Many also of them which used
curious arts, ra m-tpiipya. — impertinent things ; mul-
ta nihil ad se pertinentia satagentes — busy-bodies,

THE ACTS, XIX.

197

(so the word is used, 2 Thess. 3. 11. 1 Tim. 5. 13.)
that traded in the study of magic and divination ; in
books of judicial astrology, casting of nativities, tell
ing of fortunes, raising and' laying of spirits, inter
preting of dreams, predicting future events, and the
like ; to which some think are to be added plays,
romances, love-books, and unchaste and immodest
poems — histrionica, amatoria, saltatoria, Stres.
These, having their consciences more awakened
than ever to see the evil of those practices which
these books instructed them in, brought their books
together, and burned them before all men. Ephesus
was notorious for the use of these curious arts ; hence
spells and charms were called Literse Epheswe.
Here people furnished themselves with all those
sorts of books, and, probably, had tutors to instruct
them in those black arts. It was therefore much
for the honour of Christ and his gospel, to have such
a noble testimony borne against those curious arts,
in a place where they were so much in vogue. It is
taken for granted, that they were convinced of the
evil of these curious arts, and resolved to deal in
them no longer ; but they did not think that enough
unless they burnt their books. (1.) Thus they shewed
a holy indignation at the sins they had been guilty of;
as the idolaters, when they were brought to repen
tance, said to their idols, Get ye hence ; (Isa. 30. 22. )
and cast even those of silver and gold to the moles
and to the bats, Isa. 2. 20. They thus took a pious
revenge on those things that had been the instru
ments of sin to them, and proclaimed the force of
their convictions of the evil of it, and that those very
things were now detestable to them, as much as ever
they had been delectable. (2.) Thus they shewed
their resolution never to return to the use of those
arts, and the books which related to them, again.
They were so fully convinced of the evil and danger
of them, that they would not throw the book by,
within reach of a recal, upon supposition that it was
possible they might change their mind ; but, being
steadfastly resolved never to make use of them, they
burnt them. (3.) Thus they put away a tempta
tion to return to them again. Had they kept the
books by them, there was danger lest, when the
heat of the present conviction was over, they should
have the curiosity to look into them, and so be in
danger of liking them and Moving them again, and
therefore they burnt them. Note, Those that truly
repent of sin, will keep themselves as far as possible
from the occasions of it. (4. ) Thus they prevented
their doing mischief to others ; if Judas had been by,
he would have said, " Sell them, and give the mo
ney to the poor ;" or, " Buy Bibles and good books
with it " But then, who could tell into whose hands
these dangerous books might fall, and what mischief
might be done by them ; it was therefore the safest
course to commit them all to the flames. Those
that are recovered from sin themselves, will do all
they can to keep others from falling into it, and are
much more afraid of laying an occasion of sin in the
way of others. (5. ) Thus they shewed a contempt
of the wealth of this world ; for the price of the books
was cast up, probably by those that persuaded them
not to burn them, and it was found to be fifty thou
sand pieces of silver ; which some compute to be fif
teen hundred pounds of our money. It is probable
that the books were scarce, perhaps prohibited,
and therefore dear. Probably, they had cost them
so much ; yet, being the devil's books, though they
had been so foolish as to buy them, they did not
think that would justify them in being so wicked as
to sell them again. (6.) Thus they publicly testified
their joy for their conversion from these wicked
practices, as Matthew did by the great feast he
made when Christ had called him from the receipt
of custom. These converts joined together in mak
ing this bonfire, and made it before all men. They

might have burnt the books privately, every one in
his own house, but they chose to do it together, by
consent, and to do it at the high cross, (as we say,)
that Christ and his grace in them might be the more
magnified, and all about them the more edified.
III. Here is a general account of the progress and
success ofthe gospel in and about Ephesus; (v. 20.)
So mightily grew the word of God, and prevailed.
It is a blessed sight to see the word of God growing
and prevailing mightily, as it did here.
1. To see it grow extensively, by the addition of
many to the church ; when still more and more are
wrought upon by the gospel, and wrought up into a
conformity to it, then it grows; when those that
were least likely to yield to it, and that had been
most stiff in their opposition to it, are captivated and
brought into obedience to it, then it may be said to
grow mightily.
2. To see it prevail extensively, by the advance
ment of those in knowledge and grace, that are ad
ded to the church ; when strong corruptions are
mortified, vicious habits changed, ill customs, of
long standing, broken off, and pleasant, gainful,
fashionable sins are abandoned, then it prevails
mightily ; and Christ in it goes on conquering and
to conquer. 21. After these things were ended, Paul
purposed in the spirit, when he had passed
through Macedonia and Achaia, to go to
Jerusalem, saying, After I have been there,
I must also see Rome. 22. So he sent into
Macedonia two of them that ministered
unto him, Timotheus and Erastus ; but he
himself stayed in Asia for a season. 23.
And the same time there arose no small
stir about that way. 24. For a certain man
named Demetrius, a silversmith, which
made silver shrines for Diana, brought no
smalhgain unto the craftsmen ; 25. Whom
he called together with the workmen of like
occupation, and said, Sirs, ye know that by
this craft we have our wealth. 26. More
over ye see and hear, that not alone at
Ephesus, but almost throughout all Asia,
this Paul hath persuaded and turned away
much people, saying that they be no gods, ,
which are made with hands: 27. So that
not only this our craft is in danger to be set
at nought ; but also that the temple of the
great goddess Diana should be despised,
and her magnificence should be destroyed,
whom all Asia and the world worshippeth.
28. And when they heard these sayings,
they were full of wrath, and cried out, say
ing, Great is Diana of the Ephesians. 29.
And the whole city was filled with confu
sion : and having caught Gaius and Aris-
tarchus, men of Macedonia, Paul's com
panions in travel, they rushed with one
accord into the theatre. 30. And when
Paul would have entered in unto the peo
ple, the disciples suffered him not. 31.
And certain of the chief of Asia, which
were his friends, sent unto him, desiring
him that lie would not adventure himself

193

THE ACTS, XIX.

into the theatre. 32. Some therefore cried
one thing, and some another : for the as
sembly was confused ; and the more part
knew' not wherefore they were come toge
ther. 33. And they drew Alexander out
of the multitude, the Jews putting him for
ward. And Alexander beckoned with the
hand, and would have made his defence
unto the people. 34. But when they knew
that he was a Jew, all with one voice about
the space of two hours cried out, Great is
Diana of the Ephesians. 35. And when
the town-clerk had appeased the people, he
said, Ye men of Ephesus, what man is there
that knoweth not how that the city of the
Ephesians is a worshipper of the great god
dess Diana, and of the image which fell
down from Jupiter ? 36, Seeing then that
these things cannot be spoken against, ye
ought to be quiet, and to do nothing rashly.
37. For ye have brought hither these men,
which are neither robbers of churches, nor
yet blasphemers of your goddess. 38.
Wherefore' if Demetrius, and the craftsmen
which are with him, have a matter against
any man, the law is open, and there are
deputies: let them implead one another.
39. But if ye inquire any thing concerning
other matters, it shall be determined in a
lawful assembly. 40. For we are in dan
ger to be called in question for this day's
uproar, there being no cause whereby we
may give an account of this concourse. 41 .
And when he had thus spoken, he dismiss
ed the assembly.
Paul is here brought into some trouble at Ephesus,
just when he is forecasting to go thence, and to cut
out him work elsewhere. See here,
1. How he laid his purpose of going to other
places, v. 21, 22. He was a man of vast designs for
God, and was for making his influences as far diffu
sive as might be. Having spent above two years at
Ephesus, (1.) He designed a visit to the churches of Mace
donia and Achaia, especially of Philippi and Corinth,
the chief cities of those provinces, v. 21. There he
had planted churches, and now is concerned to visit
them. He purposed m the spirit ; either in his own
spirit, not communicating his purpose as yet, but
keeping it to himself; or by the direction of the
Holy Spirit, who was his Guide in all his motions,
and by whom he was led. He purposed to go and
see how the work of God went on in those places,
that he might rectify what was amiss, and encou
rage what was good.
(2.) Thence he designed to go to Jerusalem, to
visit the brethren there, and give an account to them
of the prospering of the good pleasure bf the Lord in
his hand ; and thence he intended to go to Rome, to
go see Rome ; not as jf he designed only the gratify
ing of his curiosity with the sight of that ancient
famous city, but because it was an expression people
commonly used, that they would, go see Rome,
would look about them there ; when that which he
designed, was, to see the christians there, and to do
then! some service, Rom. 1. 11. The good people

at Rome were the glory of the city which he longed
for a sight of. Dr, Lightfoot supposes, it was upon
the death of the emperor Claudius, who died the
secopd year of Paul's being at Ephesus, that Paul
thought of going to Rome, because while he lived
the Jews were forbidden Rome, ch, 18, 2.
(3.) He sent Timothy and Erastus mto Macedo
nia, to give them notice of the visit he intended
them, and to get their collection ready for the poor
saints at Jerusalem. Soon after, he wrote the first
epistle to the Corinthians, designing to follow it him
self, as appears 1 Cor, 4, 17, 19, I have sent to you
Timotheus; but I will myself come to you shortly,
if the Lord will. For the present, he stayed in Asia,
in the country about Ephesus, founding churches.;!
2, How he was seconded in his purpose, and
obliged to pursue it by the troubles which at length
he met with at Ephesus. It was strange that he
had been quiet there so long ; yet it should seem he
had met with trouble there, not recorded in this
story; for in his epistle written at this time, he
speaks of his having fought with beasts at Ephemt,
(1 Cor, 15. 32.) which seems to be meant of hit
being put to fight with wild beasts in the theatre,
according to the barbarous treatment they some
times gave the christians. And he speaks of the
trouble whieh came to them in Asia, near Ephesus,
when he despaired of life, and received a sentence
of death within himself, 2 Cor. 1. 8, 9.
But in the trouble here related, he was worse
frightened than hurt. In general, there arose^ no
small stir about that way, v, 23, Some historians
say, that that famous impostor Apollonius Tyanaeus,
who set up for a rival with Christ, and gave out'
himself, as Simon Magus, to be some great one, was
at Ephesus about this time that Paul was there.
But it seems the opposition he gave to the gospel
was so insignificant, that St. Luke did not thinkal
worth taking notice of. The disturbance he gives
an account of was of another nature : let us view the
particulars of it Here is,
I. A great complaint against Paul and the other
preachers ofthe gospel, for drawing people off from
the worship of Diana, and so spoiling the trade of
the silversmiths that worked for Diana's temple.
1. The complainant is Demetrius, a silversmith,
a principal man, it is likely, of the trade, and one
that would be thought to understand and consult the
interests of it more than others of the company.
Whether he worked in other sort of plate or no, we
are not told ; but the most advantageous branch of
his trade was making silver shrines fir Diana, v.
24. Some think these were medals stamped with
the effigies of Diana, or her temple, or both ; others
think they were representations of the temple, with
the image of Diana in it in miniatui'e ; all of silver,
but so small, that people might carry them about
with them, as the papists do their crucifixes; Those
that came from far to pay their devotions at the
temple of Ephesus, when they went home bought
these little temples or shrines, to carry home with
them, for the gratifying of the curiosity of their
friends, and to preserve in their own minds the idea
of that stately edifice. See how craftsmen, and
crafty men too, above the rank of silversmiths, make
an advantage to themselves of people's superstition,
and serve their worldly ends by it.
2. The persons he appeals to are not the magis
trates, but the mob ; he called the craftsmen toge •
ther, with the workmen of like occupation, (a com
pany of mechanics, who had no sense of any thing
but their worldly interest,) and these he endeavours
to incense against Paul, who would be actuated as
little by reason and as much by fury as he could
desire. 3. His complaint and representation are very full.
(1.) He lays it down for a principle, that the art

THE ACTS, XIX.

199

and mystery of making silver shrines for the wor
shippers qf Diana, was very necessary to be sup
ported and kept up ; (v. 25.) " Ye know that by this
craft we have not only our subsistence, and our ne
cessary food, but our wealth ; we grow rich, and
raise estates; we live great, and have wherewithal
to maintain our pleasures ; and therefore, whatever
comes of it, we must not suffer this craft to grow
into contempt." Note, It is natural for men to be
jealous for that, whether right or wrong, by which
they get their wealth: and many have, for this
reason alone, set themselves against the gospel of
Christ, because it calls men off from those crafts
Which are unlawful, how much wealth soever is to
be gotten by them.
(2.) He charges it upon Paul, that he had dis
suaded men from worshipping idols. The words,
as they are laid in the indictment, are, that he had
asserted, They are no gods, which are made with
hands, v. 26. Could any truth be more plain and
self-evident than this, or any reasoning more cogent
and convincing than those of the prophets, The
workman made it, therefore it is not God? The
first and most genuine notion we have of God, is,
that he has his being of himself, and .depends upon
none ; but that all things have their being from him,
and their dependence on him : and then it must
follow, that those are no gods, which are the crea
tures of men's fancy, and the work of men's hands.
Yet this must be looked upon as a heretical and
atheistical notion, and Paul as a criminal for main
taining it ; not that they could advance any thing
against this doctrine itself, but that the consequence
ot it was, that not only at Ephesus, the chief city,
but almost throughout all Asia, among the country
people, who were their best customers, and whom
they thought they were surest of, he had persuaded
and turned away much people from the worship
of Diana; so that there was not now such a de
mand for the silver shrines as had been, nor such
good rates given for them. There are those Who
will stickle for that which is most grossly absurd and
unreasonable, and which carries along with it its
own conviction of falsehood, as this does, that those
are gods, which are made with hands, if it have but
human laws, and worldly interest and prescription,
on its side.
(3.) He reminds them of the danger which their
trade was in of going to decay. Whatever touches
that, touches them in a sensible tender part; "If
this doctrine gains credit, we are all undone, and
may even shut up shop ; this our craft will be set
at nought, will be convicted, and put into an ill name
as superstition, and a cheat upon the world, and
every body will run it down. This our part," (so
the word is,) "our interest or share of trade and
commerce," xivfuveiu i/u,h to rtep®', "will not only
come into danger of being lost, but it will bring us
into danger, and we shall become not only beggars,
but malefactors."
(4.) He pretends a mighty zeal for Diana, and a
jealousy for her honour ; JYot only this our craft is
in danger ; if that were all, he would not have you
think that he would have spoken with so much
warmth, but all his care is, lest the temple of the
great goddess Diana should be despised, and her
magnificence should be destroyed; and we would
not, for all the world, see the diminution of the ho
nour of that goddess, whom all Asia and the world
worship. See what the worship Of Diana had to
plead for itself, and what was the utmost which the
most zealous bigots for it had to say in its behalf.
[1.] That it had pomp on its side; the magnificence
of thetemple was the thing that charmed them, the
thing that chained them ; they could not bear the
thoughts of any thing that tended to the diminution,
much less to the destruction, of that [2.] That it

had numbers on its Side ; All Asia and the world
Worship it ; and therefore it must needs be the right
way of worship, let Paul say what he will to the
contrary. Thus, because all the world wonders after
the beast, the dragon, the devil, the god of this world,
gives him his power, and his seat, and great autho
rity. Rev. 13. 2, 3.
II. The popular resentment of this complaint ; the
charge was managed by a craftsman, and was fram
ed to incense the common people, and it had the
desired effect ; for on this occasion they shewed,
1. A great displeasure against the gospel and the
preachers of it; They were full of wrath, (v. 28.)
full of fury and indignation, so the word signifies.
The craftsmen went stark mad, when they were
told that their trade and their idol were both in
danger. 2. A great jealousy for the honour of their god
dess; They criedout, "Great is Diana of the Ephe
sians ; and we are resolved to stand by her, and live
and die in the defence of her. Are there any that ex
pose her to contempt, or threaten her destruction ?
Let us alone to deal with them. Let Paul say ever
so much to prove that those are no gods, which are
made with hands, we will abide by it that, whatever
comes of other gods and goddesses, Great is Diana
ofthe Ephesians. We must and will stand up for
the religion of our country, which we have received
by tradition from our fathers." Thus all people
walked every one in the name of their god, and
thought well Of their own ; much more should the
servants of the true God do so, who can say, This
God is our God far ever and ever.
3. A great disorder among themselves ; (v. 29.)
The whole city was full of confusion — the common
and natural effect of an intemperate zeal for a false
religion ; it throws all into confusion, dethrones rea
son, and inthrones passion ; and men run together,
not only not knowing one another's minds, but not
knowing their own.
III. The proceedings of the mob under the power
of these resentments, and how far they were car
ried. 1. They laid hands on some of Paul's companions,
and hurried them into the theatre, v. 29. Some
think, with design there to make them' fight with
beasts, as Paul had sometimes done ; or perhaps they
intended only to abuse them, and to make them a
spectacle to the crowd. Those they seized, were
Gaius and Aristarchus, of both whom we read else
where ; Gaius Was of Derbe, ch. 20. 4. Aristarchus,
is also there spoken of, and Col. 4. 10. They came
with Paul from Macedonia, and that was their only
crime, that they were Paul's companions in travel,
both in services and sufferings.
2. Paul, who had escaped being seized by them,
when he perceived his friends in distress for his sake,
would have entered in unto the people, to sacrifice
himself, if there were no other remedy, rather than
his friends should suffer upon his account ; and it was
an evidence of a generous spirit, and that he loved
his neighbour as himself.
3. He was dissuaded from it by the kindness of
his friends, that overruled him. (1.) The disciples
suffered him not, for it better became him to offer it
than it would have become them to suffer it. They
had reason to say to Paul, as David's servants did to
him, when he was for exposing himself in a piece of
public service, Thou art worth ten thousand of us,
2 Sam. 18. 3. (2.) Others oi his friends interposed,
to prevent his throwing of himself thus into the
mouth of danger ; they would treat him much worse
than Gaius and Aristarchus, looking upon him as the
ringleader of the party ; and therefore better let
them bear the brunt of the storm than that he should
venture into it, v. 31. They were certain ofthe
chief of Asia, the princes ofAsia—'he-iap^a,). 'The

200

THE ACTS, XIX.

critics tell us, they were the chief 'of their priests ;
or, as others, the chief 'of their players. Whether
they were converts to the christian faith, (and some
such there were even of their priests and governors, )
or whether they were only well-wishers to Paul, as
an ingenuous good man, we are not told, only that
they were Paul's friends. Dr. Lightfoot suggests,
that they kept up a respect and kindness for him
ever since he fought with beasts in their theatre, and
were afraid he should be abused so again. Note, It
is a friendly part to take more care of the lives and
comforts of good men than they do themselves. It
would be a very hazardous adventure for Paul to go
into the theatre ; it was a thousand, to one that it
would cost him his life ; and therefore Paul was
overruled by his friends to obey the law of self-pre
servation ; and has taught us to keep out of the way
of danger as long as we can, without going out ofthe
way of duty. We may be called to lay down our
lives, but not to throw away our lives. It would
better become Paul to venture into a synagogue
than into a theatre.
4. The mob was in a perfect confusion ; (v. 32. )
Some cried one thing, and some another, according
as their fancies and passions, and perhaps the re
ports they' received, led them; some cried, Down
with the Jews ; others, Down with Paul ; but the
assembly was confused, as not understanding one
another's minds, they contradicted one another, and
were ready to fly in one another's faces for it, but
they did not understand their own ; for the truth
was, the greater part knew not wherefore they were
come together; they knew not what began the riot,
nor who ; much less what business they had there ;
but, upon such occasions, the greatest part come
only to inquire what the matter was : they follow
the cry, follow the crowd, increase like a snow-ball,
and where there are many there will be more.
5. The Jews would have interested themselves in
this tumult ; (in other places they had been the first
movers of such riots ; but now at Ephesus they had
not interest enough to raise the mob, and yet, when
it was raised, they had ill-will enough to set in with
it; (v. 33.) They drew Alexander out ofthe multi
tude, called him out to speak on the behalf of the
Jews against Paul and his companions ; "You have
heard what Demetrius and the silversmiths have to
say against them, as enemies to their religion ; give
us leave now to tell you what we have to say against
him as an enemy to our religion. " The Jews put him
forward to do this, encouraged him, and told him
they would stand by him and second him ; and this
they looked upon as necessary in their own defence,
and therefore what he designed to say is called his
apologizing to the people, not for himself in particu
lar, but for the Jews in general, whom the worship
pers of Diana looked upon to be as much their ene
mies as Paul was ; now they would have them know
that they were as much Paul's enemies as they
were ; and they who are thus careful to distinguish
themselves from the servants of Christ now, and are
afraid of being taken for them, shall have their
doom accordingly in the great day. Alexander
beckoned with the hand, desiring to be heard against
Paul ; for it, had been strange if a persecution were
carried on against the Christians, and there were
not Jews at one end or the other of it : if they could
not begin the mischief, they would help it forward,
and so make themselves partakers of other men's
sins. Some think this Alexander had"been a Chris
tian, but had apostatized to Judaism, and therefore
was drawn out as a proper person to accuse Paul ;
and that he was that Alexander the coppersmith
that' did Paul so much evil, (2 Tim. 4. 14.) and
whom he had delivered unto Satan, 1 Tim. 1. 20.
6. This occasioned the prosecutors to drop the
prosecution of Paul's friends, and to tum it into ac

clamations in honour of their goddess; (v. 34.)
When they knew that he was a Jew, and, as such,
an enemy to the worship of Diana, (for the Jews had
now an implacable hatred to idols and idolatry,)
whatever he had to say for Paul or against him,
they were resolved not to hear him, and therefore
set the mob a shouting, *' Great is Diana of the
Ephesians; whoever runs her down, be he Jew or
Christian, we are resolved to cry her up ; she is
Diana of the Ephesians, our Diana ; and it is our
honour and happiness to have her tenjple with us ;
and she is great, a famous goddess, and universally
adored ; there are other Dianas, but Diana of the
Ephesians is beyond them all, because her temple is
more rich and magnificent than any of their's."
This was all the cry for two hours together ; and it
was thought a sufficient confutation of Paul's doc
trine, that they are not gods, whkh are made with
hands. Thus the most sacred truths are often run
down with nothing else but noise and clamour and
popular fury ! It was said of old concerning idola
ters, that they were mad upon their idols ; and here
is an instance of it. Diana made the Ephesians
great, for the town was enriched by the vast con
course of people from all parts to Diana's temple
there, and therefore they are concerned by all
means possible to keep up her sinking reputation
with, Great is Diana ofthe Ephesians.
IV. The suppression and dispersion of these
rioters, by the prudence and vigilance of the town-
clerk; he is called, ypapjuanu; — the scribe, or secre
tary, or recorder; "the governor of the city," so
some ; " the register of their games," the Olympic
games, so some ; whose business it was to preserve
the names of the victors, and the prizes they won.
With much ado he, at length; stilled the noise, so
as to be heard, and then made a pacific speech-to
them, and gave us an instance of that of Solomony
The words of wise men are heard in quiet, more
than the cry qf him that rules among fools, as De-
fnetriusdid, Eccl. 9. 17.
1. He humours them with an acknowledgment,
that Diana was the celebrated goddess of the Ephe
sians, v. 35. They needed not to be so loud and
strenuous in asserting a truth which nobody denied,
or could be ignorant of ; every one knows that the
city of the Ephesians is a worshipper of the great
foddess Diana; is, ve»xo/>®'; not only that the m-
abitants were worshippers of this goddess, but the
city, as a corporation, was, by its charter, intrusted
with the worship of Diana, to take care of her tem
ple, and to accommodate those who came thitherto
do, her homage. Ephesus is the seditua, (they say
that is the most proper word,) or the sacrist, of the
great goddess Diana. The city was more the pa
troness and protectress of Diana than Diana was of
the city. Such care did idolaters take for the keep
ing up the worship of gods made with hands, while
the worship of the true and living God is neglected,
and few nations or cities glory in patronizing and
protecting that ! The temple of Diana at Ephesus
was a very rich and sumptuous structure, but, it
should seem, the image of Diana in the temple, be
cause they thought it sanctified the temple, was had
in greater veneration than the temple, for they per
suaded the people that it fell down from Jupiter,
and therefore was none of the gods that were made
with men's hands. See how easily the credulity of
superstitious people is imposed upon by the fraud of
designing men ! Because this image of Diana had
been set up time out of mind, and nobody could tell
who made it, they made the people believe it fell
down from Jupiter.
" Now these things," says the town-clerk very
gravely, (but whether seriously or no, and as one
that did himself believe them, may be questioned,)
" cannot be spoken against; they have obtained

THE ACTS, XX.

201

such universal credit, that you need not fear contra
diction, it can do you no prejudice." Some take it
thus ; " Seeing the image of Diana fell down from
Jupiter, as we all believe, then what is said against
gods made with hands, does not at all affect us."
2. He cautions them against all violent and tumul
tuous proceedings, which their religion did pot need,
nor could receive any real advantage from ; (v. 36.)
Ye ought to'be quiet and to do nothing rashly. A
very good rule this is to be observed at all times,
both in private and public affairs ; not to be hasty
and precipitate in our motions, but to deliberate,
and take time to consider ; not to put ourselves or
others into a heat, but to be calm and composed,
and always keep reason in the throne, and passion
under check. This word should be ready to us, to
command the peace with, when ourselves or those
about us are growing disorderly ; We ought to be
quiet, and to do nothing rashly ; to do nothing in
haste, which we may repent of at leisure.
3. He wipes off the odium that had been cast upon
Paul, and his associates, and tells them, they were
not the men that they were represented to them to
be ; (v. 37.) " Ye have brought hither these men,
and are ready to pull them to pieces ; but have you
considered what is their transgression and what is
their offence ? What can you prove upon them ?
They are not robbers of churches, you cannot charge
them with sacrilege, or the taking away of any dedi
cated thing ; they have offered no violence to Di
ana's temple or the treasures of it ; nor are they
blasphemers of your goddess; they have not given
any opprobrious language to the worshippers of Di
ana, nor spoken scurrilously of her or her temple.
Why should you prosecute them with all this vio
lence, who, though they are not of your mind, .yet
do not inveigh with any bitterness against you ?
Since they are calm, why should you be hot ?" It
was the idol in the heart that they levelled all their
force against, by reason and argument ; if thev can
but get that down, the idol in the temple will fall of
course. Those that preach against idolatrous chur
ches, have truth on their side, and ought vigorously
to maintain it, and press it on men's consciences ;
but let them not be robbers of those churches, (on
the prey laid they not their hand, Esther 9. 15, 16.)
nor blasphemers of those worships ; with meekness
instructing, not with passion ana foul language re
proaching, those that oppose themselves ; for God's
truth, as it needs not man's lie, so it needs not man's
intemperate heat. The wrath of man worketh not
the righteousness of God.
4. He turns them over to the regular methods of
the law, which ought always to supersede popular
tumults, and in civilized well-governed nations will
do so. A great mercy it is to live in a country where
provision us made for the keeping of the peace, and
the administration of public justice, and the appoint
ing a remedy for every wrong ; and herein we of
this nation are as happy as any people.
(1.) If the complaint was of a private injury, let
them have recourse to the judges and courts of jus
tice, which were kept publicly at stated times. If
Demetrius, and the company of the silversmiths,
that have made all this rout, find themselves ag
grieved, or any privilege they are legally entitled to
infringed or entrenched upon, let them bring their
action, take out a process, and the matter shall be
fairly tried, and justice done ; The law is open, and
there are deputies ; there isaproconsul and his dele
gate, whose business it is to hear both sides, and to
determine according to equity ; and in their deter
mination all parties must acquiesce, and not be their
own judges, nor appeal to the people. Note, The
law is good if a man use it lawfully, as the last re
medy, both for the discovery of aright disputed, and
the recovery of a right denied.
Vol. vi.— 2 C

(2.) If the complaint was of a public grievance,
relating, to the constitution, it must be redressed,
not by a confused rabble, but by a convention of the
states ; (v. 39.) If ye inquire any thing concerning
other matters, that are of a common concern, it shall
be determined in a lawful assembly of the aldermen
and common-council, called together in a regular
way by those in authority. Note, Private persons
should not intermeddle in public" matters, so as to
anticipate the counsels of those whose business it is
to take cognizance of them ; we have enough to do
to mind our own business.
5. He makes them .'sensible of the danger they
were in, and of the premunire they had run them
selves into by this riot ; (v. 40.) "It js well if we
be not called in question for this day's uproar, if we
be not complained of at the emperor's court, as a
factious and seditious city, and if a quo warranto be
not brought against us, and our charter taken away;
for there is no cause whereby we may give an account
of this concourse, we have nothing to say in excuse
of it ; we cannot justify ourselves in breaking the
peace, by saying, that others broke it first, and we
only acted defensively ; we have no colour for any
such plea ; and therefore let the matter go no fur
ther, for it has gone too far already." Note, Most
people stand in awe of men's judgment more than
of the judgment of God. How well were it if we
would thus still the tumult of our disorderly appe
tites and passions, and check the violence of them,
with the consideration of the account we must shortly
give to the judge of heaven and earth for all these
disorders ! We are in danger to be called in question
for this day's uproar, in our hearts, in our nouses ;
and how shall we answer it, there being no cause,
no just cause, or no proportionable one, whereby we
may give an account of this concourse, and of this
heat and violence ? As we must repress the inordi-
nacy of our appetites, so also of our passions, with
this, that for all these things God will bring us into
judgment; (Eccl. 11. 9.) and we are concerned to
manage ourselves, as those that must give account.
6. When he had thus shewed them the absurdity
of their riotous meeting, and the ill consequences
that might follow from it, he advised them to sepa
rate with all speed; (v. 41.) he dismissed the as
sembly, ordered the crier perhaps to give notice that
all manner of persons should peaceably depart and
go about their own business, and they did so. See
here, (1.) How the overruling providence of God
preserves the public peace, by an unaccountable
power over the spirits of men ! Thus the world is
kept in some order, and men are restrained from
being as the fishes of the sea, where the greater de
vour the lesser. Considering what an impetuous,
furious thing, what an ungovernable, untameable
wild beast the mob is, when it us up, we shall see
reason to acknowledge God's goodness, that we are
not always under the tyranny of it. He stills the
noise of the sea, the noise of her waves, and (which
is no less an instance of his almighty power) the tu
mult of the people, Ps. 65. 7. (2.) See how many
ways God has of protecting his people ! Perhaps
this town-clerk was no friend at all to Paul, or the
gospel he preached, yet his human prudence is
made to serve the divine purpose. Many are the
troubles qf the righteous, but the Lord delivereth
them out of them all.
CHAP. XX.
In this chapter, we have, I. Paul's travels up and down about
Macedonia, Greece, and Asia, and his comin? at length to
Troas, v. 1 . . 6. II. A particular account of his spending
one Lord's-day at Troas, and his raising Eutychus to life
there, v. 7 . . 12. III. His progress, or circuit, for the
visiting ofthe churches he had planted, in his way toward
Jerusalem, where he designed to be by the next feast of
pentecost, v. 13 . . 16. IV. The farewell sermon he

202

THE ACTS, XX.

preached to the presbyters of Ephesus, now that he was
leaving that country, v. 17 . . 35. V. The very sorrowful
parting between him and them, v. 36 . . 38. And in all
these we find Paul very busy to serve Christ, and to do
food to the souls of men, not only in the conversion of
eathens, but in the edification of christians.
1. A ND after the uproar was ceased,
J\. Paul called unto him the disciples,
and embraced them, and departed for to go
into Macedonia. 2. And when he had
gone over those parts, and had given them
much exhortation, he came into Greece,
3. And there abode three months. And
when the Jews laid wait for him, as he was
about to sail into Syria, he purposed to re
turn through Macedonia. 4. And there
accompanied him into Asia Sopater of Be
rea ; and ofthe Thessalonians, Aristarchus
and Secundus ; and Gaius of Derbe, and
Timotheus; and of Asia, Tychicus and
Trophimus. 5. These going before tarried
for us at Troas. 6. And we sailed away
from Philippi after the days of unleavened
bread, and came unto them to Troas in
five days ; where we abode seven days.
These travels of Paul which are thus briefly re
lated, if all in them had been recorded that was me
morable, and worthy to be written in letters of gold,
the world would not have contained the books that
should be written ; . and therefore we have only some
general hints of occurrences, which therefore ought
to be the more precious. Here is,
I. Paul's departure from Ephesus; he had tar
ried there longer than he had done at any one place
since he was ordained totheapostleship of the Gen
tiles ; and now it was time to think of removing, for
he must preach in other cities also ; but after this,
to the end of the scripture-history of his life, (which
is all we can depend upon,) we never find him
breaking up fresh ground again, nor preaching the
gospel there where Christ had not been named, as
hitherto he had done ; (Rom. 15. 20.) for in the
close of the next chapter we find him made a pri
soner, and so continued, and so left, at the end of
this book.
1. Paul left Ephesus soon after the uproar was
ceased, looking upon the disturbance he met with
there, to be an indication of Providence to him not
to stay there any longer; v. 1. His remove might
somewhat appease the rage of his adversaries, and
gain better quarter for the christians there. Cur-
renti cede furori — It is good to lie by in a storm.
Yet some think, that before he now left Ephesus, he
wrote the first epistle to the Corinthians, and that
his fighting with beasts at Ephesus, which he men
tions m that epistle, was a figurative description of
this uproar ; but I rather take that literally.
2. He did not leave them abruptly and in a fright,
but took leave of them solemnly ; He called unto
him the disciples, the principal persons of the con
gregation, and embraced them, took leave of them
(saith the Syriac) with the kiss of love, according to
the usage ofthe primitive church. Loving friends
know not how well they love one another till they
come to part, and then it appears how near they lay
to one another's hearts.
II. His visitation of the Greek churches, which
he had planted, and more than once watered, and
which appear to have laid very near his heart.
1. He went first to Macedonia, (v. 1.) according
to his purpose before the uproar ; (ch. 19. 21.) there
he visited the churches of Philippi and Thessalonica,

and gave them much exhortation, v. 2. Paul's visits
to his friends were preaching visits, and his preach
ing was large and copious, he gave them much ex
hortation ; he had a great deal to say to them, and
did not stint himself in time ; he exhorted them to
many duties, in many cases, and (as some read it)
with many reasonings. He enforced his exhorta
tion with a great variety of motives and arguments.
2. He stayed three months in Greece, (v. 2, 3.)
that is, in Achaia, as some.think, for thither also he
purposed to go, to Corinth, and thereabout, (ch. 19.
21.) and, no doubt, there also he gave the disciples
much exhortation, to direct and confirm them, and
engage them to cleave to the Lord.
u£ The altering of his measures ; for we cannot
always stand to our purposes ; accidents unforeseen
put us upon new counsels, which oblige us to pur
pose with a proviso.
1. Paul was about to sail into Syria, 'to Antioch,
whence he was first sent out into the service of the
Gentiles, and which therefore in his journeys he
generally contrived to take in his way; but he
changed his mind, and resolved to return through
Macedonia, the same way he came.
2. The reason was, because the Jews, expecting
he would steer that course as usual, had way-laid
him, designing to be the death of him ; since they
could not get him out of the way by stirring up both
mobs and magistrates against him, which they had
often attempted, they contrived to assassinate him.
Some think, they laid wait for him, to rob him. of
the money that he was carrying to Jerusalem for
the relief of the poor saints there ; but considering
how very spiteful the Jews were against him, I sup
pose they thirsted for his blood more than for lis
money. IV. His companions in his travels when he went
into Asia; they are here named, v. 4. Some of
them were ministers, whether they were all so or
no, is not certain ; Sopater of Berea, it is likely, is
the same with Sosipater, who is mentioned Rom. IS,
21. Timothy is reckoned among them, for though
Paul, when he departed from Ephesus, (v. 1.) left
Timothy there, and afterward wrote his first epistle
to him thither, to direct him as an evangelist how to
settle the church there, and in what hands to leave
it ; (see 1 Tim. 1. 3. — 3. 14, 15. which epistle was
intended for direction to Timothy what to do, not
only at Ephesus where he now was, but also at other
places where he should be in like manner left, or
whither he should be sent to reside as an evangelist;
and not to him only, but to the other evangelists that
attended Paul, and were in like manner employed ;)
yet he soon followed him, and accompanied him,
with others here named.
Now, one would think, that this was no good hus
bandry to have all these worthy men accompanying
Paul, for there was more need of them where Paul
was not, than where he was ; but so it was ordered,
1. That they might assist him in instructing such
as by his preaching were awakened and startled ;
wherever Paul came, the waters were stirred, and
then there was need of many hands to help the
cripples in. It was time to strike when the iron was
hot. 2. That they might be trained up by him, and fit
ted for future service ; might fully know his doc
trine, and manner of life, 2 Tim. 3. 10. Paul's bodily
presence was weak and despicable, and therefore
these friends of his accompanied him, to put a repu
tation upon him, to keep him in countenance, and to
intimate to strangers, who would be apt to judge by
the sight ofthe eye, that he had a great deal in him
truly valuable, which was not discovered upon the
outward appearance.
V. His coming to Troas, where he had appointed
a general rendezvous of his friends.

THE ACTS, XX.

203

1. They went before, arid stayed for him at Troas,
(y, 5.) designing to go along with him to Jerusalem,
as Trophimus particularly did, ch. 21. 29. We
should not think it hard to stay a while for good
company in a journey.
2. Paul made the best of his way thither ; and, it
should seem, Luke was now in company with him ;
for he says, We sailed from Philippi ; (v. 6.) and
thefirsttimewefind him in his company, was hereof
Troas, ch. 16. 11. The days of unleavened bread are
mentioned only to describe the time, not to intimate
that Paul kept the passover after the manner of the
Jews ; for just about this time he had written in his
first epistle to the church of Corinth, and taught,
that Christ is our Passover, and a christian life our
feast of unleavened bread; (1 Cor. 5, 7, 8.) and
when the substance was come, the shadow was done
away. He came to them to Trqas, by sea, in five
days, and when he was there stayed but seven days.
There is no remedy, but a great deal of time will
unavoidably be lost, in travelling to and fro by those
who go about doing good, yet it shall not be put upon
the score of lost time. Paul thought it worth while
to bestow^w days in going to Troas, though it was
but for an opportunity of seven days stay there ; but
he knew, and so should we, how to redeem even jour
neying time, and make it turn to some good account
7. And upon the first, day of the week,
when the disciples came together to break
bread, Paul preached unto them, ready to
depart on the morrow ; and continued his
speech until midnight. 8. And there were
many lights in the upper chamber, where
they were gathered together. 9. And there
sat in a window a certain young man
named Eutychus, being fallen into a deep
sleep : and as Paul was long preaching, he
sunk down with sleep, and fell down from
the third loft, and was taken up dead. 1 0.
And Paul went down, and fell on him, and
embracing him said, Trouble not your
selves ; for his life is in him. 11. When he
therefore was come up again, and had
broken bread, and eaten, and talked a long
while, even till break of day, so he depart
ed. 12. And they brought the young man
alive, and were not a little comforted.
We have here an account of what passed at Troas
the last ofthe seven days that Paul stayed there.
I. There was a solemn religious assembly of the
christians that were there, according to their con
stant custom, and the custom of all the churches.
1. The disciples came together, v. 7. Though they
read, and meditated, and prayed, and sung psalms,
apart, and thereby kept up their communion with
God, yet that is not enough ; they must come toge
ther to worship God in concert, and so keep up their
communion with one another, by mutual counte
nance and assistance, and testify their spiritual com
munion with all good christians. There ought to be
stated times for the disciples of Christ to come toge
ther ; though they cannot all come together in one
place, yet as many as can.
2. 1 hey came together upon the first day ofthe
week, which they called the Lords day, (Rev. 1.
10.) the christian sabbath, celebrated to the honour
of Christ and the Holy Spirit, in remembrance of
the resurrection of Christ, and the pouring out ofthe
Spirit, both on the first day of the week. This is
here said to be the day when the disciples came toge-

tlier, that is, when it was their practice to come to
gether in all the churches. Note, The first day of
the week is to be religiously observed by all the dis
ciples of Christ ; and it is a sign between Christ and
them, for by this is known that they are his disci
ples ; and it is to be observed in solemn assemblies,
which are, as it were, the courts held in the name
of our Lord Jesus, and to his honour, by hisminis-
ters, the stewards of his courts, and to which all
that hold from and under him, owe suit and service,
and at which they are to make their appearance, as
tenants at their Lord's courts, and the first day of
the week is appointed to be the court-day.
3. They were gathered together in an upper cham
ber; (y. 8.) they had no temple or synagogue to
meet in, no capacious, stately chapel, but met in a
private house, in a garret. As they were few, and
did not need, so they were poor, and could not build,
a large meeting-place ; yet they came together, in
that despicable, inconvenient place. It will be no
excuse for our absenting ourselves from religious as
semblies, that the place of them is not so decent or
so commodious as we would have it to be.
4. They came together to break bread, that is, to
celebrate the ordinance of the Lord's supper ; that
one instituted sign of breaking the bread, being put
for all the rest. The bread which we break, is the
communion ofthe body of Christ, 1 Cor. 10. 16. In
the breaking of the bread, not only the breaking of
Christ's body for us, to be a sacrifice for our sins, is
commemorated, but the breaking of Christ's body
to us, to be food and a feast for our souls, is signified.
In the primitive times it was the custom of many
churches to receive the Lord's supper every Lord s
day, celebrating the memorial of Christ's death in
the former, with that of his resurrection in the lat
ter ; and both in concert, in a solemn assembly, to
testify their joint concurrence in the same faith and
worship. II. In this assembly Paul gave them a sermon, a
long sermon, a farewell sermon, v. 7.
1. He gave them a sermon, he preached to them ;
though they were disciples already, yet it was very
necessary they should have the word of God preach
ed to them, in order to their increase in knowledge
and grace. Observe, The preaching of the gospel
ought to accompany the sacraments. Moses read
the book of the covenant in the audience of the peo
ple, and then sprinkled the blood of the covenant,
which the Lord had made with them concerning all
these words, Exod. 24. 7, 8. What does the seal
signify without a writing ?
2. It was a farewell sermon, he being ready to de
part on the morrow; when he was gone, they might
have the same gospel preached, but not ashe preach
ed it ; and therefore they must make the best use of
him that they could while they had him. Farewell
sermons are usually in a particular manner affecting
both to the preacher and to the hearers.
3. It was a very long sermon, he continued his
speech until midnight; for he had a great deal to
say, an^ knew not that ever he should have another
opportunity of preaching to them. After they had
received the Lord's supper, he preached to them the
duties they had thereby engaged themselves to, and
the comforts they were interested in, and in this he
was very large and full and particular. There may
be occasion for ministers to preach, not only in sea
son, but out of season. We know some that would
have reproached Paul for this as a long-winded
preacher, that tired his hearers ; but they were wil
ling to hear, he saw them so, and therefore continued
his speech, he continued it till midnight ; perhaps,
they met in the evening, for privacy, or in conformi
ty to the example of the disciples, who came together
on the first christian sabbath in the evening. It is
probable that he had preached to them in the morn-

204

THE ACTS, XX.

ing, and yet thus lengthened out his evening sermon
even till'midnight ; we wish we had the heads of
this long sermon, but we may suppose it was for snb-
stance the same with his epistles. The meeting be
ing continued till midnight, there were candles set
up, many lights, (v. 8.) that the hearers might turn
to the scriptures Paul quoted, and see whether these
things were so ; and that this might prevent the re
proach of their enemies, who said they met in the
night for works of darkness.
III. A young man in the congregation, that slept
at sermon, was killed by a fall out of the window,
but raised to life again ; his name signifies one that
had good fortune, Eutychus, bene fortunatus ; and
he answered his name. Observe,
1. The infirmity with which he was overtaken.
It is probable that his parents brought him, though
but a boy, to the assembly, out of a desire to have
him well instructed in the things of God, by such a
preacher as Paul. Parents should bring their chil
dren to hear sermons as soon as they can hear with
understanding, (Neh. 8. 2.) even the little ones,
Deut 29. 11. Now this youth was to be blamed,1 (1.)
That he presumptuously sat in the window, unglazed
perhaps, and so exposed himself; whereas if he
could have been content to sit on the floor, he had
been safe. Boys that love to climb, or otherwise en
danger themselves, to the grief of their parents, con
sider not how much it is also an offence to God. (2. )
That he slept, nay he fell into a deep sleep when
Paul was preaching ; which was a sign he had not
duly attended to the things that Paul spake of,
though they were weighty things. The peculiar no
tice taken of his sleeping, makes us willing to hope'
none of the rest slept, though it was sleeping time
and after supper ; but this youth fell fast asleep, he
was carried away with it; so the word is ; which in
timates, that he strove against it, but was overpow
ered by it, and at last sunk down with sleep.
2. The calamity with which he was seized here
in ; He fell down from the third loft, and was taken
up dead. Some think that the hand of Satan was in
it, by the divine permission, and that he designed it
for a disturbance to this assembly, and a reproach to
Paul and it Others think that God designed it for
a warning to all people to take heed of sleeping when
they are hearing the word preached ; and certainly
we are to make that use of it. We must look upon
it as an evil thing, as a bad sign of our low esteem of
the word of God, and a great hinderance to our pro
fiting by it : we must be afraid of it, do what we can
to prevent our being sleepy, not compose ourselves
to sleep, but get our hearts affected with the word
we hear to such a degree as may drive sleep far
enough; let us watch' and pray, that we enter not
into temptation; and by it into worse; let the punish
ment of Eutychus strike an awe upon us, and shew
us how jealous God is in the matters of his worship ;
Be not deceived; God is not mocked. See how se
verely God visited an iniquity that seemed little, and
but in a youth, and say, Who is able to stand before
this holy Lord God? Apply to this story that lamen
tation, (Jer. 9. 20, 21.) Hear the word of the Lord,
for death is come up into the windows, to cut off the
children from without, and the young men from the
streets. 3. The miraculous mercy shewed him in his reco
very to life again, v. 10. It gave a present distrac
tion to the assembly, and an interruption to Paul's
preaching ; but it proved an occasion of that which
was a greatconfirmationtohis preaching, and help
ed to set it home, and make it effectual.
(L) Paul fell on the dead body and embraced it,
thereby expressing a great compassion to, and an
affectionate concern for, this young man ; so far was
he from saying, " He was well enough served for
minding so Uttle what I said !" Such tender spirits

as Paul had, are much affected with sad accidents of
this kind, and are far from judging and censuring
those that fall under them, as if those on whom the
tower of Siloam fell, were sinners above all that
dwelt at Jerusalem; I tell you, nay. But this was
not all ; his falling on him, and embracing him, were
in imitation of Elijah, (1 Kings 17. 21.) and Elisha,
(2 Kings 4. 34.) in order to the raising oi him to life
again ; not that this could as a means contribute any
thing to it, but as a sign it represented the descent of
that divine power upon the dead body, for the put
ting of life into it again, which at the same time he
inwardly, earnestly, and in faith, prayed, for.
(2. ) He assured them that he was returned to life,
and it would appear presently. Various specula
tions, we may suppose, this ill accident had occa
sioned in the congregation, but Paul puts an end to
them ; " Trouble not yourselves, be not in any dis
order about it, let it not put you into any hurry, for his
life is, in him ; pe is not dead, but sleepeth ; lay him a
while upon a bed, and he will come to himself, for
he is now alive. " Thus, when Christ raised Laza
rus, he said, Father, I thank thee, that thou hast
heard me.
(3.) He returned to his work immediately after
this interruption ; v. 11. He came up again to the
meeting, they broke bread together in a love-feast,
which usually attended the eucharist, in token of
their communion with each other, and for the con
firmation of friendship among them ; and they talked
a long while, even till break of day. Paul did not
now go on in a continued discourse, as before, buthe
and his friends fell into a free conversation, the sub
ject of which, no doubt, was good, and to the use of
edifying. Christian conference is an excellent means
of promoting holiness, comfort, and clfristian love.
They knew not when they should have Paul's com
pany again, and therefore made the best use they
could of it when they had it, and reckoned a nights
sleep well lost for that purpose.
(4.) Before they parted, they brought the young
man alive into the congregation, every one congratu
lating him upon his return to life from the dead, and
they were not a little comforted, v. 12. It was mat
ter of great rejoicing among them, not only to the re
lations of the young man, but to the whole society,
as it not only prevented the reproach that would
otherwise have been cast upon them, but contribu
ted very much to the credit of the gospel.
13. And we went before to ship, and sail
ed unto AssoSj there intending to take in
Paul : for so had he appointed, minding
himself to go afoot. 14. And when he met
with us at Assos, we took him in, and came
to Mitylene. 15. And we sailed thence,
and came the next day over against Chios ;
and the next day we arrived at Samos, and
tarried at Trogyllium ; and the next day we
came to Miletus. 16. For Paul had deter
mined to sail by Ephesus, because he would
not spend the time in Asia : for he hasted, if
it were possible for him, to be at Jerusalem
the day of pentecost.
Paul is hastening towards Jerusalem; but strives to
do all the good he can by the way, is «v •=>•*? itte, " as
it were by the by ;" he had called at Troas, and done
good there ; and now, he makes a sort of a coasting
voyage, the merchants would call a trading voyage,
going fromrplace to place, and no doubt endeavour
ing to make every place he came to the better for
him, as every good man should do.
1. He sent his companions by sea to Assos, but he

THE ACTS, XX.

205

himself was minded to go afoot, v, 13. He had de
creed or determined within himself, that whatever
importunity should be used with him to the contra
ry, urging either his case or his credit, or the con-
veniency of a ship that offered itself, or the company
of his friends, he would foot it to Assos : and if the
land-way which Paul took was the shorter way, yet
it is taken notice of by the ancients as a rough way ;
(Homer, Iliad 6. arid Eustathius upon him, say, it
was enough to kill one to go on foot to Assos, Lorin.
in locum ;) yet that way Paul would take ;
1. That he might call on his friends by the way,
and do good among them, either converting sinners
or edifying saints ; and in both he was serving his
great Master, and carrying on his great work. Or,
2. That he might inure himself to hardship, and
not seem to indulge his ease. Thus he would by vo
luntary instances of mortification and self-denial keep
under the body, and bring it into subjection, that he
might make his sufferings for Christ, when he was
called out to them, the more easy, 2 Tim. 2. 3'. We
should use ourselves to deny ourselves.
II. At Assos he went on board with his friends,
there they took him in; for by this time he had
enough of his walk, and was willing to betake him
self to the other way of travelling ; or perhaps he
could not go any further by land, but was obliged to
go by water. When Christ sent his disciples away
by ship, and tarried behind himself, yet he came to
them, and they took him in, Mark 6. 45, 51.
_ III. He made the best of his way to Jerusalem ;
his ship passed by Chios, (v. 15. ) touched at Samos ;
(these are places of note among the Greek writers,
both poets and historians ;) they tarried a while at
Trogyllium, the sea-port next to Samos ; and the
next aaythey came to Miletus, the sea-port that lay
next to Ephesus ; for (v. 16. ) he had determined not
to go to Ephesus at this time, because he could not
go thither but he would be urged by his friends,
whose importunity he could not resist, to make some
stay with them there ; and because he was resolved
not to stay, he would not put himself into a tempta
tion to stay ; for he hasted, if it were possible for him,
to be at Jerusalem the day qf pentecost. He had
been at Jerusalem, about four or five years ago, (ch.
18. 21, 22.) and now he was going thither again to
pay his continued respects to that church, which he
was careful to keep a good correspondence with,
that he might not be thought alienated from it by his
commission to preach among the Gentiles. He aim
ed to be there by the feast of pentecost, because it
was a time of concourse, which would give him an
opportunity of propagating the gospel among the
Jews and proselytes, who came from all'parts to
worship at the foast : and the feast of pentecost had
been particularly made famous among the chris
tians, by the pouring out of the Spirit. Note, Men
of business must fit themselves, and it will contribute
to the expediting of it, to set time (with submission
to Providence) and strive to keep it ; contriving to
do that first which we judge to be most needful, and
not suffering ourselves to be diverted from it. It is a
pleasure to us to be with our friends, it diverts us,
nothingmore ; but we must not'by it be diverted from
our work. When Paul has a call to Jerusalem, he
will not loiter away the time in Asia, though he had
more and kinder friends there. This is not the world
we are to be together in; we hope to be so in the
other world.
17. And from Miletus he sent to Ephe
sus, and called the elders of the church. 1 8.
And when they were come to him, he said
unto them, Ye know, from the first day
that I came into Asia, after what manner
I have beeri with you at all seasons, 19.

Serving the Lord with all humility of mind,
and with many tears, and temptations,
which befell me by the lying in wait of the
Jews : 20. And h6w I kept back nothing
that was profitable unto you, but have shew
ed you, and have taught you publicly, and
from house to house, 21. Testifying both
to the Jews, and also to the Greeks, repent
ance toward God, and faith toward our
Lord Jesus Christ. 22. And now, behold,
I go bound in the spirit unto Jerusalem, not
knowing the things that shall befall me
there : 23. Save that the Holy Ghost wit-
nesseth in every city, saying that bonds and
afflictions abide me. 24. But none of these
things move me, neither count I my life
dear unto myself, so that I might finish my
course with joy, and the ministry, which I
have received of the Lord Jesus, to testify
the gospel of the grace of God. 25. And
now, behold, I know that ye all, among
whom I have gone prea'ching the kingdom
of God, shall see my face no more. 26.
Wherefore I take you to record this day,
that I am pure from the blood of all men.
27. For I have not shunned to declare unto
you all the counsel of God. 28. Take heed
therefore unto yourselves, and to all the
flock, over the which the Holy Ghost hath
made you overseers, to feed- the church of
God, which he hath purchased with his
own blood. 29. For I know this, that after
my departing shall grievous wolves enter
in among you, not sparing the flock. 30.
Also of your own selves shall men arise,
speaking perverse things, to draw away
disciples after them. 3 1 . Therefore watch,
and remember, that by the space of three
years I ceased not to warn every one night
and day with tears. 32. And now, bre
thren, I commend you to God, and to the
word of his grace, which is able to build
you up, and to give you an inheritance
among all them which are sanctified. 33.
I have coveted no man's silver, or gold, or
apparel. 34. Yea, ye yourselves know,
that these hands have ministered unto my
necessities, and to them that were with me.
35. 1 have shewed you all things, how that
so labouring ye ought to support the weak,
and to remember the words of the Lord
Jesus, how he said, It is more blessed to
give than to receive.
It should seem; the ship Paul and his companions
were embarked in for Jerusalem, attended him on
purpose, and stayed or moved as he pleased ; for
when he came to Miletus, he went ashore, and tar
ried there so long as to send for the elders of Ephe
sus to come to him thither ; for if he had gone up to
Ephesus, he could never have got away from them.
These elders, or presbyters, some think,- were those

206

THE ACTS, XX.

twelve who received the Holy Ghost by Paul's
hands, ch. 19. 6. But beside those, it is probable
that Timothy had ordained other elders there for
the service of that church, and the country about;
these Paul sent for, that he might instruct and en
courage them to go on in the work to which they
had laid their hands. And what instructions he
gave to them, they would give to the people under
their charge.
It is a very pathetic and practical discourse with
which Paul here takes leave of these elders, and
has in it much of the excellent spirit of this good
man. I. He appeals to them concerning both his life
and doctrine, all the time he had been in and about
Ephesus; (v. 18.) " Ye know after what manner I
have been with you, and how I have done the work
of an apostle among you." He mentions this, (1.)
As a confirmation of his commission, and conse
quently of the doctrine he had preached among
them. They all knew him to be a man of a serious,
gracious,_ heavenly spirit, that he was no designing
self-seeking man, as seducers are ; he could not have
been carried on with so much evenness and con
stancy in his services and sufferings, but by the
power of divine grace. The temper of his mind,
and the tenour both of his preaching and conversa
tion, were such as plainly spoke that God was with
him of a truth, and that he was actuated and ani
mated by a better spirit than his own. (2.) As an
instruction to them in whose hands the work was
now left, to follow his example ; "Ye know after
what manner I have been with you, how I have con
ducted myself as a minister ; in like manner be you
with those that are committed to your charge when
I am gone ; (Phil. 4. 9.) What you have seen in me
that is good, do."
1. His spirit and conversation were excellent and
exemplary ; they knew after what manner he had
been among them, and how he had had his conver
sation toward them, in simplicity, and godly sincerity,
2 Cor. 1. 12. How holily, justly, and unblamably
he behaved himself, and how gentle he was toward
them, 1 Thess. 2. 7, 10.
(1.) He had conducted himself well all along,
from the very first day that he came into Asia ; at
all seasons; the manner of his entering in among'
them was such as nobody could find fault with. He
appeared from the first day they knew him, to be a
man that aimed not only to do well, but to do good,
wherever he came. He was a man that was con
sistent with himself, and all of a piece ; take him
where you would, he was the same at all seasons,
he did not turn with the wind, nor change with the
weather, but was uniform, like a die, which, throw
it which way you will, lights on a square side.
(2. ) He had made it his business to serve the Lord;
to promote the honour of God, and the interest of
Christ and his kingdom among them; he never
served himself, nor made himself a servant of men,
of their lusts and humours, nor was he a time-server;
but he made it his business to serve the Lord. In
his ministry, in his whole conversation, he proved
himself what he wrote himself, Paul a servant of
Jesus Christ, Rom. 1. 1.
(3. ) He had done his work with all humility of
mind — pim aramt T&irsiveQpotrim;, that is, in all
works of condescension, modesty, and self-abase
ment. Though he was one that God had put a great
deal of honour upon, and done a great deal of good
by, yet he never took state upon him, nor kept peo
ple at a distance, but conversed as freely and fami
liarly with the meanest, for their good, as if he had
stood upon a level with them. He was willing to
stoop to any service, and to make himself and his
labours as cheap as they could desire. Note, Those
that would in any office serve the Lord acceptably

to him, and profitably to others, must do it with all
humility of mind, Matt. 20. 26, 27.
(4. ) Hehad always been very tender, affectionate,
and compassionate, amongthem ; he had served the
Lord with many tears. Paul was herein like his
Master, often in tears ; in his praying, he wept and
made supplication, Hos. 12. 4. In his preaching,
what he had told them before, he told them again,
even weeping, Phil. 3. 18. In his concern for them,
though his acquaintance with them was but of a late
standing, yet so near did they lie to his heart, that
he wept with them that wept, and mingled his tears'
with their's upon every occasion, which was very
endearing. . ,. ,._ . .
(5.) He had struggled with many difficulties
among them ; he went on in his work in the face of
much opposition, many temptations, trials of his
Eatience and courage, such discouragements as per-
aps were sometimes temptations to him, as to Jere
miah in a like case, to say, / will not speak any more
in the name ofthe Lord, Jer. 20. 8, 9. These befell
him by the lying in wait ofthe Jews, who still were
plotting some mischief or other against him. Note,
Those are the faithful servants of the Lord, that
continue to serve him in the midst of troubles and
perils ; that care not what enemies they make, so
that they can but approve themselves to their Mas
ter, and make him their friend. Paul's tears were
owing to his temptations ; his afflictions helped to
excite his good affections.
2. His preaching was likewise such as it should
be, v . 20, 21. He came to Ephesus to preach the
gospel of Christ among them, and he had been faith
ful both to them, and to him that appointed him.
(1.) He was a plain preacher, and one that deli
vered his message so as to be understood ; this is in
timated in two words, I have shewed you, and have
taught you; he did not amuse them with nice spe
culations, nor lead them into, and then lose them in,
the clouds of lofty notions and expressions ; but he
shewed them the plain truths of the gospel, which
were of greatest consequence and importance, and
taught them as children are taught. ' ' I have shew
ed you the right way to happiness, and taught ym
to go in it."
(2.) He was a powerful preacher; intimated in
his testifying to them ; he preached as one upon oath,
that was himself fully assured of the truth of what
he preached, and was desirous to convince them of
it, and to influence and govern them by it He
preached the gospel, not as a hawker proclaims
news in the street, (it is 'all one to him whether it
be true or false,) but as a conscientious witness gives
in his evidence at the bar, with the utmost serious
ness and concern. Paul preached the gospel as a
testimony to them if they received it ; but as a testi
mony against them if they rejected it
(3.) He was a, profitable preacher ; one that in all
his preaching aimed at doing good to those he preach
ed to ; he studied that which was profitable unto
them, which had a tendency to make them wise and
good, wiser and better ; to inform their judgments,
and reform their hearts and lives. He preached **
a-tiftqlpovnra., such things as brought with them divine
light and heat, and power to their souls. It is not
enough not to preach that which is hurtful,' which
leads into error or hardens in sin, but we must
preach that which is profitable. We do all things,
dearly beloved, fir your edifying. Paul aimed to
preach not that which was pleasing, but that which
was profitable, and to please only in order to profit
God is said to teach his people to profit, Isa. 48. ,17.
Those teach for God, that teach people to profit
(4.) He was a painful preacher, very industrious
and indefatigable in his work ; he preached publicly,
and from house to house. He did not confine him
self to a corner, when he had opportunity of preach-

THE ACTS, XX.

207

ing in the great congregation; nor did he confine
himself to the congregation, when there was occa
sion for private and personal instruction. He was
neither afraid nor ashamed to preach the gospel
publicly, nor did he grudge to bestow his pain? pri
vately, among a few, when there was occasion for
it. He preached publicly to the flock that came
together into the green pastures, and went from
house to house to seek those that were weak, and
had wandered ; and did not think that the one would
excuse him from the other. Ministers should in
their private visits, and as they igo from house to
house, discourse of those things which they have
taught publicly, repeat them, inculcate them, and
explain them, if it be needful, asking, Have you<
understood all these things? And especially, they
should help persons to apply it to themselves and
their own case.
(5.) He was a faithful preacher; he not only
preached that which was profitable, but he preach
ed every thing that he thought might be profitable,
and kept back nothing ; though the preaching of it
might either cost him more pains, or be disobliging
to, some, and expose him to their ill-will. He de
clined not preaching whatever he thought might be
profitable, though it was not fashionable, nor to some
acceptable. He did not keep back reproofs when
they were necessary and would be profitable, for
fear of offending ; nor keep back the preaching of
the cross, though he knew it was to the Jews a stum
bling-block, and to the Greeks foolishness, as the
Roman missionaries in China lately did.
(6. ) He was a catholic preacher ; he testified both
to the Jews, and also to the Greeks. Though he
was born and bred a Jew, and had an entire affection
for that nation, and was trained up in their preju
dices against the Gentiles, yet he did not therefore
confine himself to the Jews, and avoid the Gentiles ;
but preached as readily to them as to the Jews ; and
conversed as freely with them. And, on the other
hand, though he was called to be the apostle of the
Gentiles, and the Jews had an implacable enmity
against him upon that score, had done him many an
ill turn, and here at Ephesus were continually plot
ting against him, yet he did not therefore abandon
them as reprobates, but continued to deal with them
for their good. Ministers must preach the gospel
with impartiality ; for they are ministers of Christ
for the universal church.
(7. ) He was a truly christian, evangelical preacher,
he did not preach philosophical notions, or matters
of doubtful disputation, nor did he preach politics,
or intermeddle at all with affairs of state or the civii
government ; but he preached/aftA and repentance,
the two great gospel-graces, the nature and neces
sity of them ; these he urged upon all occasions.
[1.] Repentance toward God; that those who by
sin had gone away from God, and were going fur
ther and further from him into a state of endless
separation from him, should by true repentance
look toward God, turn toward him, move toward
him, and hasten to him. He preached repentance
as « God's great command, (ch. 17. 30.) which we
must obey — that men should repent, and turn to.
God, and do works meet for repentance ; (so he
explains it, ch. 26. 20. ) andhe preached it as Christ's
gift, in order to the remission of sins, (ch. 5. 31. )
and directed people to look up to him for it
[2.1 Faith toward our Lord Jesus Christ. We
must by repentance look toward God as our End ;
and by faith toward Christ as our Way to God. Sin
must by repentance be abandoned and forsaken,
and then Christ must by faith be relied on for the
pardon of sin. Our repentance toward God is not
sufficient, we must have a true faith in Christ as
our Redeemer and Saviour, consenting to him as
our Lord and our God. For there is no coming to

God, as penitent prodigals to a Father, but in ¦the
strength and righteousness of Jesus Christ as Me
diator. Such a preacher as this they all knew Paul had
been ; and if they will carry on the same work,
they must walk in the same spirit, in the same steps.
II. He declares his expectation of sufferings and
afflictions in his present journey to Jerusalem, v. 22
— 24. Let them not think that he quitted Asia now,
for fear of persecution ; no, he was so far from run
ning away like a coward from the post of danger,
that he was now like a hero hastening to the high
S laces of the field, where the battle was likely to be
ottest ; JYow behold, Igo bound in the spirit to Je
rusalem ; which may be understood either, (1.) Of
the certain foresight he had of trouble before him.
Though he was not yet bound in body, he was bound
in spirit ; he was in full expectation of trouble, and
made it his daily business to prepare for it ; he was
bound in spirit, as all good christians are poor in
spirit, endeavouring to accommodate themselves to
the will of God if they should be reduced to poverty.
Or, (2._) Of the strong impulse he was under from
the Spirit of God working upon his spirit to go this
journey ; " I go bound in the spirit, that is, firmly
resolved to proceed, and well assured that it is by a
divine direction and influence that I am so, and not
from any humour or design of my own. Igo led by
the Spirit, and bound to follow him, wherever he
leads me. "
1. He does not know particularly the things that
shall befall him at Jerusalem; whence the trouble
shall spring, what shall be the occasion of it, what
the circumstances, and to what degree it shall arise ;
God had not thought fit to reveal that to him. It is
good for us to be kept in the dark concerning future
events, that we may be always waiting on God, and
waiting for him. When we go abroad, it should be
with this thought, we know not the things that shall
befall us, nor what a day, or a night, or an hour,
may bring forth ; and therefore must refer ourselves
to God, let him do with us as seemeth good in his
eyes, and study to stand complete in his whole will.
2. Yet he does know in general that there is a
storm before him ; for the prophets in every city he
passed through, told him by the Holy Ghost, that
bonds and afflictions did abide him. Beside the com
mon notice given to all christians and ministers to
expect and prepare for sufferings, Paul had parti
cular intimations of an extraordinary trouble, greater
and longer than any he had yet met with, that was
now before him.
3. He fixes a brave and heroic resolution to go on
with his work, notwithstanding. It was a melan
choly peal that was rung in his ears in every city,
that bonds and afflictions did abide him ; it was a
hard case for a poor man to labour continually to do
good, and to be so ill treated for his pains. Now it
is worth while to inquire how he bore it ? He was
flesh and blood as well as other men ; he was so,
and yet by the grace of God he was enabled to go
on with his work, and to look with a gracious and
generous contempt upon all the difficulties and dis
couragements he met with in it. Let us take it
from his own mouth here, (v. 24.) where he speaks
not with obstinacy or ostentation, but with a holy
humble resolution ; " JYone of these things move me,
all my care is to proceed and to persevere in the
way of my duty, and to finish well." Paul is here
an example,
(1.) Of holy courage and resolution in our work,
notwithstanding the difficulties and oppositions we
meet with in it ; he saw them before him, but he
made nothing of them ; JYone of these things move
me ; vftvos \oyav maisuAt — I make no account of them.
He did not lay these things to heart, Christ and
heaven lay there. None of these things moved him,

208

THE ACTS, XX.

[1.] They did not drive him off from his work ; he
did not tack about, and go back again, when he saw
the storm rise ;- but went on resolutely, preaching
there where he knew how dear it would cost him.
[2.] They did not deprive him of his comfort, nor
make him drive on heavily in his work ; in the midst
of troubles he was as one unconcerned ; in his pa
tience he possessed his soul, and when he was as sor
rowful, yet he was always rejoicing, and in all things
more than a conqueror. Those that have their con
versation in heaven, can look down, not only upon
the common troubles of this earth, but upon the
threatening rage and malice of hell itself, and say,
that none of these things move them, as knowing that
none of these things can hurt them.
(2.) Of a holy contempt of life, and the continu
ance and comforts of it ; JYeither count I my life dear
to myself. Life is sweet, and is naturally dear to us,
all that a man has, will he give for his life; but all
that a man has, and life too, will he give, who un
derstands himself aright and his own interest, rather
than lose the favour of God, and hazard eternal life.
Paul was of this mind ; though to an eye of nature
life is superlatively valuable, yet to an eye of faith
it is comparatively despicable ; it is not so dear, but
it can' be cheerfully parted with for Christ. This
explains Luke 14. 26. where we are required to
hate our own lives, not in a hasty passion, as Job
and Jeremiah, but in a holy submission to the will
of God, and a resolution to die for Christ rather than
to deny him.
(3.) Of a holy concern to go through with the
work of life, which should be much more our care
than to secure either the outward comforts of it or
the continuance of it. Blessed Paul counts not his
life dear in comparison with this, and resolves in the
strength of Christ non propter vitam vivendi per-
dere causas — that he never will, to save his life, lose
the ends of living. He is willing to spend his life in
labour, to hazard his life in dangerous services, to
waste it in toilsome services ; nay, to lay, down his
life in martyrdom, so that he may but answer the
great intentions of his birth, of his baptism, and of
his ordination to the apostleship.
Two things this great and good man is in care
about, and if he gain them it is no matter to him
what comes of life.
[1.] That he may be found faithful to the trust
reposed in him ; that he may finish the ministry
which he has received of the Lord Jesus, may do the
work which he was sent into the world about ; or
rather, which he was sent into the church about ;
that he might complete the service of his genera
tion, might make, full proof of his ministry ; that he
might go through the business of it, and others might
reap the advantage of it, to the utmost of what was
designed ; that he might, as is said of the two wit
nesses, finish his testimony, (Rev. 11. 7.) and might
not do his work by halves. Observe, First, The
apostleship was a ministry both to Christ and to the
souls of men ; and they that were called to it, con
sidered more the ministry of it than the dignity or
dominion of it ; and if the apostles did so, much more
ought the pastors and teachers to do so, and to be in
the church as those that serve. Secondly, This min
istry was received from the Lord Jesus ; he intrusted
them with it, and from him they received their
charge ; for him they do their work, in his name, in
his strength, and to him they must give up their ac
count. It was Christ that put them into the minis
try; (1 Tim. 1. 12.) it is he that carries them on in
their ministry, and from him they have strength to
do their service, and bear up under the hardships
of it. Thirdly, The work of this ministry was to
testify the gospel of the grace of God, to publish it
to the world, to prove it, and to recommend it ; and
being the gospel of the grace of God, it has enough

in it to recommend itself; it is a proof of God's
good-will to us, and a means of his good work in us ;
it shews him gracious towards us, and tends to make
us gracious, and so is the gospel of the grace of God,
Paul made it the business of his life to testify this,
and desired not to live a day longer than he might
be instrumental to spread the knowledge and savour
and power of this gospel.
[2.] That he may finish well ; he cares not when
the period of his life comes, nor how, be it ever so
soon, ever so sudden, ever so sad, as to outward cir
cumstances, so that he may but finish his course
with joy. First, He looks upon his life as a course,
a race, so the word is. Our life is a race set before
us, Heb. 12. 1. This intimates that we have our
labours appointed us, for we were not sent into the
world to be idle ; and our limits appointed us, for we
were not sent into the world to be here always! but
to pass through the world, nay to run through it j
and it is soon run through ; I may add, to run the
gauntlet through it. Secondly, He counts upon the
finishing of his course, and speaks of it as sure "and
near, and that which he had his thoughts continually
upon. Dying is the end of our race, when we come
off either with honour or shame. Thirdly, He is
full of care to finish it well, which implies a holy
desire of obtaining, and a holy fear of coming short
" Oh ! that I may but finish my course with joy;
and then all will be well, perfectly and eternally
well." Fourthly, He thinks nothing too much to
do, or too hard to suffer, so that he might but finish
well, finish with joy. We must look upon it as the
business of our life to provide for a joyful death ;
that we may not only die safely, but die comfortably.
III. Counting upon it that this was the last time
they should see him, he appeals to their consciences
concerning his integrity, and demands of them a tes
timony to it.
1. He tells them, that he was now taking his last
leave of them ; (v. 25.) I know that ye all, among
Whom I have been conversant preaching the king
dom of God, though ye may have letters from me,
shall never see my face again. When any of us part
with our friends, we may say, and should say, "We
know not that ever we shall see one another again,
our friends may be removed, or we ourselves may."
But Paul here speaks it with assurance, by the Spi
rit of prophecy, that these Ephesians should see his
face no more ; and we cannot think that he who
spake so doubtfully of that which he was not sure
of, (not knowing the things that shall befall me there,
v. 22.) would speak this with so much confidence,
especially when he foresaw what a trouble it would
be to his friends here, unless he had had a special
warrant from the Spirit to say it ; to whom I think
they do wrong, who suppose that, notwithstanding
this, Paul did afterward come to Ephesus, and see
them again. He would never have said thus so
lemnly, JYow, behold, I know it, if he had not known
it for certain. Not-but that he foresaw that he had
a great deal of time and work yet before him, but
he foresaw that his work would be cut out for him
in other places, and in these parts he had no more
to do. Here he had for a great while gone about
preaching the kingdom of God, preaching down the
kingdom of sin and Satan, and preaching up the au
thority and dominion of God in Christ ; preaching
the kingdom of glory as the end, and the kingdom
of grace as the way ; many a time they had been
glad to see his face in the pulpit, and saw it as it had
been the face of an angel. If the feet of these mes
sengers of peace were beautiful upon the mountains,
what were their faces ? But now they shall see his
face no more. Note, We ought often to think of it,
that those who now are preaching to us the kingdom
of God, will shortly be removed, and we shall see
their faces no more ; the prophets, do they live'for

THE ACTS, XX

209

ever ? Yet a little while is their light with us ; it
concerns us therefore to improve it while we have
it, that when we shall see their faces no more on
earth, yet we may hope to look them in the face
with comfort in the great day.
2. He appeals to them concerning the faithful
discharge of his ministry among them; (v. 26.)
" Wherefore, seeing my ministry is at an end with
you, it concerns both you and me to reflect, and look
back ;" and, (1.) He challenges them to prove him
unfaithful, or to have said or done any thing by which
he had made himself accessary to the ruin of any
precious soul ; / am pure from the blood of all men,
the blood of souls. This plainly refers to that of the
prophet, (Ezek. 33. 6.) where the blood of him that
perishes by the sword of the enemy, is said to be
required at the hand ofthe unfaithful watch man that
did notgive warning; " You cannot say but I have
giyen warning, and therefore no man's blood can be
laid at my door." If a miriister has approved him
self faithful, he may have this rejoicing in himself,
" I am pure from the blood of all men, and ought to
have this testimony from others." (2.) He there
fore leaves the blood of them that perish, upon their
own heads, because they had fair warning given
them, but they would not take it. (3.) He charges
these ministers to look to it, that they took care and
pains, as he had done ; "I am pure from the blood
of all men, see that you keep yourselves so too. /
take you to record this day ;" b tb ri/mpoi i/aspa,
"I call this day to witness to you," so Streso. As
sometimes the heavens and earth are appealed to.
so here this day shall be a witness ; this parting day.
3. He proves his own fidelity with this ; (v. 27.)
For I have not shunned to declare unto you all the
counsel qfGod. (1.) He had preached to them no
thing but the counsel of God, and had not added
any inventions of his own ; it was pure gospel, and
nothingelse, the will of God concerning your salva
tion. The gospel is the counsel qf God ; it is ad
mirably contrived by his wisdom, it is unalterably
determined by his will, and it is kindly designed by
his grace for our glory, 1 Cor. 2. 7. This counsel
of God it-is the business of ministers to declare as it
is revealed, and not otherwise, nor any further. (2. )
He had preached to them the whole counsel of God ;
as he had preached to them the gospel pure, so he
had preached it to them entire ; he had gone over a
body qf divinity among them, that, having the truths
of the gospel opened to them methodically from first
to last in order, they might the better understand
them, by seeing them in their several connections
with, and dependences upon, one another. (3.) He
had not shunned to do it ; had not wilfully or de
signedly avoided the declaring of any part of the
counsel of God. He had not, to save his own pains,
declined preaching upon the most difficult parts of
the gospel, nor, to save his own credit, declined
preaching upon the most plain and easy parts of it ;
he had not shunned preaching those doctrines which
he knew would be provoking to the watchful ene
mies of Christianity, or displeasing, to the careless
professors of it, but faithfully took his work before
nim, whether they would hear or forbear. And
thus it was that he kept himself pure from the blood
of all men.
TV. He charges them as ministers to be diligent
and faithful in their work.
1. He commits the care of the church at Ephesus,
that is, the saints, the christians that were there
and thereabouts, (Eph. 1. 1.) to them ; who, though
doubtless they were so numerous that they could
not all meet in one place, but worshipped God in
several congregations, under the conduct of several
ministers, are yet called here one flock, because
they not only agreed in one faith, as they did with
all christian churches, but in many instances they
Vol. vi. — 2 D

kept up communion one with another. To these
elders or presbyters the apostle here, upon the actual
foresight of his own final leaving therti, commits
the government of this church, and tells them that
not he, but the Holy Ghost, had made them over
seers, brio-Kim; — bishops of the flock. " You that
are presbyters are bishops of the Holy Ghost's mak
ing, that are to take the oversight of this part of the
church of God," 1 Pet. 5. 1, 2. Tit. 1. 5, 7. While
Paul was present at Ephesus, he presided in all the
affairs of that church, which made the elders loath
to part with him ; but now this eagle stirs up the
nest, flutters over her young ; now that they begin
to be fledged, they must learn to fly themselves, and
to act without him, for the Holy Ghost had made
them overseers. They took not this honour to them
selves, nor was it conferred upon them by any prince
or potentate, but the Holy Ghost in them qualified
them for, and enriched them to, this great under
taking, the Holy Ghost fell upon them, ch. 19. 6.
The Holy Ghost also directed them that chose, and
called, and ordained, them to this work in answer
to prayer.
2. He commanded them to mind the work to
which they were called ; dignity calls for duty ; if
the Holy Ghost has made them overseers of the
flock, that is, shepherds, they must be true to their
trust (1.) They must take heed to themselves in thefirst
place, must have a very jealous eye upon all the
motions of their own souls, and upon all they said
and did ; must walk circumspectly, and know how
to behave themselves aright in the house of God, m
which they were now advanced to the office of
stewards ; " You have many eyes upon you, some
to take example by you, others to pick quarrels
with you, and therefore you ought to take heed to
yourselves. " Those are not likely to be skilful oi
faithful keepers of the vineyards of others, that do
not keep their own.
(2.) "Take heed to the flock, to all the flock,
some to one part of it, others to another, according
as your call and opportunity are, but see that no
part of it be neglected among you. " Ministers must
not only take heed to their own souls, but must have
a constant regard to the souls of those who are under
their charge, as shepherds have to their sheep, that
they may receive no damage ; " Take heed to att the
flock, that none of them either of themselves wan
der from the fold, or be seized by the beasts of prey ;
that none of them be missing, or miscarry, through
your neglect.
(3.) They mnst feed the church of God, must do
all the parts ofthe shepherd's office ; must lead the
sheep of Christ into the green pastures, must lay
meat before them ; must do what they can to heal
those that are distempered, and have no appetite to
their meat ; must feed them with wholesome doc
trine, with a tender evangelical discipline, and must
see that nothing is wanting that is necessary in order
to their being nourished up to eternal life. There
is need of pastors, not only to gather the church of
God by the bringing in of those that are without,
but tofeed^it by building up those that are within.
(4.) They must watch, (v. 31.) as shepherds keep
watch over their flocks by night ; must be awake
and watchful ; must not give way to spiritual sloth
and slumber, but must stir up themselves to their
business," and closely attend it. Watch thou in all
things, (2 Tim. 4. 5. ) watch against every tiling that
will be hurtful to the flock, and watch to every
thing that will be advantageous to it ; improve every
opportunity of doing it a kindness.
3. He gives them several good reasons why they
should mind the business of their ministry.
(1.) Let them consider the interest of their Mas
ter, and his concern for the flock that was commit-

210

THE ACTS, XX.

ted to their charge, v. 28. It is the church which he
has purchased with his own blood. [1.] "It is his
own ; you are but his servants to take care of it for
him. It is your honour, that you are employed for
God, who will own you in his service ; but then
your carelessness and treachery are so much the
worse, if you neglect your work, for you wrong God,
and are false to him. From him you received the
trust, and to him you must give up your account,
and therefore take heed to yourselves. And if it be
the church of God, he expects you should shew your
love to him, by feeding his sheep and lambs." [2.]
He has purchased it ; the world is God's by right
of creation, but the church is his by right of redemp- ,
tion, and therefore it ought to be dear to us, for it
was dear to him, because it cost him dear, and we
cannot better shew it than by feeding his sheep and
his lambs. [3.] This church of God is what he has
purchased ; not as Israel of old, when he gave men
for them, and people for their life, (Isa. 43. 3; 4.)
but with his own blood. This proves that Christ is
God, for he is called so here, where yet he is said
to purchase the church with his own blood ; the
blood was his as Man, yet so close is the union be
tween the divine and human nature, that it is here
called the blood of God, for it was the blood of him
who is God, and his being so, put such dignity and
worth into it as made it both a valuable ransom of
us from all evil, and a valuable purchase for us of all
good, nay a purchase of us to Christ, to be to him a
peculiar people ; Thine they were, and thou gavest
them me ; in consideration of this, therefore feed the
church of God, because it is purchased at so dear a
rate. Did Christ lay down his life to purchase it,
and shall his ministers be wanting in any care and
pains to feed it ? Their neglect of its true interest is
a contempt of his blood that purchased it.
(2.) Let them consider the danger that the flock
was in of being made a prey to its adversaries, v.
29, 30. " If the flock be thus precious upon the ac-
cdunt of its relation to God, and its redemption by*
Christ, then you are concerned to take heed both to
yourselves and to it" Here are reasons for both.
[1.] Take heed to the flock, for wolves are abroad,
that seek to devour ; (v. 29.) I know this, that after
my departing grievous wolves shall enter in among
you. First, Some understand it of persecutors, that
will inform against the christians, and incense the
magistrates against them, and will have no compas
sion on the flock. They thought, because, while
Paul was with them, the rage of the Jews was most
against him, that, when he was gone out of the
country, they should be quiet: "No," says he,
" after my departing you will find the persecuting
spirit still working, therefore take heed to the flock,
confirm them in the faith, comfort and encourage
them, that they may not either leave Christ for fear
of suffering, or lose their peace and comfort in their
sufferings. Ministers must take a more than ordi
nary care of the flock in times of persecution. Se-
condly, It is rather to be understood of seducers and
false teachers ; probably, he has an eye to those of
the circumcision, that preached up the ceremonial
law ; these he calls* grievous waives, for though
they came in sheep's cldthing, nay, in shepherd's
clothing, they made mischief in the congregations*
of christians, sowed discord among them, drew away
many from the pure gospel of Christ, and did all
they could to blemish and defame those that adhered
to it ; not sparing the most valuable members of the
flock ; stirring up those whom they could influence
to bite and devour them ; (Gal. 5. 15.) therefore
they are called dogs, (Phil. 3. 2.) as here wolves.
While Paul was at Ephesus, they kept away, for
they durst not face him ; but when he was gone,
then they entered in among them, and sowed their
tares where he had sown the good seed. " There

fore take heed to the flock, and do all you can to es
tablish them in the truth, and to arm them against
the insinuations ofthe false teachers."
[2.] Take heed to yourselves, for some shepherds
will apostatise ; (v. 30.) " Also of your own selves,
among the members, nay, perhaps, among the mi
nisters of your own church, among you that I am
now speaking to, (though I am willing to hope it
does not go so far as that,) shall men arise speaking
perverse things, things contrary to the right rule of
the gospel, and destructive of the great intentions of
it Nay, they will pervert some sayings of the gos
pel, and wrest them to make them patronize their
errors, 2 Pet. 3. 16. Even those that were well
thought of among you, and that you had confidence
in, wdl grow proud, and conceited, and opiniohative,
and will refine upon the gospel, and will pretend
with more nice and curious speculations to advance
you to a higher form ; but it is to draw away disci
ples after them, to make a party for themselves,
that shall admire them, and be led by them, and
pin their faith upon their sleeve." Some read it, to
draw away the disciples after them ; those that are
already disciples of Christ, draw them from him to
follow them. " Therefore, take heed to yourselves;
when you are told that some of you shall betray the
gospel, you are each of you concerned to ask, -hit
I? and to look well to yourselves." This was there
fulfilled in Phygellus and Hermogenes, who turned
away from Paul and the doctrine he had preached,
(2 Tim. 1. 15.) and in Hymeneus and Phuetus, who
concerning the truth erred, and overthrew the faith
of some, (2 Tim. 2. 18.) which explains this here.
But though there were some such seducers in the
church of Ephesus, yet it should seem by St. Paul's
Epistle to that church, (wherein we do not find such
complaints and reprehensions as we meet with in
some other of his epistles,) that that church was not
so much infested with false teachers, at least not so
much infected with their false doctrine, as some
other churches were ; but its peace and purity were
preserved by the blessing of God on the paiiis and
vigilance of these presbyters, to whom the apostle,
in the actual foresight and consideration of the rise
of heresies and schisms, as well as of his own death,
committed the government of this church.
(3.) Let them consider the great pains that Paul
had taken in planting this church; (v. 31.) "Re
member that by the space of three years" (for so long
he had been preaching in Ephesus, and the parts
adjacent) " I ceased not to warn every one night
and day with tears ; and be not you negligent in
building upon that foundation which I was so dili
gent to lay." [1.] Paul, like a faithful watchman,
had warned them, and by the warnings he gave men
of the danger of their continuing in their Judaism
and heathenism, he prevailed with them to embrace
Christianity. [2.] He warned every one; beside
the public warnings he gave in his preaching, he ap
plied himself to particular persons according as he
saw their case called for it, which he had something
to say peculiar to. [3.] He was constant in giving
warning ; he warned night and day, his time was
filled up with his work ; in the night, when he
should have been reposing himself, he was dealing
with those he could not get to speak with in the day
about their souls. [4.] He was indefatigable in it,
he ceased not to warn ; though they were ever -so ob
stinate against his warnings, yet he did not cease tP
warn, not knowing but that at length they might, hy
the grace of God, be overcome ; though they were
ever so pliable to his warnings, yet he did ncft think
that would be a sufficient excuse for him to desist,
but still he warned them that were righteous, not to
turn from their righteousness, as he had warned
them when they were wicked, to turn from their
wickedness, Ezek. 3. 18—21. [5.] He spake to

THE ACTS, XX.

211

them about their souls with a great deal of affection
and concern, he warned them with tears. As he had
served the Lord, so he had served them, with many
tears,,v. 19. He warned them with tears of com
passion, thereby shewing how much he was himself
affected with their misery and danger in a sinful
state and way, that he might affect them with it.
Thus Paul had begun the good work at Ephesus,
thus free had he been of his pains ; and why then
should they be sparing of their pains in carrying it
on ?
V. He recommends them to a divine conduct and
influence; (v. 32.) "And now, brethren, having
given you this solemn charge and caution, / com
mend you to God. Now that I have said what I
have to say, The Lord be with you ; I must leave
you, but I leave you in good hands." They were in
care what would becotne of them, how they should
go on in their work, break through their difficulties,
and what provision would be made for them and
their families. In answer to all these preplexities,
Paul directs them to look up to God with an eye of
faith, and beseeches God to look down on them with
an eye of favour.
1. See here to whom he commends them ; he calls
them brethren, not only as christians, but as minis
ters, and thereby encourages them to hope in God,
as he had done ; for they and he were brethren.
(1.) He commends them to God, begs of God to
prbvide for them, to take care of them, and to sup
ply all their needs, and encourages them to cast all
their care upon him, with an assurance that he cared
for them ; " Whatever you want, go to God, let
your eye be ever toward him, and your dependence
upon him, in all your straits and difficulties ; and let
this be your comfort, that you have a God to gorto,
a God all-sufficient " I commend you to God, that
is, to his providence, and to the protection and care
of that. It is enough that, whomsoever we are se
parated from, still we have God nigh unto us, 1
Pet. 4. 19.
(2.) He commends them to the word of his grace,
by which some understand Christ ; he is the Word,
(John 1. 1.) the Word of life, because life is trea
sured up for us in him; (1 John 1. 1.) and in the
same sense he is here called the Word of God's
grace, because from his fulness we receive grace for
grace. He commends them to Christ, puts them
into his hand, as being his servants, whom he would
in a particular manner take care of. Paul com
mends them not only to God and to his providence,
but to Christ and his grace, as Christ himself did his
disciples when he was leaving them ; Ye believe in
God, believe also in me. It comes much to one, if
by the word of his grace we understand the gospel
of Christ, for it is Christ in the word that is nigh
unto us for our support and encouragement, and his
word is spirit and life; "You will find much relief
by acting faith on the providence of God, but much
more by acting faith on the promises of the gospel. "
He commends them to the word of Christ's grace,
which he spake to his disciples when he sent them
forth, the commission he gave them, with assurance
that he would be with them always to the end ofthe
world ; " Take hold of that word, and God give you
the benefit and comfort of it, and you need no more. "
He commends them to the word of God's grace, not
only as the foundation of their hope, and the foun
tain of their joy, but as the rule of their walking ;
" / commend you to God, as your Master, whom
you are to serve, and I have found him a good Mas
ter, and to the word of his grace, as cutting you out
your work, and by which you are to govern your
selves ; observe the precepts of this word, and then
live upon the promises of it."
2. See here what he commends them to the word
of God's grace for, not so much for a protection

from their enemies, or a provision for their families,
as for the spiritual blessings which they most needed,
and ought most to value. They had received, and
were intrusted to preach, the gospel ofthe grace of
God. Now he recommends them to that,
(l.)For their edification ; "It is able (the Spirit
of grace working with it and by it) to build you up,
and you may depend upon that, while you keep
close to it, and are deriving daily from it. Though
you are already furnished with good gifts, yet that
is able to build you up ; there is that in it which you
need to be better acquainted with, and more af
fected with." Note, Ministers, in preaching the
word of grace, must aim at their own edification, as
well as at the edification of others. The most ad
vanced christians, while they are in this world, are
capable of growing, and they will find the word of
grace to have still more and more in it to contribute
to their growth. It is still able to build them up.
(2.) For their glorification ; It is able to give you
an inheritance among all them which are sanctified.
The word of God's grace gives it, not only as it gives
the knowledge of it, (for life and immortality are
brought to light by the gospel,)bnt as it gives the pro
mise of it, the promise of a God that cannot lie, and
which is yea and amen in Christ ; and by the word,
as the ordinary vehicle, the Spirit of grace is given,
(ch. 10. 44. ) to be the seal of the promise, and the
earnest ofthe eternal life promised ; and thus it is the
word of God's grace that gives us the inheritance.
Note, [1.] Heaven is an inheritance which gives an
indefeasible right to all the heirs ; it is an inheri
tance like that of the Israelites in Canaan, which
was by promise and yet by lot, but was sure to all the
seed. [2.] This inheritance is entailed upon, and
secured to, all those, and those only, that are sanc
tified ; for as those cannot be welcome guests to the
holy God, or the holy society above, that are un-'
sanctified ; so really heaven would be no heaven to
them ; but to all that are sanctified, that are born
again, and on whom the image of God is renewed,it
is as sure as almighty power and eternal truth can
make it. Those therefore that would make out a
title to that inheritance, must make it sure that they
are among the sanctified, are joined to them, and
incorporated with them, and partake of the same
image and nature ; for we cannot expect to be
among the glorified hereafter, unless we be among
the sanctified here.
VI. He recommends himself to them as an ex
ample of indifference to this world, and to every
thing in it ; which, if they would walk in the same
Spirit, and in the same steps, they would find to
contribute greatly to their easy and comfortable pas
sage through it He had recommended them to
God, and to the word of his grace, for spiritual bless
ings, which, without doubt, are the best blessings ;
but what shall they do for food for their families, an
agreeable subsistence for themselves, and portions
for their children ? " As to these," Paul saith, " do
as I did ;" and how was that ? He here tells them,
1. That he never aimed at worldly wealth ; (v.
33.) "/ have coveted no maris silver, or gold, or
apparel; nor do you, and then you will be easy."
There were many in Ephesus, and many of those
that had embraced the christian faith, who were
rich, had a great deal of money, and plate, and rich
furniture, and wore very good clothes, and made a
very good appearance. Now, (1.) Paul was not
ambitious to live like them ; we may take it in that
sense ; " I never coveted to have so much silver and
gold at command as I see others have ; nor to wear
such rich clothes as I see' others wear ; I neither
condemn them nor envy them ; I can live comfort
ably and usefully, without living great." The false
apostles desired to make a fair show in the flesh,
(Gal. 6. 12.) to make a figure in the world; but

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Paul did not do so; .he knew how to want, and how
to be abased. (2.) He was not greedy to receive
from them, either silver, or gold, or apparel; so
far from being always craving, that he was not so
much as coveting, nor desjred them to allow him so
and so for his pains among them, but was content
with such things as he had; he never made a gain
of them, 2 Cor. 12. 14. He could not only say with
Moses, (Numb. 16. 15.) and with Samuel, (1 Sam.
12. 3, 5. ) Whose ox have I taken ? Or whom have
I defrauded? But, "Whose kindness have I co
veted, or asked ? Or to whom have I been burthen
some ?" He protests against desiring a gift, Phil.
4. 17.
2. That he had worked for his living, and taken
a deal of pains to get bread; (v. 34.) " Yea, ye
yourselves know, and have been eye-witnesses of it,
that these hands of mine have ministered to my ne
cessities, and to them that were with me ; you have
seen me busy early and late, cutting out tents and
making them up ; and they being commonly made
of leather, it was very hard work. Observe, (1.)
Paul was sometimes reduced to necessities, and the
want of the common supports of life, though he was
so great a favourite of Heaven, and so great a bless
ing to this earth. What an unthinking, unkind, and
ungrateful world is this, that could let such a man
as Paul be poor in it ! (2. ) He desired no more than
to have his necessities supplied ; he did not work at
his calling to enrich himself, but to maintain him
self With food and raiment. (3.) When he was to
earn his bread, he did it by a manual occupation.
Paul had a head and a tongue that he might have
'got money by, but they were these hands, saith he,
that ministered to my necessities, What pity was it
that those hands, by the laying on of which the Holy
Ghost had been so often conferred, those hands, by
which God had wrought special miracles, and both
these at Ephesus too, (ch. 19. 6, 11.) should there
be obliged to lay themselves to the needle and shears,
the awl and tacking-end, in tent-making, purely to
get bread ! Paul puts these presbyters (and others
in them) in mind of this, that they may not think it
strange if they be thus neglected, and yet to go on
in their work, and make the best shift they can to
live ; the less encouragement they have from men,
the more they shall have from God. (4. ) He worked
not Only for himself, but for the support of them also
that were with him ; that was hard indeed ! It had
better become them to have worked for him (to
maintain him as their tutor) than he for them ; but
so it is ; those that are willing to take the labouring
oar, Will find those about them willing they should
have it. If Paul will work for the maintenance of
nis companions, he is welcome to do it.
3. That even then when he worked for the supply
of his own necessities, yet he spared something out
of what he got, for the relief ot others ; for this he
here Obliges them to do ; (v. 35.) " / have shewed
you all things, in all the parts of your duty I have
set you your copy, and given you a good example,
and particularly in this, that so labouring you ought
to support the weak. " Some understand it of their
supporting the faith of weak believers, by removing
the prejudices which some conceived against Chris
tianity, as if the preachers of it made a gainfnl trade
of their preaching, and the gospel was only a trick
to get money by, and pick people's pockets ; " Now,
that you may cut off occasion from those that seek
occasion to reproach us, and so may support the
weak among us, you would do well, for the present,
to get your livelihood by the labour of your hands,
and not to depend upon your ministry." But I ra
ther understand it of their helping to support the
sick, and the poor, and those that could not labour,
because it agrees with Paul's exhortation, (Eph. 4.
28.) Let him labour, working with his hands, that

he may have to give to him that needeth. We must
labour in an honest employment, not only that we
may be able to live, but that we may be able to
give. This might seem a hard saying, and therefore
Paul backs it with a saying of our Master's, which
he would have them always to remember. These
words our Lord Jesus said ; it should seem, they
were words he often used to his disciples ; when he
himself did so much good gratis, and bid them do so
too, (Matt. 10. 8, 9.) he added this saying, which,
though no where recorded by the evangelists, yet
Paul had by word of mouth from Peter, or some
other ofthe disciples ; and an excellent saying it is,
and has something of a paradox in it ; It is more
blessed to give, than to receive. " It is" (saith Dr.
Tillotson) "a particular endearment of this admi
rable saying of our Saviour's to us, that, being
omitted by the evangelists, and in danger of being
lost and forgotten, it was thus happily retrieved by
St. Paul, and recorded by St. Luke." It is more
blessed to give to others than to receive from others ;
not only more blessed to be rich, and so on the giv
ing hand, than to be poor, and so on the receiving
hand ; (every one will own that ;) but more blessed
to do good with what we have, be it much or little,
than to increase it and make it more. The senti
ment ofthe children of this world is contrary to this;
they are afraid of giving ; " This giving," they say,
"undoes us all;" but they are in hope of getting,
every one for his gain from his quarter, Isa. 56. 11.
Clear gain is with them the most blessed thing that
can be ; but Christ tells us, It is more blessed, more
excellent in itself, an evidence of a more excellent
disnpsition of mind, and the way to a better blessed
ness at last, to give, than to receive. It mafcesus
more like to God, who gives to all, and receives from
none ; and to the Lord Jesus, who went about doing
good. It is more blessed to give our pains tha-n to
receive pay for it, and what we should delight to do,
if the necessities of ourselves, and families would ad
mit it. It is more pleasant to do good to the grate
ful, but it is more honourable to do good to the un
grateful, for then we have God to be our paymaster,
who will reward in the resurrection of the just, what
has not otherwise been recompensed.
36. And when he had thus spoken, he
kneeled down, and prayed with, them all.
37. And they all wept sore, and fell on
Paul's neck, and kissed him, 38. Sorrow
ing most of all for the words which he
spake, that they should see his face no
more. And they accompanied him unto
the ship.
After the parting sermon that Paul preached to
the elders of Ephesus, which was very affecting, we
have here the parting prayer and tears, which were
yet more affecting ; we can scarcely read the ac
count here given of them, and meditate upon them,
with dry eyes.
I. They parted with prayer ; (v. 36.) And when
he had thus spoken, he kneeled down, and prayed
With them all. And, no doubt, it was a prayer every
way suited to the present mournful occasion. He
commited them <to God in his prayer, prayed tijat
he would not leave them, but continue his presence
with them.
1. It was a joint prayer ; he not only prayed for
them, but prayed with them, prayed with them all;
that they might put up the same petitions for them
selves and one another, that he put up to God for
them all; and that they might learn, what to ask of
God for themselves when he was gone. Public
prayers are so far from being intended to supersede

THE ACTS, XXI.

213

our own secret prayers -and make them needless,
that they are -designed to quicken and encourage
them, and to direct us in them. When we are
alone, we should pray over the prayers that our
ministers have put up with us.
2. It was a humble reverent prayer ; this was ex
pressed by the posture they used; he kneeled down,
and prayed with them: which is the most proper
gesture in prayer, and significant both of adoration
and of petition, especially petition for the forgive
ness of sin. St Paul used it much ; I bow my knees,
Eph. 3. 14.
3. It was a prayer after sermon ; and, we may
suppose, he prayed over what he had preached ; he
had committed the care of the church at Ephesus
to those elders, and now he prays that God would
enable them faithfully to discharge this great trust
reposed in them, and would give them those mea
sures of wisdom and grace which it required ; he
prayed for the flock, and all that belonged to it,
that the great Shepherd of the sheep would take
care of them all, and keep them from being a prey
to the grievous wolves. Thus he taught those min
isters to pray for those they preached to, that they
might not labour in vain.
4. It was a parting prayer ; which might be likely
to leave lasting impressions, as the farewell sermon
did. It is good for friends, when they part to part
with prayer ; that by praying together just at part
ing, they may be enabled to pray the more feel
ingly one for another when they are parted, which
is one part of our christian duty, and an improve
ment ofthe communion of saints. The Lord watch
between us, and watch over us both, when we are
absent one from the other, is a good parting prayer ;
(Gen. 31. 49.) as also that our next meeting may be
either nearer heaven, or in heaven. Paul here fol
lowed the example of Christ, who, when he took
leave of his disciples, after he had preached to them,
prayed with them all, John 17. 1.
II. They parted with tears, abundance of tears,
and most affectionate embraces, v. 37, 38.
1. They all wept sore; we have reason to think
that Paul himself began ; though he was determined
to go, and saw his call clear to other work, yet he
was sorry in his heart to leave them, and many a
tear it cost him ; he that was so often in tears while
he was with them, (v. 19, 31.) no doubt shed many
at parting, so watering what he had sown among
them. But the notice is taken of their tears, they
all wept sore ; there was not a dry eye among them ;
and, it is probable, the affectionate expressions Paul
used in prayer, set them a-weeping. These were
tears of love and mutual endearment, like those of
Jonathan and David, when they were forced to part,
and wept one with another, until (as if they wept for
strife) David exceeded, 1 Sam. 20. 41.
2. They fell upon Paul's neck, and kissed him,
all, one after another, each bewailing his own loss ;
" How can I part with this Invaluable man, this
blessed Paul," says one; "in whom my life is in a
manner bound up ?" — " Farewell, my dear friend,"
says another, " a thousand thanks to thee, and ten
thousand to God for thee, and for all the pains thou
hast taken with me for my good. " " And must we
part ?" says another ; " Must I lose my spiritual fa
ther, nurse, and guide?" — "What will become of
us now," says another, "when, we shall no more
have him to apply to, and receive direction from ?
What shall I do, if the Lord take away my master
from my head ? My father, my- father, the chariots
of Israel, and the horsemen- thereof." Note, Those
that are most loving, are commonly best beloved.
Paul, who was a most affectionate friend himself,
had friends that were very affectionate to him.
These tears at parting with Paul were a grateful
return for all the tears he had shed in preaching to

them and praying with them. . He that watereth,
shall be watered also himself.
3. That which cut them to the heart thus, and
made this place such a Bochim, such a place of
weepers, was, that word which Paul spake, that,
he was certain, they should see his face no more. If
he had given them directions to follow him, as he
did to those that were his usual companions, or any,
intimation that he would come hereafter and make
them a visit, they could have borne this parting
pretty well ; but when they are told, that they shall
see his face no more in this world, that it is a final
farewell they are now giving and taking, this makes
it a great mourning ; it makes the farewell just like
a funeral, and puts them into this passion of weep
ing. There were other things for which they sor
rowed — that they should want the benefit of his pub
lic performances, and see him no longer presiding in
their assemblies, should have none of his personal
counsels and comforts ; and, we hope, they sorrowed
for their own sin, in not profiting more by his la
bours while they had him among them, and which
had provoked God to order his remove ; but that
which gave the most sensible accent to their grief,
was, that they should see his face no more. When
our friends are separated from uss by death, this is
the consideration with which we raise up our
mourning, that we shall see their faces no more ;
but we complain not of this as those that have no
hope ; for if our friends died in Christ, and we live
to him, they are gone to see God's face, to behold
his glory, with the reflection of which their faces
shine, and we hope to be with them shortly. Though
we shall see their faces no more in this world, we
hope to see them again in a better world, and to be
there together for ever, and with the Lord.
Lastly, They accompanied him unto the ship;
partly to shew their respect to him, they would
bring him on his way as far as they could ; and
partly that they might have a little more of his com
pany and conversation ; if it must be the last inter
view, they will have as much from him as they can,
and see the last of him. And we have reason to
think, when they came to the water-side, and he
was to go on board, their tears and embraces were
repeated ; for loath to part bids oft farewell. But
this was a comfort to both sides, and soon turned
this tide of passion, that the presence of Christ both
went with him, and stayed with them.
CHAP. XXI.
We have, with a great deal of pleasure, attended the apostle
in his travels throughout the Gentile nations to preach the
gospel, and have seen a great harvest of souls gathered in
to Christ ; there we have seen likewise what persecutions
he endured ; yet still out of them all the Lord presently de
livered him, 2 Tim. 3. 11. But now we are to attend him
to Jerusalem, and there into lasting bonds ; the days of
his service now seem to be over, and nothing to remain but
days of suffering, days of darkness, for they are many. It
is a thousand pities that such a workman should be laid
aside ; yet so it is ; and we must not only acquiesce, as
his friends then did, saying, The will ofthe Lord be done ;
but we must believe, and shall find reason to do so, that
Paul in the prison, and at the bar, is as truly glorifying
God, and serving Christ's interest, as Paul in the pulpit
was. In this chapter, we have, I. A journal of Paul's
voyage from Ephesus to Caesarea, the next sea-port to Je
rusalem, some places he touched at, and his landing there,
v. 1 . . 7. II. The struggles he had with his friends at
Csesarea, who mightily opposed his going up to Jerusalem,
hut could not prevail, v. 8 . . 14. III. Paul's journey from
Csesarea to Jerusalem, and the kind entertainment which
the christians there gave him, v. 15. . 17. IV, His com
pliance with the persuasions ofthe brethren there, who ad
vised him so far to compliment the Jews, as to go purify
himself with an offering in the temple, as if he had had a
vow, that it might appear he was no such enemy to the
Mosaic rites and ceremonies as he was reported to be, v.
IS . . 26. V. The turning of this very thing against him by
the Jews, and the apprehending of him in the temple as a

214

THE ACTS, XXI.

criminal thereupon, v. 27 . . 30. VI. The narrow escape
he had of being pulled to pieces by the rabble, and the
taking of him ' into a fair and legal custody by the chief
captain, who permitted him to speak for himself to the
people, v. 31 . . 40. And so we have him made a prisoner,
and shall never have him otherwise to the end ofthe history
of this book.
1. A ND it came to pass, that after we
J\. were gotten from them, and had
launched, we came with a straight course
unto Coos, and the day following unto
Rhodes, and from thence unto Patara : 2.
And finding a ship sailing over unto Pheni-
cia, we went aboard, and set forth. 3. Now
when we had discovered Cyprus, we left it
on the left hand, and sailed into Syria, and
landed at Tyre : for there the ship was to
unlade her burthen. 4. And finding disci
ples, we tarried there seven days: who
said to Paul through the Spirit, that he
should not go up to Jerusalem. 5. And
when we had (accomplished those days, we
departed and went our way ; and they all
brought us on our way, with wives and
children, till we were out of the city : and
we kneeled down on the shore, and prayed.,
6. And when we had taken our leave one
of another, we took ship ; and they returned
home again. 7. And when we had finished
our course from Tyre, we came to Ptole-
mais, and saluted the brethren, and abode
with them one day.
We may observe here,
I. How much ado Paul had to get clear from
Ephesus, intimated in the first words of the chap
ter, after we were gotten from them, that is, were
drawn from them as by violence. It was a force put
upon both sides ; Paul was loath to leave them, and
they were as loath to part with him, and yet there
was no remedy, but so it must be. When good peo
ple are taken away by death, they are, as it were,
fatten from their friends here below, who struggled
ard to have detained them if possible.
II. What a prosperous voyage they had from
thence ; without i any difficulty, they came with a
straight course, by direct sailing, to Coos, a famous
Grecian island ; the next day to Rhodes, talked of
for the Colossus there ; thence lo Patara, a famous
port, the metropolis of Lycia; (v. 1.) there they
very happily found a ship sailing over unto Pheni-
cia, the very course they were steering, v. 2. Provi
dence must be acknowledged when things happen
thus opportunely, and we are favoured by some lit
tle circumstances that contribute to the expediting
of our affairs; and we must say, It is God that
maketh our way perfect. This ship that was bound
for Phenicia, that is, Tyre, they took the conveni
ence of, went on board, and set sail for Tyre. In
that voyage they discovered Cyprus, the island that
Barnabas was of, and which he took care of, and
therefore Paul did not visit it, but we left it on the
left hand, (v, 3.) sailed upon the coasts of Syria, and
at length landed at Tyre, that celebrated mart of
the nations, so it had been, but was now reduced ;
yet something of a trade it had still, for there the
ship was to unlade her burthen, and did so.
III. The halt that Paul made at Tyre; when he
was got there, he was upon the coast of the land of
Israel, and found now that he could compass the re
mainder of his journey within the time he had fixed.

1. At Tyre he found disciples, some that had em
braced the gospel, and professed the christian faith.
Observe, Wherever Paul came, he inquired what
disciples were there, found them out, and associated
with them ;'for we know what is the usage of birds ,
of a feather. When Christ was upon earth, though
he went sometimes into the coasts of Tyre, yet he
never went thither to preach the gospel there; nor
did he think fit to afford to Tyre and Sidon the ad
vantages which Chorazin and Bethsaida had, though
he knew that if they had had them they would have
made a better improvement of them, Luke 10. 13,
14. But after the enlarging of the gospel-commis
sion, Christ was preached at Tyre, and had disci
ples there; and to this, some think, that prophecy
concerning Tyre had reference, (Isa. 23. 18.) That
her merchandise, and hire, should be holiness to the
Lord. 2. Paul finding those disciples at Tyre, tamed
there seven days, they urging him to stay with them
as long as he could. He stayed seven days at 1 roas,.
(ch. 20. 6.) and here so many days at Tyre, thafhe
might be sure to spend one Lord's day with them,
and so might have an opportunity of preaching pub
licly among them ; for it is the desire of good men to
do good wherever they come ; and where we find
disciples we may either benefit them, or be benefit
ed by them.
3. The disciples at Tyre were endowed with such
gifts, that they could by the Spirit foretell the trou
bles Paul would meet with at Jerusalem; for the
Holy Ghost witnessed it in every city, ch. 20. 23. It
being a thing that would be so much talked of when
it came to pass, God saw fit, to have it much pro
phesied of before, that people's faith, instead of be-.
ing offended, might be confirmed. And withal they
were endowed with such graces, that, foreseeing his
troubles, out of love to him, and concern for the
church, especially the churches of the Gentiles, that
could ill spare him, they begged of him that he would
not go up to ferusalem, for they hoped the decree
was conditional; If he go up, he will come into trou
ble there; as the prediction to David, that the men
ofKeilah will deliver him up; that is, if he venture
himself with them; and therefore they said to him by
the Spirit, that he should not go up, because they
concluded it would be most for the glory of God,
that he should continue at liberty ; and it was not at
all their fault to think so ; and consequently to dis
suade him ; but it was their mistake ; for his trial
would be for the glory of God, and the furtherance
of the gospel, and he knew it ; and the importunity
that was used with him, to dissuade him from it,
renders his pious and truly heroic resolution the
more illustrious.
4. The disciples at Tyre, though they were none
of Paul's converts, yet shewed a very great respect
to Paul, whose usefulness in the church theyhad
heard so much of; when he departed from Tyre,
though they had had but seven days acquaintance
with him, yet as if he had been some great man,
they all came together, with their wives and children,
solemnly to take leave of him, to beg his blessing,
and to bring him as far on his way as the sea would
permit them. Note, (1.) We should pay respect,
not only to our own ministers that are over us in the
Lord, and admonish us, and, for their work's sake
among us, esteem them highly in love, but we must,
as there is occasion, testify our love and respect to
all the faithful ministers of Christ, both for his sake
whose ministers they are, and for their work's sake
among others. (2.) We must, in a particular man
ner, honour those whom God hath singularly ho
noured, by making them eminently useful in their
generation. (3.) It is good to train up children in a
respect to good people and good ministers. This
was particularly remarkable at Tyre, which we

THE ACTS, XXI.

215

have not met with any where else, that they brought
their wives and children to attend Paul, to do him
the more honour, and to receive benefit by his in
structions and prayers; and, as angry notice was
taken of the children of the idolaters ot Bethel, that
mocked a prophet, so, no doubt, gracious notice was
taken of the children of the disciples, at Tyre, that
honoured an apostle, as Christ accepted the hosan-
nas ofthe little children. (4.) We should be good
husbands of our opportunities, and make the utmost
we can of them for the good of our souls. They
brought Paul on his way, that they might have so
much the more of his company, and his prayers.
Some refer us to Ps. 45. 12. as a prediction of this.
The daughter of Tyre shall be there with a gift; for,
it is probable that they made some presents to Paul
at parting, as usual to our friends that are going to
sea, ch. 28. 10.
5. "They parted with prayer, as Paul and the
Ephesian elders had done, ch. 20. 36. Thus Paul
has taught us by example, as well as rule, to pray
always, to pray without ceasing. We kneeled down
on the shore, and prayed. . Paul prayed for himself,
prayed for them, prayed for all the churches ; as he
Was much in prayer, so he was mighty in prayer.
They prayed upon the shore, that their last fare
well might be sanctified and sweetened with prayer.
Those that are going to sea, should, when they quit
the shore, commit themselves to God by prayer, and
put themselves under his protection, as those that?
hope, even when they leave the terra firma, to find
firm footing for their faith in the providence and pro
mise of God. They kneeled down on the shore,
though we may suppose it either stony or dirty, and
there prayed. Paul would that men should pray
every where, and so he did himself; and where he
lifted up his prayer, he bowed his -knees. Mr.
George Herbert says, Kneeling never spoiled silk
stockings. 6. They parted at last: (y. 6.) When we had
taken our leave one of another, with the most af
fectionate embraces and expressions of love and
frief, we took ship to be gone, and they returned
ome again, each complaining that this is a parting
world. Observe how they disposed of themselves ;
We, that had a journey before us, took ship, thank
ful that we had a ship to carry us ; and they, that
had no occasions to call them abroad, returned home
again, thankful that they had a home to go to. Re-
joke Zebulun, in thy going out, and Issachar in thy
tents. Paul left his blessing behind him with those
that returned home, and they that stayed sent their
prayers after them that went to sea.
IV. Their arrival at Ptolemais, which was not
far from Tyre ; (v. 7.) We came to Ptolemais, which
some think is the same place with Accho, which we
find in the tribe of Asher, Judg. 1. 31. Paul begged
leave to go ashore there, to salute the brethren, to
inquire of their state, and to testify his good- will to
them ;' though he could not stay long with them, yet
he would not pass by them without paying his re
spects to them, and he abode with them one day,
perhaps it was a Lord's day ; better a short stay than
no visit.
8. And the next day we that were of
Paul's company departed, and came unto
Csesarea : and we entered into the house
of Philip the evangelist, which was one of
the seven ; and abode with him. 9. And
the same man had four daughters, virgins,
which did prophesy. 10. And as we tar
ried there many days, there came down
from Judea a certain prophet, named Aga1-

bus. 1 1 . And when he Was come unto us,
he took Paul's girdle, and bound his own
hands and feet, and said, Thus saith the
Holy Ghost, So shall the Jews at Jerusa
lem "bind the man that owneth this girdle,
and shall deliver him into the hands of the
Gentiles. 12. And when we heard these
things, both we, and they of that place, be
sought him not to go up to Jerusalem. 1 3.
Then Paul answered, What mean ye to
weep and to break mine heart ? For I am
ready not to be bound only, but also to die
at Jerusalem for the name of the Lord
Jesus. 14. And when he would not be
persuaded, we ceased, saying, The will of
the Lord be done. ,
We have here Paul and his company arrived at
length at Csesarea, where he designed to make some
stay, it being the place where the gospel was first
preached to the Gentiles, and the Holy Ghost fell
upion them, ch. 10. 1, 44.
Now here we are told,
I. Who it was that entertained Paul and his com-
Jiany at Csesarea; he seldom had occasion to go to a
*ublic house, but, wherever he came, some friend
or other took him in, and bid him welcome. Ob
serve, they that had sailed together, parted when
the voyage was accomplished, according as their
business was ; they that were concerned in the cargo,
stayed where the ship was, to unlade her burthen ;
(v. 3.) others, when they came to Ptolemais, went
as their occasions led them ; but we that were qf
Paul's company, went where he went, and came to
Csesarea. Those that travel together through this
world, will separate at death, and then it will ap-
Sear who are of Paul's company, and who are not.
Tow at Csesarea,
1. They were entertained by Philip the evangelist,
whom we left at Csesarea many years ago, after he
had baptized the eunuch, (ch. 8. 40.) and there we
now find him again. (1.) He was originally a dea
con, one ofthe seven, that were chosen to serve ta
bles, ch. 6. 5. (2.) He was now, and had been long,
an evangelist, one that went about to plant and water
churches, as the apostles did, and gave himself, as
they did, to the word and prayer; thus, having used
the office of a deacon well, he purchased to himself a
good degree; and having been faithful in a few
things, was made ruler over many things. (3.)' He
had a house at Csesarea, fit to entertain Paul and all
his company, and he bid him and them very wel
come to it ; We entered into the house of Philip the
evangelist, and we abode with him. Thus does it
become christians and ministers, according as their
ability is, to use hospitality one to another, without
grudging, 1 Pet. 4. 9.
2. This Philip had four maiden daughters, which
did prophesy, v. 9. It intimates Mai they prophe
sied of Paul's troubles at Jerusalem, as others had
done, and dissuaded him from going ; or perhaps,
they prophesied for his comfort and encouragement,
in reference to the difficulties that were before him.
Here was a further accomplishment of that pro
phecy, Joel 2. 28. of such a plentiful pouring out qf
the Spirit upon all flesh, that their sons and their
daughters should prophesy, that is, foretell things to
come. II. A plain and full prediction of the sufferings of
Paul, by a noted prophet, v. 10, 11.
1. Paul and his company tarried many days at
Csesarea; perhaps Cornelius was yet. living there,
and (though Phihp lodged them) yet might be many

£16

THE ACTS, XXI.

ways kind to them, and induce them to stay there.
What cause Paul saw to tarry so long there, and to
make so little haste at the latter end of his journey
to Jerusalem, when he seemed so much in haste at
the beginning of it, we cannot tell ; but we are sure
he did not stay, either there, or any where else, to
be idle ; he measured his time by days, and num
bered them.
2. Agabus the prophet came to Csesarea from
Judea; this was he that-we read of before, who
came from Jerusalem to Antioch, to foretell a general
famine, ch. 11. 27, 28. See how God dispenseth his
gifts variously ! 7b Pautwas given the word of wis
dom and knowledge, as an apostle, by the Spirit,
and the gif ts qf healing; to Agabus, and to Philip's
daughters, were given propliecy, by the same Spirit
— the foretelling of things to come, which came to
pass according to the prediction, See 1 Cor. 12. 8,
10. So that that which was the most eminent gift
of the Spirit under the Old Testament, the fore
telling ofthing's to come, was under the New Testa
ment quite outshone by other gifts, and was be
stowed upon those that were of less note in the
church. It should seem as if Agabus came on pur
pose to Csesarea, to meet Paul with this prophetic
mtelligence. 3. He foretold Paul's bonds at Jerusalem, (1.)
By a sign, as the prophets of old did, Isaiah, (ch,
20. 3.) Jeremiah, (ch. 13. 1. — 27. 2.) Ezekiel, (ch.
4. 1. — 12. 3.) and many others. Agabus took PauVS"
girdle,, when he laid it by, or perhaps took it from
about him, and with it bound first his own hands;
and then his own feet, or perhaps bound his hands
and feet together ; this was designed both to confirm
the prophecy, (it was as sure to be done as if it were
done already,) and to affect those about him with it,
because that which we see usually makes a greater
impression upon us than that which we only hear of.
(2. ) By an explication of the sign ; Thus saith the
Holy Ghost, the Spirit of prophecy, So shall the
Jews at Jerusalem bind the man that owneth this
girdle, and, as they dealt with his Master, (Matt.
20. 18, 19.) shall deliver him into the hands ofthe
Gentiles, as the Jews in other places had all along
endeavoured to do, by accusing him to the Roman
governors. Paul had this express warning given
him of his troubles, that he might prepare for them,
and, when they came, they might be no surprise or
terror to him; the general notice given us, that
through much tribulation we must enter into the
kingdom of God, should be of the same use to us.
III. The great importunity which his friends used
with him to dissuade him from going forward to
Jerusalem; (v. 12.) Not only they of that place, but
we that were of Paul's company, and among the rest
Luke himself, who had heard this often before, and
seen Paul's resolution notwithstanding, besought him
with tears that he would not go up to Jerusalem,
but steer his course some other way.
Now, 1. Here appeared a commendable affection
to Paul, and a value for him, upon the account of his
great usefulness in the church. Good men that are
very active, sometimes need to be dissuaded from
over- working themselves; and good men that are
very bold, need to be dissuaded from exposing them
selves too far. The Lord is for the body, and so
must we be.
2. Yet there was a mixture of infirmity, especially
in those of Paul's company, who knew he under
took this journey by' divine direction, and had seen
with what resolution he had before broken through
the like opposition ; but we see in them the infirmity
incident to us all ; when we see trouble at a distance,
and have only a general notice of it, we can make
light of it ; but when it comes near, we begin to
shrink, and draw back. JYow that it touchethihee,
thou art troubled, Job 4. 5,

IV. The holy bravery and intrepidity with which
Paul persisted in his resolution, v. 13.
1. He reproves them for dissuading him ; here is
a quarrel of love on both sides, and very sineere and
strong affections clashing with each other ; they love
him dearly, and therefore oppose his resolution; he
loves them dearly, and therefore chides them for
opposing it ; What mean ye to weep and to brake my
heart ? They were an offence to him, as Peter was
to Christ, when, in a like case, he said, Master,
spare thyself. Their weeping about him break his
heart, (1.) .It was a temptation to him, it shocked
him, it began to weaken and slacken his resolution,
and made him to entertain thoughts of tacking about ;
" I know I am appointed to suffering, and you ought
to animate and encourage me, and to say that which
will strengthen my heart; but you, with your tears,
break my heart, and discourage me. What do yoii
mean, to do thus ? Has not our Master bid us take
up our cross? And would you have me to avoid
mine?" (2.) It was a trouble to him, that they
should so earnestly press him to that in which he
could not gratify them without wronging his con-i
science. Paul was of a very tender spirit ; as he was
much in tears himself, so he had a compassionate,
regard to the tears of his friends ; they made a great
impression upon him, and would bring him almost
yto yield to any thing. But now it breaks his heart,
|pvhen he is under a necessity of denying the request
bf his weeping friends. It was an unkind kindness,
a cruel pity, thus to torment him with their dissua
sions, and to add affliction to his grief. When our
friends are called out to sufferings, we shall shew
our love, rather by comforting them than by sor
rowing for them. But observe, These christians at
Csesarea, if they could have foreseen the particulars
of that event, the general notice of which they_re-
ceived with so much heaviness, they would We
been better reconciled to it for their own sakes : for
when Paul was made a prisoner at Jerusalem, he
was presently sent to Csesarea, the very place wheite
he now was, (ch. 23. 33.) and there he continued at
least two years, (ch. 24. 27.) and he was a prisoner
at large, as appears ch. 24. 23. where orders were
given, that he should have liberty to go among his
friends, and his friends to come to him ; so that the
church at Csesarea had much more cf Paul's com
pany and help when he was imprisoned, than they
could have had if he had been at liberty. That
which we oppose, as thinking it to make much
against us, may be over-ruledby the providence ol
God to work for us, which is a reason why we should
follow providence, and not fear it.
2. He repeats his resolution to go forward, not
withstanding ; " What mean ye to weep thus ? lam
ready to suffer whatever is appointed me. I am fully
determined to go, whatever comes of it, and there
fore it is to no purpose for you to oppose it I am
willing to suffer, and therefore why are you unwil
ling that I should suffer ? Am not I nearest myself,
and fittest to judge for myself ? If the trouble found
me unready, it would be a trouble indeed, and you
might well weep at the thoughts of it But, blessed
be God, it does not. It is very welcome to me, and
therefore should not be such a terror to you. For
my part, lam ready," fool/urns ^a— / have myself
in a readiness, as soldiers for an engagement. (1.)
" I expect trouble, I count upon it, it will be no sur
prise to me. I was told at first what great things I
must suffer," ch. 9. 16. (2.) " I am prepared for
it, by a clear conscience, a firm confidence in God, a
holy contempt of the world and the body, a livelv
faith in Christ, and a joyful hope of eternal life.
(3.) "I can bid it welcome, as we do a friend that
we look for, and have made preparation for. I can,
through grace, not only bear it, but rejoice in it.''
Now,

THE ACTS, XXL

217

f_l.] See how far his resolution extends : " You
are told that I must be bound at Jerusalem, and you
would have me keep away for fear of that. I tell
you, / am ready not only to be bound, but, if the
will of God be so, to die at Jerusalem ; not only to
lose my liberty, but to lose my life." It is our wis
dom to think of the worst that may befall us, and to
prepare accordingly, that we may stand complete in
all the will of God.
[2.] See what it is that carries him out thus, that
makes him. willing to suffer and die ; it is for the
name of the Lord Jesus. All that a man has will
he give for his life ; but life itself will Paul give for
the service and honour of the name of Christ
V. The patient acquiescence of his friends in his
resolution, v. 14.
1. They submitted to the wisdom of a good man ;
they had carried the matter as far as they could
with decency ; but when he would nbt be persuaded,
we ceased our importunity. Paul knows best his own
mind, and what he has to do, and it becomes us to
leave it to himself, and not to censure him for what
he does, or to say he is rash, and wilful, and hu-
moursome, and has a spirit of contradiction, as some
people are apt to judge of those that will not do just
as they would have them do. No doubt, Paul has a
good reason for his resolution, though he sees cause
to keep it to himself, and God has gracious ends to
serve in confirming him in it It is good manners not
to over-press those in their own affairs, that will not
be persuaded.
2. They submitted to the will of a good God ; we
ceased, Saying, The will of the Lord be done. They
did not resolve his resolution into his stubbornness,
but into his willingness to suffer, and God's will that
he should. Father in heaven, thy will be done ; as
it is a rule to our prayers and to our practice, so it
is to our patience. This may refer, (1.) To Paul's
present firmness; he is inflexible, and unpersuada
ble, and in this they see the will ofthe Lord done.
" It is he that has wrought his fixed resolution in
him, and therefore we acquiesce in it." Note, In
the turning of the hearts of our friends or ministers.
this way or that way, (and it may be quite another
way than we could wish,) we should eye the hand
of God, and submit to that. (2. ) To his approach
ing sufferings ; " If there be. no remedy, but Paul
will run himself into bonds, the will ofthe Lord Jesus
be done. We have done all that we could do on our
parts to prevent it, and now we leave it to God, we
leave it to Christ, to whom the Father has commit
ted all judgment, and therefore we do, not as we
¦will, but as he will." Note, When we see trouble
coming, and particularly that of our ministers beiing
silenced, or removed from us, it becomes us to say,
The will of the Lord be done. God is wise, and
knows how to, make all work for good, and therefore
welcome his holy will. Not only, " The will of the
Lord must be done, and there is no remedy ;" but,
" Let the will ofthe Lord be done, for his will is his
wisdom, and he doeth all aceording to the counsel
of it ; let him therefore do with us and our's as
seemeth good in his eyes." When a trouble is
come, this must allay our griefs, that the will ofthe
Lord is done ; when we see it coming, this must
silence our fears, that the will qf the Lord shall be
done, to which we must say, Amen, let it be done,
1 5. And after those days we took up our
carriages, and went up to Jerusalem. 1 6.
There went with us also certain of the dis
ciples of Csesarea, and brought with them
one Mnason of Cyprus, an old disciple,
with whom we should lodge. - 17. And
when we were come to Jerusalem, the bre-
Vol. vi.— 2 E

thren received us gladly. 1 8. And the day
following Paul went in with us unto James ;
and all the elders were present. 19. And
when he had saluted them, he declared
particularly what things God had wrought
among the Gentiles by his ministry. 20.
And when they heard it, they glorified the
Lord, and said unto him, Thou seest, bro
ther, how many thousands of Jews there
are which believe ; and they are all zealous
of the law. 21. And they are informed of
thee, that thou teachest all the Jews which
are among the Gentiles to forsake Moses,
saying that they ought not to circumcise
their children, neither to walk after the
customs. 22. What is it therefore ? The
multitude must needs come together : for
they will hear that thou art come. 23. Do
therefore this that we say to thee : we have
four men which have a vow on them ; 24.
Them take, and purify thyself with them,
and be at charges with them, that they
may shave their heads : and all may know
that those things, whereof they were inform
ed concerning thee, are nothing ; but that
thou thyself also walk est orderly, and
keepest the law. 25. As touching the Gen
tiles which believe, we have written and
concluded that they observe no such thing,
save only that they keep themselves from
things offered to idols, and from blood, and
from things strangled, and from fornication.
26. Then Paul took the men, and the next
day purifying himself with them entered
into the temple, to signify the accomplish
ment ofthe days of purification, until that
an offering should be offered for every one
of them.
In these verses, we have,
I. Paul's journey to Jerusalem from Csesarea, and
the company that went along with him.
1. They took up their carriages, their bag and
baggage, and, as it should seem/like poor travellers
or soldiers, were their own porters ; so little had
thev of change of raiment Omnia mea mecumporto
— My property is all about me. Some think they
had with them the money that was collected in the
churches of Macedonia and Achaia, for the poor
saints at Jerusalem. If they could have persuaded
Paul to go some other way, they would gladly have
gone along with him ; but if, notwithstanding tlieir
dissuasive, he will go to Jerusalem, they do not say,
" Let him go himself then ;" but as Thomas, in a like
case, when Christ would go into danger at Jerusa
lem, Let us go and die with him, John 1 1. 16. Their
resolution to cleave to Paul, was like that of Ittai to
cleave to David, (2 Sam. 15. 21.) In what place my
lord the king shall be, whether in death or life, there
also will thy servant be. Thus Paul's boldness im-
boldened them.
2. Certain of the disciples of Csesarea went along
with them. Whether they designed to go however,
and took this opportunity of going with so much good
cqmpany, or whether they went on purpose to see if
they could do Paul any service, and if possible pre-

218

THE ACTS, XXI.

vent his trouble, or at least minister to him in it,
does not appear. The less while Paul is likely to
enjoy his liberty, the more industrious they are to
improve every opportunity of conversation with him.
Elisha kept close to Elijah, when he knew the time
was at hand, that he should be taken up.
3. They brought with them an honest old gentle
man that had a house of his own at Jerusalem, in
which he would gladly entertain Paul and his com
pany, one Mnason of Cyprus, (v, 16. ) with whom
we should lodge; such a great concourse of people
there was to the feast, that it was a hard matter to
get lodgings ; the public houses would be taken up by
those of the better sort ; and it was looked upon as a
scandalous thing for those that had private houses to
hire their rooms out at those times, but they must
freely accommodate strangers with them. Every
one then would choose his friends to be his guests,
and Mnason took Paul and his company to be his
lodgers ; though he had heard what trouble Paul
was likely to come into, which might bring those
that entertained him into trouble too, yet he shall be
welcome to him, whatever comes of it. This Mna
son is called an old disciple ; a disciple from the
beginning ; some think, one of the seventy disciples
of Christ, or one of the first converts after the pour
ing out of the Spirit, or one of the first that was
converted by the preaching of the gospel in Cyprus,
ch. 13. 4. However it was, it seems he had been
long a christian, and was now in years. , Note, It is
an honourable thing to be an old disciple qi Jesus
Christ, to have been enabled by the grace of God to
continue long in a course of duty, steadfast in the
faith, and growing more and more prudent and expe
rienced to a good old age. And with these old disci
ples one would choose to lodge ; for the multitude
of t/ieir years shall teach wisdom.
II. Paul's welcome at Jerusalem.
1. Many of the brethren there received him gladly,
v. 17. As soon as they had notice that he was come
to town, they went to his lodgings at Mnason's house,
and congratulated him on his safe arrival, and told
him, they were glad to see him, and invited him to
their houses ; and counted it an honour to be known
to one that was such an eminent servant of Christ.
Streso observes, that the word here used concerning
the welcome they gave to the apostles, ia-jnitoes hro-
JlX*iv, is used concerning the welcome of the apos
tles' doctrine, ch. 2. 41. They gladly received his
word. yVe think, if we had Paul among us, we would
gladly receive him ; but it is a question whether we
would or no, if having his doctrine, we do not gladly
receive that.
2. They made a visit to James and the elders of
the church, at a church meeting ; (v. 18. ) The day
following, Paul went in unto James, and took us
with him, that were his companions, to introduce us
into acquaintance with the church at Jerusalem. It
should seem that James was now the only apostle that
was resident at Jerusalem ; the rest had dispersed
themselves, to preach the gospel in other places.
But still they forecasted to have an apostle at Jeru
salem, perhaps sometimes one, and sometimes ano
ther, because there was a great resort thither from
all parts. James was now upon the spot, and all the
elders or presbyters, that were the ordinary pastors
of the church, both to preach and. govern, were
present. Paul saluted them all, paid his respects
to them, inquired of their welfare, and gave them
the right hand of fellowship. He saluted them, that
is, he wished them all health and happiness, and
prayed to God to bless them. The proper significa
tion of salutation, is, wishing salvation to you ; salve,
or salus tibi sit : like, peace oe unto you. And such
mutual salutations, or good wishes, very well become
christians, in token of their love to each other, and
joint regard to God.

III. The account they had from him of his minis
try among the Gentiles, and their satisfaction in it,
1. He gave them a narrative ofthe success of the
gospel in those countries where he had been employ
ed, knowing it would be very acceptable to them, to
hear of the enlarging of Christ's kingdom. He de
clared particularly what things God had wrought
among the Gentiles by his ministry, v. 19. Observe,
how modestly he speaks, not what things he had
wrought, (he was but the instrument,) bntwhat God
had wrought by his ministry. It was not I, but the
grace of God which was with me. He planted and
watered, but God gave the increase. He declared it
particularly, that the grace of God might appear
the more illustrious in the circumstances of his suc
cess. Thus David will tell others what God had
done for his soul, (Ps. 66. 16.) as Paul here what
God had done by his hand, and both, that their
friends might help them to be thankful;
2. Hence they took occasion to give praise to God ;
(y. 20.) When they heard it, they glorified the
Lord. Paul ascribed it all to God, and to God they
gave the praise of it. They did not break out Into
high encomiums of Paul, but leave it to his Master to
say to him, Well done, good and faithful servant ;
but they gave glory to the grace of God, which was
extended to the Gentiles. r»Tote; The conversion of
sinners ought to be the matter of our joy and praise,
as it is of the angels. God had honoured Paul -more
than any of them, in making his usefulness more ex
tensive, yet they do not enyy him, nor are they jea
lous of his growing reputation, but, on the contrary,
glorified the Lord. And they could not do more to
encourage Paul to go on cheerfully in his work, than
to glorify God for his success in it; for if God be
praised, Paul is pleased.
IV. The request of James and the elders of the
church at Jerusalem to Paul, or their advice rather,
that he would gratify the believing Jews, by show
ing some compliance with the ceremonial law, and
appearing publicly in the temple to offer sacrifice;
which was not a thing in itself sinful ; for the cere
monial law, though it was by no means to be impo
sed upon the Gentile converts, (as the false teachers
would have it, and thereby endeavoured to subvert
the gospel,) yet it was not become unlawful as yet
to those that had been bred up in the observation of
it, but were far from expecting justification by it.
It was dead, but not b uried ; dead, but not yet deadly.
And being not sinful, they thought it was a piece of
prudence in Paul to conform thus far.
Observe the counsel they give to Paul herein, not
as having authority over him, but an affection for him.
1. They desired him to take notice of the great
numbers there were of Jewish converts ; Thou seest,
brother, how many thousands of the Jews there are
which believe. They call him brother, for they look
ed upon him as a joint-commissioner with them in
gospel- work, though they were of the circumcision,
and he the apostle of the Gentiles, though they were
conformists, and he a non-conformist; yet they were
brethren, and owned the relation. Thou hast been
in some of our assemblies, and seest how numerous
they are ; how many myriads of Jews believe. The
word signifies, not thousands, but ten thousands.
Even among the Jews, who were most prejudiced
against the gospel, yet there were great multitudes
that received it; for the grace of God can break down
the strongest holds of Satan. The number of the
names at first was but one hundred and twenty, yet
now many thousands. Let none therefore despise
the day of small things; for though the beginning*e
small, God can make the latter end greatly toto-
crease. Hereby it appeared that God had not quite
cast away his people the Jews, foramong them there
was a remnant, an election, that obtained; (see Rom.
11.1,5,7.) many thousands that believed. And this

THE ACTS, XXI.

219

account which they could give to Paul of the success
of the gospel among the Jews, no doubt?, was as
grateful to Paul as the account which he gave them
ofthe conversion of the Gentiles was to them ; for
his heart's desire, and prayer to God for the Jews,
was, that they might be saved.
2. They inform him of a prevailing infirmity these
believing Jews laboured under, which they could not
yet be cured of ; They are all zealous of the law.
They believe in Christ as the true Messiah, they
rest upon his righteousness, and submit to his govern
ment ; but they know the law of Moses was of God,
they have found spiritual benefit in their attendance
on the institutions of it, and therefore they can by
no means think of parting with it, no nor of growing
cold to it ; and perhaps they urged Christ's being
made under the law, and observing it, (which was
designed to be our deliverance from the law,) as a
reason for their continuance under it. This was a
great weakness and mistake, to be so fond of the
shadows when the substance was come ; to keep their
necks under a yfike of bondage, when Christ was
come to make them free. But see, ( 1. ) The power
of education and long usage, and especially of a
ceremonial law, (2. ) The charitable allowance that
must be made in consideration of these. These
Jews, that believed were not therefore disowned and
rejected as no Christians, because they were for the
law, nay, were zealous for it, while it was only in
their own practice, and they did not impose it upon
others. Their being zealous of the law, was capable
of a good construction, which charity would put upon
it ; and it was capable of a good excuse, considering
what they were brought up in, and whom they lived
among. 3. They gave him to understand that these Jews
who were so zealous of the law, were ill affected to
him, v. 21. Paul himself, though as faithful a ser
vant as any Christ ever had, yet could not get the
good word of all that belonged to Christ's family ;
" They are informed of thee, (and form their opinion
of thee accordingly,) that thou not only dost not
teach the Gentiles to observe the law, as some would
have had thee, (we have prevailed with them to drop
that, ) but dost teach all the Jews which are dispersed
among the Gentiles, to forsake Moses, not to circum
cise their children, nor to walk after the customs of
our nation, which were of divine appointment, so far
as they might be observed even among the Gentiles,
at a distance from the temple ; not to observe the
fasts and feasts of the church, not to wear their
phylacteries, or abstain from unclean meats." Now,
(1.) It was true that Paul preached the abrogation
of the law of Moses, and that it was impossible to be
justified by it, and therefore we are not bound up any
longer to the observation of it. But, (2. ) It was false
that he taught them to forsake Moses; for the reli
gion he preached tended not to destroy the law, but
to fulfil it. He preached Christ, the End qf the
law for righteousness, and repentance and faith, in
the exercise of which we are to make great use of
the law. The Jews among the Gentiles, whom Paul
taught, were so far from forsaking Moses, that they
never understood him better, nor ever embraced him
so heartily as now when they were taught to make
use of him as a schoolmaster to bring them to Christ.
But even the believing Jews, having got this notion
of Paul, that he was an enemy to Moses, and perhaps
giving too much regard to the unbelieving Jews too,
were much exasperated against him. Their minis
ters, the elders here present, loved and honoured
him, and approved of what he did, and called him
brother, but the people could hardly be got to enter
tain a favourable thought of him ; for it is certain,
the least judicious are the most censorious; the weak-
headed are the hot-headed. They could not distin
guish upon Paul's doctrine as they ought to have

done, and therefore condemned it in the gross,
through ignorance.
4. They therefore desire Paul that he would by
some public act, now that he was come to Jerusalem,
make it to appear that the charge against him was
false, and that he did not teach people to forsake
Moses, and to break the custqms of the Jewish
church, for he himself retained the use of them.
(1.) They conclude that something of this kind
must be done ; " What is it therefore? What must
be done ? The multitude will hear that thou art
come to town." This is an inconvenience that at
tends men of fame, that their coming and going are
taken notice of more than other people's, and will be
talked of, by some for good-will, and by others for
ill-will; "When they hear thou art come, they must
needs come together, they will expect that we call
them together, to advise with them, whether we
should admit thee to preach among us as a brother,
or no ; or, they will come together of themselves
expecting to hear thee." Now something must be
done to satisfy them that Paul does not teach people
to forsake Moses, and they think it necessary, [1.]
For Paul's sake, that his reputation may be cleared,
and that so good a man may not lie under any ble
mish, nor so useful a man labour under any disadvan
tage which may obstruct his usefulness. [2.] For
the people's sake, that they may not continue pre
judiced against so good a man, nor lose the benefit
of his ministry by those prejudices. [3. ] For then-
own sake, that since they knew it was their duty to
own Paul, their doing it might not be turned to their
reproach among those that were under their charge.
(2.) They produce a fair opportunity which Paul
might take to clear himself; "Do this that we say
unto thee, take our advice in this case. We have
four men, Jews which believe, of our own churches,
and they have a vow on them, a vow of Nazarite-
ship for a certain time ; their time is now expired,
(v. 23.) and they are to offer their offering accord
ing to the law, when they shave the head of their
separation, a he-lamb for a burnt-offering, an ewe-
lamb for a sin-offering, and a ram fir a peace-offer
ing, with other offerings, appertinent to them,
Numb. 6. 13 — 20. Many used to do this together,
when their vow expired about the same time, either
for the greater expedition, or for the greater solem
nity. Now Paul having so far of late complied with
the law as to take upon him the vow of a Nazarite,
and to signify the expiration of it by shaving his head
at Cenchrea, (ch. 18. 18.) according to the custom
of those who lived at a distance from the temple,
they desire him but to go a little further, and to join
with these four in offering the sacrifices of a Naza
rite; " Purify thyself with them according to the
law ; and be willing not only to takejthat trouble, but
to be at charges with them, in buying sacrifices for
this solemn occasion, and to join with them in the
sacrifice. " This, they think, will effectually stop the
mouth of calumny, and every one will be convinced
that the report was false, that Paul was not the man
he was represented to be, did not teach the Jews to
forsake Moses, but that he himself, being originally
a Jew, walked orderly, and kept the law ; and then
all would be well.
5. They enter a protestation, that this shall be no
infringement at all of the decree lately made in
favour of the Gentile converts, nor do they intend by
this, in the least to derogate from the liberty allowed
them; (v. 25.) "As touching the Gentiles which
believe, we have written and concluded, and resolve
to abide by' it, that they observe no such things ; we
would not have them to be bound up by the ceremo
nial law by any means, but only that they keep
themselves from things offered to idols, and from
blood, and from things strangled, and from forni
cation ; but let not them be tied to the Jewish sacri-

220

THE ACTS, XXL

fices or purifications, or any of their rites and cere
monies. They knew how jealous Paul was for the
preserving of the liberty of the converted Gentiles,
and therefore expressly covenant to abide by that.
Thus far is their proposal.
V. Here is Paul's compliance with it. He was
willing to gratify them in this matter. Though he
would not be persuaded not to go to Jerusalem, yet,
when he was there, he was persuaded to do as they
there did, v. 26. Then Paul took the men, as they
advised, and the very next day, purifying himself
with them, and not with multitude or tumult, as he
himself pleads, (ch. 24. 18.) he entered into the tem
ple, as other devout Jews that came upon such
errands did, to signify the accomplishment of the
days of purification to the priests ; desiring the
priest would appoint a time when the offering should
be offered for every one of them, one for each.
Ainsworth on Numb. 6. 18. quotes out of Maimo-
nides a passage which gives some light to this ; If a
man say, Upon me be half the oblations of a JYaza-
rite, or, Upon me be half the shaving of a JYazarite,
then he brings half the offerings by what JYazarite
he will, and that JYazarite pays his offering out of
that which is his ; so Paul did here ; he contributed
what he vowed to the offerings of these Nazarites ;
and, some think, bound himself to the law of the
Nazariteship, and to an attendance at the temple
with fastings and prayers for seven days, not design
ing that the offering should be offered till then ;
which was that he signified to the priest.
Now it has been questioned, whether James and
the elders did well to give Paul this advice, and
whether he did well to take it. -
1. Some have blamed this occasional conformity
of Paul's, as indulging the Jews too much in their
adherence to the ceremonial law, and a discourage
ment of those who stood fast in the liberty wherewith
, Christ had made them free. Was it not enough for
James and the elders of Jerusalem to connive at this
mistake in the Jewish converts themselves, but must
they wheedle Paul to countenance them in it ? Had
it not been better when they had told Paul how zea
lous the believing Jews were for the law, if they had
desired him, whom God had endued with such excel
lent gifts, to take pains with their people to convince
them of their error, and to show them that they were
made free from the law by their marriage to Christ ?
Rom. 7. 4. To urge him to encourage them in it by
his example, seems to have more in it of fleshly wis
dom than of the grace of God. Surely Paul knew
what he had to do better than they could teach him.
But, 2. Others think the advice was prudent andgood,
and Paul's following it was justifiable enough, as the
case stood. It was Paul's avowed principle, To the
Jews, became I as a Jew, that I might gain the Jews,
1 Cor. 9. 20. He had circumcised Timothy, to
please the Jews; though he would not constantly
observe the ceremonial law, yet, to' gain an opportu
nity of doing good, and to show how far he could
comply, he would occasionally go to the temple and
join in the sacrifices there. Those that are weak in
the faith are to be borne with, when those that un
dermine the faith must be opposed. It is true, this
compliance of Paul's sped fll to him, for this very
thing by which he hoped to pacify the Jews, did but
provoke them, and bring him into trouble, yet that
is not a sufficient ground to go upon in condemning
it ; Paul might do well, and yet suffer for it, but per
haps the wise God over-ruled both their advice and
Paul's compliance with it, to serve a better purpose
than was intended ; for we have reason to think, that
when the believing Jews, who had endeavoured by
their zeal far the law to recommend themselves to
the good opinion of those who believed not, saw
how barbarously they used Paul, (who endeavoured

to oblige them,) they were by this more alienated
from the ceremonial law, than they could have been
by the most argumentative or affecting; discourses.
They saw it was in vain to think of pleasing men that
would be pleased with nothing else but the rooting
out of Christianity. Integrity and uprightness will be
more likely to preserve us than sneaking compli
ances. And when we consider what a great trouble
it must needs be to James and the presbytersin the
reflection upon it, that they had try their advice
brought Paul into trouble, it should be a warning'to
us, not to press men to oblige us by doing any thing
contrary to their own mind.
27. And when the seven days were al
most ended, the Jews which were of Asia,
when they saw him in the temple, stirred up
all the people, and laid hands on him, 28.
Crying out, Men of Israel, help : this is the
man, that teacheth all men every where
against the people, and the law, and this
place : and further brought Greeks also into
the temple, and hath polluted this holy
place. 29. (For they had seen before; with
him in the city Trophimus an Ephesiap,
whom they supposed that Paul had brought
into the temple.) 30. And all the city was
moved, and the people ran together: anti
they took Paul, and drew him out of the
temple : and forthwith the doors were shut.
31. And as they went about to kill him,
tidings came unto the chief captain of the
band, that all Jerusalem was in an uproar.
32. Who immediately took soldiers'and
centurions, and ran down unto them : and
when they saw the chief captain and the
soldiers, they left beating of Paul. 33. Then
the chief captain came near, and took him,
and commanded him to be bound with two
chains ; and demanded who he was, and
what he had done. 34. And some cried
one thing, some another, among the multi
tude : and when he could not know the
certainty for the tumult, he commanded
him to be carried into the castle. 35. And
when he came upon the stairs, so it was,
that he was borne of the soldiers for the
violence of the people. 36. For the multi
tude of the people followed after, crying,
Away with him. 37. And as Paul was to
be led into the castle, he said unto the chief
captain, May I speak unto thee ? Who
said, Canst thou speak Greek ? 38. Art
not thou that Egyptian, which before these
days madest an uproar, and leddest out
into the wilderness four thousand men that
were murderers ? 39. But Paul said, I am
a man which am a Jew of Tarsus, a city in
Cilicia, a citizen of no mean city: and,!
beseech thee, suffer me to speak unto the
people. 40. And when he had given him
license, Paul stood on the stairs, and beck
oned with the hand unto the people. And

THE ACTS, XXI.

221

when there was made a great silence, he
spake unto them in the Hebrew tongue,
saying, We have here Paul brought into a captivity which
we are not likely to see the end of : for after this
he is either hurried from one bar to another, or
lies neglected, first in one prison, and then in ano
ther, and can neither be tried nor bailed. When we
see the beginning of a trouble, we know not either
how long it will last, or how it will issue.
I. We have here Paul seized, aijd laid hold on.
1. He was seized in the temple, when he was there
attending the days of his purifying, and the solemn
services of those days, v. 27, Formerly he had been
well known in the temple, but now he had been so
long in his travels abroad, that he was become a
stranger there ; so that it was not till the seven days
were almost ended, that he was taken notice of by
those that had an evil eye toward him. In the tem
ple, where he should have been protected as in a
sanctuary, he was most violently set upon by those
who did what they could to have mingled his blood
with his sacrifices ; in the temple, where he should
haye been welcomed as one of the greatest ornaments
of it that ever had been there since the Lord of the
temple left it The temple which they themselves
pretended such a mighty zeal for, yet did they them
selves thus profane. Thus is the church polluted by
none more than by popish persecutors, under the
colour ofthe church's name and ipterest.
2. The informers against him were the Jews of
Asia, not those of Jerusalem ; the Jews of the disper
sion, who knew him best, and who were most exas
perated against him. Those who seldom came up to
worship at the temple in Jerusalem themselves, but
contentedly lived at a distance from it,, in pursuit of
their private advantages, yet appeared most zealous
for the temple, as if thereby they would atone for
their habitual neglect of it.
3. The method they took, was, to raise the mob,
and to incense them against him. They did not go
to the High Priest, or the magistrates of the city,
with their charge, (probably, because they expect
ed not to receive countenance from them,) but they
stirred up all the people, who were at this time more
than ever disposed to any thing that was tumultuous
and seditious, riotous and routous. Those are fittest
to be employed against Christ and Christianity, that
are governed least by reason, and most by passion ;
therefore Paul described the Jewish persecutors to
be not only wicked, but absurd unreasonable men.
4. The arguments wherewith they exasperated
the people against him were popular, but very false
and unjust They cried out, " Men of Israel, help.
If ye are indeed men of Israel, true-born Jews, that
have a concern for your church and your country,
now is your time to shew it, by helping to seize an
enemy to both. " Thus they cried after him as after
a thief, (Job 30. 5.) or after a mad dog. Note, The
enemies of Christianity, since they could never prove
it to be an ill thing, have been always very indus
trious, right or wrong, to put it into an ill name, and
so run it down by outrage and outcry. It had be
come men of Israel to help Paul, who preached up
Him who was so muph the glory qf pis people. Is
rael; yet here the popular fury will not allow them
to be men of Israel, unless they will help against him.
This was like, Sfop thief, or Athaliah's cry, Trea
son, treason; what is wanting in right, is made up
in noise.
5. They charge upon him both ill doctrine and ill
practice, and both against the Mosaic ritual.
(1.) They charged upon him illdqctrine; not only
that he holds corrupt opinions himself, but that he
vents and publishes them, though not here at Jeru
salem, yet in other places, nay, in all places, he

teaches all men, every where; so artfully is the crime
aggravated, as if because he was an itinerant, he
was an ubiquitary j "He spreads to the utmost of
hispower certain damnable and heretical positions. "
[l.j Against the people of the Jews. He had taught
that Jews and Gentiles stand on the same level be
fore God, and neither circumcision avails any thing,
nor uncircumcision; nay, he had taught against the
unbelieving Jews, that they were rejected, (and
therefore had separated from them and their syna
gogue,) and this is interpreted to be speaking against
the whole nation, as if no doubt but they were the
people,- and wisdom must die with them; (Job 12.
2.) whereas God, though he had cast them off, yet
had not cast away his people, Rom. 11. 1. They
were Lo-ammi, not a people, (Hos. 1. 9.) and yet
pretended to be the only people. Those commonly
seem most jealous for the church's name, that be
long to it in name only. [2.] Against the law. His
teaching men to believe the gospel as the end ofthe
law, and the perfection of it, was interpreted his
preaching against the law; whereas it was so far
from making void the law, that it established it,
Rom. 3. 31. [3.] Against this place, the temple.
Because he taught men to pray every where, he was
reproached as an enemy to the temple, and perhaps
because he sometimes mentioned the destruction of
Jerusalem and the temple, and of the Jewish nation,
which his Master had foretold. Paul had himself
been active in persecuting Stephen, and putting him
to death for words spoken against this holy place,
and now the same thing is laid to his charge. He
that was then made use of'as the tool, is now set up
as the butt, of Jewish rage and malice.
(2. ) They charge upon him ill practices. To con
firm their charge against him, as teaching people
against this holy place, they charge it upon him, that
he had himself polluted it, and by an overt-act
shewed his contempt of it, and a design to make it
common. He has brought Gentiles also into the
temple; into the inner court of the temple, which
none that were uncircumcised were admitted, under
any pretence, to come into ; there was wriften upon
the wall that inclosed this inner court, in Greek and
Latin, It is a capital crime for strangers to enter,
Joseph. Antiq. lib. 15. cap. 14. Paul was himself a
Jew, and had right to enter into the court of the
Jews. And they, seeing some with him there that
joined with him in his devotions, concluded that
Trophimus an Ephesian, who was a Gentile, was
one of them. Why ? Did they see him there ?
Truly no ; but they had seen him with Paul in the
streets of the city, which was no crime at all, and
therefore they affirm that he was with Paul in the
inner court ofthe temple, which was a heinous crime.
They had seen him with him in the city, and there
fore they supposed that Paul had brought him with
him into the temple, which was utterly false. See
here, [1.] Innocency is no fence against calumny
and false accusation. It is no new thing for those
that mean honestly, and act regularly, to have things
laid to their charge, which they know not, nor ever
thought of. [2.] Evil men dig up mischief, and go
far to seek proofs of their false accusations, as they
did here, who, because they saw a Gentile with Paul
in the city, will thence infer, that he was with him
in the temple. This was a strained inuendo indeed,
yet by such unjust and groundless suggestions have
wicked men thought to justify themselves in the
most barbarous outrages committed upon the excel
lent ones of the earth. [3. ] It is common for mali
cious people to improve that against those that are
wise and good, with which they thought to have
obliged them, and ingratiated themselves with them.
Paul thought to recommend himself to their good
opinion by going into the temple, and thence they
take an occasion to accuse him. If he had kept fur-

222

THE ACTS, XXI.

ther off them, he had not been so maligned by them.
This is the genius of ill-nature ; for my love, they
are my adversaries, Ps. 109. 4. — 69. 10.
II. We have Paul in danger of being pulled in
pieces by the rabble. They will not be at the pains
to have him before the High Priest, or the Sanhe
drim ; that is a rpund-about way, the execution shall
be of a piece with the prosecution, all unjust and
irregular. They cannot prove the crime upon him,
and therefore dare not bring him upon a fair trial ;
nay, so greedily do they thirst after his blood, that
they have not patience, to proceed against him by a
due course of law, though they were ever so sure to
gain their point; and therefore as those who neither
feared God nor regarded man, they resolved to
knock him on the head immediately.
1. All the city was in an uproar, v. 30. The peo
ple, who though they had little holiness themselves,
yet had a mighty veneration for the holy place, when
they heard a hue-and-cry from the temple, were up
in arms presently, being resolved to stand by that
with their lives and fortunes. All the city was mov
ed, when they were called to from the temple, Men
of Israel, help, with as much violence as if the old
complaint were to be revived, (Ps. 79. 1.) O God,
the heathen are come into thine inheritance, thy holy
temple have they defiled. Just such a zeal the Jews
here shew for God's temple, as the Ephesians did
for Diana's temple, when Paul was informed against
as an enemy to that ; (ch. 19. 29. ) The whole city was
full qf confusion. But God does not reckon him
self at all honoured by those whose zeal for him
transports them to such irregularities, and who,
while they pretend to act for him, act in such a
brutish barbarous manner. >
2. They drew Paul out of the temple, and shut the
doors between the outer and inner court of the tem
ple, or perhaps the doors of the outer court. In
dragging him furiously out of the temple, (1. ) They
shewed a real detestation of him as one not fit to be
suffered in the temple ; nor to worship there, nor to
be looked upon as a member of the Jewish nation ;
as if his sacrifice had been an abomination. (2.)
They pretended a veneration for the temple; like
that of good Jehoiada, who would not have Athaliah
to be slain in the house of the Lord, 2 Kings 11. 15.
See how absurd these wicked men were ; they con
demned Paul for drawing people from the temple,
and yet when he himself was very devoutly worship
ping in the temple, they drew him out of it. The
officers of the temple shut the doors, either, [1.]
Lest Paul should find means to get back, and take
hold ofthe horns ofthe altar, and so protect himself
by that sanctuary from their rage. Or rather, [2.]
Lest the crowd should by the running in of more to
them be thrust back into the temple, and some out
rage should be committed, to the profanation of that
holy place. They that made no conscience of doing
so ill a thing as the murdering of a good man for
well-doing, yet would be thought to scruple doing it
in a holy place, or at a holy time ; not in the temple,
as, not on the feast-day.
3. They went about to kill him; (v. 31.) for they
fell a beating him, (v. 32.) resolving to beat him to
death by blows without number: a punishment which
the Jewish doctors allowed of in some cases, (not at
all to the credit of their nation,) and called, the beat
ing of the rebels. Now was Paul, like a lamb, thrown
into a den of lions, and made an easy prey to them,
and, no doubt, he was still of the same mind, as
when he said, lam ready not only to be bound, but
also to die at Jerusalem, to die so great a death.
III. We have here Paul rescued out of the hands
of his Jewish enemies by a Roman enemy.
1. Tidings were brought of the tumult, and that
the mob was up, to the chief captain ofthe band, the
governor of the castle, or, whoever he was, the now

commander in chief ofthe Roman forces that were
quartered in Jerusalem. Somebody that was con
cerned, not for Paul, but for the public peace and
safety, gave this information to the. colonel, who had
always a jealous and watchful eye upon those tumul
tuous Jews; and he is the man that must be instru
mental to save Paul's life, when never a friend he
had was capable of doing him any service.
2. The tribune, or chief captain, got his forces
together with all possible expedition, and went to
suppress the mob ; he took soldiers and centurions,
and ran down to them. Now at the feast, as at other
such solemn times, the guards were up, and the mi
litia more within call than at other times, and so he
had them near at hand, and he ran down unto the
multitude; for at such times delays are dangerous.
Sedition must be crushed at first, lest it grow head
strong. 3. The very sight ofthe Roman general frightened
them from beating Paul ; for they knew they were
doing what they could not justify, and were in dan
ger to be called in question for this day's uproar, as
the town-clerk told the Ephesians. They were de
terred from that by the power of the Romans, from
which they ought to have been restrained by the
justice of God and the dread of his wrath. Note,
God often makes the earth to help the woman, (Rev.
12. 16.) and those to be a protection to his people,
who yet have no affection for his people ; they have
only a compassion for sufferers, and are zealous for
the public peace. The shepherd makes use even
of his dogs for the defence of his sheep. It is Stre-
so's comparison here. See here how these wicked
people were frightened away at the very sight of the
chief captain ; for the king that sitteth on the throne
of judgment, scattereth away all evil with his eyes,
' 4. The governor takes him into custody ; he res
cued him, not out of a concern for him, because he
thought him innocent, but out of a concern for jus
tice, because he ought not to be put to death with
out trial ; aid because he knew not how dangerous
the consequence might be to the Roman government,
if such tumultuous proceedmgs were not timely sup
pressed ; nor what such an outrageous people might
do, if once they knew their own strength ; he there
fore takes Paul out of the hands of the mob, into the
hands of the law; (v. 33.) He took him, and com
manded him to be bound with two chains ; that the
people might be satisfied he did not intend to dis
charge him, but to examine him, for he demanded
of those that were so eager against him, who he was,
and what he had done. This violent taking of him
out of the hands of the multitude, though there were
all the reason in the world for it, yet they laid to the
charge of the chief captain as his crime ; (ch. 24. 7.)
The chief captain Lysias came with great violence,
and took him out of our hands ; which refers to this
rescue, as appears by comparing ch. 23. 27, 28.
where the chief captain gives an account of it to Fe
lix. TV. The provision which the chief captain made,
with much ado, to bring Paul to speak for himself;
one had almost as good enter into a struggle with
the winds and the waves as with such a mob as was
here got together ; and yet Paul made a shift to get
liberty of speech among them.
1. There was no knowing the sense qf the people;
for when the chief captain inquired concerning Paul,
having perhaps never heard of his name before,
(such strangers were the great ones to the excellent
ones of the earth, and affected to be so,) some cried
one thing, and some another, among the multitude;
so that it was impossible for the chief captain to know
their mind, When really they knew not either one
another's mind or their own, when every one pre
tended to give the sense of the whole body. Those
that will hearken to the clamours of the multitude,

THE ACTS, XXII.

223

will know nothing for a certainty, any more than
the builders of Babel, when their tongues were con
founded. 2. There was no quelling the rage and fury ofthe
people ; for when the chief captain commanded that
Paul should be carried into the castle, the tower of
Antonia, where the Roman soldiers kept garrison,
near the temple, the soldiers themselves had much
ado to get him safe thither out of the noise, the peo
ple were so violfent ; (V. 35.) When he came upon
the stairs, leading up to the castle, the soldiers were
forced to take him up in their arms, and carry him,
(which they might easily do, for he was a little man,
and his bodily presence weak,) to keep him from
the people, who would have pulled him limb from
limb, if they could. When they could not reach
him with their cruel hands, they followed him with
their sharp arrows, even bitter words; they followed,
crying, Away with him, v. 36. See how the most
excellent persons arid things are often run down by
a popular clamour 1 Christ himself was so, with,
Crucify him, crucify him; though they could not
say What evil he had done. ' Take him out qf the land
ofthe living; (so the ancients expounded it;) chase
him out of the world.
3. Paul at length begged leave of the chief captain
to speak tb him; (v. 37 .) As he was to be led into the
castle, with a great deal of calmness and composed-
ness in himself, and a great deal of mildness and
deference to those about him, he said unto the chief
captain, " May I Speak unto thee? Will it be no
offence, or construed as a breach bf rule, if I give
thee some account of myself, since my persecutors
can give no account of me ?" What a humble mo
dest question was this ! Paul knew how to speak to
the greatest of men, and had many a time spoken to
his betters, yet he humbly begs leave to speak to
this commander, and will not speak till he has ob
tained leave ; May I speak unto thee ?
4. The chief captain tells him what notion he had
of him ; Canst thou speak Greek? I am surprised
to hear thee speak a learned language ; for, Art. not
thou that Egyptian which madest an uproar? The
Jews made the uproar, and then wOuld have it
thought that Paul had given them occasion for it,
by beginning first ; for probably some of them whis
pered this in the ear of the chief captain. See what
false mistaken notions of good people, and good mi
nisters, many run away with, and will not be at the
pains to have the mistake rectified !
It seems, there had lately been an insurrection
somewhere in that country, headed by an Egyptian,
who took on him to be a prophet; Josephus mentions
this story, "That an Egyptian raised a seditious
party, promised to shew them the fall of the walls
of Jerusalem from the mount of Olives, and that they
should enter the city upon the ruins. " The captain
here says, that he led out into the wilderness four
thousand men that were murderers, desperadoes,
banditti, raparees, cut-throats. What a degeneracy
was there in the Jewish nation, when' there were
found there so many that had such a character, and
could be drawn into such an attempt upon the pub
lic peace! But Josephus says, f'That Felix the
Roman president went out against them, killed four
hundred, and took two hundred prisoners, and the
rest were dispersed." Antiq. 20. 6. De Bella Jud.
2. 12. And Eusebius speaks bf it, Hist. 2. 20. It
happened in the thirteenth year of Claudius, a little
before those days, about three years ago. The ring
leader of this rebellion, it seems, had made his es
cape, and the chief captain concluded, that one who
lay under so great an odium, as Paul seemed to lie
under, and against whom there was so great an out
cry, could not be a criminal of less figure than this
Egyptian. See how good men are exposed to ill-
will by mistake !

5. Paul rectifies his mistake concerning him, by
informing him particularly what he was ; not such
a vagabond, a scoundrel, a rake, as that Egyptian,
who could give no good account of himself; No; /
am a man who am a Jew, originally, and no Egyp
tian; a Jew, both by nation and religion; J am of
Tarsus, a city in Cilicia, of honest parents and a
. liberal education, (Tarsus was a university,) and,
beside that, a citizen of no mean city ; whether he
means Tarsus or Rome is not certain ; they were
neither of them mean cities, and he was a freeman
of both. Though the chief captain had put him un
der such an invidious suspicion, that he was that
Egyptian, he kept his temper, did not break out
into any passionate exclamations against the times
he lived in, or the men he had to do with, did not
render railing for railing, but mildly denied the
charge, and owned what he was.
6. He humbly desired a permission from the chief
captain, whose prisoner he now was, to speak to the
people ; he does not demand it as a debt, though he
might have done it, but sues for it as a favour, which
he will be thankful for ; I beseech thee, suffer me to
speak to the people. The chief captain rescued him
with no other design than to give him a fair hear
ing ; now, to shew that his cause needs no art to
give it a plausible colour, he desires he may have
leave immediately to defend himself; for it needed
no more than to be set in a true light ; nor did he
depend only upon the goodness of his cause, but upon
the goodness and fidelity of his Patron, and that pro
mise of his to all his advocates, that it should be
given them in that same hour what they should
speak. Lastly, He obtained leave to plead his own cause,
for he needed , not to have counsel assigned him,
when the Spirit ofthe Father was ready to dictate to
him, Matt. 10. 20. The chief captain gave him li
cense, (v. 40.) so that now he could speak with a
good grace, and with the more courage ; he had, I
will not say that favour, but that justice, done him
by the chief captain, which he could not obtain from
his countrymen the Jews ; for they would not hear
him, but the captain would, though it were but to
satisfy his curiosity.
This license being obtained,
1. The people were attentive to hear ; Paul stood
on the stairs, which gave a little man, like Zaccheus,
some advantage, and consequently, some boldness,
in delivering himself; a sorry pulpit it was, and yet
better than none ; it served the purpose, though it
was not, like Ezra's pulpit of wood, made for the
purpose ; there he beckoned with the hand unto the
people, made signs to them to be quiet, and to have
a little patience, for he had something to. say to
them ; and so far he gained his point, that every one
cried hush to his neighbour, and there was made a
profound silence ; probably the chief captain also in
timated his charge to all manner of people to keep
silence; if the people were not required to give au
dience, it was to no purpose at all that Paul was al
lowed to speak. When the cause of Christ and his
gospel is to be pleaded, there ought to be a great
silence, that we may give the more earnest heed ;
and all little enough.
2. Paul addressed himself to speak, well assured
that he was serving the interest of Christ's kingdom
as truly and effectually as if he had been preaching
in the synagogue; he spake unto them in the He
brew tongue, that is, in their own vulgar tongue,
which was the language of their country, to which
he hereby owned not only an abiding relation, but
an abiding respect
CHAP. XXII.
In the close of the foregoing chapter, we had Paul bound,
according to Agabus's prophecy ofthe hard usage he should

224

THE ACTS, XXII.

receive from the Jews at Jerusalem, yet he had his tongue
sett atlihetty, by the permission the chief captain gave him
to speak for himself: and so intent he is upon using that
liberty of speech which was allowed him, to the honour of
Christ and the service of his interest, that he forgets the
bonds he is in, makes no mention of them, but speaks of
the great things Christ had done for him, with as much
ease and cheerfulness as if nothing had been done to ruffle
him, or put him into disorder. We have here, I. His ad-
. dress to the people, and their attention to it, v. 1, 2. II. The
account he gives of himself. 1. What a bigoted Jew he
had been in the beginning of his time, v. 3 . . 5. 2. How
he was miraculously converted and brought over to the
faith of Christ, v. 6. . 11. 3. How he was confirmed and
baptized by the ministry of Ananias, v. 12. . 16. 4. How
he was afterward called, by an immediate warrant from
heaven, to be the apostle of the Gentiles, v. 17 . . 21. III.
The interruption given upon this by the rabble, who could
not bear to hear any thing said in favour of the Gentiles,
and the Violent passion they flew into upon it, v. 22, 23.
IV. Paul's second rescue out of the hands of the rabble,
and the further course which the chief captain took to find
out the true reason of this mighty clamour against Paulj v.
24,25. V.Paul's pleading his privilege as a Roman citi
zen, by which; he was exempted from this barbarous me
thod of inquisition,' v. 25 . . 29. VI. The chief captain's
removing the cause into the High Priest's court, and Paul's
appearing there, v. 30.
1. 7&/f~EN, brethren, and fathers, hear ye
jLfJL my defence which Imake now unto
you. 2. (And when they heard that he
spake in the Hebrew tongue to them, they
kept the more silence : and he saith,)
Paul had, in the last verse of the foregoing chap
ter, gained a great point, by commanding so pro
found a silence, after so loud, a clamour. Now here
observe, I. With what an admirable composure and pre
sence of niind he addresses himself to speak ; never
was poor man set upon in a more tumultuous man-
her, nor with more rage and fury ; and yet, in what
he said,
1. There appears no fright, but his mind is sedate
and composed ! Thus he makes his own words
good, JYone of these things move me ; and David's,
(Ps. 3. 6.) / will not be afraid of ten thousands of
people that have set themselves against me round
about. 2. There appears no passion ; though the sugges
tions against him were all frivolous and unjust,
though it wojuld have vexed any man alive, to be
charged with profaning the temple, just then when
he was contriving and designing to shew his respect
to it, yet he breaks out into no angry expressions,
but is led as a lamb to the slaughter.
II. What respectful titles he gives even to those
who thus abused him, and how humbly he craves
their attention ; " Men, brethren, and fathers, v. 1.
To you, O men, I call ; men, that should hear rea
son, and be ruled by it ; men, from whom one may
expect humanity. You, brethren, of the common
people ; you, fathers of the priests." Thus he lets
them know that he was one of them, and had not
renounced his relation to the Jewish nation, but still
had a kindness and concern for it. Note,. Though
we must not give flattering titles to any, yet we
ought to give titles of due respect to all ; and those
we would do good to, we should endeavour not to
provoke. Though he was got out of their hands, and
was taken under the. protection of the chief cap
tain, yet ht does not rail foul upon them, with,
Hear now, ye rebels ; but compliments them with,
Men, brethren, and fathers.
And observe, he does not exhibit a charge against
them, does not recriminate, Hear now what 1 have
to say against you, but, Hear now what I have to
Say for myself, hear ye my defence ; a just and rea
sonable request ; for every man that is accused has

a right to answer for himself, and has hot justice
done him if his answer be not patiently afid impar
tially heard.
III. The language he spake in, Which recom
mended what he said to the auditory ; he spake in
the Hebrew: tongue, that is, the vulgar language df
the Jews; which, at this time, was not the pure Oia
Testament Hebrew, but the Syriac, a dialect ofthe
Hebrew, or rather a corruption of it, as the Italian
of the Latin. However,
1. It shewed his continued respect to his country
men, the Jews ; though he had conversed so much
with the Gentiles, yet he still retained the Jews' lan
guage, and could talk it with ease; by this Map?
pears he is a Jew, for his speech bewray eth him,
2. What he said was the more generally Under
stood, for that was the language every body spite,
and therefore to speak in that language was indeed
to appeal to the people, by which he might have
somewhat to insinuate into their affections; aifd
therefore, when they heard that he spake in the He
brew tongue, they kepi (he more silence. How can
it be thought people should give any attention tp
that which is spoken to them in a language theyido
not understand ? The chief captain was surprisefto
hear him speak Greek, (ch. 21. 37.) the Jews were
surprised to hear him speak Hebrew, and both
therefore think the better Of him. But how would
they have been surprised, if they had inquired, as
they ought to have done, and had found in what va
riety of tongues the Spirit gave him utterance! 1
Cor. 14. 18. I speak with tongues more than you all
But the truth is, many wise and good men are there
fore slighted, only because they are not known.
3. I am verily a man which am a Jew,
born in Tarsus, a city in Cilicia, yet brou;J|t
up in this city at the feet of Gamaliel, ini
taught according to the perfect manne|of
the law of the fathers, and was zealous to
ward God, as ye all are this day. 4. And
I persecuted this way unto the death, bind
ing and delivering into prisons both men
and women. 5. As also the High Priest
doth bear me witness, and all the estate of
the elders : from whom also I received let
ters unto the brethren, and went to Darflafc
cus, to bring them which were there bound
unto Jerusalem, for tb. be punished'. 6.
And it came to pass, that, as I made my
journey, and was come nigh unto Damas
cus about noon, suddenly there shone from
heaven a great light round about me. 7.
And I fell unto the ground, and heard a
voice saying unto me, Saul, Saul, why per
secutest thou me? 8. And I answered,
Who art thou, Lord 1 And he said unto
me, I am Jesus of Nazareth, whom thou
persecutest. 9. And they that were with
me saw indeed the light, and were afraid;
but they heard not the voice of him that
spake to me. 1 0. And I said, What shall
I do, Lord 1 And the Lord said unto me,
Arise, and go into Damascus ; and there it
shall be told thee of all things which are
appointed for thee to dc 11. And when I
could not see for the glory of that light,
being led by the hatd of ihem that were

THE ACTS, XXII.

225

with me, I came into Damascus. 1 2. And
one Ananias, a devout man according to
the law, having a good report of all the
Jews which dwelt there, 1 3. Came unto
me, and stood, and said unto me, Brother
Saul, receive thy sight. And the same
hour I looked up upon him. 14. And he
said, The God of our fathers hath chosen
thee, that thou shoiildest know his will, and
see that Just One, and shouldest hear the
voice of his mouth. 15. For thou shalt be
his witness unto all men of what thou hast
seen and heard. 16. And now why tar-
riest thou? Arise, and be baptized, and
wash away thy sins, calling on the name
of the Lord. 1 7. And it came to pass,
that, when I was come again to Jerusalem,
even while 1 prayed in the temple, I was in
in a trance ; 1 8. And saw him saying unto
me, Make haste, and get thee quickly out
of Jerusalem : for they will not receive thy
testimony concerning me. 19. And I said,
Lord, they know that 1 imprisoned and
beat in every synagogue them that believed
on thee : 20. And when the blood of thy
martyr Stephen was shed, I also was stand
ing by, and consenting unto his death, and
kept the raiment of them that slew him.
21. And he said unto me, Depart: for I
will send thee far hence unto the Gentiles.
Paul here gives such an account of himself as might
serve not only to satisfy the chief captain that he was
not that Egyptian he took him to be, but the Jews
also, that he was not that enemy to their church and
nation, to their law and temple, they took him to
be ; and that what he did in preaching Christ, and
particularly in preaching him to the Gentiles, he did
by a divine commission. He here gives them to un
derstand, I. What his extraction and education were :
1. That he was one of their own nation, of the
stock of Israel, of the seed of Abraham, a Hebrew
ofthe Hebrews, not of any obscure family, or a re-
negado of some other nation ; " No, / am verily a
man who am a Jew, c?vi!{ 'Sinfiui; — a Jewish man : I
am aman, and therefore ought not to he treated as
a beast ; a man who am a Jew, not a barbarian ; I
am a sincere friend to your nation ; for I am one of
it, and should defile my own nest, if I should un
justly derogate from the honour of your law and
your temple. "
2. That he was born in a credhable reputable
place, in Tarsus, a city of Cilicia, and was by his
birth a freeman of that city ; he was not born in ser
vitude, as some of the Jews qf the dispersion, it is
likely, were; but he was a gentleman born, and
perhaps could produce his certificate of his freedom
in that ancient and honourable city. This was, in
deed, but a small matter to make any boast of, and
yet it was needful to be mentioned at this time to
those who insolently trampled upon him, as if he
were to be ranked with the children of fools, yea, the
children of base men, Job 30. 8.
3. That he had a learned and liberal education ;
he was not only a Jew, and a gentleman, but a scho
lar ; he was brought up in Jerusalem, the principal
seat of the Jewish learning, and a? the feet of Gama
liel, whom they all knew to be an eminent doctor 1
Vol. vi.— 2 F

of the Jewish law, of which Paul was designed to be
himself a teacher ; and therefore he could not be
ignorant of their law, nor be thought to slight it be
cause he did not know it ; his parents had brought
him very young to this city, designing him for a
Pharisee; and some think his being brought up at
the feet of Gamaliel, intimates, not only that he was
one of his pupils, but that he was, above any othei ,
diligent and constant in attending his lectures, ob
servant of him, and obsequious to him, in all he said,
as Mary, that sat at Jesus' feet, and heard his word.
4. That he was in his early days a very forward
and eminent professor of the Jews' religion, his stu
dies and learning were all directed that way. So
far was he from being principled in his youth with
any disaffection to the religious usages of the Jews,
that there was not a young man among them had a
greater or more entire veneration for them than he
had, was more strict in observing them himself, nor
more hot in enforcing them upon others.
(1.) He was an intelligent professor of their reli
gion, and had a clear head ; he minded his business
at Gamaliel's feet, and was there taught according
to the perfect manner ofthe law of the fathers. What
departures he had made from the law, were not
owing to any confused or mistaken notions of it, for
he understood it to a nicety, ««to ixfi£eto.v — accord
ing to the most accurate and exact method; he was
not trained up in the principles of the latitudinari-
ans, had nothing in him of a Sadducee, but was of
that sect that was most studious in the law, kept
most close to it, and, to make it more strict than it
was, added to it the traditions ofthe elders, the law
ofthe fathers, the law which was given to them,
and which they gave to their children, and so was
handed down to us. Paul had as great a value for
antiquity, and tradition, and the authority of the
church, as any of them had ; and there was never a
Jew of them all that understood his religion better
than Paul did, or could better give an account of it,
or a reason for it.
(2.) He was an active professor of their religion,
and had a warm heart ; I was zealous toward God,
as ye all are this day. Many that are very well
skilled in the theory of religion, are willing to- leave
the practice of it to others; but Paul was as much
a zealot as a Rabbin ; he was zealous against every
thing that the law prohibited, and for every thing
the law enjoined ; and this was zeal toward God,
because he thought it was for the honour of God,
and the service of his interests ; and here he com
pliments his hearers with a candid and charitable
opinion of them, that they all were this day zealous
toward God; he bears them record, (Rom. 10.2.)
that they have a zeal for God, but not according to
knowledge. In hating him, and casting him out,
they said, Let the Lord be glorified; (Isa. 66. 5.)
and though this did by no means justify their rage,
yet it enabled those that prayed, Father, forgive
them, to plead, as Christ did, For they know not
what they do. And when Paul owns that he had
been zealous for God, in the law of Moses, as they
were this day, he intimates his hope that they might
be zealous for God, in Christ, as he was this day.
II. What a fiery, furious persecutor he had been
of the christian religion in the beginningof his time,
v. 4, 5. He mentions this, to make it the more
plainly and evidently to appear, that the change
which was wrought upon him, when he was con
verted to the christian faith, was purely the effect of
a divine power ; for he was so far from having any
previous inclinations to it, or favourable opinions of
it, that immediately before that sudden change was
wrought in him, he had the utmost antipathy imagi
nable to Christianity, and was filled with rage against
it to the last degree ! And perhaps he mentions it,
to justify God in his present trouble ; how unrigh-

22£

THE ACTS, XXII.

teous soever they were, that persecuted him, God
was righteous, who permitted them to do it, for
time was when he was a persecutor ; and he may
have a further view in it, to invite and encourage
those people to repent ; for he himself had been a
blasphemer, and. a persecutor, and yet obtained
mercy. Let us view Paul's picture of himself when he was
a persecutor. 1. He hated Christianity with a mortal enmity ; I
persecuted this way unto the death, that is, "Those
that walked in this way I aimed, if possible, to be
the death of." He breathed out slaughter against
them, ch. 9. 1. When they were put to death, he gave
his voice against them, ch. 26. 10. Nay, he perse
cuted not only them that walked in this way, but the
way itself, Christianity, which was branded as a by
way, a sect, he aimed to persecute this to the death,
to be the ruin of this religion ; he persecuted it to
the' death, that is, he could have been willing him
self to die in his opposition to Christianity, so some
understand it ; he would contentedly have lost his
life, and would have thought it well laid out, in de
fence of the laws and traditions of the fathers.
2. He did all he could to frighten people from this
way, arid out. of it, by binding and delivering into
prisons both men and women ; he filled the jails
with christians. .Now that he himself was bound,
he lays a particular stress upon this part of his charge
against himself, that he had bound the christians, and
carried them to prison ; he likewise reflects upon it
with a special regret, that he had imprisoned not
only the men, but the women, the.weaker sex, who
ought to be treated with particular tenderness and
compassion. 3. He was employed by the great Sanhedrim, the
High Priest, and all the estate of the elders, as an
agent for them, in suppressing this new sect; so
much had he already signalized.himself for his zeal
against it ! v. 5. The High Priest can witness for
him, that he was ready to be employed in any ser
vice against the christians. When.they heard that
many of the Jews at Damascus had embraced the
christians faith, to deter others from doing the like,
they resolved to proceed against them with the ut
most severity, and could not think of a fitter person
to be employed in that business, nor one'more likely
to go through with it, than Paul. They therefore
sent him, and letters by him, to the Jews at Damas
cus, here called the brethren, because they all de
scended from one common stock, and were of one
family in religion too, ordering them to be assisting
to Paul in seizing those among them that had turned
christians, and bringing them up prisoners to Jeru
salem, in order to their being punished as deserters
from the faith and worship of the God of Israel ;
and so might either be compelled to retract, or be
put to death for a terror to others. Thus did Saul
make havoc ofthe church, and was in a fair way, if
he had gone on a while, to ruin it, and root it out
" Such a one," says Paul, " I was at first, just such
as you now are. I know the heart of a persecutor,
and therefore pity you, and pray that you may know
the heart of a convert, as God soon made me to do.
And who was I that I could witlistand God?"
III. In what manner he was converted, and made
what he now was ; it was not from any natural or
external causes ; he did not change his religion from
an affectation of novelty, for he was then as well af
fected to antiquity as he used to be ; nor did it arise
from discontent because he was disappointed in his
preferment, for he was now, more than ever, in the
way of preferment in the Jewish church ; much less
could it arise from covetousness, or ambition, or any
hope of mending his fortune in the world by turning
christian, for it was to expose himself to all manner
of disgrace and trouble ; nor had he any conversa

tion, with the apostles or any other christians, by
whose subtlety and sophistry he might be thought
to have been wheedled into this change ; no, it was
the Lord's doing, and the circumstances of the doing
of it were enough to justify him in the change, to all
those who believe there is a supernatural power;
and none can condemn him for it, without reflecting
upon that divine energy by which he was herein
over-ruled. He relates the story of his conversion here very
particularly, as we had it before, ch. 9. aiming to
shew that it was purely the act of God.
1. He was as fully bent upon persecuting the chris
tians just before Christ arrested him as ever ; he
made his journey, and was come nigh to Damascus,
(v. 6.) and had no other thought than to execute
the cruel design he was sent upon ; he was not con
scious of the feast compassionate relentings toward
the poor christians, but still represented them to
himself as heretics, ¦ schismatics, and dangerous ene
mies both to church and' state.
2. It was a light from heaven that first startled
him, a great light, which shone suddenly round
about him, and the Jews knew that God is Light,
and his angels angels of light, and that such alight
as this shining at noon, and therefore exceeding that
of the sun, must be from God. Had it shone in
upon him into some private room, there might have
been a cheat in it, but it shone upon him in the open
road, at high noon, and so strongly, that it struck
him to the ground, (v. 7.) and all that were with
him, ch. 26. 14. They ^ could not deny but that surely
the Lord was in this light.
3. It was a voice from heaven that first begatjn
him awfui thoughts of Jesus Christ, whom before he
had had nothing but hateful, spiteful thoughts of.
The voice called'to him by name, to distinguish Wm
from those that journeyed with him, Saul, Saul,ii)hy
persecutest thou me ? And ¦when he asked, Who art
thou Lord ? it was answered, lam Jesus of JYaza
reth, whom thou persecutest, v. 8. By which it ap
peared, that this Jesus of JYazareth whom they also
were now persecuting, was one that spake fromhea-
ven, and thev knew it was dangerous resisting one
that did so, Heb. 12. 25.
4. Lest it should be objected, "How came this
light and voice to work such a change upon him,
and not upon those that journeyed with him?"
(though, it is very probable, it had a good effect
upon them, and that they thereupon became chris
tians,) he observes, that his fellow-travellers saw
indeed the . light, and were afraid they should he
consumed with fire from heaven,\ their own con
sciences, perhaps, now telling them that thp way
they were in was not good, but like Balaam's when
he was going to curse Israel, and therefore they
might expect to meet an angel with a flaming glit
tering sword; but though the light made them
afraid, they heard not the voice of Mm that spake to
Paul, that is, they did not distinctly hear the words ;
now faith comes by hearing, and therefore that
change was now presently wrought upon him that
heard the words, and heard them directed to him
self, which was not wrought upon them who only
saw the light ; and yet it might afterward be wrought
upon them^too.
5. He assures them, that when he was thus star
tled, he referred himself entirely to a divine gui
dance ; he did not hereupon presently cry. out,
" Well, I will be a christian," but, " What shalli
do, Lord? Let the same voice' from heaven, that
has stopped me in the wrong way, guide me, into
the right way, v. la Lord, tell me what I shall
do, and I will do it." And immediately he had di
rections to go to Damascus, and there he should
hear further from him that spake to him ; "No
more needs to be said'from heaven, there it shall he

THE ACTS, XXII.

227

told thee, by a man like thyself, in the name of him
that now speaks to thee, all things which are ap
pointed for thee tp do." The extraordinary ways
of divine revelation, by visions, and voices, and the
appearance of angels, were designed, both in the
did Testament and in the New, only to introduce
and'estabhsh the ordinary method by the scriptures,
and a standing ministry, and therefore were gene
rally superseded when those were settled. The an
gel did not preach to Cornelius himself, but bid him
send for Peter ; so the voice here tells not Paul
what he shall do, but bids him go to Damascus, and
there it shall be told him,
6. As a demonstration of the greatness of that
light which fastened upon him, he tells them of the
immediate effect it had upon his eye-sight ; (v., 11.)
I could not see for the glory of that light. It struck
him blind for the present — JYimium sensibile Isedit
sensum — Its radiance dazzled him. Condemned
sinners are struck blind, as the Sodomites and Egyp
tians were, by the power of darkness, and it is a
lasting blindness, like that of the unbelieving. Jews ;
but convinced sinners are struck blind, as Paul here
was, not by darkness, but by light ; they are for the-
present brought to be at a loss within themselves,
but it is in order to their being enlightened ; as the
putting of clay upon the eyes of the blind man, was
the designed method of his cure. Those that were
with Paul, had not the light so directly darted into
their faces, as Paul had into his, and therefore they
were hot blinded, as he was ; yet, considering the
issue, who would not rather have chosen his lot
than theirs ? They, having their sight, led Paul by
the hand, into the city. Paul, being a Pharisee, was
proud of his spiritual eye-sight. The Pharisees
said, Are we blind also? John 9. 40. Nay, they
were confident that they themselves were guides to
the blind, and lights to them that were' in darkness,
Rom. 2. 19. Now Paul was thus struck with bodily
blindness, to make him sensible of his spiritual blind
ness, and his mistake concerning himself, When he
was alive without the law, Rom. 7. 9.
IV. How he was confirmed in the change he had
made, and further directed what he should do by
Ananias who lived at Damascus. Observe,
1. The character here given of Ananias ; he was
not a man that was any way prejudiced against the
Jewish nation or religion, but was himself a devout
man according to the law; if not a Jew by birth, yet
one that had been proselyted to the Jewish.religion,
and therefore called a devout man, and thence ad*
vanced further to the faith of Christ ; and conduct
ed himself so well, that he had a good report of all
the Jews that dwelt at Damascus ; this was the first
christian that Paul had any friendly communication
with, and it was not likely that he should instil into
him any such notions as they suspected him to have
espoused, injurious to the law or to this holy place. -
2. The cure immediately wrought by him upon
Paul's eyes; which miracle was to confirm Ana-
nias's mission to Paul, and to ratify all that he should
afterward say to him. He came to him; (v. 13.)
and, to assure him that he came to him from Christ,
the very same who had torn, and would heal him ;
had smitten, but would bind him ,up ; had taken
away his sight, but would restore it again, with ad
vantage ; he stood by him, and said} Brother Saul,
receive thy sight. With which word power went
along, and the same hour immediately he recovered
his sight, and looked up upon him, ready' to receive
from him the instructions sent by him.
3. The declaration which Ananias makes to him
of the favour, the peculiar favour,1 which the Lord
Jesus designed him above any other.
(1.) In the present manifestation of himself to him ;
(v. 14.) The God of our fathers lias chosen thee.
This powerful call is the result of a particular choice ;

his calling God the God of our fathers, intimates,
that Ananias was himself a Jew by birth, that ob
served the law of the. fathers, and lived upon the
promise made unto the fathers ; and he gives a rea
son why he Said Brother Saul, when he spake of
God, as the God of our fathers ; This God of our
fathers hath chosen thee, that thou shouldest, [1.]
Know his will, the will of his precept that is to be
done by thee, the will of his providence that is to be
done concerning thee. He hath chosen thee, that
thou shouldest know it in a more peculiar manner ;
not of man or by man ; but immediately by the re
velation of Christ, Gal. 1. 1, 12. Those whom God
hath chosen, he hath chosen to know his will, and to
doit. [2.] That thou shouldest see that Just One,
and shouldest hear the voice of his mouth, and so
shouldeit know his will immediately from himself.
This was what Paul was, in a particular manner,
chosen to above others ; it was a distinguishing fa
vour, that he should see Christ here upon earth after
his ascension into heaven ! Stephen, saw him stand
ing at the right hand of God, but Paul saw him
standing at his right hand ! This honour none had
but Paul.. Stephen saw him, but we do not find
that he heard the voice of his mouth, as Paul did,
who says, he was last of all seen of him, as of one
born out of due time, l" Cor. 15. 8. Christ is here
called that Just One ; for he is Jesus Christ the
righteous, and suffered; wrongfully. Observe, Those
whom God- has chosen to know his will, must have
an eye to Christ, and must see him, and hear the
voice of his mouth; for it is by him that God has
made known his will, his good- will to us, and he has
said, Hear ye him.
(2.) In the after manifestation of himself by him
to others ; (v. 15.) " Thou shalt be his witness, not
only a monument of his grace, as a pillar may be,
but a witness viva voce — by. word of mouth ; thou
shalt publish his gospel, as that which thou hast
experienced the power of, and been delivered into
the mould of ; thou shalt be his witness unto all men.
Gentiles as well as Jews, of what thou hast seen and
heard, now at the very first" And finding Paul so
particularly relating the manner of his conversion in
his apologies for himself, here, and ch. 26. we have
reason to think that he frequently made the same
narrative in his preaching for the conversion of
others ; he told, them what God had done for his
soul, to encourage them to hope that he would do
something for their souls.
4. The counsel and encouragement he gave him
to join himself to the Lord Jesus by baptism ; (v.
16. ) Arise, and be baptized. He had in his circum
cision been given up to God, but he must now by
baptism be given up to God in Christ ; must em
brace the christian religion and the privileges of it,
in submission to the precepts of it. This must now
be done immediately upon his conversion, and so was
added to his circumcision ; but to the seed of the
faithful it comes in the room of it ; for it is, as that
was to Abraham and his believing seed, a seal ofthe
righteousness which is by faith. (1. ) The great gos
pel privilege, which by baptism we have sealed to
us, is the remission opsins. Be baptized, and wash
away thy sins ; that is, " Receive the comfort of the
pardon of thy sins in and through Jesus Christ, and
lay hold on his righteousness for that purpose ; and
receive power against sin, for the mortifying of thy
corruptiqn." For our being washed, includes our
being both justified and sanctified, 1 Cor. 6. 11. Be
baptized, and rest not in the sign, but make sure of
the thing signified, the putting away of the, filth of
sin. (2. ) The great gospel-duty, which by our bap
tism we are bound to, is, to call on the name ofthe
Lord, the Lord Jesus ; to acknowledge him to be
our Lord and our God, and to apply ourselves to
him accordingly ; to give honour to him, to put all

228

THE ACTS, XXLI.

our petitions in his hand. To call on the name of
Jesus Christ our Lord, (Son of David, have mercy
on us,) is the periphrasis of a christian, 1 Cor. i. 2.
We must wash Away our sins, calling on the name
ofthe Lord ; that is, we must seek for the pardon
of our sins in Christ's name, and in dependence on
him and his righteousness. In prayer, we must not
any longer call God the God of Abraham, but the
Father of our Lord Jesus Christ, and in him our
Father ; in every prayer, our eye must be.to Christ.
{3. ) We must do this quickly. Why tarriest thou ?'
Our covenanting with God in Christ is needful work,
that must not be deferred. The case is so plain,
that it is needless to deliberate ; arid the hazard so
freat, that it is folly to delay. Why should not that
e done at the present time, 'that must be done some
time, or we are undone ?
V. How he was commissioned, to go and preach
the gospel to the Gentiles. This was the great
thing which they were so angry at' him for, and
therefore it was requisite he should for this, in a
special manner, produce a divine warrant ;/andhere
he does it This commission he did not receive
presently upon his conversion,, for this was at Jeru
salem, whither he did not go till three years after,
or more; (Gal. 1. 18.) and whether it was then, or
afterward, that he had this vision here spoken of,
we are not certain.
But, to reconcile them, if possible, to his preach
ing of the gospel among'ZAe Gentiles, he tells them,
1. That he received his orders to do it when he
was at prayer, begging of God to appoint him his
work, and to shew him the course he should steer ;
and (which was a circumstance that would have
some weight with those he was now speaking to) he
was at prayer in the temple, which was to be called
a house of prayer for all people ; not only in which
all people should pray, but in which all people
should be prayed for. Now as Paul's praying in
the temple was an evidence, contrary to their ma
licious suggestion, that he had a veneration for the
temple, though he did not make an idol of it as they
did ; so God s giving him this commission there in
the temple, was an evidence, that the sending him
to the Gentiles would be no prejudice to the temple,
unless the Jews by their infidelity made it so; Now
it would be a great satisfaction to Paul afterward,
in the execution of this commission, to reflect upon
it that he received it when he was at prayer.
2. He received it in a vision, he fell into a trance,
(v. 17.) his external senses, for the present, locked
up; he was in an ecstasy, as when he was caught
up into the third heaven, and was not at that time
sensible whether he was in the >body, or out of the
body. In this trance he saw JesusChrist, not with
the eyes of his body, as at his conversion, but repre
sented to the eyes of his mind ; (v. 18.) / saw him
saying unto me. Our eye must be upon Christ,
when we are receiving the law from his mouth ; and
we must not only hear him speaking, but see him
speaking to us.
3. Before Christ gave him a commission to go to
the Gentiles, he told him, it was to no purpose for
him to think of doing any good at Jerusalem ; so
that they must not blame him, but themselves, if
he were sent to the Gentiles. Paul came to Jerusa
lem, full of hopes, that, by the grace of God, he
might be instrumental to bring those to the faith of
Christ, who had stood it out against the ministry of
the other ^apostles ; and perhaps this was it he was
now praying for, that he, having had his education
at Jerusalem, and being well known there, iriight
be employed in gathering the children of Jerusalem
to Christ, that were not yet gathered ; which he
thought he had particular advantages for the doing
of. But Christ crosses the measures he had laid ;
"Make haste," says he, " and get tliee quickly out

of Jerusalem; for though thou thinkest. thyself
more likely to work upon them than others, thou
wilt find they are more prejudiced against thee than
against any other, and therefore will not receive thy
testimony concerning me." As God knows before
who will receive the gospel, so he knows who will
reject it. ' ,
4. Paul, notwithstanding. this, renews his petition
that he might be employed at Jerusalem, because
they knew, better than any did, what he had been
before his conversion, and therefore must ascribe so.
great a change in him to the power of almighty
grace,, and, consequently, give the greater regard to
his testimony ; thus he reasoned, both with himself,
and with the Lord, and thought he reasoned right ;
(v. 19, 20.) "Lord," says he, "they know, that I
was once of their mind, that I was as bitter an ene
my as any of them to such as believed on thee, that
I irritated the civil power against them, and im
prisoned them, and turned the edge of the spiritual
power against them too, and b]eat'them in every sy
nagogue. And therefore they will not impute my
preaching Christ to education, or any prepossession
in his favour, (as they do that of other ministers,)
but will the more readily regard what I say, because
they know I have myself been one of them: par
ticularly in Stephen's case ; they know ,that when
he was stoned, I was standing by, I was aiding and
abetting and consenting to his death, and in token rf
that kept the clothes of them that stoned him. Now,
Lord," says he, " If I appear among them, preach
ing the doctrine that Stephen preached and suffered
for, they will no doubt receive my testimony. " "No,"
(says Christ to him,) " they will not ; but will be
more exasperated against thee as a deserter from,
than against others whom they look upon only as
strangers to, their constitution.
5. Paul's petition for a warrant to preach the gos
pel at Jerusalem is over-ruled, and he has peremp
tory orders to go among the Gentiles ; (v. 21.) Be-
part, for I will send thee far hence unto the Gen
tiles. ' Note, G0<1 oftengives gracious answers tothe
prayers of his people, not in the thing itself that they
pray for, but in something better. Abraham prays,
O that Ishmael may live before thee; and GorL hears
him forJsaac. So Paul here prays that he may be
an instrument of converting souls ai Jerusalem;
" No," says Christ, " but thou shalt be employed
among the Gentiles, and more shall be tlie children
of the desolate than those of the married wife." . It
is God that appoints his labourers both their day
and their place, and it is fit they should acquiesce
in his appointment ; though it may cross their own
inclinations. Paul hankers after Jerusalem ; to be
a preacher there, was the top of his ambition ;h\A
Christ designs him greater preferment; he shall
not enterinto other men's labours, (as the other
apostles did, John 4. 38.) but shall break up new
ground, and preach the gospel there where Christ
was not named, Rom. 15. 20. So often does Provi
dence contrive better for us than we for Ourselves j
to the guidance of that we must therefore refer our*
selves. He shall choose our inheritance for us. Ob
serve, Paul shall not go to preach among the Gen
tiles without a commission : i" will send thee. And
if Christ send him, his Spirit shall go along with
him, he will stand by him, will carry him on, and
bear him out, and give him to see the fruit of his la
bours. Let not Paui set his heart upon Judea and
Jerusalem, for he must be sent far hence, his call
must be quite another way, and his work of another
kind. And it might be a mitigation of the offence
of this to the Jews, that he did not set up a Gentile
church in the neighbouring nations ; others did that
in their immediate vicinity ; he was sent to places
at a distance, a vast way off, where what he did
could not be thought an annoyance to them.

THE ACTS, XXII.

229

Now if they would lay all this together, surely
they would see that they had no reason to be angry
with Paul for preaching among the Gentiles, or con
strue it an act of ill-will to his own nation, for he
was compelled to it, contrary to his own mind, by
an over-ruling command from heaven.
22. And they gave him audience unto
this word, and then lifted up their voices,
and said, Away with such & fellow from the
earth : for it is not fit that he should live.
23. And as they cried out, and cast off their
clothes, and threw dust into the air, 24.
The chief captain commanded him to be
brought into the castle, and bade that he
should be examined by scourging ; that he
might know wherefore theycried so against
him. 25. And as they bound him" with
thongs, Paul said unto the centurion that
stood by, Is it lawful for you to scourge a
man that is a Roman, and uncondemned 1
26. When the centurion heard that, he went
and told the chief captain/ saying, Take
heed what thou doest : hi this man is a
Roman. 27. Then the chief captain came,
and said, unto him, Tell me, art thou a
Roman? He said; Yea. 28. And the chief
captain answered, With a great sum ob
tained I this freedom. And Paul said, But
I was free-bom. 29. Then straightway
they departed from him which should have
examined him : and the chief captain also
was afraid, after he knew that he was a
Roman, and because he had bound him.
30. On the morrow, because he would have
known the certainty wherefore he was ac
cused of the Jews, he loosed him from his:
bands, and commanded the chief priests
and all their council to appear, and brought
Paul down, and set him before them.
Paul was going on with this account of himself,
had shewed them his commission to preach among
the Gentiles, without any peevish reflections upon
the Jews. We may suppose that he designed next
to shew how he was afterward, by a special direc
tion of the Holy Ghost at Antioch, separated to this
service, how tender he was of the Jews, how re
spectful to them, and how careful to give them the
precedency in all places whither he came, and to
unite Jews and Gentiles in one body ; and then to
shew how wonderfully God had owned him, and
what good service had been done to the interest of
God's kingdom among men in general, without da
mage to any ofthe true interests of the Jewish church
in particular. But whatever he designs to say, they
resolve he shall say no mora to them; They gave
him audience to this word. Hitherto they had heard
him with patience and some attention. But when
he speaks of being sent to the Gentiles, though it was
what Christ himself said to him, they cannot bear
it, not so much as to hear the Gentiles named, such
an enmity had they to them, and such a jealousy of
them, t Jpon the. mention of this, they have no
manner of patience, but forget all rules of decency
and equity ; thus were they provoked to jealousy by
them that were no people, Rom. 10. 19.
Now here we are told how furiousvnd outrageous

the people were against Paul, for. mentioning the
Gentiles, as taken into the cognizance of divine
grace, and. so justifying his preaching among them.
I. They interrupted him, by lifting up their voice,
to put him into confusion, and that nobody might
hear a word he said. Galled consciences kick at the
least touch ; and those who are resolved not to be
ruled by reason, commonly resolve not to hear it, if
they can help it And the spirit of enmity against
the gospel of Christ commonly shews itself in silenc
ing the ministers of Christ and his gospel, and stop
ping their mouths, as the Jews did Paul's here.
Their fathers had said to the best of see rs, See not,
Isa. 30. 10. And so they to the best of speakers, i
Speak not. Forbear, wherefore shouldest thou be
smitten? 2 Chron. 25_16.
II. They clamoured against him as one that was
unworthy of life, much more of liberty; without
-weighing the arguments he had urged in his own
defence, or offering to make any answer to them,
•they cried out with a confused noise, "Away with
such a fellow as this from the earth, who pretends
to have a commission to preach to the Gentiles;
why,- ft is not fit that he should live." Thus the men
that have been the greatest blessings of their age,
have been represented not only as the burthens of
the earth, but the iplague of their generation. He
that was worthy of the greatest honours of life, is
condemned as not worthy of life itself. See what
different sentiments God and men have of good men,
and yet they both agree in this, that they are not
likely to live long in this world. Paul says of the
godly Jews, that they were men of whom the world
was not worthy, Heb. 11. 38. And therefore they.
must be removed, that the world may be justly pu
nished with the loss pf them. The ungodly Jews
here say of Paul, that it was not fit he should live;
and therefore he must be removed, that the world
may be eased of the burthen of him, as of the two
witnesses, Rev. 11. 10.
- III. They went stark mad against Paul, and
against the chief captain for not killing him imme
diately, at their request, or throwing him as a prey
into their teeth, that they might devour him, (v. ^3.)
as men whose reason was quite lost in passion, they
cried out like roaring lions or ranging bears, and
howfed like the evening wolves; they cast off their
clothes with fury and violence, as much as to say,
that thus they would tear him if they could but come
at him. Or rather, they thus shewed how ready
they were to stone him ; 'they that stoned Stephen,
threw off their clothes, v. 20. Or, they rent their
clothes, as if he had spoken blasphemy ; and threw
dust into the air, in detestation of it ; or, signifying
how ready they were to throw stones at Paul, if the
chief captain would have permitted them. But why
should we go about to give, a reason for these ex
pressions of fury, which they themselves could not
account for ? All they intended, was, to make the
chief captain sensible how much they were enraged
and exasperated at Paul, so that he could not do any
thing to gratify them more than to let them have
their will against him.
TV. The chief captain took care for his safety, by
ordering him to be brought into the castle, v. 24. A
prison sometimes has been a protection to good men
from popular rage. Paul's hour was not yet come,
he had not finished his testimony, and therefore God
raised up one that took care of him, when none of
his friends durst appear on his behalf. Grant not,
O Lord, the desire of the wicked.
V. He ordered him the torture, to force from him
a confession of some flagrant crimes, which had pro
voked the people to such an uncommon violence
against him. He bade that he should be examined
by scourging, (as now in some countries by the rack,)
that he might know wherefore they cried so against

230

THE ACTS, XXII.

him. Herein he did not proceed fairly ; he shoqld
have singled out some ofthe clamorous, tumultuous
complainants, and taken them into the castle, as
breakers of the peace, and should have examined
them, and by scourging too, what they had to lay
to the charge of a man that could give so good an
account of himself, and did not appear to have done
any thing worthy of death or of bonds. It Was pro
per to ask them, but not at all proper to ask Paul,
wherefore they cried so against him? He could tell
that he had given them no just cause to do it ; if
there were any cause, let them produce it. No m an
is bound to accuse himself, , though, he be guilty,
, much less ought he to be compelled to accuse him
self, when he is innocent. Surely the chief captain
did not know the Jewish nation when he concluded,
that he must needs have done something very, ill,
whom they cried out against. Had they not just
thus cried against our Lord Jesus, Crucify him, cru
cify him, when they had not one word to say in an
swer to the judge's question, Why, what evil has he
done ? Is this a fair or just occasion to scourge Paul,
that a rude tumultuous mob cry out against him, but
cannot tell why or wherefore, and therefore he must
be forced tp tell,
VI. Paul pleaded his privilege as a Roman citizen,
by which he was exempted from all trials and pii?
nishments of this nature ; (v, 25. ) As they bound him
with thongs, or leathern bands, to the whipping post,
as they used the vilest of malefactors in bridewell
from whom they would extort a confession, he made
no outcry against the injustice of their proceedings
against an innocent man, but very mildly let them
understand the illegality of their proceedings agaiiist
him as a citizen of Rome ; -vyhich he had done once
before at Philippi, after he had been scourged, (ch.
16. 37.) but here he makes use of it for prevention.
Tie said to the centurion that stood by, "You know
*the law ; pray is it lawful for you who are yourselves
:Romans, to scourge a man that is a Roman, and
uncondemned?" The manner of his speaking,
^plainly speaks what a holy security and serenity of
'mind this good man enjoyed, not disturbed either
with anger or fear in the midst of all those indigni
ties that were done him, and the danger he was in.
The Romans had a law, (it was called, lex Sempro- •
mia,) that if any magistrate did chastise or condemn
a freeman of Rome, indicia causa- — without hearing
him speak for himself, and deliberating upon the
whole of h™ case, he should be liable to the sentence
of the people, who were very jealous of their liber-
lies. It is indeed the privilege of every man not to
have wrong done him, except it be proved he has
•done wrong; as it is of every Englishman by Magna
Charta, not to be dis-seized of his life or freehold,
but by a verdict of twelve men of his peers.
VII. The chief captain' was surprised at this, and
put into a fright; he had taken Paul to be a vagabond
Egyptian, and wondered he could speak Greek, (ch.
21. 37.) bilt, is much more surprised now he finds
that he is as good a gentleman as himself. How
many men of great worth and merit are despised
because they are not known, are looked upon and
treated as the offscquring of all things, when those
that count them so; if they knew their true charac
ter, would own them to be of the excellent ones of
the earth ! ¦ The chief captain had centurions, under-
officers attending him, ch. 21. 32. One of these re
ports this matter to the chief captain, (v. 26.) Take
heed what thou doest,for this man is a Roman, and
what indignity is done to him, will be construed an
offence against the majesty of the Roman people ;
as they loved to speak. They all knew what ayalue
was put upon this privilege of the Roman citizens.
Tully extols it in one of his orations against Verres,
O nomen duke libertatis, 0 jus eximium nostrse ci
vitatis! OlexPorcia! O leges Semproriise ! j acinus

est vmcere Romanum civem, scelus verberare~Q
Liberty, Hove thy charming name! And these our
Porcidn and Sempronian laws, how admirable! It
is a crime to bind a Roman citizen, but an unpar
donable one to beat him. " Therefore" (says the
centurion) "let us look to ourselves; if this man be
a Roman, and we do him any indignity, we shall be
in danger to lose our commissions -at least." Now,
1, The chief captain would be satisfied of the truth
of this from his own mouth ; (v. 27.) " Tell me, art
thou a Roman ! Art thou entitled to the privileges
of a Roman citizen ?" "Yes, "says Paul, "lam;"
and perhaps produced some ticket or instrument
which proved it ; for otherwise, they would scarcely
have takeh his word. ,
2. The chief captain very freely compares notes
.with him upon this matter, and it appears, that the
privilege PaUl had as a Roman citizen, was of the
two more honourable than the colonel's ; for the co
lonel owns that his was purchased; "lam a free
man of Rome; but with a great sum obtained I this
freedom, it cost me dear, how came you by it?"
"Why truly," says Paul, "I was free-born." Some
think he became entitled to this freedom by thepkte
of his birth, as a native of Tarsus, a city privileged
by the emperor-with the same privileges that Rome
itself enjoyed ; others rather think, it was by his fa
ther or grandfather having served in the war be
tween1 Csesarand Antony, or some other of the civil
wars of Rome, and being for some signal piece of
service rewarded with a freedom of the city ; arid so
Paul came to be free-born ; and here he pleads it for
his own preservation; for which end not only we
may, but we ought, to use all lawful means.
3. This put an imriiediate stop to Paul's trouble;
they that were appointed to examine him by scourg
ing, quitted the spot ; they departed from him, (v.
29.) lest they should, run themselves into a snare
Nay, and the colonel himself, though we may sup
pose him to have a pohsiderable interest, was afraid
when he heard he was a Roman, because, though
he had not beaten him, yet he'had bouncVhimin
order to his being beaten. Thus many are restrain
ed from evil practices by the fear of man, ^vho would
not be restrained from them by the fear of God.
See here the benefit of human laws and magistracy,
and what reason we have to be thankful to God for
them ; for even when they have given no countenance
or special protection to God's people and ministers,
yet by the, general support of equity and fair dealing
between man ajid man, they have served to che,ck
the rage of wicked and unreasonable illegal men,
who otherwise would know no bounds, and to say,
Hitherto it shall come, but no further; here shall its
proud waves be stayed. And therefore this service
we owe to all in authority — to pray for them, be
cause this benefit we have reason to expect from
them, whether we have it or no, as long as we are
quiet and peaceable — to live quiet and peaceable liv.es
in dll godliness and honesty, 1 Tim. 2. 1, 2.
4. The governor, the next day, brought Paul be
fore the Sanhedrim, v. 30. He first loosed him from ¦
his bands, that those might not prejudge his _ cause,
and that he might not be charged with having pi
nioned a Roman citizen, and then summoned the
chief priests and all their council to come together
to take cognizance of Paul's case, for he found it to
be a matter of religion, and therefore looked upon
them to be the most proper judges of it. Gallid in
this case discharged Paul ; finding it to be a matter
bf their law, hedrave the prosecutors from thejudg-
ment-seatj (ch. 18. 16.) arid would not concern him
self at all in it : but this Roman, who was a military
man, kept Paul in custody, and appealed from the
rabble to the general assemby. Now, ( 1. ) We may
hope that hereby he intended Paul's safety, as think
ing, if he were an innocent and inoffensive man,

THE ACTS, XXIII.

231

though the multitude might be incensed ag;ainst him,
yet the chief priests and elders would do him justice,
and clear him ; for they were, or should be, men of
learning and consideration, and their court governed
by rules pf equity. When the prophet could find
no good among the poorer sort of people, he con
cluded that it was because they knew not the way
qf the Lord, nor the judgments of their God, and
promised himself that he should speed better among
the great men, as the chief captain here did, but soon
found himself disappointed there ; these have alto
gether broken the yoke, and burst the bonds, Jer. 5.
4, 5, But, (2.) That which he is here said to dm
at, is, the gratifying of his own curiosity. He would
have known the certainty whereof he was accused of
the Jews. Had he sent for Paul to his own cham
ber, and talked freely with him, he might soon have
learned from him that which would have done more
than satisfy his inquiry, and which might have per
suaded him to be a christian. But it is too common
for great men to affect to set that at a distance from
them, which might awaken their consciences, and
to desire to have no more of the knowledge of God's
ways than may serve them to talk of.
CHAP. XXIII.
The close of the foregoing chapter left Paul in the High
Priest's court, into which the chief captain (whether to his
advantage or no, I know not) had removed his cause from
the mob ; and if his enemies act there against him with less
noise, yet it is with more subtlety. Now here we have, I.
Paul's protestation of his own integrity, and of a civil re
spect to the. High Priest, however he had upon a sudden
spoken warmly to him, and justly, v. 1..S. II. Paul's
prudentcontrivance to get himself clear of them, by setting
the Pharisees and Sadducees at variance one with another,
V. 6.. 9. III. The governor's seasonable interposal to
rescue him out of their hands likewise, r. 10. IV. Christ's
more comfortable appearing to him, to animate him against
those difficulties that lay before him, and to tell him what
he must expect, v. 1 1. V. A bloody conspiracy of some
desperate Jews to kill Paul, and their drawing in the chief
priests and the elders to' be aiders and abetters with them
in it, v. 12. . 15. yi. The discovery of this conspiracy to
Paul, and by him to the chief captain, who perceived so
much of their inveterate malice against Paul, that he had
reason enough to believe the truth of it, v. 16 . . 22. VII.
The chief captain's care of Paul's safety, by which he pre
vented the execution of the design ; he sent him away im
mediately under a strong guard from Jerusalem to Csesarea,
which was now the residence of Felix, the Roman governor,
and there he safely arrived, v. 23. . 35.
1. A ND Paul earnestly beholding the
J\. council, said, Men and brethren, 1
have lived in all good conscience before
God until this day. 2. And the HighPriest
Ananias commanded them that stood by
him to smite him on the mouth. 3. Then
said Paul unto him, God shall smite thee,
thou whited wall : for sittest thou to judge
me after the law, and commandest me to
be smitten contrary to the law ? , 4. And
they that stood by said, Revilest thou God's
High Priest ? 5. Then said Paul, I wist
not, brethren, that he was the High Priest:
for it is written, Thou shalt not speak evil
of the ruler of thy people.
Perhaps, when Paul was brought, as he often was
f Corpus cum causa — the person and the cause to
gether J before ' heathen magistrates and councils,
where ne and his cause were slighted, because not
at all understood, he thought, if he were brought
before the Sanhedrim at Jerusalem, he should be
able to deal with them to some good purpose, and

yet we do not find that he works at all upon them.
Here we have,
I. Paul's protestation of his own integrity; whe
ther the chief priest put any question to him, or the
chief captain made any representation of his case to
the court, we are not told ; but Paul appeared here,
1. With a good courage ; he was not at all put out
of countenance upon his being brought before such
an august assembly, Tyhich inhis youth he had con
ceived such a veneration for ; nor did he fear their
calling him to an account about the letters they gave
him to Damascus, to persecute the christians there,
though (for aught we know) this was the first time
he had ever seen them since ; but he earnestly beheld
the council. When Stephen was brought before
thenvthey thought to have faced him down, but
could noti such was his holy confidence ; they looked
steadfastly oh him, and his face was as that of an
angel, ch, 6. 15. Now that Paul was brought be
fore them, he thought to have faced them down', but
could not, such was their wicked impudence. How
ever, now was fulfilled in him what God promised
to Ezekiel, (ch. 3. 8, 9.) I have made thy face strong
againsttheir faces ; fear them not, neither be dismay
ed at their looks.
2. With a good conscience, and that gave him a
good courage. ,
-Hie mums aheneus esto,

Nil conscire sibi-
Be this thy brazen bulwark of defence,
Still to preserve thy conscious innocence.
He said, "Men and brethren, I have lived in all
good conscience before God uiito this day. How
ever I may be reproached, my heart does not re
proach me, but witnesses for me." (1.) He had
always been a man inclined to religion ; he never
was a man that lived a; large, but always put a dif
ference between, moral good and evil ; even in his
unregenerate state, he was, as touching the righ
teousness that was in the law, blameless. He was
no unthinking man, who never considered what he
did, no designing man, who cared not what he did,
so' he could but compass his own ends. (2.) Even
when he persecuted the church of God, he thought
he ought to do it, and that he did God service in it.
Though his conscience was misinformed, yet he
acted according to the dictates of it. See ch. 26. 9-
(3.) He seems rather to speak of the tim,e since his
conversion, since he left the service of the High
Priest, and fell under their displeasure for so doing;
he does not say, From my beginning until this day ;
but, " All the time in which you have looked upon
me as a deserter, an apostate, and an enemy to your
church, even to this day, I have lived in all good
conscience before God; whatever you may think of
me, I have in every thing approved myself to God,
and lived honestly," Heb. '13,' 18. He had aimed
at nothing but to please God, and do his duty, in
those things for which they were so incensed against
him ; in all he had done' toward the setting up of the
kingdom of Christ, and the setting of it up among
the Gentiles, he had acted conscientiously. See
here the character of an honest man ; [1.] He sets,
God before him, and lives as in his sight, and under
his eyes, and with an eye to him. Walk before me,
and be thou upright. [2.] He makes conscience of
¦yvhat he says and does, and though he may be under
some mistakes, yet, according to the best of .his
knowledge, he abstains from that which is evil, and
cleaves to that which is good. [3.] He is univer
sally conscientious ; and theiy that are not so, are not
at all truly conscientious ; is so in all manner of con
versation; "I have lived in all good conscience ;
have had my whole conversation under the direction
and dominion of conscience. " [4. ] He continues so,
and perseveres in it; "I have lived so until this

232

THE ACTS, XXIII.

day, '' Whatever changes pass over him, he is still
the same, strictly conscientious. And those who
thus live in all good conscience before God, may, like
Paul here, lift up> their face without spot; and if
their hearts condemn them not, may have confidence
both toward God and man, as Job had when he still
held fast his integrity, and Paul himself whose re
joicing was this, the testimony of his conscience.
II. The outrage of which Ananias the High Priest
was guilty ; he commanded them that stood by, the
beadles that attended the court, to smite him on the
mouth, (v. 2. ) to give him a dash on the teeth, either
with a hand, or with a rod. Our Lord Jesus was
thus despitefully used in this court, by one of the
servants, (John 18. 22.) as was foretold, Mic. 5. 1.
They shall smite the Judge of Israel upon the cheek.
But here was awarder of court for the doing of it,
and, it is likely, it was done.
1. The High Priest was highly offended at Paul ;
some think, because he looked so boldly and ear
nestly at the council, as if he would face them down;
others, because he did not address himself particu
larly to him as president, with some title of honour
and respect, butspake freely and familiarly to them
all,, as men and brethren. His protestation of his
integrity was provocation enough to one who was
resolved to run him down, and make him odious.
When he could charge him with no. crime, he
thought it was crime enough that he asserted his
own mnocency. '
2. In his rage he ordered him to be smitten, so to
put disgrace upon him, and to be smitten on the
mouth, as having offended with his lips, and in token
of his enjoining him silence. This brutish and bar
barous method he had recourse to, when he could
not answer the wisdom and spirit wherewith he spake.
Thus Zedekiah smote Micaiah, (1 Kings 22. 24.)
and Pashur smote Jeremiah, (Jer. 20. 2.) when they
spake in the name of the Lord ; if therefore we see
such indignities done to good men ; nay, if they be
done to us for well doing and well saying,, we must
not think it strange ; Christ will give those the kisses
of Ms mouth, (Cant. 1. 2.) who for his sake receive
blows on the mouth And though it may be ex
pected that, as Solomon says, every man should kiss
his lips that giveth a right answer, (Prov. 24. 26.)
yet we often see the contrary.
III. The' denunciation of the wrath bf God against
the High Priest for this wickedness in the place of
judgment; (Eccl. 3. 16.) it agrees with what fol
lows there, v. 17. with which Solomon comforted
himself, / said in mine heart, God shall judge the
righteous and the wicked ; God shall smite thee, thou.
whited wall, v. 3. Paul did not speak this in any
sinful heat or passion, but in a holy zeal against the
High Priest's abuse of his power, and with some
thing of a prophetic spirit, not at all with a spirit of
revenge. 1. He gives him his due. character ; Thou whited
wall; thou hypocrite ; a mud-wall, trash and dirt,
and rubbish, underneath, but plastered over,' or
white- washed. It is the same comparison in effect
with that of Christ, when he compares the Phari
sees to whited sepulchres, Matt. 23. 27. They that
daubed with untempered mortar, failed not to daub
themselves over with something that made them
look not only clean, but gay.
2. He reads him his just doom ; " God shall smite
thee, shall bring upon thee his sore judgments, espe
cially spiritual judgments; Grotius thinks this was
fulfilled soon after, in his removal from the office of
the High Priest, either by death or deprivation, for
he finds another in that office a little while after this;
probably, he was smitten by some sudden stroke of
divine vengeance. Jeroboam's hand was withered
when it was stretched out against a prophet
3. He assigns a good reason for that doom ; " For

sittest thou, there as president ih the supreme judi-
cature ofthe church, -pretending to judge me after
the law, to convict and condemn me by the law, and
yet commandest me to be smitten before any crime is
S roved upon me, which is contrary to the law?"
\o man must be beaten unless he was worthy to be
beaten, Deut 25. 2. It is against all law, human
and divine, natural and positive, to hinder a man
from making his-defence, and to condemn him un
heard. When Paul was beaten by the rabble, he
could say, Father, forgive them, tliey know not what
they do; but it is inexcusable in a High Priest that
is appointed to judge according to the law,
IV. The offence which was taken at this bold
word of Paul's ; (v. 4.) They that stood by said, Re-
vilest thou God's High Priest ? It is a probable con
jecture, that those who blamed Paul for what he
said, were believing Jews, who were zealous fir the
law, and consequently for the honour of the High
Priest, and therefore took it ill that Paul should thus
reflect upon him, and checked him for it. See here
then, 1. What a hard game Paul had to play, when his
enemies were abusive to him, and his friends were.
so far from standing by him, and appearing for'him,
that they were ready to find fault with his manage
ment. 2. How apt even the disciples of Christ them
selves are to over-value outward pomp and power.
As because the temple had been Goaf's temple, and
a magnificent structure, there were those who fol
lowed Christ, that could not bear to have any thing
said that threatened the destruction of it ;, so because
the„High Priest had been God's High Priest, and
was a man that made a figure, though he was an in
veterate enemy to Christianity, yet these were dis
gusted at Paul for giving him his due.
.V. The excuse that Paul made for what he had
said, because he found it was a stumbling-block to
his weak brethren, and might prejudice them against
him in other things. These Jewish christians, though
weak, yet were brethren, so he calls them here, andi
in consideration of that, is almost ready to recall his
words ; for Who is offended, said he, and I burn
not ? 2 Cor. 11. 29. His fixed resolution was rather
to abridge himself in the use of his christian liberty
than give offence to a weak brother ; rather than do
it, he will eat no flesh while the world stands, 1 Cor.
8. 13. And so here though he had taken the liberty
to tell the High Priest his owir, yet when he found
it gave offence, he cried Peccavi — I have done
wrong, he wished he had not done it ; and though
he did not beg the High Priest's pardon, nor excuse
it to him, yet he begs their pardon, who took offence
at it, because this was not a time to inform them
better, nor to say what he could say to justify him
self. 1. He excuses it with this, that he did not con
sider When he said it, whom he spake to ; (y. 5.) I
wist not brethren, that he was the High Priest; fa
Men ; " I did not just then think of the dignity of his
place, or else I would have spoken more respectfully
to him. " I see not how we can with any probability
think that Paul did not know him to be the High
Priest, for Paul had been seven days in the temple at
the time of the feast, where he could not miss of
seeing the High Priest ; and his telling" him that ht
sat to judge him after the law, shews that he knew
who he was ; but, says he, I did not consider it. Dr.
Whitby puts this sense upon it ; that the prophetic
impulse that wasupon him, and inwardly moved him
to say what he did; did not permit him to advert that
it was the High Priest, lest this law might have
restrained him from complying with that impulse ;
but the Jews acknowledged that prophets might use
a liberty in speaking of rulers, which others might
not, as Isa. 1. 10, 23. Or, (as he quotes the sense

THE ACTS, XXIII.

of Grotius and Lightfoot,) Paul does not go about t0
excuse What he had said in the least, but rather to
jusitfy it ;• "I own that God's High Priest is not to be
reviled, but I do not own this Ananias to be High
Priest, he is a usurper, he came to the office by bri
bery and corruptiPn; and the Jewish rabbins say,
that he who does so, is neither a Judge, nor to be
honoured as such." Yet,
2. He takes care that what he had said should not
be drawn into a precedent, to the weakening of the
obligation of that law in the feast ; For it is written,
and it remains a law in full force, Thou shalt not speak
evil of the ruler of thy people. It is for the public
good, that the honour of magistracy should be sup
ported, and npt suffer for the,miscarriages of those
who are intrusted with it ; and therefore that deco
rum be observed in speaking both of and to princes
and judges ; even in Job's time it "was not thought fit
to say to a king, Thou art wicked, or to princes, Ye
are ungodly, Job 34. 18. Even when we do well,
and suffer for it, we must take it patiently ^X Pet. 2.
20. Not as if gre&t men may not hear of their faults,
and public, grievances be complained of by proper
persons, and in.a decent manner, but there .must be
a particular tenderness for the honour and reputation
of those in authority more than of other people, be
cause the law of God requires a particular reverence
to bepaid to them, as God's vicegerents ; and it is of,
dangerous consequence to have those any way coun
tenanced, who despise dominions, and speak evil of
dignities, Jude 8. Curse not the king, no not in thy
thought, Eccl. 10. 20.
6. But when Paul perceived that the one
part were Sadducees, and the other Phari
sees, he cried out in the council, Men and
brethren, I am a Pharisee; the son of a
Pharisee : of the, hope and resurrection of
the dead I am called in question. 7. And
when he had so said, there arose a dissen
sion between the Pharisees and the Saddu
cees : and the multitude was divided. 8.
For the Sadducees say that there is no
resurrection, neither angel, nor spirit; but
the Pharisees confess both. 9. And there
arose a great cry : and the scribes that were
of the Pharisees' part, arose, and strove,
saying, We find no evil in this man,: but if
a spirit or an angel hath spoken to him, let
us not fight against God. 10. And when
there arose a great dissension, the chief capr
tain, fearing lest Paul should have been
pulled in pieces of them, commanded the
soldiers to go down, and to take him by
force from among them, and to bring Mm
into the castle. 1 1 . And the night follow
ing the Lord stood by him, and said, Be of
good cheer, Paul : for as thou hast testified
of me in Jerusalem, so must thou bear wit
ness alsoat Rome.
Many are the troubles of the righteous, but some
way or other the Lord delivereth them out of them alt.
Paul owned he had experienced the truth ofrthis in
the persecutions he had undergone among the Gen
tiles; (see 2 Tim. 3. 11.) Out of them att the Lord
delivered me. And now he finds that he who has
delivered, does and will. He thai delivered hrrri in
the foregoing chapter from the tumult offhe people,
here delivers him from that of the elders.
Vol. vi.— 2 G

233
I. His own -prudence and ingenuity stand him in
some stead, andtontribute much to his escape. Paul 4
greatest honour, and that upon which he most valued
himself, was, -that he was a christian, and an apostle
of Christ-; and all his other honours be despised and
made nothing of, in comparison with those, counting
them but dung, that he might win Christ; and yet
heliad sometimes occasion to make use of his other
hPnours, and they did him service. His being a
citizen of Rome saved him in the foregoing chapter
from being whipt by the chief. captain as a vagabond,
and here his being a Pharisee saved him from being
condemned by the Sanhedrim, as an apostate from
the faith and worship of the God of Israel. It will
consist very well with our willingness to suffer for
Christ, to use all lawful methods, nay, and arts too,
both to prevent suffering, and to extricate ourselves
out of it
The honest policy Paul used hefe for his own
preservation, was, to divide his judges, and to set
them at variance one with another about him ; arid
by incensing one part of them more against him, to
engage the contrary part for him.
1. The great council was made up of Sadducees
and Pharisees, and Paul perceived it ; he knew the
characters of many of them ever since he lived
among them, and saw those among them whom he
knew to be Sadducees, and others whom he knew to
be Pharisees ;.(v. 6.) One part were Sadducees and
the other Pharisees, arid perhaps nearly an equal
part - Now these differed very much from one ano
ther, and yet they ordinarily agreed well enough to
do the business of the Council together.
(1.) The Pharisees were bigots ; zealous for the
ceremonies, not only those which God had appoint
ed, but those which were enjoined by the tradition
of the elders; they Were great sticklers for the
authority of the church, and enforcing obedience to
its injunctions, which occasioned many quarrels be
tween them and our Lord Jesus ; but at the same
time they were very orthodox in the faith of the
Jewish church cbncerning the world of spirits, the
resurrection qf the dead, and the life of the world to
come. (2. ) The Sadducees were deists ; no friends to the
scripture, or divine relation. The books of Moses
they admitted as containing a good history, and a
good law, but had little regard to the other books of
the Old Testament ; see Mat. 22. 23. The account
here given of these Sadducees, is,. [1.] That they
deny the resurrection ; riot only the return of the body
to life; but a future state of rewards and punish-*-
ments ; they had neither hope of eternal happiness,
nor dread of eternal misery, nor expectation of any
thing on the other side death ; and it was upon these
principles that they said, It is in vain to serve God,
and called the proud happy, Mal. 3. 14, 15. [2. J
That they denied the existence of angels and spirits,
and allowed of no being but matter. They thought
that God himself was corporeal, and had parts and
members as We have.. When they read of angels
in the Old Testament, they supposed them to be
messengers that God made and sent on his errands
as there was occasion ; or that they were impresT
sions on the fancies of those they were sent to, and
ho real existences ; that they were this, or that, or
any thing rather than what they were. And as for
the souls of men, they looked upon them to be no
thing else but the temperament of the humours of
the body, or the anjmal spirits, but denied their
existence in a state of separation from the body, and
any difference between the soul of a man and of a
beast. These, no doubt, pretended to be free-think
ers, but really thought as meanly, absurdly,- and
slavishly, as possible. It is strange how men of such
corrupt and wicked principles could come into office,
and have a place in the' great Sanhedrim ; but many

234

THE ACTS, XXIII.

of them were of quality and estate, and they com
plied with the public establishment, and so got in,
and kept in. But they were generally stigmatized
as heretics, were ranked with the Epicureans, and
were prayed against, and excluded from eternal life.
The prayer which the modern Jews use against
christians; Witsius thinks, was designed by Gama
liel, who made it,, against the Sadducees ; and that
they meant them in their Usual imprecation, Let the
name of the wicked rot. But how degenerate was
the character,- and how miserable the state, of- the
Jewish church, when such profane men as these
were among their rulers !
' 2. In this.matter of difference between the Phari
sees and Sadducees, Paul openly declared himself
to be on the Pharisees' side against the Sadducees ;
(v. 6) He criedout, so as to be heard by all, "lam
u Pharisee, was bred a Pharisee, nay, I was born
one, in effect, for I was the son of a Pharisee, my
father was one before me, and thus far I am still a
Pharisee, that I hope for the resurrection of the
dead, arid I may truly say> that if the matter were
rightly understood, it would be found that this was
it for which I was now called in question. " When
Christ was upon earth, the Pharisees set themselves
most against him, because he witnessed against their
traditions and corrupt glosses upon the law $ but af
ter his ascension, the SaddUcees set themselves most
against his apostles, because they preached through
Jesus the resurrection of the dead, ch. 4. 1, 2. And
it is said (ch. 5. 17.) that they were the sect cf the
Sadducees that were filled with indignation at them,
because they preached that life and immortality
which is brought to light by the gospel. Now here,
(1.) Paul owns himself a Pharisee ; so far as the
Pharisees were in the right. Though as Pharisaism'
was opposed to Christianity, he set himself against
it, and against all its traditions that were set up in
competition with the law of God, or in contradiction
to the gospel of Christ, yet, as it was opppsed to
Sadducism, he adhered to it. We must never think
the worse of any truth of God, nor be more shy of
our owning it, for its being held by men otherwise
corrupt. If the Pharisees will hope fir the resur
rection of the dead, Paul will go along with them in
that hope, and be one of them, whether they will
or no.
(2.) He might truly say, that, being .persecuted,
as a Christian, this was the thing he was called in
question for ; perhaps he knew that the Sadducees,
though they had not such an interest in the common
' people as the Pharisees had, yet had underhand in
censed the mob against him, under pretence of his
having preached to' the Gentiles, but really because
1 he had preached the hope ofthe resurrection. How
ever, being called in question for his being a Chris
tian, he might truly say, he was called in question
for the hope of the resurrection of the dead, as he
afterward pleaded, ch. 24. 15. and ch. 26. 6, 7.
Though Paul preached against the traditions of the
elders, (as his Master had done,) and therein oppo
sed the Pharisees, yet he valued himself more upon
his preaching for the resurrection of the dead, and a
future state, in which he concurred with the Phari
sees. 3. This occasioned a division in the council ; it is
probable that the High Priest sided with the Saddu
cees, (as he had done' ch. 5. 17. and made it to ap
pear by his rage at Paul, v. 2.) which alarmed the
Pharisees so much the more ; but so it was, there
arose a dissension between the Pharisees and the Sad
ducees ; (y. 7. ) for this word of Paul's made the Sad
ducees more warm, and the Pharisees more cool, in
the prosecution of him ; so that the multitude was
divided; J<r£iV8» — there was a schism, a quarrel
among them, and the edge of their zeal began to turn
from Paul against one another ; nor could they go on

to act against him, when they could not agree among
themselves, or prosecute him for breaking the unity
of the chUrch, when there was so little among them
of the unity of the spirit. All the cry had been
against Paul, but now there arose a great cry against
one another; (v. 9.) so much did a fierce furious
spirit prevail among all orders of the Jews at this
time, that every thing was done with clamour and
noise, and. in such a tumultuous manner were the
great principles of their religion stickled, for, by
which they received Uttle service ; for the wrath of
man worketh not the' righteousness of God. Gain
say ers maybe convinced by fair reasoning, but never
by a great cry. .
4. The Pharisees hereupon (would one think it !)
took Paul's part; (v. 9,) They strove, <f«,«a;tai»ro—
they fiught,saying, We find no evil in this man. He
had conducted himself decently and reverently in the
temple, and had attended the service of the church;
and though it was but occasionally, yet it she wed that
he was not such an enemy to it as he was said to be;
he had spoken very handsomely in his own defence,
and given a good account of himself, and had now
declared himself orthodox in the great principles of
religion, as well as regular and conscientious in his
conversation ; and therefore they cannot see that he
has done any thing worthy of death, or qf bonds.
Nay, they go further, ' ' If a spirit or an angel hath
spoken to him concerning Jesus, and put him upon
preaching as he does, though we may not be so far
satisfied as to give credit to him, yet we ought to be
cautioned not to oppose him, lest we be found fight
ing against God; as Gamaliel, who was .himself a
Pharisee, had argued, ch. 5. 39. Now here,
(1.) We may observe it, to the honour of the gos
pel, that it was witnessed to even by its adversaries,
and confessions, not only of its fonocency, but of its
excellency, were extorted sometimes by the power
of truth, even from those that persecuted it. Pilate
found no fault in Christ, though he put hirii to death ;
nor Festus in Paul, though he continued him in
bonds ; and the Pharisees here supposed it possible,
that Paul might have a commission sent him from
heaven by an angel to do what he did ; and yet it
should seem, as elders, they after this joined with
the High Priest in prosecuting him, ch. 24. 1. They
sinned against the knowledge which they not only
had, but sometimes owned, as Christ had said of
them, They have both seen and hated both me and
my Father, John 15. 24.
Yet, (2.) We will hope that some of them at least
did from henceforward conceive a better opinion of
Paul than they had had, and were favourable to him;
having had such a satisfactory account, both of his
conversation in all good conscience, and of his faith
touching another world ; and then it must be obser
ved to their honpur, that their zeal for the traditions
of the elders, which Paul had departed from, was so
far swallowed up in a zeal for the great and funda
mental doctrines of religion, to which Paul still ad
hered, that if he will heartily join with them against
the Sadducees, and adhere to the hope ofthe resur
rection of the dead, they will not think his shaking
off the ceremonial law to be any evil in him, but
charitably hope that he walks according to the light
God has given him by some angel or spirit, and are
so far from persecuting him, that they are ready to
patronise and protect him. The persecuting Phari
sees of the church of Rome are not of this spirit; for
let a man be ever so sincere and zealous for all the
articles of the christian faith, yet, if he lay not his
neck under the yoke of their church's authority, they
find evil enough in him to persecute him unto the
death. II. The chief captain's care and conduct stand him
in more stead ; for when he had thrown this bone of
contention between the Pharisees and Sadducee6,

THE ACTS, XXIII.

235

(which had set them together by the ears, and had
gained a fair testimony from the Pharisees,) yet he
is never the nearer, but is in danger of being pulled
in pieces by them ; the Pharisees pulling to have him
set at liberty, and the Sadducees pulling to have
him put to death, or thrown to the people, like Da
niel into the den of lions; so that the chief captain was
forced to come with his soldiers and rescue him, as
he had done, ch. 21. 32. and ch. 22. 24.
1. See here Paul's danger ; between his friends
and his enemies he had like to have been pulled to
pieces, the one hugging him to death, the other
crushing him to death ; such violences are they lia
ble to, that are eminent, and that are become re
markable, as Paul was, who was by some so much
beloved, and by others so much maligned !
2. His deliverance ; Tlie chief captain ordered his
soldiers to go down from the upper wards, and to
take him by force from among them, out of that
apartment in the temple where he had ordered the
council to meet, and to bring him into the castle, or
tower of Antonia ; for he saw he could make nothing
of them, toward the understanding of the merits of
his cause.
III. Divine consolations stood him in most stead
of all ; the chief captain had rescued him out of the
hands of cruel men, but stilLhe had him in custody,
and what might be the issue he could not tell ; the
castle was irideed a protection to him, but withal it
was a confinement ; and as it was now his preserva
tion from so great a death, it might be his reserva
tion for a greater. We do not find that any of the
apostles or elders at Jerusalem, came to bim ; either
they had not courage, or they had not admission.
Perhaps, ih the night following, Paul was full of
thoughts and cares what should become of him, and
how his present troubles might beturned to answer
some good purpose. Then did the Lord Jesus make
him a kind visit, and, though at midnight, yet a very
seasonable one; (v. 11.), The Lord stood by him,
came to his bed-side, though, perhaps, it was but a
bed of straw, to shew him that he was all the day
long with him really, as sure as he was in the night
with him visibly. Note, Whoever is against us, we
need not fear, if the Lord stand by us; if he under
take our protection, we may set those that seek our
ruin at defiance. The Lord is with those that uphold
my soul, and then nothing can come amiss.
1. Christ bids him have a good heart on it ; "Be
of good cheer, Paul ; be not discouraged ; let not
what has happened sadden thee, nor let what may
yet be before thee frighten thee." Note, It is the
will of Christ, that his servants who are faithful,
should be always cheerful. Perhaps, Paul, in the
reflection, began to be jealous of himself, whether
he had done well in what he said to the council the
day before ; but Christ, hy his word, satisfies him,
that God approved of his conduct Or, perhaps, it
troubled him that his friends did not come to him ;
but Christ's visit did itself speak, though he had not
said, Be of good cheer, Paul.
2. It is a strange argument which he makes Use
of to encourage him ; As thou hast testified of me in
Jerusalem, so must thou bear witness also at Rome.
One would think this was but cold comfort ; "As
thou hast undergone a great deal of trouble for me,
so thou must undergo a great deal more ;" and yet
this was designed to hearten him ; for hereby he is
given to understand, (1. J That he had been serving
Christ, as a witness for him, in what he had hitherto
endured. It was for no fault that he was buffeted,
and it was not his former persecuting of the church
that was now remembered against him, however he
might remember it against himself, but he was still
going on with his work. (2.) That he had not yet
finished his testimony, nor was, by his imprison
ment, laid aside as useless, but was only reserved

for further service. Nothing disheartened Paul so
much as the thought of being taken off from doing
service to Christ, and good to souls ; Fear not, says
Christ, I have hot done with thee. (3.) Paul seems
tchave had a particular fancy, Etfid an innocent one,
to go to Rome, to preach the gospel there, though
it was already preached, and a church planted there;
yet, being a citizen of Rome, he longed for a journey
thither, and had designed it; (ch. 19; 21.) After I
have been at Jerusalem, I must also see Rome. And
he had written to the Romans some time ago, that
he longed to see them, Rom. 1. 11. Now. he was
ready to conclude, that this had broken his mea
sures, and he should never see Rome ; but even in
that Christ tells him he should be gratified, since he
desired it for the honour of Christ, and to do good.
12. And when it was day, certain of the
Jews banded together, and bound them
selves under a curse, saying that they would
neither eat nor drink till they had killed
Paul. 1 3. And they were more than forty
which had made this conspiracy. 1 4. And
they came to the chief priests and elders,
and said, We have bound ourselves under
a great curse, that we will eat nothing until
we have slain Paul. IS. Now therefore
ye with the council signify to the chief cap
tain that he bring him down unto you to
morrow, as though ye would inquire some
thing more perfectly concerning him : and
we, or ever he come near, are ready to kill
him. 16. And when Paul's sister's son
heard of their lying in wait, he went and
entered into the castle, and told Paul. 17.
Then Paul called one of the centurions
unto Mm, and said, Bring this young man
unto the chief captain : for he hath a cer
tain thing to tell him. 1 8. So he took him
and brought him to the chief captain, and
said, Paul the prisoner called me unto him,
and prayed me to bring this young man
unto thee, who hath something to say unto
thee. 19. Then the chief captain took him
by the hand, and went with him aside pri
vately, and asked him, What is that thou
hast to tell me ! 20. And he said, The
Jews have agreed to desire thee that thou
wouldest bring down Paul to-morrow into
the council, as though they would inquire
somewhat of him more perfectly. 21. But
do not thou yield unto them : for there lie
in wait for him of them more than forty
men, which have bound themselves with
an oath, that they will neither eat nor drink
till they have killed him: and now are they
ready, looking for a promise from thee. 22.
So the chief captain then let the young man
depart, and charged Jiim, See thou tell no
man that thou hast shewed these things to
me. 23. And he called unto him two cen
turions, saying, Make ready two hundred
soldiers to go to Caesarea, and horsemen
threescore and ten, and spearmen two hun-

236

THE ACTS, XXIII.

ired, at the third hour of the night ; 24.
And provide them beasts, that they may set
Paul on, and bring him safe untq, Felix the
governor. 25. And he wrote a letter after
this manner: 26. Claudius Lysias urrtrjf
the most excellent governor Felix sendeth
freeting. 27. This man was taken of the
ews, and should have been killed of them :
then came I with an army, and rescued
him, having understood that he was a Ro
man. 28. And when I would have known
the cause wherefore they accused him, I
brought him forth into 'their council : 29.
Whom I perceived to be accused of ques
tions of their law, but to have nothing laid
to his charge worthy of death or of bonds.
30. And when it was told me how that the
Jews laid wait for the man, I sent straight
way to thee, and gave commandment to
his accusers also to say before thee what
they had against him. Farewell. 31 . Then
the soldiers, as it was commanded them,
took Paul, and brought him by night to An-
tipatris. 32. On the morrow they left the
horsemen to go with him, and returned to
the castle : 33. Who, when they came to
Csesarea, and delivered the epistle to the
governor, presented Paul also before him.
34. And when the governor had read the
letter, he asked of what province he was.
And when he understood that he was of
Cilicia ; 35. I will hear thee, said he', when
thine accusers are also come. And he com
manded him to be kept in Herod's judg
ment-hall. We have here the story of a plot against the life
of Paul ; how.it was laid,, how it was discovered, and
how it was defeated.
I. How this plot was laid ; they found they could
gain nothing by popular tumult, or legal process,
and therefore have recpurse to the barbarous me
thod of assassination ; they will come upon him sud
denly, and stab him, if they can but get him within
their reach ; so restless ia their malice against this
good man, that when one design fails, they will turn
another stone. No\y observe here,
1. Who they were, that formed this conspiracy ;
they were certain Jews that had the utmost degree
of indignation against him, because he was the apos
tle ofthe Gentiles, v. 12. And they were more than
forty that were in the design, v. 13. Lord, how are
they increased that trouble me!
2. When the conspiracy was formed ; when it was
day,. Satan had filled their hearts in the night to
purpose it, and, as soon as it was day, they got toge
ther to prosecute it; answering to the account which
the prophet gives of some who work evil upon their
beds, and when the morning is, light they practice it,
and are laid under a woe for it,,Mic. 2. 1. In the night
Christappeared to Paul tp protect, him, and when
it was day, here were forty men appearing against
him to destroy him ; they were not up so soon, but
Christ was up before them. God shall help her, and
that right early, Ps. 46. 5.
3. What the conspiracy was ; these men banded
together in a league, perhaps they called it a holy

league, they engaged to stand by'one another, and
every one, to his power, to be aiding and assisting to
murder Paul,' It was strange that so many could so
goon be got together, and that in Jerusalem too, who
were so perfectly lost to all sense of humanity and
honour, as to engage in so bloody a design. Well
riiight the prophet's complaint be renewed concern
ing Jerusalem; (Isa. 1. 21.) Righteousness has Mged
in it, but now' murderers. What a monstrous idea
must these men have formed of Paul, before they
could be capable of forming such a monstrous design
against him ; they must be made to believe that he,
was the worst of men, an enemy to God an,d reli
gion, and the curse and plague of his generation ;
when really his character was the reverse of all
this ! What laws of truth and justice so sacred, so
strong, which malice and- bigotry, will not break
through ! '
4. How firm they rhade it, as they thought, that
none of 'hem might fly off, upon conscience of the,
horror of the fact, at second thoughts; they bound
themselves under an. anathema, imprecating the
heaviest curses upon themselves, their souls, bodies,
and families, if they did not kill Paul, and so quie&.
ly, that they would not eat or drink till they had done
it. What a complication of wickedness is here ! To
design to kill an innocent man, a good man, a useful
man, a man that had done them no harm, hut was
willing to do them all the good he could, wag going
in the way of Cain, and spoke them to be of their
father the devil, who was a murderer from the be<
ginning ; yet, as if this; had been a small matter,
(1.) They bound themselves to it ; to incline to do
evil, and intend to do it, is bad ; but to engage to do
it is much worse. This is entering into covenant
with the devil ; it is. swearing allegiance to the priwe
of darkness; it is leaving no room for repentance ;
nay, it is bidding defiance to it. (2.) They botad
one another to it, and did all they could, not only to'
secure the damnation of their own souls, but of
their's whom they drew into the association.. (3.)
They shewed a great contempt of the providence of
God, and a presumption upon it, in that they bound
themselves to do such a thing within so short a time
as they could continue fasting, without any proviso
or reserve for the disposal of an over-ruling Provi
dence. When we say, To-morrow we will do this
or that', be it ever so lawful and good, forasmuch as
we know not-what shall be on the morrow, we must
add, If the Lord will. But with what face could
they insert a proviso for the, permission of God's
providence, when they knew that what they were
about was directly against the prohibitions of God's
word ? (4.) They shewed a great contempt of their
own souls and bodies ; of their own souls in impre
cating a curse upon them if they did not proceed in
this desperate enterprise ; what a woeful dilemma
did they throw themselves upon ! God certainly
meets them with his curse if they do go on in it, and
they desire he would if they do hot ! They shewed
also a contempt of their own bodies too, (for wilful
sinners are the destroyers of both,) in tying them
selves put from the necessary supports of life till
they had accomplished a thing which they could
never lawfully do, and perhaps not possibly do.
Such language of hell they speak, that wish God to
damn them, and the devil to take them, if they do
not do so and so. As they love cursing, so shall it
come unto them. Some think, the meaning of this
curse was, they would either kill Paul, as an Achan,
an accursed thing, a trOubler of the camp ; or, if
they did not do it, they would make themselves ac
cursed before God in his stead. (5.) They shewed
a most eager desire to compass this matter, and an
impatience till it was done : not only like David's
enemies, that were mad against him, and sworn
against Mm, (Ps. 102, 8.) but like the servants of

THE ACTS, XXI11.

237

Job against his enemy ; 0 that we had of his flesh,
we cannot be satisfied ! Job 31. 31. Persecutors are
said to eat up God's people as they eat bread ; it is
as much a gratification to them as meat to one that
is hungry, Ps. 14. 4,
S. What method they took to bring it about.
There is no getting near Paul in the castle, he is
there under the particular protection of the goverti-
nient, and is imprisoned, not, as others are, lest he
should do harm, but lest he should have harm done
him ; and therefore the contrivance is, that the chief
priests and elders must desire the governor of the
castle to let Paul come to them to the council-cham-
her, to be further examined, they have some ques
tions to ask him, or something to say to him, and
then, in his passage from the castle to the council
they would put an end to all disputes about Paul, by
killing him ; thus the plot was laid, v. 14, 15. > Hav
ing been all day employed in engaging one another
to this wickedness, towards evening they come to
the principal members of the great Sanhedrim, and,
though they might have concealed their main de
sign, and yet might have moved them upon some
other pretence to send for Paul, they are so confi
dent of their approbation of this villany, that they
are not ashamed or afraid to own to them, that they
have bound themselves under a great curse, without
consulting the priests first whether they might law
fully do it, that they will eat nothing the next day
till they have killed Paul; they design to breakfast
the next morning upon his blood; they doubt not
but the chief priests will not only countenance them
in the design* but will fend them a helping hand,
and be their tools to get them an opportunity of kill
ing Paul ; nay, and,tell a lie for them too, pretend
ing to the chief captain that theuMould inquire some
thing more perfectly- concerning him, when they
meant no such thing.' What a mean, what an ill
opinion had they pf their priests, when they could
apply to them on such an errand as this ! And yet,
vile as the proposal was which was made to them,
(for aught that appears,) the priests and elders con
sented to it, and, at the first word, without boggling
at it in the least, promised to gratify them. Instead
of reproving them, as they ought, for their wicked
conspiracy, they bolstered them up in it, because it
was against Paul whom they hated; and thus they
made themselves partakers of the crime, as much
as if they had been the first in the conspiracy.
II. How the plot was discovered. We do not find
that the plotters, though they took an oath of fide
lity, took an oath of secrecy, either because they
thought it did not need it, (they would every one
keep his own counsel,) or because they thought they
could accomplish it, though it should take wind, and
be known ; but Providence so ordered it, that it was
brought to light, and so, as effectually to be brought
to nought. Bee here,
1. How it was discovered to Paul,-ti, 16. There
was a youth that was related to Paul, his sister's son,
whose mother, probably, lived in Jerusalem, and
some how or other, we are not told how, he heard
qf their lying in wait, either over-heard them talk
ing of it among themselves, or got intelligence from
some that were in the plot, and he went into the cas
tle, probably, as he used -to do, to attend on his un
cle, and bring him what he wanted, which gave him
a free access to him, and, he told Paul what he
heard. Note, God has many ways of bringing to
light the hidden works of darkness ; though the
contrivers of them dig deep to hide them from the
Lord, he can make a bird of the air to carry the
voice, (Eccl. 10. 20. ) or the conspirators' own tongues
to betray themselves.
2. How it was discovered to the chief captain by the
young man that told it Paul. This part of the story
is related very particularly, perhaps because the

penman was an eye-witness of the prudent and suc
cessful management of this affair, and remembered
it with a deal of pleasure. (1. ) Paul had got a good
interest in the officers that attended, by his prudent,
peaceable deportment ; he could call one ofthe cen
turions to him, though a centurion was one in au
thority that had soldiers under him, and used to call,
not to be called to, and he was ready to come at his
call; (v. 17.) and he desired that he would intro
duce this young man to the chief captain, to give in
an information of something that concerned the ho
nour of the government. (2. ) The centurion very
readily gratified him, v. 18. He did not send a
common soldier with him, but went himself to keep
the young man in countenance, to recommend his
errand to the chief captain,and to shew his respect
to Paul; "Paul the prisoner (that was his title
now) called me to him, and prayed me to bring this
young man to thee ; what his business is I know not,
but he has something to say to thee." Note, It is
true charity to poor prisoners, to act for them as
well as to give them. " 2" was sick, and m prison,
and you went on an errand for me," will pass as well
in the account as, I was sick and in prison, and you
came unto me, to visit me, or sent me a token."
Those that have acquaintance and interest, should
be ready to use them for the assistance of those that
are in distress.. This centurion helped to save Paul's
life by this piece of civility, which should engage us
to be ready to do the like when there is occasion.
Open thy mouth for the dumb, Prov.. 31. 8. Those
that cannot give a good gift to God's prisoners, may
yet speak a good word for them. (3.) The chief
captain received the information with a great deal
of condescension and tenderness, v. 19. lie took the
young man by the hand, as a friend or father, to en
courage him, that he might not be dashed put of
countenance, but might be assured of a favourable
audience. The notice that is taken of this circum
stance, should encourage great men to make them
selves easy of access to the meanest, upon any er
rand which riiay give them an opportunity of doing
good; to condescend to them of tow estate. This
familiarity to which this Roman tribune or colonel
admitted Paul's nephew, is here upon record to his
honour. Let no man think he disparages himself
by his hurriility or charity. He went with him aside
privately, that none niight hear his business, and
asked him, " What is it that thou hast to tell me ?
Tell me wherein I can be serviceable to Paul." It
is probable that the chief captainwas the more oblig
ing in this, case, because he was sensible he had run
himself into a premunire, in binding Paul, against
his privilege as a Roman citizen, which he was will
ing now to atone for. (4. ) The young man delivered
his errand to the chief captain very readily and
handsomely; (v. 20, 21.) " The Jews" (he does
not say who, lest he should invidiously reflect upon
the chief priests and the elders, and his business was
to save his Uncle's life, not to accuse his enemies)
"have agreed to desire thee, that thou wouldest
bring down Paul to-morrow into the council, pre
suming, that, being so little a way, thou wilt send
him without a guard ; but do not thou yield unto
them, we have reason to believe thou wilt not when
thou knowest the truth ; for there lie inwaitfor him
oftliem more than forty men, who have sworn to be
the death of him, and now are they ready looking
fir a promise from thee, but I have happily got the
start of them. Lastly, The captain dismissed the
young man with a charge of secrecy ; See that thou
tell no man that thou hast shewed these things unto
me, v. 22. The favours of great men are not al
ways to be boasted of ; and those that cannot keep
counsel, are not fit to be employed in business. If it
should be known that the chief captain had this in
formation brought him, perhaps they would com-

238

THE ACTS, XXIII.

pass and iniagine the death of Paul some other way ;
" therefore keep it private."
III. How the plot was defeated ; The chief cap
tain, finding how implacable' and inveterate the
malice of the Jews was against Paul, how restless
they were in their designs to do him a mischief, and
how near he was to become himself accessary to it
as a minister, resolves to send him away with all
speed out of their reach; he received, the intelli
gence with horror and indignation at the baseness
and blbody -mindedness of these Jews ; and seems
afraid lest, if he should continue Paul in his castle
here, under ever so strong a guard, they would find
some way or other to compass their end notwith
standing, either beat the guards, or burn the castle ;
and whatever came of it, he would, if possible, pro
tect Paul, because he looked upon it that he did not
deserve such treatment. What a melancholy ob
servation is it, that the Jewish chief priests, when
they knew of this assasination-plot, should counte1
nance it, and assist in it, while a Roman chief cap
tain, purely from a natural sense of justice and hu
manity, when he knows it, sets himself to baffle it,
and puts himself to a deal of trouble to do it effec
tually !
1. He orders a considerable detachment of the
Roman forces under his command to get ready to go
to Csesarea with all expedition, and to bring Paul
thitherto Felix the governor, where he might sooner
expect to have justice done him than by the great
Sanhedrim at Jerusalem. I see not but the chief
captain might, without any unfaithfulness to the
duty of his place, have'set Paul at liberty, and given
him leave to shift for his own safety, for he, was
never legally committed to his custody as a criminal,
he himself owns, that nothing was laid to his charge
worthy of bonds, (v. 29.) and he ought to have had
the same tenderness for his liberty that he had for
his life ; but he feared that would have incensed the
Jews too much against him. Or perhaps, finding
Paul to be a very extraordinary man, he was proud
to have him his prisoner, and under his protection ;
and the mighty parade with which he sent him off,
intimates as much. Two centurions, or captains of
the hundreds, are employed in this business, v. 23,
24. They must get ready two hundred soldiers,
probably those under their own command, to go to
Csesarea; and with these- sevePty horse, and two
hundred spearmen beside, which Some think were
the chief captain's guards ; whether they were horse
or foot is not certain, most probably foot, as pike
men for the protection of the horse. See how justly
God brought the Jewish nation under, the Roman
yoke, when such a party of the Roman army was
necessary to restrain them from the most execrable
villanies ! There needed not all this force, there
needed not any of it, to keep Paul from being res
cued by his friends ; ten times this force would not
have kept him from being rescued by an angel, if it
had pleased God to work his deliverance that way,
as he had sometimes done ; but, (1.) The chief cap
tain designed hereby to expose the Jews, as a head
strong tumultuous people, that would not be kept
within the bounds of duty and decency by the ordi
nary ministers of justice, but needed to be awed by
such a train as this ; and hearing hpw many were
in the conspiracy against Paul, he thought less
would not serve to defeat their attempt. (2.) God
designed hereby to encourage Paul ; for being thus
attended, he was not only kept safe in the hands of
his friends,, but out of the hands of his enemies.
Yet Paul did not desire such a guard,- any more
than Ezra did; (Ezra 8. 22.) and' for the same
reason, because he trusted in God's all-sufficiency ;
it was owing, however, to the governor's own care.
But he was also made considerable ; thus his bonds
in Christ were made manifest all the country over ;

(Phil. 1. 13.) and so great an honour having been
put upon them before by the prediction of them,
it was agreeable enough that they should be thus
honourably attended, that the brethren in the Lord
might wax the more confident by his bonds, when
they saw him rather guarded as the patriot of his
country, than guarded against as the pest of his
country ; and so great a preacher made so great a
prisoner. When his enemies hate him, and I doubt his
friends neglect him, then does a Roman tribune pa
tronize him, and carefully provide, [ 1. ] For his ease ;
Let them provide beasts that they may set Paul on,
Had his Jewish persecutors been to order his re
move by habeas corpus to Caesarea, they would have
made him run on foot, or dragged him thither in a
cart, or on a sledge, or have horsed hini behind one
of the troopers ; but the chief captain treats him like
a gentleman; though he was his prisoner, and orders
him a good horse to ride upon, not at all afraid that
he should ride away. Nay, the order being that
they should provide, not a beast, but beasts, to set
Paul on, we must either suppose that he was al
io wed so great a piece of state as to have a led horse,
or more, that if he did not like one, he might take
to another ; or (as some expositors conjecture) that
he had beasts assigned him for his friends and com
panions, as many as pleased to go along with him,
to divert him in his journey, and to minister to him.
[2.] For his security; they have a strict charge'
given them by^heir commander in chief to bring
'him safe to. Felix the governor, to whom he is con
signed, and who was supreme in all civil affairs
among the Jews, as this chief captain was in military
affairs. The Roman historians speak much of this
Felix, as a man of me^n extraction, but that raised
himself by his shifts to bt?|bvernor of Judea ; in the
execution of which office, Tacitus, Hist. 5. says this
of him, Per omnem ssevitiam ac libidinem jus re-
gium servili ingenio exercuit — He used royal pmer
with a servile genius, and in connexion with ail the
varieties of cruelty andt lust. To the judgment of
such a man as this is poor Paul turned over; and
yet better so than in the hands of Ananias the High
Priest ! Now. a prisoner, thus upon his deliverance
by course of law, ought to be protected as well as a
prince. The chief captain orders,, for the greater security
of Paul, that he be taken away at the third hour of
the night, which some understand of three hours
after sun-set, that, it being now soon after the feast
of pentecost, (that is, in the midst of summer,) they
might have the cool of the\night to march in.- Others
understand it of three hours after midnight, in the
third watch, about three in the morning, that they
might have the day before them, and might get out
of Jerusalem before Paul's enemies were stirriBg,
and so might prevent any popular tumult, and leave
them to roar when they rose, like a lion disappoint
ed of his prey.
2. He writes a letter to Felix the governor of this
province, by which he discharges himself from any
further care about Paul, and leaves the whole mat
ter with Felix. This letter is here inserted totidem
tierbis — verbatim, v. 25. It is probable that Luke
the historian had a: copy df it by him, having at
tended Paul in this remove.
Now in this epistle we may observe,
(1.) The compliments he passes upon the gover
nor, v. 26. He is the most excellent governor Fe
lix, this title being given him of course, his excel
lency, &c. He sends him greeting, wishes him all
health and prosperity ; may he rejoice, may he ever
rejoice. (2.) The just and fair account which he gives him
of Paul's case : [1.] That he was one that the Jems
had a pique against, they had taken him, and would

THE ACTS, XXIV.

239

haye killed him; and perhaps Felix knew the tem
per of the Jews so well, that he did hot think much
the worse pf him for that, v. 27. [2. ] That he had
protected him because he was a Roman ; " When
they were about to kill him, I came with an army,
a considerable body of men, and rescued him;"
which action for a citizen of Rome would recom
mend him to the Roman governor. [3.] That he
could not understand the merits of his cause, nor
what it was that made him so odious to the Jews,
and obnoxious to their ill-will. He took the proper
method to know, he brought him forth into their
council, (v. 28.) to be examined there; hoping that,
ekher from their complaints, or his own confessions,
he should learn something of the ground of all this
clamour, but he found that he was accused of ques
tions of their law, (v. 29. )abqut the hope ofthe resur
rection ofthe dead, v. 6. Thischief captain was a man
of sense and honour, and had good principles in him
of justice and humanity, ; and yet see how slightly
he speaks of another world, and the great things of
that world, as if that were a! 'question, which is of
undoubted certainty, and which both sides agreed
ih, except the Sadducees ; and as if that were a
question only of their law> which is of the utmost
concern to all mankind ! Or perhaps he refers ra
ther to the question about their rituals than about
their doctrinals, and the quarrel he perceived they
had with him, was for lessening the credit and ob
ligation of their ceremonial law, which he looked
upon as a thing not worth speaking of. The Romans
allowed the nations they conquered the exercise of
their own religion, and never offered to impose their's
upon them ; yet, as conservators of the public peace,
they would not suffer them, under colour of their
religion, to abuse their neighbours. [4.] That thus
far he understood that there was nothing laid to his
c/iarge worthy of death or of bonds, much less
proved or made out against him. The Jews had, by
their wickedness, made themselves odious to the
world, had polluted their own honour, and profaned
their own crown, had brought disgrace upon their
church, their law, and their holy place, and then
they cry out against Paul, as having diminished the
reputation of them ; and was this a crime worthy of
death or of bonds ?
(3.) His referring Paul's case to Felix; (v. 30.)
" When it was told me, that the Jews laid wait for
the man, to kill him, without any legal process
against him, I sent straightway to thee, who art the
most proper person to hear the cause, and giye judg
ment upon it, and let his accusers go after him, if
they please, and say before thee what they have
against him, for, being bred a soldier, I will never
pretend to be a judge, and so farewell.
3. Paul is accordingly conducted to Csesarea ; the
soldiers got.him safe out of Jerusalem by night, and
left the conspirators to consider whether they should
eat and drink or no before they had kitted Paul;
and if they would not repent of the wickedness of
their oath, as it was against Paul, they were now at
leisure to repent of the rashness of -it, as it was
against themselves ; if any of th,em did starve them
selves to death, in conscience of their oath, and vex
ation at their disappointment, they fell unpitied.
Paul was conducted to Antipatris, which was seven
teen miles from Jerusalem, and about the mid-way
to Csesarea, v. 31. From thence the two hundred
foot soldiers, and the two hundred spearmen, re
turned back to Jerusalem, to their quarters in the
castle ; for having brought Paul out of danger, there
needed not so strong a guard, but the horsemen
might serve to bring him to Csesarea, and would do
it with more expedition ; this they did, not only to
save their own labour, but their master's charge ;
and it is an example to servants, not only to act
obediently aticording to their masters' orders, but

to act prudently, so as may be most for their mas
ters' interest. '
. 4. He was delivered into the hands of Felix, as
his prisoner,, v. 33. The officers presented the let
ter, and Paul with it, to Felix, and so discharged
themselves of their trust. Paul had never affected
acquaintance or society with great men, but with the
disciples, wherever he came ; yet Providence over
rules his sufferings so as by them to give him an op
portunity of witnessing to Christ before great men ;
atid so Christ had foretold concerning his disciples,
that they should be brought before rulers and kings
for his sake, for a testimony against them, Mark
13.' 9. The governor inquired of what province of
the empire the prisoner originally was, and was told
that he was a native of Cilicia, v. 34. and, (1.) He
promises him a speedy trial ; (v. 35.) " I will hear
thee when thine accusers are come, and will have an
ear open to both sides, as becomes a judge." (2.)
He ordered him into custody, that he should be kept
a prisoner in Herod's judgment-hall, in some apart
ment belonging to that palace, which was denomi
nated from Herod the Great, who built it. There
he had opportunity of acquainting himself with the
great men that attended the' governor's court, and,
no doubt, he improved what acquaintance he got,
there to the best purposes.
CHAP. XXIV.
We left Paul a prisoner at Csesarea, in Herod's judgment-
hall, expecting his trial to come on quickly ; for in the be-
f inning df his imprisonment his affairs moved very quick,
ut afterward very slow. In this chapter, we have his
arraignment and trial before Felix the governor at Caesa-
rea ; nere is, I. The appearing of the prosecutors against
him, and the setting ofthe prisoner to the bar, v. 1,2. II.
The opening of the indictment against him by Tertullus,
who was orcounsel for the prosecutors, and the aggravat
ing of the charge, with abundance of compliments to the
judge, and malice to the prisoner, v. 2 . . 8. III. The cor
roborating ofthe charge by the testimony ofthe witnesses,
or rather the prosecutors themselves, v. 9. IV. The pri
soner's defence, in which, with all due deference to the
governor, (v. 10.) he denies the charge, and challenges
them to prove it, (g. 11*. . 13.) owns the truth, and makes
. an unexceptionable profession of his faith, which he de
clares was it that they hated him for, (v. 14. 16.) and gives
a more particular account of what had passed from their
first seizing of him, challenging them to specify any ill
they had found in him, v. 17 . . 21. V. The adjourning of
the cause, and the continuing of, the prisoner in custody,
v. 22, 23. VI. The private conversation that was between
the prisoner and the judge, by which the prisoner hoped
to do good to the judge, and the judge thought to get mo
ney by the prisoner, but.both in vain, v. 24 .. 26. . VII.
The lengthening out of Paul's imprisonment for two years,
till another governor came, (v. 27.) where he seems as
much neglected, as there had been ado about him.
1. - A ND after five days Ananias the|Iigh
J\. Priest descended with the elders,
and with a certain orator named Tertullus,
who informed the governor against Paul.
2. And when he was called forth, Tertullus
began to accuse him, saying, Seeing that by
thee we enjoy great quietness, and that
very worthy deeds are done unto this na
tion by thy providence. 3. We accept it
always, and in all places, most noble Felix,
with all thankfulness. 4. Notwithstand
ing, that I be not further tedious unto thee,
I pray thee that thou wouldest hear us of
thy clemency a few words. 5. For we
have found this man a pestilent fellow, and
a mover of sedition among all the Jews
throughout the world, and a ringleader of

240

THE ACTS, XXIV.

the sect of the Nazarenes : 6. "Who also
hath gone about to profane the temple:
whom we took, and would have judged ac
cording to our law. 7. But the chief cap
tain Lysias came upon us, and with great
violence took him away out of our hands,
8. Commanding his accusers to come
unto thee : by examining of whom thyself)
mayest take knowledge of all these things;
whereof we accuse him. 9. And the Jews
also assented, saying that these things
were so,
We must suppose that Lysias, the chief captain,
when he had sent away Paul to Csesarea, gave no
tice to the chief priests, and others, tnat had appear
ed against Paul, that if they had any thing to accuse
him of, they must follow him to Csesarea, and there
they would find him, and a judge ready to hear
them: thinking, perhaps, they would not have given
themselves so much trouble ; but what will not ma
lice do ?
I. We have here the cause followed against Paul,
and it is vigorously carried on.
1. Here is no time lost, for they are ready for a
hearing after five days ; all other business is laid
aside immediately, to prosecute Paul ; so intent are
evil men to do evil ! Soriie reckon these five days
from Paul's being first seized, and with most proba
bility, for he says here, (v. 11.) that it was but
twelve days since he came up to Jerusalem, and he
had spent seven in his purifying in the temple, so
that these five must be reckoned from the last of
those. 2. Those that had been his judges, do thernselves
appear here as his prosecutors. Ananias himself,
the High Priest, who had sitten to judge him, now
stands to inform against him. One would wonder,
(1.) That he should thus disparage himself, and
forget the dignity of his place! Shall the High Priest
turn informer, and leave all his business in the tem
ple at Jerusalem, to go to be called as a prosecutor
in Herod's judgment-hall ? Justly did God make the
priests contemptible and base, when they made
themselves so, Mal. 2. 9. (2.) That he should thus
discover himself and his enmity against Paul ! If
men of the first rank have a malice against any, they
think it policy to employ others against them, and
to play least in sight themselves, because of the
odium that commonly attends it ; but Ananias is not
ashamed to own himself a sworn enemy to Paul.
The elders attended him, to signify their concur
rence With him, and to invigorate the prosecution ;
for they could not find any attorneys or solicitors
that would follow it with so much violence as they
would have it. The pains that evil men take in an
evil matter, their contrivances, their condescen
sions, and their unwearied industry, should shame
us out of our coldness and backwardness, and indif
ference in that which is good.
II. We have here the cause pleaded against Paul.
The prosecutors brought with them a certain orator
named Tertullus, a Roman, skilled in the Roman
law and language, and therefore fittest to be em-
plpyed in a cause before the Roman governor, and
most likely to gain favour. The High Priest, and
elders, though they had their own hearts spiteful
enough, did not think their own tongues sharp
enough, and therefore retained Tertullus, who,
probably, was noted for a satirical wit, to be of coun
sel for them ; and, no doubt, they gave him a good
fee, probably out of the treasury of the temple, which
they had the command of, it being a cause wherein

the church was concerned, and which therefore
must not be starved.
Paul is set to the bar before Felix the governor.
He was called forth ; (v. 2. ) Tertullus's business ii,
on the behalf of the prosecutors, to open the infor
mation against him, and he is a man that will say
any thing for his fee ; mercenary tongues will do so.
No cause so unjust but can find advocates to plead
it ; and yet we hope many advocates so just as not
knowingly to patronise an unrighteous cause; but
Tertullus was none of those, his speech (or at least
an abstract of it, for it appears, by Tully's orations,
that the Roman lawyers, on such occasions, used to
make long harangues) is here reported'; and it is
made up of flattery and. falsehood ; it calls evil good,
and good evil.
1. One of the worst of men is here applauded as
one of the best of benefactors, only because he was
the judge. Felix is represented by the historians of
his own nation, as well as by Josephus the Jew, as a
very bad man, who, depending upon his interest in
the court, allowed himself in all manner of wicked
ness, was a great oppressor, very cruel, and very co
vetous, patronising and protecting assassins, Joseph,
Antiquit. lib. 20. cap. 6. And yet Tertullus here,
in the name of the High Priest and elders, and pro
bably by particular directions from them, and ac
cording to the instructions of his breviate, compli
ments him, and extols him to the sky, as if he were
so good a magistrate as never was the like: and
this comes the worse from the High Priest and the
elders, because he had given a late instance of his
enmity to their order ; for Jonathan the High Priest,
or one of the chief priests, having offended him by
too free an invective against the tyranny of his go
vernment, he got him murdered by some villains
whom he hired for that purpose, and who after
ward did the like for others, as they were hired :
Cujus facinoris quia nemo ultor extitit, invitatikc
Hcentia sicarii multos confodiebant, alios profiler
privatas inimicitias, alios cqnducti pecunia — etiafl
in ipso templo — JVb one being found to punish such
enormous wickedness, the assassins, encouraged by
this impunity, stabbed several persons, some from
personal malice, some for hire, — and that even in
the temple itself. And yet, to engage him to gratify
their malice against Paul, and to return them that
kindness for their kindness in- overlooking all this,
they magnify him as the greatest blessing to their
church and nation that ever came among them.
(1.) They are very ready to own it; (v. 2.) "By
thee we, of the church, enjoy great quietness, and
we look upon thee as our patron and protector, and
very worthy deeds are done, from time to time, to
the whole nation ofthe Jews, by thy providence, thy
wisdom and care and vigilance." To give him his
due, he had been instrumental to suppress the in
surrection of that Egyptian whom the chief captain
spake of; (ch. 21. $8.) but will the praise of that
screen him from the just reproach of his tyranny
and oppression afterward ? See here, [1. ] The un
happiness of great men, and a great unhappiness it
is, to have their services magnified beyond measure,
and never to be faithfully told of their faults ; and
hereby they are hardened and encouraged in evil.
[2.] The. policy of bad men, by flattering princes
in what they do amiss, to draw them in to do worse.
The bishops of Rome got to be confirmed in their
exhorbitant church power, and have been assisted
in persecuting the servants of Christ, by flattering
and caressing usurpers and tyrants, and so making
them the tools of their malice, as the High Priest,
by his compliments, designed to make Felix here.
(2.) They promise to retain a grateful sense of it;
(v. 3.) " We accept it always, and in all places,
every where and at all times, we embrace it, we
admire it, most noble Felix, with all thankfulness-

THE ACTS, XXIV.

241

We will be ready, upon any occasion, to witness for
thee, that thou art a wise and good governor, and
very serviceable to the country." And if it had
been true that he was such a governor, it had been
just, that they should thus accept his good offices
with all thankfulness.' The benefits which we enjoy
by government, especially by the administration of
wise and good governors,' are what we ought to be
thankful for, both to God and man. This is part of'
the honour due to magistrates, to acknowledge the
quietness we enjoy under their protection, and the
worthy deeds done by their prudence.
(3.) They therefore expect his favour in this
cause, v. 4. They pretend a great, care not to en
trench upon his time ; We will not be further te
dious to thee, and yet to be very confident of his pa
tience, I pray thee, that thou wouldest hear us of thy
clemency a few words. All this address is only, ad
captandam benevolentiam — to induce him. to give
countenance to their cause ; and they were so con
scious to themselves that it would soon appear to
have more malice than matter in it, that they found
it necessary thus to insinuate themselves into his fa
vour. Every body knew that, the High Priest and
the elder's were enemies to the Roman government,
and were uneasy tinder all the marks of that yoke,
and therefore, in their hearts, hated Felix ; and yet,
to gain their ends against Paul, they, by their coun
sel, shew him all this respect ; as they did to Pilate
and C,a:sar, when they wereperseciiting our Saviour.
Princes cannot always judge of the affections of their
people by their applauses ; flattery is one thing, and
true loyalty is another.
2. One ofthe best bf men is here accused as one
of the worst of malefactors, only because he was the
prisoner. After a flourish of flattery, in which you
cannot see matter for words, he comes 'to his busi
ness, and it is to inform his excellency concerning
the prisoner at the bar ; and this part of his dis
course is as nauseous for its raillery, as the former
Eart is for its flattery. I pity the man, and believe
e has no malice against Paul, nor does he think as
he speaks in calumniating him, any more than he
did in courting Felix ; but as I cannot but be sorry
that a man of wit and sense should have such a sale
able tongue, (as one calls it,) so I cannot but be
angry at those dignified men that had such mali
cious hearts as to put such words into his mouth.
Two things Tertullus here complains of to F.eljx,
in the name of the High Priest and the elders.
( 1. ) That the peace of the nation was disturbed by
Paul. They could not have baited Christ's disci
ples, if they had not first dressed them up in the
skins of wild beasts; nor have given them as they did
the vilest of treatment, if they had not first repre
sented therii as the vilest of men ; though the cha
racters they gave of them were absolutely false,
and there was riot the feast colour or foundation for
them. Innocence, nay excellence and usefulness,
are no fence against calumny, no nor against the im
pressions of calumny upon the minds both of magis
trates and multitudes, to excite their fury and jea
lousy ; for be the representation ever so unjust,
when it is enforced, as here it was, with gravity and
pretence of sanctity, and with assurance and noise,
something will stick. The old charge against God's
prophets, was, that they were the troublers of the
land, and against God's Jerusalem, that it was a
rebellious city, hurtful to kings find provinces, (Ezra
4. 15, 19.) and against our Lord Jesus, that he per
verted the nation, and forbad to give tribute to
Caesar; it is the very same against Paul here ; and,
though utterly false, is averred with all the confi
dence imaginable. They do not say, "We suspect
him to be a dangerous man, and haye taken him up
upon that suspicion ;" but, as if the thing were past
dispute, " We have found him to be so; we have

Vol. vi.— 2 H

often and long found him so ;" as if he Were a trai
tor and rebel already convict. And yet, after all,
there is not a word of truth in this representation ;
but; if Paul's just character be enquired into, it will
be found directly the reverse of this here.
[1.] Paul was a useful man, and a great blessing
to his country, a man of exemplary candour and
goodness, obliging to all, and provoking to none ;
arid yet he is here called a pestilent fellow ; (v. 5.)
We have found him, xsi/jtiv—pestem— the plague of
the nation, a walking pestilence ; which, supposes
him to be a man of a turbulent spirit, malicious and
ill-natured, and one that threw all things in dis
order wherever he came. They would have it
thought that he had done more mischief in his time
than a plague could do ; that the mischief he did was
spreading andinfectious, and that he made others
as mischievous as himself; that it was of as fatal
consequence as the plague is, killing and destroying,
and laying all waste ; that it was as much to be
dreaded and guarded against as a plague is. Many
a good sermon he had preached, and many a good
work he h;ad done, and for those he is called a pes
tilent fellow.
[2.] Paul was a peace-maker, was a preacher of
that gospel which has a direct tendency to slay all
enmities, and to establish true arid lasting peace ; he
lived peaceably and quietly himself, and taught
others to do so too, and yet is here represented as a
mover of sedition among all the Jews throughout
the world. The Jews were disaffected to the Roman
government ; those of them, that were most bigoted,
were most so. This Felix knew, and had there
fore a watchful eye upon them ; now they would
fain make him believe that thie Paul was the man
that made them so, whereas they themselves were
the men that sowed the seeds of faction and sedition
among them : and they knew it; and the reason
why they hated Christ and his religion, was, because
he did not go about to head them in an opposition
to the Romans. The Jews were every where much
set against Paul, and stirred up the people to cla
mour against him ; they moved sedition in all
places where he came, and then cast the blame un
justly upon him, as if he had been the mover of the
sedition ; as Nero not long after set Rome on fire,
and said that the christians did it
[3.] Paul was a man of catholic charity, who did
not affect to be singular, but made himself the ser
vant of all for their good ; and yet he is here charg
ed to be a- ringleader of the sect ofthe JVazarenes ;
a standard-bearer of that sect, so the word signifies.
When Cyprian was condemned to die for being a
christian, this was inserted in his sentence, that he'
was auctor iniqui nominis et signifer — The author
and standard-bearer of a wicked cause. Now it was
true that Paul was an active leading man in propa
gating Christianity. But, First, It was utterly false
that that was a sect ; he did not draw people to a
party or private opinion, nor did he make his own
opinions their rule. True Christianity establishes
that which is of common concern to aft- mankind,
publishes good-will to men, and shews us God in
Christ reconciling the world to himself, and there
fore cannot be thought to take its rise from such
narrow opinions and private interests as sects owe
their original to. True Christianity has a direct ten
dency to the uniting of the children of men, and the
gathering of them together in one ; and, as far as it
obtains its just power and ij^Buence upon the minds
of men, will make them meek and quiet, and peace
able and loving, and every way easy, acceptable and
profitable one to another, and therefore is far from
being a sect, which is supposed to lead to division,
and to sow discord. True Christianity aims at no
worldly benefit or advantage, and therefore must by
no means be called a sect. Those that espouse a sect,

242

THE ACTS, XXIV.

are governed in it by their secular interest, they
aim at wealth and honour ; but the professors of
Christianity are so far from this, that they expose
themselves thereby to the loss and ruin of all that
is dear to them in this world. Secondly, It is invi
diously called the sect of the JVazarenes, by which
Christ was represented as of Nazareth, whence no
good thing was expected to arise ; whereas he was
of Bethlehem, where the Messiah was to be born.
Yet he was pleased to call himself, Jesus of Naza
reth, ch. 22. 8. And the scripture has put an honour
on the name, Matt. 2. 23. And therefore, though
intended for a reproach, the christians had no rea
son to be ashamed of* sharing with their Master in
it. Thirdly, It was false that Paul was the author
or standard-bearer of this sect ; for he did not draw
people to himself, but to Christ ; did not preach
himself, but Christ Jesus. <
[4. ] Paul had a veneration for the temple, as it
had been the place which God chose, to put his
name there, and had lately himself with reverence
atterided the temple-service ; and yet it is here
charged upon him, that he went about to profane
the temple, and that he designedly put contempt
upon it, and violated the laws of it, v. 6. Their
proof of this failed ; for the matter of fact they al
leged was utterly false, andthey knew it, ch. 21. 29.
(2. ) That the course of justice against Paul was
obstructed by the chief captain. .
[1. ] They pleaded that they took him, and would
have judged him according to their law. This was
false ; they did not go about to judge him according
to their law, but, contrary to all law and equity,
went about to beat him to death, or to pull him to
piece, without hearing what he had to say for him
self ; went about, under pretence of having him into
their court, to throw him into the hands of ruffians
that lay in wait to destroy him. Was thisjudging
Aim, according to their law? It is easy for men,
when they know what they should have done, to
say, that they would have done, when they meant
nothing less.
[2.] They reflected upon the chief captain as
having done them an injury in rescuing Paul out of
their hands ; whereas he therein npt only did him
justice, but them the greatest kindness that could
be, in preventing the guilt they were bringing
upon themselves. The chief captain Lysias came
upon us, and with great violence (but really no more
than was necessary) took him out of our hands, v.
7. See how persecutors are enraged at their disap
pointments, which they ought to be thankful for.
When David in a heat of passion was going upon a
bloody enterprize, he thanked Abigail for stopping
him, and God for sending her to do it, so soon did
he correct and recover himself. But these cruel
men justify themselves, and reckon him their eriemy,
who kept them (as David there speaks) from shed
ding blood, with their own hands.
p.] They referred themselves to Felix and his
judgment, yet seeming uneasy that they were un
der a necessity of doing so, the chief captain having
obliged them to it ; (v. 8.) "It was he that forced
us to give your excellency this trouble, and ourselves
too; for," First, "He commanded his accusers to
come to thee, that thou mightest hear the charge,
when it might as well have been ended in the inte
rior court. Secondly, "He has left it to thee to
examine him, and try what thou canst get out of him,
and whether thou canst bjr his confession come to the
knowledge of those things which we lay to his
charge." HI. The assent of the Jews to this charge which
Tertullus exhibited ; (v. 9.) They confirmed it, say
ing, that those things were so.
1. Some think this speaks the proof of their
charge by witnesses upon oath, that were examined

as to the particulars of it, and attested them. And
no wonder, if when they had found an orator that
would say it, they found witnesses that would swear
it, for money.
2. It rather seems to intimate the approbation
which the High Priest and the elders gave to what
Tertullus said. Felix asked them, "Is this your
sense, and is it all that you have to say ?" and they
answered, "Yes, it is;" and so they made them
selves guilty of all the falsehood that was in his
speech. Those that have not the wit and partsto do
mischief with, that some others have, that cannot
make speeches and hold disputes against religion,
yet make themselves guilty of the mischiefs- that
others do, by assenting to that which others do, and
saying, Those things are so ; repeating, and standing
by what is said, to pervert the right ways of the
Lord. Many that have not learning enough to plead
for Baal, yet have wickedness enough tovote for Baal,
10. Then Paul, after that the governor
had beckoned unto him to speak, answered,
Forasmuch as I know that thou hast been
of many years a* judge unto this nation,! do
the more cheerfully answer for myself: 1 1.
Because that thou mayest understand, that
there are yet but twelve days since I went
up to Jerusalem for to worship. 12. And
they neither found me in the temple dis
puting with any man, neither raising up the
people, neither in the synagogues, nor int
city : 13. Neither can they prove the 1
whereof they now accuse me. 14. But
this I confess unto thee, that after the way
which they call heresy, so worship I the
God of my fathers, believing all things
which are written in the law and in the
prophets: IS. And have hope toward God,
which they themselves also allow, that there
shall be a resurrection ofthe dead, both of
the just and unjust. 16. And herein do I
always exercise myself, to have always a
conscience void of offence toward God, and
toward men. 17. Now after many years
I came to bring alms to my nation, and
offerings. 18. Whereupon certain Jews
from Asia found me purified in the temple,
neither with multitude, nor with tumult.
1 9. Who ought to have been here before
thee, and object, if they had ought against
me. 20. Or else let these same here say,
if they have found any evil-doing in me,
while T stood before the council, 21. Ex
cept it be for this one voice, that I cried
standing among them, Touching the resur
rection of the dead 1 am called in question
by you this day.
We have here Paul's defence of himself, in an
swer to Tertullus's charge, and there appears in it
a great deal of the spirit of wisdoih and holiness, and
an accomplishment of Christ's promise to his follow
ers, that when they were before governors and kings,
for his sake, it should he given. them in that same
hour what they should speak. Though Tertullus
had said a great many provoking things, yet Paul did
not interrupt him, but let him go on to the end of his

THE ACTS, XXIV.

243

speech, according to the rules of decency, and the
method in courts of justice, that the plaintiff be al
lowed to finish his evidence before the defendant be
gins his plea. And when he had done, he did not
presently fly out into passionate exclamations against
the iniquity of the times and the men, ( O tempora,
O mores — Oh, the degeneracy (f the times ! J but he
waited for a permission from the^ judge to speak in
his turn, and had it The governor -beckoned to him
to speak, y, 10. And now he also may have leave tp
speak out, under the protection of the governor,
which was more than , he could obtain yet. And
when he did speak, he made no reflections at all
upon Tertullus; he knew he spake for his fee; and
therefore despised what he said, and levelled his de
fence against those that employed him. And here,
- I. He addresses himself very respectfully to the
governor,, and with a confidence that he would do
him justice. Here are no such flattering compliments
as lertullus soothed him up with, but, which was
more truly respectful, a profession that he answered
for himself cheerfully, and with 'good assurance
before him, looking upon him, though not as one that
was his friend,. yet as one that Would be fair and im
partial. He thus expresses his expectation that he
would be so, to engage him to be so. It was likewise
the language of one that was conscious to himself of
his own integrity, and whose heart did not reproach
him, whoever did. He did not stand trembling at
the bar-; on the contrary, he was very cheerful when
he had one to be his judge, that was riot a party, but
an indifferent person. Nay, when he considers who
his judge is, he answers the more cheerfully ; and
why so? he does not say, " Because I know thee to
be a judge of inflexible justice and integrity, that
hatest bribes, arid, in giving judgment featest God,
and regardest not man ;" for he could not justly say
this ofhim, and therefore would not say it, though
it were to gain his favour 'ever so much ; but,. J the
-more cheerfully answer for myself, because I know
thou hast been many years a judge to this nation;
and that was very true. And being so,
1. He could say of his own knowledge, that there
had not formerly been any complaints against Paul ;
such clamours as they raised, are generally against
old offenders; but though he had long sitten judge
there, he never had Paul brought before him yet, till
now; and therefore he was not so dangerous a crimi
nal as he was represented to be.
2. He was well acquainted with the Jewish na
tion, and with their temper and spirit ; he knew how
bigoted they were to their own way, what furious
zealots they were against all that did not comply
with them, how peevish and perverse they generally
were, and therefore would make allowances for that
in their accusation of him, and not regard that which
he had reason to think came so much from party-
malice. Though he did not know him, he knew
his prosecutors, and by that might guess what man
ner of man he was.
II. He denies the facts that he was charged with,
upon which their character of him was grounded.
Moving sedition, and profaning the temple, were the
crimes for which he stood indicted ; crimes which
they knew the Roman governors were not accus
tomed to inquire into, and therefore they hoped that
the governor would return him back to them to be
judged by their law, and that was all they Wished
For. But Paul desires that though he would not in
quire into the crimes, he would protect one that was
unjustly charged with them, from those whom he
knew to be spiteful and ill-natured enough. Now
he would have him to understand, (and what he
said, he was ready, if required, to make out by wit
nesses,) 1. That he came up to Jerusalem on purpose to
worship God in peace and holiness, so far was he

from any design to move sedition among the people,
or to profane the temple. He came to keep up his
communion with the Jews, not to but auj affront
upon them.
2. That it was but twelve day's since he came up
to Jerusalem, and he had been six days a prisoner ;
he was alone, and it could not be supposed that in so
short a time he could do the mischief they charged
upon him. And as for what he had done in other
countries, they knew nothing of it but by uncertain
report, by which the matter was very unfairly re
presented. 3. That he had demeaned himself at Jerusalem
very quietly and peaceably, and had made no man
ner of stir. If it had been true, (as they alleged,)
that he was a mover of sedition among all the Jews,
surely he would have been industrious to make a
party at Jerusalem : but he did not do so. He was
in the temple, attending the public service there ;
he was in the synagogues where the law was read
and opened ; he went about in the city among his re
lations and friends, and conversed freely in the places
of concourse, and he was a man of a great genius and
an active spirit ; and yet they could not charge him
with offering any thing either against the faith, or
against the peace of the Jewish church. (1.) He
had nothing in him of a contradicting spirit, as the
movers of sedition have ; he had np disposition to
quarrel or oppose; they never; found him disputing
with any man, either affronting the learned with
captious cavils, or perplexing the weak and simple
with curious subtleties; he was ready, if asked, to
give a reason of his own hope, and to give instruc
tion to others, but he never picked a quarrel with
any man about his religion, nor made that the sub
ject of debate and controversy and perverse dispute,-
which ought always to be treated of with humility
and reverence, with meekness and love. (2. ) He had
nothing in himself of a turbulent spirit ; " They
never found me raising up the people, by incensing
them a'gainst their governors in church or state, or
suggesting to them fears and jealousies concerning
public affairs, or by setting them at variance one
with another, or sowing discord among them. " He
behaved as became a christian and minister, with
love and quietness, and due subjection to lawful
authority. "The weapons of his warfare Were not
carnal, nor did he ever mention or think of such a
thingas taking up arms for the propagating of the
gospel, or the defence of the preachers of it ; though
he could have made, perhaps, as strong a party
among the common peopfe as his adversaries, yet he
never attempted it.
4. That as to what they had charged him with,
of moving sedition in other countries, he was wholly
innocent, and they could not make good the charge ;
(v. 13.) Neither can they prove the things whereof
they now accuse me. Hereby, (1.) He maintains his
own innocenCy ; for when he says, They cannot prove
it, he means, The matter is not so. He was no enemy
to the public peace, he had done no real prejudice,
but a great deal of real service, and would gladly
have done more, to the nation ofthe Jews. He was
so far from having any antipathy to them, that he had
the strongest affection imaginable for them, and a
most passionate desire of their welfare, Rom. 9.
1 — 3. (2.) He bemoans his own calamity, that he
was accused of those things which could not be prov
ed against him. And it has often been the lot of
very worthy good men to be thus injured, to have
things laid to their charge, which they are at the
greatest distance from, and abhor the thought of.
But while they are lamenting^this calamity, this
maybe their rejoicing, even the testimony qf their
consciences concerning their integrity. (3. ) He shews
the iniquity of his prbsecutors, who said that which
they knew they could not prove, and thereby did

244

THE ACTS, XXIV.

him wrong in his name, liberty, and life, and did the
judge wrong too, in imposing upon him, and doing
what in them lay to pervert his judgment. (4. ) He
appeals to the equity of his judge, and awakens him
to look about him that he might not be drawn into a
snare by the violence of the prosecution. The judge
must give sentence secundum allegata et probata
— according to that which is not only alleged, but
proved, and therefore must inquire, and make
search, and ask diligently, whether the thin% be true
and certain; (Deut.. 13. 14.) he cannot otherwise
give a right judgment.
III. He gives a fair and just account of himself,
which does at once both clear him from crime, and
likewise intimate what was the true reason of their
violence in prosecuting him.
1. He acknowledges himself to be one whom they
looked upon as a heretic, and that was the reason of
their spleen against him. The chief captain had
observed, and the governor now cannot but observe,
an uncommon violence and fury in his prosecutors,
which they know not what to make of, but, guessing
at the crime by the cry, conclude he must needs have
been a very bad man, only for that reason : now Paul
here unriddles the matter ; I confess, that in the way
which they call heresy, or a sect, so worship I the
God of my fathers. The controversy is in a matter
of religion, and such controversies are commonly
managed with most fury arid violence. Note, It is
no new thing for the right way of worshipping God
to be called heresy ; and for the best of God's ser7
vants to be stigmatized and run down as sectaries.
The reformed churches are called heretical ones by
those who themselves hate to be reformed, and are
themselves heretics. Let us therefore never be
driven off from any good way by its being put into an
ill name ; for true and pure Christianity is never the
worse, nor to be the worse thought of for its being
called heresy ; no, not though it be called so by the
High Priest and the elders.
2. He vindicates himself from this imputation.
They call Paul a heretic, but he is not so ; for,
(1.) He worships the God of his fathers, and
therefore is right in the Object of his worship ; he
does not say, Let us go after other gods, which we
have not known, and let us serve them, (as the false
prophet is supposed to do, Deut 13. 2. If so, they
might justly call his way heresy, a drawing of them
aside into a by-path, and a dangerous one ; "but he
worships the God of Abraham, Isaac, and Jacob,
not only the God whom they worshipped, but the
God who took them into covenant with himself, and
was, and would be, called their God. Paul adheres
to that covenant, and sets up no other in opposition
to it ' The promise made unto the fathers, Paul
preached as fulfilled to the children, {ch. 13. 32, 33.)
and so directed both his own devotions, and those
of others, to God, as the God of their fathers. ' He
also refers to the practice of aj.1 his pious ancestors ;
I worship the same God that all my fathers wor
shipped; his religion was so far from being charge
able with novelty, that it gloried in its antiquity, and
in an uninterrupted succession of its professors.
Note, It is very comfortable in our worshipping God,
to have an eye to him, as the God qf our fathers.
Our fathers trusted in him, and were owned by him,
and he engaged to be their God, and the God of their
seed. He approved himself their's, and therefore if
we serve him as they did, he will be our's ; what an
emphasis is laid upon that, He is my father's God,
and I will exalt him, Exod. IS. 2.
(2.) He believes all things which are written in
the law and the prophets, and therefore is right in
the rule of his worship ; his religion is grounded upon,
and governed by, the holy scriptures ; they are his
oracle and touchstone, and he speaks and acts ac
cording to them. . He receives the scriptures entire,

and believes all things that are there written ; and he
receives them pure, for he says no other things than
what are contained in them ; as he explains himself,
ch. 26. 22. He setsnot up any other rule of faith or
practice but the scriptures— riot tradition, nor the
authority of the church, or the infallibility of any
man or company of men on earth, nor the light
within, or human reason ; but divine revelation, as
it is in the scripture, is that which he resolvesto live
and die by, and therefore he is not a heretic.
(3.) He has his eye upon a future state, and is a
believing expectant of that, and therefore is right
in the end ofhis worship. They that turn aside to
heresy, have a regard to this world, and some secu
lar interest, but Paul aims to make heaven of his
religion, and neither more nor less ; (v. 15.) "I
have hope toward God, all my expectation is from
him, and therefore all my desire is toward him, and
all my dependence upon him ; my hope is toward
God, and not toward the world ; toward another
world, and not toward this. I depend upon God
and upon his power, that there shall be a resurrec
tion of the dead at the end of time, of all, both the
just and unjust ; and the great thing I aim at in
my religion, is, to obtain a joyful and happy resur
rection, a share in the resurrection qf the just.''
Observe here,
[•1.] That there shall be a resurrection ofthe
dead, the dead bodies of men, of all men from the
beginning to the end of time ; it is certain, not only
that the soul does not die with the body, but that
the body itself shall live again ; we have not only
another life to live when our present life is at an end,
but there is to be another world, which shall com
mence when this world is at an end, into which all
the children of men must enter at once by a resur
rection from the dead, as they entered into this, one
after another, by their birth.
[2.] It shall be a resurrection both of the just ani
of the unjust; the sanctified and the unsanctifiedj
of those that did well, and to them our Saviour has
told us, that it, will be a resurrection of life ; and of
those that did evil, and to them that it will be a re
surrection of condemnation, John 5. 29. See Dan.
12. 2. This implies that it will be a resurrection to
a final judgment, by which all the children of men
will be determined to everlasting happiness or mi
sery in a world of retribution, according to what they
were; and what they did, in this state of probation
and preparation. The -just shall rise by virtue of
their union with Christ as their Head; the unjust
shall rise by virtue of Christ's dominion over them
as their Judge.
[3.] God is to be depended upon for the resurrec
tion of the dead ; I have hope toward God^sniin
God, that there shall be a resurrection ; it shall be
effected by the almighty power of God, in perform
ance of the word which God hath spoken ; so that
they who doubt Of it, betray their ignorance both
of the scriptures and of the power of Godt Matt
22. 29.
[4. ] The resurrection of the dead is a fundamen
tal article of our creed, as it was also of that of the
Jewish church ; it is what they themselves also al
low ; nay, it was the expectation of the ancient pa
triarchs, witness Job's confession of his faith j but it
is more clearly revealed and more fully confirmed
by the gospel, and therefore they who believed iti
should have been thankful to the preachers of the
gospel for their explications and proofs of it, instead
of opposing them.
[5. ] In all our religion we ought to have an eye
to the other world, and to serve God in all instances,
with a confidence in him, that there will be a resur
rection ofthe dead, doing all in preparation for that,
and expecting our recompense in that.
(4.) His conversation is of a piece with his devo-

THE ACTS, XXIV.

245

tion; (v. 16.) And herein do I exercise myself, to
have always a conscience void'of offence, toward' God
and toward men. Prophets and their doctrine were
to be tried by their fruits. Paul was far from hav
ing made, shipwreck of a good conscience, and there
fore it is not likely he has made shipwreck of the
faith, the mystery of which is best held in a pure
conscience. This protestation of Paul, is to the same
purport with that which he made before the High
Priest; (ch. 23. 1.) / have lived in all good con
science ; and this was his rejoicing.
Observe, [1.] What was Paul's aim and desire ; to have a
conscience void of offence. Either, First, "Aeon-
Science not qffending ; not informing me wrong, or
flattering me, or dealing deceitfully with me, or in
anything misleading me." Or, Secondly, A, con
science not offended ; it is like Job's resolution,
"My heart shall not reproach me ; I will never give
it any occasion to do so. This is what I am ambi
tious of, to keep upon good terms with my own
conscience, that it may have no cause either to ques
tion the goodness of my spiritual state, or to quarrel
with me for any particular action. I am as careful
Mot to offend my conscience as I am not to offend a
friend whom I daily converse with ; nay, as I am
not to offend a magistrate whose authority I am
under, and to whom I am accountable ; for con
science is God's deputy in my soul."
[2.] What was his care and endeavour, in pursu-
ance'ofthis; " I exercise myself— &rx.Z. I make it
my constant business, and govern myself by this in
tention, I discipline myself, and live by rule," (those
that did so were called ascetics, from the word here
used,) "abstain from many a thing which my in
clination leads me to, and abound in all the exer
cises of religion that are most spiritual, with this
in my eye, that I may keep peace with my own con
science. [3. ] The extent of this care ; Firstr To all times ;
to have always a conscience void bf offence, always.
Void of gross offence; for though Paul was conscious
to himself that he had not yet attained perfection,
and the evil that he would not do yet he did ; yet
he was innocent from the great transgression. - Sins
Of infirmity are, uneasy to conscience, but they do
not wound it, and waste it, as presumptuous sins do ;
and tiiough offence may be given to conscience, yet
care must be taken that it be not an abiding offence,
but that by the renewed acts of faith and repentance
the matter may be taken up again quickly. This
however we must always exercise ourselves in, and
though we come short, we must follow after. Se
condly, To all things; both toward God, and to
ward man. His conscientious care extended itself
to the whole of his duty, and he was afraid of break
ing the law of love, either to God or his neighbour ;
conscience, like the magistrate, is custos utriusque
tabulae — the guardian of each table. We must be
very cautious that we do not think, or speak, or do
any thing amiss, either against God or man, 2 Cor.
8. 21.
[4.] The inducement to it ; herein, 'a twin, for
this cause ; so it may be read. " Because i look
for the resurrection of the dead and the life of the
world to come, therefore I thus exercise myself."
The consideration of the future state should en
gage us to be universally conscientious in our present
state. IV. Having made confession of his faith, he gives
a plain and faithful account of his case, and of the
wrong done him by' his persecutors. Twice he
had been rescued by the chief captain out of the
hand of the Jews, when they were ready to pull him
to pieces, and he challenges them to prove him
guilty of any crime either time.
1. In the temple ; there they fell furiously upon

him as an enemy to their nation and the temple, ch.
21. 28. But was there any colour for the charge ?
No; but evidence sufficient against it. (1.) It was
very hard to accuse him as an enemy to their nation,
when after long absence from Jerusalem he came to
bring alms to his nation, money which (though he
had need enough himself of, yet) he had collected
among his friends, for the relief of the poor at Jeru
salem. He not only had no malice to that people,
but he had a very charitable concern for them, and
was ready to do them all good offices ; and were they
his adversaries for his love? Ps. 109. 4. (2.) It
was very hard to' accuse him of having profaned
the temple, when he brought offerings to the terii-
ple, and was himself at charges therein, (ch. 21.
24.) and was found purifying himself in the temple,
according to the law, (v. 18.) and that in a very
quiet decent manner, neither with multitude, nor
with tumult ; though he was a man so much talked
of, he was far from coveting tp shew himself when
he came to Jerusalem, or of- being crowded after,
but went to the temple, as much as was possible,
incognito; they were Jews from Asia, his enemies,
that made him to be taken notice of; they had no
pretence to make a tumult and raise a multitude
against him, for he had neither multitude nor tu
mult for him.. And as for what was perhaps sug
gested to Felix, that he had brought Greeks into
the temple, contrary to their law, and the governor
ought to reckon with him for that, the Romans hav
ing stipulated with the nations that submitted to
.them, to preserve them in their religion, he chal
lenges them to prove it; (v. 19.) "Those Jews of
Asia ought to have been here before thee, that they
might have been examined, whether they had aught
against me, that they would stand by and swear
to;" for some that will not scruple to tell a lie, have
such heavings of conscience, that they scruple con
firming it with an oath.
2. In the council; "Since the Jews of Asia are
not here to prove any thing upon me done amiss in
the temple, let these same that are here,' the High
Priest and the elders, say, whether they have found
any evil doing in me, or if I were guilty of any mis
demeanor when I stood before the council, when
also they were ready .to pull me in pieces, v. 20.
When I was there, they could not take offence at
any thing I said ; for all I said, was, Touching the
resurrection of the dead lam called ih question by
yqu this day, (v. 21.) which gave no offence to any
but the Sadducees. This, I hope, was no crime,
that I stuck to that which is the faith of the whole
Jewish church, excepting those whom they them
selves call heretics. "
22. And when Felix heard these things;
having more perfect knowledge of that
.way, he deferred them, and said, When
Lysias the chief captain shall come down,
I will know the uttermost of your matter.
23. And he commanded a centurion to keep
Paul, and to let him have liberty, and that
he should forbid none of his acquaintance
to minister or come unto him. 24. And
after certain days, when Felix came with
his wife Drusilla, which was a Jewess, he
sent for Paul, and heard him concerning
the faith in Christ. 25. And as he reason
ed of righteousness, temperance, and judg
ment to come, Felix trembled, and an
swered, Go thy way for this time ; when I
have a convenient season, I will call for

246

THE ACTS, XXIV.

thee. 26. He hoped also that money
should have been given him of Paul, that
he might loose him : wherefore he sent for
him the oftener, and communed with him.
27. But after two years Porcius Festus
came into Felix' room : and Felix, willing
to shew the Jews a pleasure^ left Paul
bound. We have here the result of Paul's trial before Fe
lix, and what was the consequence of it.
I. Felix adjourned the cause, and took further time
to consider of it; (v. 22.) He had a more perfect
knowledge of that way which the Jews called heresy,
than the High Priest and the elders thought he had ;
he understood something of the christian religion ;
for, living at Ca:sarea, where Cornelius, a Roman
centurion, was, who was a christian, from him and
others he had got a notion of Christianity, that it
was not such an evil thing as it was represented ;
he himself knew some of that way to be honest good
men, and very conscientious, and therefore he put
off the prosecutors with an excuse, " When the chief
captain shall come down hither, 1 will knqw the ut
termost of your matter, or I shall know the truth,
whether this Paul did go about to raise sedition or
no; you are parties,, he is an indifferent person.
Either Paul deserves to be punished for raising
the tumult, or you do for doing it yourselves, and
then charging it upon him ; and I will hear what
he says, and determine accordingly between you."
Now, 1. It was a disappointment to the High Priest and
the elders, that Paul was not condemned, or remit
ted to their judgment, which they wished for ana
expected. But thus sometimes God restrains the
wrath of his people's enemies by the agency, not of
their friends, but of such as are strangers to them.
And though they be so, if they have but some know
ledge of their way, they cannot but appear for their
protection. 2. It was an injury to Paul, that he was not re
leased, Felix ought to have avenged him of his ad
versaries, when he so plainly saw there was nothing
but malice in the prosecution, and to have ridded
him out ofthe hand of the wicked, according to the
duty of ajudge, Ps. 82. 4. But he was a judge that
neither feared God nor regarded man, and what
good could be expected from him ? It is a wrong
not only to deny justice, but to delay it.
II. He continued the prisoner in custody, and
would not take bail for him ; else here at Csesarea
Paul had a sufficient number of friends that would
gladly have been his security. Felix thought a man
of such a public character as Paul was, had many
friends, as well as many enemies, and he might
have an opportunity of obliging them, or making a
hand of them, if he did not presently release him,
and yet did shew him countenance; and therefore,
1. He continued him a prisoner, commanded a
centurion or captain to keep him, v. 23. He did not
commit him to the common jail, but being first made
an army-prisoner, he shall still be so.
2. Yet ne took care he should be a prisoner at
large — in libera custodia ; his keeper must let him
have liberty, not bind him, or lock him up, but make
his confinement as easy to him as possible ; let him
have the liberty of the castle, and, perhaps, he means
liberty to take the air, or go abroad upon his parole ;
and Paul was such an honest.man, that they might
take his word for his return. The High Priest and
the elders grudged him his life, but Felix generously
allows him a sort of liberty ; for he had not those
prejudices against him and his way that they had ;
he also gave orders that none of his friends should

be hindered from coming to him ; the centurion must
not forbid any of his acquaintance from ministering
to him; and a man's prison is as it were his own
house, if he has but his friends about him.
III. He had frequent conversation with him after
ward in private, once particularly, not long after
his public trial, v. 24, 25. Observe,
1. With what design Felix sent for Paul; he had
a mind to have some talk with him concerning the
faith in Christ, the christian religion ; he had some
knowledge of tliat way, but he desired to have an
account of it from Paul, who was so celebrated a
preacher of that faith, above the rest. Those that
would enlarge their knowledge, must discourse with
men of their own profession, and those that would
be acquainted with any profession, should consult
those that excel in the knowledge of. it ; and there
fore Felix has a mind to talk with Paul more freely
than he could in open court, where he observed
Paul upon his guard, concerning the faith of Christ:
and this only to satisfy his curiosity, or rather the
curiosity of his wife Drusilla, which was a Jewess,
daughter Of Herod Agrippa, that was eaten of
worms ; being educated in the Jewish religion, she
was more inquisitive concerning the Christian re
ligion, which pretended to be the perfection of that,
and desired to hear Paul discourse of it. But it was
no great matter what religion she was of; for, what
ever it was, she was a reproach and scandal to it ;
a Jewess, but an adulteress ; she was another man's
wife when Felix took her to be his wife, and she
lived with him in whoredom, and was noted for an
impudent woman, yet She desires to hear concerning
the faith of Christ. Many are fond of new notions
and speculations in religion, and can hear and speak
of them with pleasure, who yet hate to come under
the power and influence of religion ; can be content
to have their judgments inSorraed, but not their lives
reformed. 2. What the account was which Paul gave him
of the christian religion ; by the idea he had of it,
he expected to be amused with a mystical divinity,
but as Paul represents it to him, he is alarmed with
a practical divinity. Paul being asked concerning
the faith in Christ, reasoned (for Paul was always a
rational preacher) concerningrighteousness, temper
ance, and judgment to come. It is probable that he
mentioned, to him the peculiar doctrines of Christi
anity concerning the death and resurrection of the
Lord Jesus, and his being the Mediator between God
and man; but he hastened to his application, in
which he designed to come home to the consciences
of his hearers, and he discoursed with clearness and
warmth qf righteousness, temperance, andjudgment
to come : and there he shewed,
1 (1. ) That the faith in Christ is designed to enforce
upon the children of men the great laws of justice
and temperance. The grace of God teacheth us to
live soberly and righteously, Tit 2. 12. Justice and
temperance were celebrated virtues among the hea
then moralists ; if the doctrine Paul preaches,
which Felix has heard of as proclaiming liberty,
will but free him from an obligation to these, he will
readily embrace it ; " No," says Paul, " it is so far
from doing so, that it strengthens the obligations of
those sacred laws ; it binds all under the highest
penalties to be honest in all their dealings, and to
render to all their due ; to deny themselves, ani to
keep und,er the body, and bring it into subjection."
The world, and the flesh, being in our baptism re:
nounced, all our pursuits of the world, and all our
gratifications of the desires of the body, are to be
under the regulations of religion. Paul reasoned
of righteousness and temperance, to convince Felix
of his unrighteousness and intemperance, which he
had been notoriously guilty of; that, seeing the
odiousness of them, and his obnox'iousness to the

THE ACTS, XXIV.

247

wrath of God for them, (Eph. 5. 6.) he might in
quire concerning the faith of Christ, with a resolu
tion to embrace it.
(2.) That by the doctrine of Christ, is discovered
to us the judgment to come, by the sentence of which
the everlasting; state of all the children of men will
be finally and irreversibly determined. Men have
their day now, Felix hath his; but God's day is
coming, when every one shall give account of him-
telf to God, the Judge of all. Paul reasoned con
cerning this; he shewed what reason we have to
believe that there is a judgment to come, and what
reason we have, in consideration thereof, to be reli
gious. Now, from this account of the heads of Paul?s
discourse, we may gather, £1. ] That Paul in his
preaching had no respect of persons, for the word
of God, which he preached, has not : he urges the
same convictions and instructions upon the Roman
governor, that he did upon other people. [2.]
That Paul in his preaching aimed at the consciences
of men, and came close to them ; sought not to please
their fancy, or gratify their curiosity, but led them
to a sight of their sins, and a sense of their duty and
interest [3.] That Paul preferred the serving of
Christ, and the saving of souls, before his own safety.
He lay at the mercy of Felix, who had power (as
Pilate said) tq crucify him, (or, which was as bad,
to deliver him back to the Jews,) and he had power
to release hint. Now when Paul had his ear, and
had him in a good humour, he had a fair opportunity
of ingratiating himself with him, and obtaining a re
lease, nay, and of incensing him against his prose
cutors ; and, on the contrary, if he disobliged him,
and put him out of humour, he may do himself a
great diskindness by it; but he is wholly negligent
of these considerations, and is intent upon doing good,
at least discharging his duty. [4.] That Paul was
willing to take pains, and run hazards, in his work,
even there where there was little probability of do
ing good. Felix and Drusilla were such hardened
sinners, that it was not at all' likely they should be
brought to repentance by Paul's preaching, especi
ally under such disadvantages; and yet Paul deals
with them, as one that did not despair of them. Let
the watchman give fair warning, and then they have
delivered their own souls, though they should not
prevail to deliver the souls they watch for.
3. What impressions Paul's discourse made upon
this great but bad man; Felix trembled, ifiqefi®'
yivip.w®' — being put into a fright, or made a terror
to himself, a magor-missabh, as Pashur, Jer. 20. 3,
4. Paul never trembled before him, but he was
made to tremble before Paul. "If this be so, as
Paul says, what will become of me in another world ?
If the unrighteous and intemperate Will be con
demned in the judgment to come, I am undone, for
ever undone, unless 1 lead a new course of life. " We
do not find that Drusilla trembled, though she was
equally guilty, for she was a Jewess, and depended
upon the ceremonial law, which she adhered to the
observance of, to justify her; but Felix for the pre
sent could fasten upon nothing to pacify his con
science, and therefore trembled. See here,
(1. ) The power ofthe word of God, when it comes
with commission ; it is searching, it is startling, it
can strike a terror into the heart of the most proud
and daring sinner, by setting his sins in order before
him, and shewing him the terrors of the Lord.
(2.) The workings Of natural conscience, when it
is startled and awakened ; it will fill the soul with
horror and amazement at its own deformity and dan
ger. Those that are themselves the terror of the
mighty in the land of the living, have hereby been
made a terror to themselves. A prospect of the judg
ment to come is enough to make the stoutest heart
to tremble; as when it comes indeed, it will make

the mighty men, and the chief captains, to call in vain
to rocks and mountains, to shelter them.
4. How Felix struggled to get clear of these im
pressions, and to shake off the terror of his convic
tions ; he did by them as he did1 by Paul's prosecu
tors, (v. 25.) he deferred them; he said, Go thy way
for this time, when Ihave a con

convenient season I will
"call for thee.
Paul's trembling, (ch, 9. 6.) and the jailer's, (ch. 16.
29.) ended in their conversion, but this of Felix did
not. Many, are startled byjhe word of God, who
are not effectually changed by it. Many are in fear
of, the consequences of sin, and yet continue in love
and league with sin. (2. ) He did not fight against
his convictions, nor fly in the face of the word, or of
the preacher of it, to be revenged on them for mak
ing his conscience fly in his face ; he did-not say to
Paul, as Amaziah to the prophet, Forbear, why
shouldest thou be smitten ? He did not threaten him
with a closer confinement, or with death, for touch
ing him (as John Baptist did Herod) in the sore
place. But (3.) He artfully shifted off his convic
tions, by putting off the prosecution of them 'to an
other, time; he has nothing to object against what
Paul had said, it is weighty and worth considering,
but, like a sorry debtor, he begs a day ; Paul has
spent himself, and has tired him and his lady, and
therefore, "Go thy way for this time, break off here,
business calls me away ; but when I, have a conve
nient season, and have nothing else to do, I will call
for thee, and hear what thpu hast further to say."
Note, [1. ] Many lose all the benefit of their convic
tions, for want of striking while the iron is hot If
Felix, now that he trembled, had but asked, as Paul
and the jailer did, when they trembled, What shall
I do ? he might have been brought to the faith of
Christ, and have been a Felix indeed, happy for
ever ; but by dropping his convictions now, he lost
them for ever, and: himself with them. [2.] In the
affairs of our souls, delays are dangerous ; nothing is
of more fatal consequence than men's putting off
their conversion from time to time. They will re
pent, and turn to God, but not yet ; the matter is;
adjourned to some more convenient season, when
such a business or affair is compassed, when they
are so much older ; and then convictions cool and
wear off, good purposes prove to no purpose, and
they are more hardened than ever in their evil way.
Felix put off this riiatter to a more convenient season,.
but we do not find that that more convenient season
ever came; for the devil cozens us of all our time,.
by cozening us of the present time. The present
season is, without doubt, the most convenient season.
Behold, now is the accepted time. To-day, if ye will'
hear his voice.
IV. After all, he continued him a prisoner, and
left him so, when two years after he was removed
from the government, v. 26, 27. He was convinced
in his conscience that Paul had done nothing worthy
of death or of bonds, and yet had not the honesty to
release him. To little purpose had Paul reasoned
with him about righteousness, though he then trem
bled at the thought of his own iniquity, who could
thus persist in such a palpable piece of injustice.
But here we are told what principles he was go
verned by herein ; and they were such as make the
¦matter yet much worse :
1. The love of money. He would not release Paul,
because he hoped to make his markets of him, and
that at length his friends would make a purse , to
purchase his liberty, and then he would satisfy his
conscience by releasing him, when he could withal
satisfy his covetousness by it ; but he cannot find in\
his heart to do his duty as a judge, unless he can get
money by it. He hoped that money would have been j
given him of Paul, or somebody for him, asid then
he would have loosed him, and set him at liberty ; iJ

248

THE ACTS, XXV.

hopes of that, he continues him a prisoner^ and sends
for him the oftener, and communes with him ; not
any more about the faith of Christ, (he had had
enough of that, and of the judgment to come, Paul
must not return to those subjects, or go on with
them,) but about his discharge, or ransom rather,
out of his present captivity. He cannot for shame
ask Paul what he will give him to release him, but
he sends for him to feel his pulse, and gives him an
opportunity to ask what he would take to release
him. And now we see, what became of his promise
both to Paul and to himself, that he would hear
more of Christ at some other convenient season.
Here were many seasons convenient enough to have
talked that matter through, but nothing is done in
it; all his business now is to get money by Paul, not
to get the knowledge of Christ by him. Note, It is
just with God, to say concerning those who trifle
with their convictions, and think they can have the
grace of God at command when they please, My
Spirit shall no more strive with them. When men
will not hear God's voice to-day, while it is called
to-day, the heart is commonly hardened by the de-
ceitfulness of sin.
Paul was but a poor man himself, silver and gold
he had none to give, to purchase his liberty ; but
Felix knew there were those who wished well to
him, who were able to assist him ; he having lately
collected a deal of money for the poor saints to re
lieve them, it 'might also be expected that the rich
saints should contribute some to release him, and I
wonder it was not done. Though Paul is to be com
mended that he would not bid money to Felix, nor
beg money of the churches, (his great and generous
soul disdained both,) yet I know not whether his
friends are to be commended, nay, whether they
can be justified, in not doing it for him ; they ought
to have solicited the governor as pressingly for him
as his enemies did against him ; and if a gift' was ne
cessary to make room for them, (as Solomon speaks,)
and to bring them before great men, they might law
fully have brought it. fought not to bribe a man
to do an unjust thing, but if he will not do me justice
without a fee, it is but doing myself justice to give
it him ; and if they might do it, it was a shame they
did not do it ; I blush for them, that they would let
such an eminent and useful man as Paul lie in the
jail, when a little money would have fetched him
out, and restored him fo his usefulness again. The
christians here at Cassarea, where he now was, had
parted with their tears to prevent his going to the
prison, (ch. 21. 13. ) but could not find in their hearts
to part with their money to help him out.* Yet
there might be a providence of God in it ; Paul's
bonds must be for the furtherance of the gospel of
Christ, and therefore he must continue in bonds.
However, this will not excuse Felix, who ought to
have released an innocent man, without demanding
or accepting any thing for it : the judge that will not
do right without a bribe, will, no doubt, do wrong
for a bribe.
2. Men pleasing. Felix was recalled from his
government about two years after this, and Porcius
Festus was put in his place, and one should have
expected he would have at least concluded his go
vernment with this act of justice, the release of Paul;
but he did not, he left Paul bound, and the reason
here given, is, because he was willing to do the Jews
a pleasure; though he would not deliver him to
death, to please them, yet he would continue him a
prisoner rather than offend them ; and he did it in
nope hereby to atone for the many offences he had
done against them. He did not think Paul had
either interest or inclination to complain of him at
court, for detaining him so long in custody, against
v An unwise and every way improper insinuation.— Ed.

all law and equity; but he was jealous of the High
Priest and elders, that they would be his accusers
to the emperor for the wrongs he had done them,
and therefore hopes by gratifying them in this mat
ter to stop their mouths. Thus they who do some
base things, are tempted to do more to screen them
selves and bear them out. If Felix had not injured
the Jews, he needed not to have done this to please
them ; but when he had done it, it seems he did not
gain his point; the Jews, notwithstanding this, ac
cused him to the emperor, and some historians say
he was sent bound to Rome by Festus ; and if so,
surely his remembering how light he had made of
Paul's bonds, would help to make his own chain
heavy. Those that aim to please God' by doing
good, will have what they aim at ; but so will not
they that seek to please men by doing eviL
CHAP. XXV.
Some think that Felix was turned out, and Festus succeeded
him, quickly after Paul's imprisonment ; and that the two
years, mentioned in the close ofthe foregoing chapter, are
to be reckoned from the beginning of Nero's reign j but it
seems more natural to compute it from Paul's being deli
vered into the hands of Felix ; however, we have here much
the same management of Paul's case, as we had in the fore
going chapter ; cognizance is here taken of it, I. By Festus
the governor ; it is brought before him by the Jews, v. 1 . . 8,
The hearing of it is appointed to be, not at Jerusalem, as
the Jews desired, but at Csesarea, v. 4. . 6. . The Jews' ap
pear against Paul and accuse him, (v. 7.) hut he standi
upon his own innocency ; (v. 8. ) and to avoid the removing
of the cause to Jerusalem, which he was pressed to con-
sent to, he at length appealed to Caesar, v. 9 . . 12. II. B;
king Agrippa, to whom Festus relates his rase; (v. 13. . 51.)
ana Agrippa desires he might have the hearing of it him
self, v. 22. The court is accordingly set, and Paul brought
to the bar, (v. 23. ) and Festus opens the cause, (v. 24 . . 27.)
to introduce Paul's defence in the next chapter. .
l.^l^TOWwhen Festus was comeflnto
_L^( the province, after three days he
ascended from Csesarea to Jerusalem.! 2.
Then the High Priest and the chief of the
Jews informed him against Paul, and be
sought him, 3. And desired favour against
him, that he would send for him to Jerusa
lem, laying wait in the way to kill him. 4.
But Festus answered, that Paul should be
kept at Cassarea, and that he himself would
depart shortly thither. 5. Let them there
fore, said he, which among you are able;
go down with me, and accuse this man, if
there be any wickedness in him. 6. And
when he had tarried among them more than
ten days, he went down unto Cesarea;
and the next day sitting on the judgment-
seat commanded Paul to be brought. 7.
And when he was come, the Jews which
came down from Jerusalem stood round
about, and laid many and grievous com
plaints against Paul, which they could not
prove. 8. While he answered for himself,
Neither against the law of the Jews, nei
ther against the temple, nor yet against
Caesar, have I offended any thing at all. 9.
But Festus, willing to do the Jews a plea
sure, answered Paul, and said, Wilt thou
go up to Jerusalem, and there be judged of
these things before me? 10. Then said
Paul, 1 stand at Caesar's judgment-seat,

THE ACTS, XXV.

249

where I ought to be judged: to the Jews
have I done no wrong, as thou very well
knowest. 1 1 . For if I be an offender, or
have committed any thing worthy of death,
I refuse not to die : but if there be none of
these things whereof these accuse me, no
man may deliver me unto them. I appeal
unto Cossar. 12. Then Festus, when he
had conferred with the council, answered,
Hast thou appealed unto Caesar? Unto
Caesar shalt thou go.
We commonly say, "New lords, new laws, new
customs ;" but here was a new governor, and yet
Paul had the same treatment with him that he had
with the former, and no better. Festus, like Felix,
is not so just to him as he should have been, for he
does not release him ; and yet not so unjust to him as
the Jews would have had him to be, tor he will not
condemn him to die, nor expose him to their rage.
Here is,
I. The pressing instance which the High Priests
and other Jews used with the governor to persuade
him to abandon Paul ; for to send him to Jerusalem
was in effect to abandon him.
1. See how speedy they were in their applications
to Festus concerning Paul. As soon as ever he was
come into the province, and had taken possessionof
the government, into which, probably, he was in
stalled at Csesarea, within three days he went up
to Jerusalem, to shew himself there, and presently
the priests were upon him to proceed against Paul;
he stayed three days at Csesarea, where Paul was a
prisoner, and we do not find that in that time Paul
made any application to him to release him, though,
no doubt, he could have made good friends, that he
might hope to have prevailed' by ; but as soon as
ever he comes up to Jerusalem, the priests are in all
haste to make an interest with him against Paul.
See how restless a thing malice is ! Paul more pa
tiently bears the lengthening out of his imprison
ment, than his enemies do the delay of his prosecu
tion even to the death.
2. See how spiteful they were in their application.
They informed the governor against Paul, (V. 2.)
before he was brought upon a fair trial, that so they
might, if possible, prejudge the cause with the go
vernor, and make him. a party, who was to be the
judge. But this artifice, thoughbase. enough, they
could not confide in ; for the governor would be sure
to hear him himself, and then all their informations
against him would fall to the ground ; and therefore
they form another project much more base, and
that is, to assassinate Paul before he came upon his
trial. These inhuman hellish methods, which all
the world profess at least to abhor, have these per
secutors recourse to, to gratify their malice against
the gospel of Christ ; and this too under colour of
zeal for Moses. Tantum religio potuit suadere ma-
lorum — Such was their dire' religious zeal.
3. See how specious the pretence was : Now that
the governor was himself at Jerusalem, they desired
he would send, for Paul thither, and try him there,
which would save the prosecutors a great deal of
labour, and looked most reasonable, because he
was charged with having profaned the temple at
Jerusalem, and it is usual for criminals to be tried
in the court where the fact was committed ; but
that which they designed, was, to way-lay him as
he was brought up, and to murder him upon the
road, supposing that he would not be brought up
under so strong a guard as he was sent down with ;
or, that the officers that were to bring him up might
Vol. vi.— 2 I

be bribed to give them an opportunity, for their
wickedness. It is said, They desired favour against
Paul. The business of prosecutors is to demand
justice against one that they suppose to be a crimi
nal, and, if he be not proved so, it is as much justice
to acquit him as it is to condemn him if he be. But
to desire favour against a prisoner, and from the
judge too, who ought to be of counsel for him, is a
very impudent thing." The favour ought to be for
the prisoner, in favorem vitse — to favour his life,
but here they desire it against him. They will take
it as a favour if the governor will but condemn Paul,
though they can prove no crime upon him.
II. The governor's resolution that Paul shall take
his trial at Csesarea, where he now is, v. 4, 5. See
how he manages the prosecutors.
1. He will not do them the kindness to send for
him to Jerusalem ; no, he gave orders that Paul
should be kept at Csesarea. It does not appear that
he had any suspicion, much less any certain infor
mation, of their bloody design to murder him by the
way, as the chief captain had when he sent him to
Csesarea; (ch. 23. 30.) but perhaps he was not wil
ling so far to oblige the High Priest and his party,
or he would maintain the honour of his court at Cse
sarea, and require then- attendance there ; or he
was not willing to be at the trouble or charge of
bringing Paul up : whatever was his reason for re
fusing it, God made use of it as a means of preserv
ing Paul out of the hands of his enemies. Perhaps
now they were more careful to keep their conspi
racy secret than they had been before, that the dis
covery of it might not be now, as it was then, the
defeat of it. But though God does not, as then,
bring it to light, yet he finds another way, as effec
tual, to bring it to nought, by inclining'the heart of
the governor, for some other reasons, not to remove
Paul to Jerusalem. God is not tied to one method,
in working out salvation for his people; he can suf
fer the designs against them to be concealed, and'
yet not suffer them to be accomplished ; and can
make even the carnal policies of great men to serve
his gracious purposes.
2, Yet he will do them the justice to hear what
they have to say against Paul, if they will go down
to Csesarea, and appear against him there. ' " Let
them among you who are able, able in body and
purse for such a journey, or able in mind and tongue
to manage the prosecution ; let those among you,
who are fit to be managers, go down with the, and
accuse this man ; or, those who are competent wit
nesses, who are able to prove any thing criminal
upon him, let them go and give in their evidence, if
there be any such wickedness in him as you charge
upon him." Festus will not take it for granted, as
they desire he should, that there is wickedness in
him, till it is proved upon him, and he has been
heard in his own defence ; but if he be guilty, it lies
upon them to prove him so.
III. Paul's trial before Festus ; he stayed at Jeru
salem about t'en days, and then went down io Cse
sarea, and the prosecutors, it is likely, in his retinue ;
for he said, they should go dpwn with him; and
since they are so eager in the prosecution, he is wil
ling this cause should be first called ; and, that they
may hasten home, he will dispatch it the next day.
Expedition in administering justice is very com
mendable, provided more haste be not made than
good speed. Now here we have,
1. The court set, and the prisoner called to the
bar. Festus satin the judgment-seat, as he used to
do when any cause was brought before him* that
was of consequence, and he commanded Paul to be
brought, and make his appearance, v. 6. Christ, to
encourage his disciples, and keep up their spirits
under such awful trials of their courage as this was
to Paul, promised them, that the day should come

?S0

THE ACTS, XXV.

when they should sit on thrones, judging the tribes
of Israel.
2., The prosecutors exhibiting their charge against
thejprisoner ; (v. 7.) The Jews stood round about,
which intimates that they were many. Lord, how
are they increased that trouble me ! It intimates also
that they were unanimous, they stood by one ano
ther, and resolved to hold together ; and that they
were intent upon the prosecution, and eager in cla
mouring against Paul; they stood round about,
if possible, to frighten the judge into a compliance
with their malicious design ; however,, to frighten
the prisoner, and at least to put him out of counte
nance'; but in vain ; he had too just and strong an
assurance to be dashed by them- They compassed
me about like bees, but they are quenched as the fire
of thorns, Ps. 118. 12. When they stood round
about him, they brought many and grievous accu
sations against Paul, so it should lie read ; they
charged him with high crimes and misdemeanors ;
the articles of impeachment were many, and con
tained things of a very heinous nature ; they repre
sented him to the court as black and odious as their
wit and malice could contrive ; but when they had
opened the cause as they thought fit, and came to
the evidence, there they failed ; they could not
prove what they alleged against him, for it was all
false, and the complaints groundless and unjust ;'
either the fact was not as they opened it, or there
was no fault in it ; they laid to his charge things that
he knew not, nor they neither. It is no new thing
for the most excellent ones ofthe earth to have all
manner of evil said against them falsely, not only in
the song of the drunkards, and upon the seat qf the
scornful, but even before the judgment-seat.
3, rjie prisoner's insisting upon his own vindica
tion, v. 8. Whoever reproaches him, his own heart
does not, and therefore his own tongue shall not ;
though he die, he will not remove his integrity from
him. When it came to his turn to speak for him
self, he insisted upon this general plea, Not guilty;
Neither against the law ofthe Jews, nor against the
temple, nor yet against Caesar, have I offended any
thing at all. (1. ) Be had not violated the law ofthe
Jews, nor taught any doctrine destructive of it. Did
he make void the law by faith ? No, he established
the law. Preaching Christ, the end ofthe law, was
no offence against the law. (2.) He had not pro
faned the temple, nor put any contempt at all upon
the temple-seryice ; his helping, to set up the gospel-
temple, did not at all offend against that temple,
which was a type of it. (3.) He had not offended
against Caesar, or his government. By this it ap
pears, that, now his cause being brought before the
government, to curry favour with the governor, and
that they might seem friends to Caesar, they had
charged him with some instances of disaffection to
the present higher powers, which obliged him to
purge himself as to that matter, and to protest that
he was no enemy to Csesar, not so much as they
were, who charged him with being so.
IV. Paul's appeal to the emperor, and the occa
sion of it ; this gave the cause a new turn ; whether
he had before designed it, or whether it was a sud
den resolve upon the present provocation, does not
appear; but God puts it into his heart to do it, for
the bringing about of that which he had said to him,
that he must bear witness to Christ at Rome, for
there the emperor's court was, ch. 23. 11. We have
here, 1, The proposal which Festus made to Paul, to
go and take his trial at Jerusalem, v. 9. Festus was
willing to do the Jews a pleasure, inclined to gratify
the prosecutors rather than the prisoner, as far as
he could go with safety against one that was a citizen
of Rome, and therefore asked him, whether he
would be willing to go up to Jerusalem, and clear

himself there where he had been accused, and
where he might have his witnesses ready to vouch
for him, and confirm what he said. He would not
offer to turn him over to the High Priest and the
Sanhedrim, as the Jews would haye had him ; but,
Wilt thou go thither, and be judged of these things
before me ? The president, if be had pleased, might
have ordered him thither, but he would not do it
without his own consent, which, if he could have
wheedled him to give it, would have taken off the
odium of it. In suffering times, the prudence of the
Lord's people is tried as well as their patience;
being sent forth therefore as sheep in the midst of
wolves, they have need to be wise as serpents.
2. Paul's refusal to consent to it, and his reasons
for it. He knew, if he were removed to Jerusalem,
notwithstanding the utmost vigilance of the presi
dent, the Jews would find some means or other to
be the death of him ; and therefore desires to be
excused, and pleads,
(1.) That, as a citizen of Rome, it was most pro
per for him to be tried, not only by the president,
but in that which was properly his court, which sat
at Csesarea ; I stand at Caesar's judgment-seat,
where I ought to be judged, in the city which is the
metropolis of the province. The court being held
in Caesar's name, and by his authority and commis
sion, before one that was delegated by him, it might
well be said to be his judgment-seat, as, with us, all
writs run in the name of the sovereign, in whose
name all courts are held. Paul's owning that he
ought to be judgedat Caesar's judgment-seat, plainly
proves that Christ's ministers are not exempted
from the jurisdiction of the civil powers, hnt,ought
to be subject to them, as far as they can with a good
conscience ; and, if they be guilty of a real crime,
to submit to their censure ; if innocent, yet;to sub
mit to their inquiry, and to clear themselvesibefore
them. (2. ) That, as a member of the Jewish nation, he
had done nothing to make himself obnoxious to
them ; To the Jews have I done no wrong, as thou
very well knowest. It very well becomes those that
are innocent, to plead their innocency, and to insist
upon it ; it is a debt we owe to our own good name,
not only not to bear false witness against ourselves,
but to maintain our own integrity against' those who
bear false witness against us.
(3.) That he was willing to abide by the rules of.
the law, and to let that take its course, v. 11. If he
be guilty of any capital crime that deserves death,
he will not offer, either to make resistance, or to
make his escape ; will neither flee from justice nor
fight with it ; I refuse not to die, but will accept of
the punishment of mine iniquity. Not that gUviho
have committed any thing worthy qf death, are
obliged to accuse themselves, and offer themselves
to justice ; but when they are accused and brought
to justice, they ought to submit, and to say, both
God and the government are righteous ; it is neces
sary that some should be made examples.
But if he be innocent, as he protests he is, "')
there be none of these things whereof these accuse
me, if the prosecution be malicious, and they are
resolved to have my blood right or wrong, no man
may deliver me unto them, no, not the governor
himself, without palpable injustice ; for it is his bu
siness as much to protect the innocent, as to punish
the guilty;" and he claims his protection.
3. His appealing to court ; since he is continually
in danger Of the Jews, and one attempt is made after
another to get him into their hands, whose tender
mercies were cruel, he flies to the dernier resort'-
the last refuge of oppressed innocency, and 4akes
sanctuary there, since he cannot have justice done
j'him in any other way ; " J appeal unto Caesar. Ka-
I ther than be delivered to the Jews," (which Festus

THE ACTS, XXV.

251

seems inclined to consent to,) "let me bC delivered
to Nero." When David had divers times narrowly
escaped the rage of Saul, and concluded he was such
a restless enemy that he should one day perish by
his hands, he came to this resolution, being in a
manner compelled to it, There <is nothing better for
me than to take shelter in the Idnd ofthe Philistines,
1 Sam. 27. 1. So Paul, here. But it is. a hard case
that a son of Abraham must be forced to appeal to
a Philistine, to a Nero, from those who call them
selves the seed of Abraham, and shall be safer in
Gath or Rome than in Jerusalem ! How is the faith
ful city become a harlot !
V. 1 he judgment given upon the whole matter.
Paul is neither released nor condemned, his enemies
hoped the cause would be ended in his death, his
friends hoped it would be ended in his deliverance ;
but it proved neither so nor so, they are both disap
pointed, the thing is left as it was. It is an instance
of the slow steps which Providence sometimes takes,
not bringing things to an issue so soon as we expect,
by which we are often made ashamed both of our
hopes and of our fears, and are kept still waiting on
God. The cause had before been adjourned to ano
ther time, now to another place, to another court,
that Paul's tribulation might work patience.
1. The president advises upon the matter ; he
conferred with the council — /una t5 o-upGsMv, not
with the council ofthe Jews, that is called vmltfin ;
but with his own counsellors, who were always
ready to assist the governor with their advice. In
multitude of counsellors there is safety ; and judges
should consult both with themselves and others be
fore they pass sentence.
2. He determines to send him to Rome; some
think, Paul meant not an appeal to Caesar's person.
but only to his court, the sentence of which he would
abide by, rather than be remitted to the Jews' coun
cil, and that Festus might have chosen whether he
would have sent him to Rome, or, at least, whether
he would have joined issue with him upoti the ap
peal ; but, it should seem, by what Agrippa said,
(ch. 26. 32.) he might have been set at liberty, if pe
had not <tppealed to Caesar ; that, by the course pf
the Roman law, a Roman citizen might appeal at
any time to a superior court, even to the supreme ;
as causes with us are removed by certiorari, and cri
minals by habeas corpus, and as appeals are often
made to the house of peers. Festus therefore,
either of choice or of course, comes to this resolu
tion ; Hast thou appealed unto Caesar ? Unto Caesar
thou shalt go. He found there was something very
extraordinary in the case, which he was therefore
afraid of giving judgment upon, either one way or
other ; and the knowledge of which he thought
would be an entertainment to the emperor, and
therefore he transmitted it to his cognizance. In our
judgment before God, those that by justifying them
selves, appeal to the law, to the law they shall go,
and it will condemn them ; but those that by re
pentance and faith appeal to the gospel, to the gospel
they shall go, and it will save them.
1 3. And after certain days king Agrippa
and Bernice came unto Caesarea to Salute
Festus. 14. And when they had been
there many days, Festus declared Paul's
cause unto the king, saying, There is a
certain man left in bonds by Felix: 15.
About whom, when I was at Jerusalem,
the chief priests and the elders of the Jews
informed me, desiring to have judgment
against him. 16. To whom I answered,
It is not the manner of the Romans to de

liver any man to die, before that he which
is accused have the accusers face to face,
and have licence to answer for himself con
cerning the crime laid against him. 17.
Therefore, when they were come hither,
without any delay on the morrow I sat on
the judgmentrseat, and commanded the
man to be brought forth. 18. Against
whom when the accusers stood up, they
brought none accusation of such things as
I supposed: 19. But had certain ques
tions against him of their own superstition,
and of one Jesus, which was dead, whom
Paul affirmed to be alive. 20. And be
cause I doubted of such manner of ques
tions, I asked him whether he would go to
Jerusalem, and there be judged of these
matters. 2 1 . But when Paul had appealed
to be reserved unto the hearing of Augus
tus, I commanded him to be kept till I might
send him to Caesar. 22. Then Agrippa
said unto Festus, I would also hear the
man myself. To-morrow, said he, thou
shalt hear him. 23. And on the morrow,
when Agrippa was come, and Bernice,
with great pomp, and was entered into the
place of hearing, with the chief captains,
and principal men of the city, at Festus'
commandment Paul was brought forth.
24. And Festus said, King Agrippa,, and
all men which are here present with us, ye
see this man, about whom all the multitude
of the Jews have dealt with me, both at
Jerusalem, and also here, crying that he
ought not to live any longer. 25. But when
I found that he had committed nothing
worthy of death, and that he himself hath
appealed to Augustus, I have determined
to send him. 26. Of whom I have no cer
tain thing to write unto my lord. Where
fore I have brought him forth before, you
and specially before thee, O king Agrippa,
that, after examination had, 1 might have
somewhat to write. 27. For it seemeth to
me unreasonable to send a prisoner, and
not withal to signify the crimes laid against
him. We have here the preparation that was made for
another hearing of Paul before king Agrippa, not in
order to his giving judgment upon him, but in order
to his giving advice concerning him, or rather only
to gratify his curiosity. Christ had said, concern
ing his followers, that they should be brought be
fore governors and kings; in the former part of
this chapter Paul was brought before Festus the
governor, here before Agrippa the king, for a tes
timony to both. Here is,
I. The kind and friendly visit which king Agrippa
made to Festus, now upon his coming into the go
vernment in that province; (v. 13.) After certain
days, king Agrippa came to Caesarea. Here is a
royal visit; kings usually think it enough to send

252

THE ACTS, XXV.

their ambassadors to congratulate their friends, but
here was a king that came himself, that made the
majesty of a prince yield to the satisfaction of a
friend ; for personal converse is the most pleasant
among friends. Observe,
1. Who the visitants were ; (1.) King Agrippa,
the son of that Herod, (surnamed Agrippa,) who
killed James the apostle, and was himself eaten of
worms, and great grandson of Herod the Great,
under whom Christ was born. Josephus calls this
Agrippa the younger; Claudius the emperor made
him king of Chalcis, and tetrarch qf Trachonitis and
Abylene, mentioned Luke 3. 1. The Jewish writers
speak of him, and (as Dr. Lightfoot tells us) among
other things relate this story of him, " That reading
the law publicly, in the latter end of the year of re
lease, as was enjoined, the king, when he came to
those words, (Deut. 17. 15.) Thou shalt not set a
stranger king over thee, which is not of thy brethren,
the tears ran down his cheeks, for he was not ofthe
seed of Israel, which the congregation observing,
cried out, Be of good comfort, king Agrippa, thou
art our brother ; for he was of their religion, though
not of their blood." (2.) Bernice came with him,
she was his own sister, now a widow, the widow of
his uncle Herod, king of Chalcis, after whose death
she lived with this brother of her's, who was sus
pected to be too familiar with her, and after she was
a second time married to Polemon king of Cilicia,
she got to be divorced from him, and returned to
her brother king Agrippa. Juvenal, Sat. 6. speaks
of a diamond ring which Agrippa gave to Bernice,
his incestuous sister ;
 — —  Berenices
In digito factus pretiosior ; hunc dedit olim
Barbaras incests, dedit hunc Agrippa sorori.
That far-famed gem which on the finger glow'd
Of Berenice, (dearer thence,) bestow'd
By an incestuous brother.  Gifford.
And both Tacitus and Suetonius speak of a criminal
intimacy afterward between her and Titus Vespa
sian. Drusilla, the wife of Felix, was another sister.
Such lewd people were the great people generally
in those times ! Say not that the former days were
better. 2. What the design of this visit was ; they came
to salute Festus, to give him joy of his new promo
tion, and to wish him joy in ,it ; they came to com
pliment him upon his accession to the government,
and to keep up a good correspondence with him,
that Agrippa, who had the government of Galilee,
might act in, concert with Festus, who had the go
vernment of Judea ; but, it is probable they came
as much to divert themselves, as to shew respect
to him, and to share in the entertainments ot his
court, and to shew their fine clothes, which would
do vain people no good, if they did not go abroad.
II. The account which Festus gave to king
Agrippa of Paul, and his case ; which he gave,
1. To entertain him, and give him some diver
sion ; it was a very remarkable story, and worth
any man's hearing, not only- as it was surprising and
entertaining, but, if it were truly and fully told, very
instructive and edifying ; and it would be particu
larly acceptable to Agrippa, not only because he
was a judge, and there were some points of law and
practice in it well worth his notice, but much more
as he was a Jew, and there were some points of re
ligion in it much more deserving his cognizance.
2. To have his advice. Festus was but newly
come to be a judge, at feast to be a judge in these
parts, and therefore is diffident of himself and of his
own ability, and willing to have the counsel of those
that were older and more experienced, especially
in a matter that had so much difficulty in it as Paul s
case seemed to have, and therefore he declared it to
the king.

Let us now see the particular account he gives to
king Agrippa concerning Paul, v. 14 — 21.
(1.) He found him a prisoner when he came into
the government of this province; and therefore
could not of his own knowledge give an account of
his cause from the beginning; There is a certain
man left in bonds by Felix: and therefore if there
were any thing amiss in the first taking of him into
custody, Festus is not to answer for that, for he
found him in bonds. When Felix, to do the Jews
a pleasure, left Paul bound; though he knew him
to be innocent, he knew not what he did, knew not
but he might have fallen into worse hands than he
did fall into, though they were none ofthe best.
(2.) That the Jewish Sanhedrim were extremely
set against him ; " The chief priests and the elders
informed me against him as a dangerous man, and
not fit to live, and desired he_ might therefore be
condemned to die." These being great pretenders
to religion, and therefore to be supposed men of
honour and honesty, Festus thinks he ought to give
credit to ; but Agrippa knows them better than he
does, and therefore he desires his advice in this
matter. (3. ) That he had insisted upon the Roman law in
favour of the prisoner, and would not condemn him
unheard ; (v. 16.) "It is not the manner of the Ro
mans, who herein govern themselves by the law of
nature and the fundamental rules of justice, to deli
ver any man to die, to grant him to destruction," (so
the word is,) "to gratify his enemies with his de
struction, before the accused has the accusersface to
face, to confront their testimony, and have both
licence and time given him to answer for himself."
He seems to upbraid them as if they reflected upon
the Romans and their government in asking sucn a
thing, or expecting that they would condemn aman
without trying him; "No," says he, "Iwouldiave
you to know, whatever you may allow of .among
yourselves, the Romans allow not of such a piece
of injustice among them. " Audi et alteram partem
— Hear the other side, was become a proverb! among
them. This rule we ought to be governed By in our
private censures in common conversation ; we must
not give men ill characters, nor condemn their^words
and actions, till we have heard what is to be said in
their vindication. See John 7. 51.
(4.) That he had brought him upon his trial, ac
cording to the duty of his place, v. 17. That he had
been expeditious in it, and the prosecutors hail no
reason to complain of his being dilatory, fores soon
as ever they were come, (and we are sure they lost
no time,) without any delay, on the morrow, he had
brought on the cause. He had likewise tried him
in the most solemn manner ; he sat on the judgment-
seat, as they used to do in weightier causes, while
those that were of small moment, they judged de
piano — upon even ground. He called a great court
on purpose for the trial of Paul, that the sentence
might be definitive, and the cause ended.
(5.) That he was extremely disappointed in the
charge they brought against him ; (v. 18, 19.)
When the accusers stood up against him, and opened
their indictment, they brought no accusations of such
things as I supposed. He supposed by the eager
ness of their prosecution, and their urging of it thus
upon the Roman governors one after another, [1.]
That they had something to accuse him of that was
dangerous either to private property or the public
peace ; that they would undertake to prove nim a
robber, or a murderer, or a rebel against the Roman
power ; that he had been in arms to head a sedition;
that if he were not that Egyptian who lately made
an uproar, and commanded a party of cut-throats,
as the chief captain supposed him to be, yet that he
was one ofthe same kidney. Such were the outcries
against the primitive christians, so loud, so fierce,

THE ACTS, XXV.

253

that the standers-by, who judged of them by those
outcries, could not but conclude them the worst of
men ; and to represent them so was the design of
that clamour, as it was against our Saviour. [2.]
That they had something to accuse him of, that was
cognizable in the Roman courts, and which the go
vernor was properly the judge of, as Gallio expect
ed ; (ch. 18. 14. ) otherwise it was absurd and ridi
culous to trouble him with it, and really an affront
to him.
But, to his great surprise, he finds the matter is
neither so nor so : they had certain questions against
him, instead of proofs and evidences against him ;
the worst they had to say against him, was disputa
ble whether it was a crime or no ; moot-points, that
would bear an endless debate, but had no tendency to
fasten any guilt upon him ; questions fitter for the
schools than for the judgment-seat. And they were
questions of their own superstition, so he calls their
religion ; or rather, so he calls that part of their
religion which Paul was charged with doing damage
to. The Romans protected their religion according
to their law, but not their superstition, nor the tra
dition of their elders. But the great question, it
seems, was concerning one Jesus that was dead,
whom Paul affirmed to be alive. Some think the
superstition he speaks of was the christian religion,
which Paul preached, and that he had the same
notion of it that the Athenians had, that it was the
introducing of a new daemon, even Jesus. See how
slightly this Roman speaks of Christ, and of his
death and resurrection ; and of the great controversy
between the Jews and the Christians, whether he
were the Messiah promised or no ; and the great
proof of his being the Messiah, his resurrection from
the dead, as if it were no more than this, There was
one Jesus that was dead, and Paul affirmed he was
alive. In many causes issus is joined upon this
question, whether such a person that has been long
absent be living or dead, and proofs are brought on
both sides ; and Festus will have it thought that this
is a matter of no more moment. Whereas this Jesus,
whom he prides himself in being thus ignorant of,
as if he were below his notice, is he that was dead,
and is alive, and lives for evermore, and has the
keys of hell and of death, Rev. 1. "18. What Paul
affirmed concerning Jesus, that he is alive, is a truth
of such importance, that if it be not true we are all
undone. (6.) That therefore he had moved it to Paul, that
the cause might be adjourned to the Jewish courts,
as best able to take cognizance of an affair of this
nature ; (v. 20.) " Because I doubted of such man
ner of questions, and thought myself unfit to judge
of things I did not understand, I asked him whether
he would go to Jerusalem, appear before the great
Sanhedrim, and there be judged of these matters ?"
He would not force him to it, but should be glad he
would consent to it, that he might not have his con
science burthened with a cause of this nature.
(7. ) That Paul had chosen rather to remove his
cause to Rome than to Jerusalem, as expecting
fairer play from the emperor than from the priests ;
" He appealed to be reserved to the hearing of Au
gustus, (v. 21.) having no other way to stop pro
ceedings here in this inferior court ; and therefore
I have commanded him to be kept a close prisoner
till I might send him to Caesar ; for I did not see
cause to refuse his appeal, but rather was pleased
with it."
III. The bringing of him before Agrippa, that he
might have the hearing; of his cause.
1. The king desired it; (v. 22.) "I thank you for
your account of him, but I would also hear the man
myself. " Agrippa knows more of this matter than
Festus does ofthe cause, and ofthe person ; he has
heard of Paul, and knows of what vast concern this

question is, which Festus makes such a jest of, whe
ther Jesus be alive or no ? And nothing would oblige
him more than to hear Paul. Many great men
think it below them to take cognizance of the mat
ters of religion, except they can hear them like
themselves, in the judgment-seat. Agrippa would
not for all the world have gone to ameetmg to hear
Paul preach, any more than Herod to hear Jesus ;
and yet are both glad to have them brought before
them, only to satisfy their curiosity. Perhaps
Agrippa desired to hear him himself, that he might
be in a capacity to do him a kindness, and yet did
him none, only put some credit upon him.
2. Festus granted it ; To-morrow thou shalt hear
him. There was a good providence in this, for the
encouragement of Paul, who seemed buried alive
in his imprisonment, and deprived of all opportuni
ties of doing good ; we know not of any of his epis
tles that bore date from his prison at Csesarea ; what
opportunity he had of doing good .to his friends that
visited him, and perhaps to a little congregation of
them that might visit him every Lord's day, was
but a low and narrow sphere of usefulness, so that
he seemed to be thrown by as a despised broken ves
sel, in which there was no pleasure ; but this gives
him an opportunity of preaching Christ to a great
congregation, and (which is more) to a congregation
of great ones. Felix heard him in private concern
ing the faith of Christ. But Agrippa and Festus
agree he shall'be heard in public. And we have
reason to think that his sermon in the next chap
ter, though it might not be so instrumental as some
other of his sermons for the conversion of souls,
redounded as much to the honour of Christ and
Christianity as any sermon he ever preached in his
life. 3. Great preparation was made for it ; (v. 23. )
The next day there was a great appearance in the
place of hearing, Paul and his cause being much
talked of, and the more for their being much talked
against. (1.) Agrippa and Bernice took this opportunity to
shew themselves in state, and to make a figure, and
perhaps for that end desired the occasion, that they
might see and* be seen ; for they came with great
pomp, richly dressed with gold and pearls, and
costly array ; with a great retinue of footmen in rich
liveries, which made a splendid show, and dazzled
the eyes of the gazing crowd. They came (tvr*
7rc\\tit, <po.vnra.trUs — with great fancy '-, so the word is.
Note, Great pomp is. but great fancy ; it neither
adds any real excellency, nor gains any real respect,
but feeds a vain humour, which wise men would
rather mortify than gratify. It is but a shew, a
dream, a fantastical thing, so the word signifies;
superficial, and it passeth away. And the pomp of
this appearance, would put one for ever out of con
ceit with pomp, when the pomp which Agrippaand
Bernice appeared in, was, [1.] Stained by their
lewd characters, and all the beauty of it sullied, and
all virtuous people that knew them could not but
contemn them in the midst of all this pomp as vile
persons, Ps. 15. 4. [2.] Outshone by the real glory
of the poor prisoner at the bar. What was the ho
nour of their fine clothes, compared with that of his
wisdom, and grace, and holiness ; his courage and
constancy' in suffering for Christ ! His bonds in so
good a cause were more glorious than their chains
qfgold ; and his guards than their equipage. Who
would be fond of worldly pomp, that here sees so
bad a woman loaded with it, and so good a man load
ed with the reverse of it ?
(2.) The chief captain and principal men of the
city took this opportunity to pay their respects to
Festus and to his guests ; it answered the end of a
ball at court, it brought the fine folks together in
their fine clothes, and served for an entertainment.

254

THE ACTS, XXVI.

It is probable that Festus sent Paul notice of it over
night, to be ready for a hearing the next morning
before Agrippa. And such confidence had Paul in
the promise of Christ," that it should be given him
in that same hour what he should speak, that he com
plained not of the short warning;, nor was put into
confusion by it I am apt to think that they who
were to appear in pomp, perplexed themselves more
with care about their clothes than Paul who was to
appear as a prisoner, did with care about his cause ;
for he knew whom he had believed, and who stood
by him.
IV. The speech with which Festus introduced the
cause, when the court, or rather the audience, was
set ; which is much to the same purport with the
account he had just now riven to Agrippa.
1. He addresses himself respectfully to the com
pany ; "King Agrippa, and all men who are here
present with us. He speaks to all the men — irdvrts
Wgff, as if he intended a tacit reflection upon Ber
nice, a woman, for appearing in a meeting of this
nature ; he does not refer any thing to her judgment,
or desire her counsel ; but, "All you that are pre
sent, that are men, (so the words are placed.) I de
sire you to take cognizance of this matter. The
word used is that which signifies men in distinction
from women ; what had Bernice to do here ?
2. He represents the prisoner as one that the Jews
had a very great spite against; not only the rulers,
but the multitude of them, both at Jerusalem, and
here at Caesarea, cry out, that he ought not to live
any longer, for they think he has lived too long al
ready ; and if he lived any longer it would be to do
more mischief. They could not charge him with
any capital crime, but they want to have him out of
the way.
3. He confesses the prisoner's innocency ; and it
was much for the honour of Paul and his bonds, that
he had such a public acknowledgment as this from
the mouth of his judge ; (v. 25. ) I found that he had
committed nothing worthy of death; upon a full hear
ing of the cause, it appeared that there was no evi
dence at all to support the indictment ; and therefore
though he was inclinable enough to favour the pro
secutors, yet his own conscience brought in Paul not
guilty. And why did he not discharge him then,
or he stood upon his deliverance? Why truly, be
cause he was so much clamoured against, and he
feared the clamour would turn upon himself if he
should release him. It is pity but every man that
has a conscience, should have courage to act accord
ing to it Or perhaps because there was so much
smoke, he concluded there could not but be some
fire, which would appear at last, and he would con
tinue him a prisoner, in expectation of it.
4. He acquaints them with the present state of the
case ; that the prisoner had appealed to the emperor
himself; (whereby he put an honour upon his own
cause, as knowing it not unworthy the cognizance of
the greatest of men ;) and that he had admitted his
appeal ; I have determined to send him. And thus
the cause now stood.
5. He desires their assistance in examining the
matter calmly and impartially, now that there was
no danger of their-being interrupted, as he had been
with the noisiness and outrage of the prosecutors ;
that he might have at least such an insight into the
cause as was necessary to his stating of it to the em
peror, v. 26, 27. (1.) He thought it unreasonable
to send a prisoner, especially so far as Rome, and
not withal to signify the crimes laid against him, that
the matter might be prepared as much as possible,
and put in a readiness for the emperor's determina
tion ; for he is supposed to be a man of great busi
ness, and therefore every affair must be laid before
him in as little compass as possible. (2.) He could
not as yet write any thing certain concerning Paul ;

fo

so confused were the informations that were given
in against him, and so inconsistent, that he could
make nothing at all of them. He therefore desired
he might be thus publicly examined, that he might
be advised by them what to write. See what a great
deal of trouble and vexation they are put to, and to
what delay, nay and to what hazard, in the adminis
tration of public justice, who lived at such a distance
from Rome, and yet were subject to the emperor of
Rome ; the same was this nation of our's put to,
(which is about as far distant from Rome the other
way,) when it was in ecclesiastical affairs subject to
the pope of Rome, and appeals were upon all occa
sions made to his court ; and the same mischiefs, and
a thousand worse, would they bring upon us,, who
would again entangle us in that yoke of bondage,.
CHAP. XXVI.
We left Paul at the bar, and Festus, and Agrippa and Ber
nice, and all the great men of the city of Caesarea, upon
the bench, or about it, waiting to hear what he had to say
for himself. Now in this chapter, we have, I. The account
he gives of himself, in answer to the calumnies of the Jews.
And in that, 1. His humble address to king Agrippa, anil
the compliment he passed upon him, v. 1 . . 3. 2. His ac
count of his original, and education, his profession as a
Pharisee, and his adherence still to that which was then the
main article of his creed, in distinction from the Sadducees,
the resurrection of the dead ; however in rituals he had
since departed from it, v. 4 . . 8. 3. Of his zeal against the
christian religion, and the professors of it, in the beginning
of his time, v. 9 . . 11. 4. Of his miraculous conversion to
the faith of Christ, v. 12. . 16. 5. Of the commissiarhe
received from heaven to preach the gospel to the Gentiles,
v. 17, 18. 6. Of his proceedings pursuant to that commis
sion, which had given this mighty offence to the Jem, v.
19.. 21. 7. Ofthe doctrine which he had made it his busi
ness to preach to the Gentiles ; which was so far from de
stroying the law and the prophets, that it shewed the ful
filling of both, v. 22, 23. II. The remarks that were made
upon his apology. 1 . Festus thought he never heard a man
talk so madly, and slighted him as crazed, v. 24. In an
swer to him, he denies the charge, and appeals to king
Agrippa, v. 25, £6. 2. King Agrippa, being more closely
and particularly dealt with, thinks he never heard a man
talk more rationally and convincingly, and owns himself
almost his convert; (v. 28.) and Paul heartily wishes him
so, v. 29. 3. They all agree that he was an innocent man,
that he ought to he set at liberty, and that it was pity he
was provoked to put a bar in his own door by appealing to
Caesar, v. SO.. 32.
1 . PT1HEN Agrippa said unto Paul, Thou
JL art permitted to speak for thyself.
Then Paul stretched forth the hand, and
answered for himself; 2. 1 think myself
happy, king Agrippa, because I shall an
swer for myself this day before thee, touch
ing all the things whereof I am accused of
the Jews : 3. Especially because I know
thee to be expert in all customs and ques
tions which are among the Jews : where
fore I beseech thee to hear me patiently.
4. My manner of life from my youth, which
was at the first among mine own nation at
Jerusalem, know all the Jews, 5. Which
knew me from the beginning, if they would
testify, that after the straitest sect of our
religion I lived a Pharisee. 6. And now I
stand and am judged for the hope of the
promise made of God unto our fathers : 7-
Unto which promise our twelve tribes, in
stantly serving Gad day and night, hope to
come : for which hope's sake, king Agrippa,
I am accused of the Jews. 8. Why should

THE ACTS, XXVI.

255

it be thought a thing incredible with you,
that God should raise the dead ? 9. I ve
rily thought with myself, that I ought to do
many things contrary to the name of Jesus
of Nazareth. 10. Which thing I also did
in Jerusalem : and many of the saints did I
shut up in prison, having received authority
from the chief priests ; and when they were
put to death, I gave my voice against them.
11. And I punished them oft in every syna
gogue, and compelled them to blaspheme ;
and being exceedingly mad against them,
I persecuted them even unto strange cities.
Agrippa was the most honourable person in the
assembly, having the title of king bestowed upon
him, though otherwise having only the power of the
other governors under the emperor ; and though not
here superior, yet senior, to Festus, and therefore
Festus having opened the cause, he, as the mouth
of the court, intimates to Paul a license given him
to speak for himself, v. 1. Paul was silent till he
had that liberty allowed him ; for those are not the
most forward to speak, that are best prepared to
speak, and speak Dest. This was a favour which
the Jews would not allow him, or not without diffi
culty ; but Agrippa freely gives it him. And Paul's
cause was so good, that he desired no more than to
have liberty to speak for himself; he needed no ad
vocate, no Tertullus, to speak for him.
Notice is taken of his gesture ; he stretched forth
his hand, as one that was under no consternation at
all, but had perfect freedom and command of him
self; it also intimates that he was in earnest, and
expected their attention while he answered for him
self. Observe, He did not insist upon his having
appealed to Ca;sar as an excuse for being silent ; did
not say, "I will be examined no more till I come to
the emperor himself;" but cheerfully embraces the
opportunity of doing honour to the cause he suffered
for. If we must be ready to giye to every man that
asketh us, much more to every man in authority, a
reason qf the hope that is in us, 1 Pet. 3. 15.
Now in this former part of the speech,
I. Paul addresses himself with a very particular
respect to Agrippa, v. 2, 3. He answered cheer
fully before Felix, because he knew he had been
many years a judge to that nation, ch, 24. 10. But
his opinion of Agrippa goes further. Observe,
1. Being accused ofthe Jews, and having many ill
things laid to his charge, he is glad he has an oppor
tunity of clearing himself; so far is he from imagin
ing that his being an apostle exempted him from
the jurisdiction of the civil powers. Magistracy is
an ordinance of God, which we have all benefit by,
and therefore must all be subject to.
2. Since he is forced to answer for himself, he is
glad it is before king Agrippa, who, being himself a
proselyte to the Jewish religion, understood all mat
ters relating to that, better than the other Roman
governors did ; J know thee to be expert in all cus
toms and questions which are among the Jews. It
seems, Agrippa was a scholar, and had been parti-
cularly conversant in the Jewish learning; was ex
pert in the customs oi the Jewish religion, and knew
the nature of them, and that they were not designed
to be either universal or perpetual. He was expert
also in the questions that arose upon, those customs,
in determining of which the Jews themselves were
not all of a mind. Agrippa was well versed in the
scriptures ofthe Old Testament, and therefore could
make a better judgment upon the controversy be
tween him and the Jews concerning Jesus being the
Messiah, than another could. It is an encourage

ment to a preacher, to have those to speak to, that
are intelligent, and can discern things that differ.
When Paul says, Judge ye what I say, yet he speaks
as tq wise men, 1 Cor. 10. 15.
3. He therefore begs that he would hear him pa
tiently, fA.M£&ifta,t-~with long-suffering, Paul de
signed a long discourse, and begs he would hear him
out, and not be weary ; he designs a plain discourse,
and begs he would hear him with mildness, and not
be angry. Paul had some reason to fear that as
Agrippa, being a Jew, was well versed in the Jewish
customs, and therefore the more competent judge
of his cause, so he was soured in some measure with
the Jewish leaven, and therefore prejudiced against
Paul as the apostle of the Gentiles ; he therefore
says this to sweeten him, i" beseech thee, hear me
patiently. , Surely the lfcast we can expect, when
we preach the faith of Christ, is, to be heard pa
tiently. II. He professes that though he was hated and
branded as an apostate, yet he still adhered to all
that good which he was first educated and trained
up in ; his religion was always built upon the pro
mise of God made unto the fathers; and this he still
built upon.
1. See here what his religion was in hisyouth ; his
manner of life was well known, v. 4, 5. He was not
indeed born among his own nation, but he was bred
among them at Jerusalem. Though he had of late
years been conversant with the Gentiles, (which
had given great offence to the Jews,) yet at his set
ting out in the world he was intimately acquainted
with the Jewish nation, and entirely in their inter
ests. His education was neither foreign nor obscure,
it was among his own nation at Jerusalem, where
religion and learning flourished. All the Jews knew
it, all that could remember so long, for Paul made
himself remarkable betimes. They that knew him
from the beginning, could testify tor him that he
was a Pharisee ; that he was not only of the Jewish
religion, and an observer of all the ordinances of it,
but that he was of the most strict sect of that religion,
most nice and exact in observing the institutions of
it himself, and most rigid and critical in imposing
them upon others. He was not only called a Pha
risee, but he lived a Pharisee. All that knew him,
knew very well that never any Pharisee conformed
more punctually to the rules of his order than he did.
Nay, and he was of the better sort of Pharisees ; for
he was brought up at the feet of Gamaliel, who was
an eminent rabbin. of the schooler house of Hillel,
which was in much greater reputation for religion
than the school or house of Samai.
Now if Paul was a Pharisee, and lived a Pharisee,
(1.) Then he was a scholar, a man of learning,
and not an ignorant, illiterate, mechanic ; the Pha
risees knew the law, and were well versed in it, and
in the traditional expositions of it. It was a reproach
to the other apostles, that they had not had acade
mical education, but were bred fishermen, ch. 4. 13.
Therefore, that the unbelieving Jews might be left
without excuse, here is an apostle raised up, that
had sat at the feet of their most eminent doctors.
(2.) Then he was a moralist, a man of virtue, and
not a rake, or a loose debauched young man ; if he
lived like a Pharisee, he was no drunkard or forni
cator ; and being a young Pharisee, we may hope be
was no extortioner, nor had yet learned the arts
which the crafty, covetous, old Pharisees had of de
vouring the houses. of poor widows; but he was, as
touching the righteousness which is in the law, blame
less; he was not chargeable with any instances of
open vice and profaneness; and therefore as he could
not be thought to have deserted his religion because
he did not know it, for he was a learned man ; so he
could not be thought to have deserted it because he
did not love it, or was disaffected to the obligations

256

THE ACTS, XXVI.

of it, for he was a virtuous man, and not inclined to
any immorality.
(3.) Then he was orthodox, sound in the faith,
and not a deist or sceptic, or a man of corrupt prin
ciples that led to infidelity ; he was a Pharisee, in
opposition to a Sadducee ; he received those books
of the Old Testament which the Sadducees rejected,
believed a world of spirits, the immortality of the
soul, the resurrection of the body, and the rewards
and punishments of the future state, all which the
Sadducees denied. They could not say, He quitted
his religion for want of a principle, or for want of a
due regard to divine revelation ; no, he always had
a veneration for the ancient promise made of God
unto the fathers, and built his hope upon it.
Now though Paul knew very well that all this
would not justify him before God, nor make a righ
teousness for him, yet he knew it was for his repu
tation among the Jews, and an argument ad honii-
nem — such as Agrippa would feel, that he was not
such a man as they represented him to be. Though
he counted it but loss, that he might win Christ ;
yet he mentioned it when it might serve to honour
Christ. He knew very well that all this while he
was a stranger to the spiritual nature of the divine
law, to heart-religion, and that except his righteous
ness exceeded this, he should never go to heaven ;
yet he reflects upon it with some satisfaction that he
had not been before his conversion an atheistical,
Srofane, vicious man, but, according to the light he
ad, had lived in all good conscience before God.
2. See here what his religion is ; he has not in
deed such a zeal for the ceremonial law as he had
in his youth ; the sacrifices and offerings appointed
by that, he thinks, are superseded by the great sa
crifice which they typified ; ceremonial pollutions
and purifications from them he makes no conscience
of, and thinks the Levitical priesthood is honoura
bly swallowed up in the priesthood of Christ ; but,
for the main principles df his religion he is as zealous
for them as ever, and more so, and resolves to live
and die by them.
(1.) His religion is built upon the promise made
of God unto the fathers; it is built upon divine reve
lation, which he receives and believes, and ventures
his soul upon ; it is built upon divine grace, and that
grace manifested and conveyed by promise. The
promise of God is the guide and ground of his reli
gion ; the promise made to the fathers, which was
more ancient than the ceremonial law, that cove
nant which was confirmed before of God in Christ,
and which the law, that was not till four hundred
and thirty years after, could not disannul, Gal. 3.
17. Christ and heaven are the two great doctrines
of the gospel — that God has given to us eternal life,
and this life is in his Son. Now these two are the
matter of the promise made unto the fathers ; it
may look back as far as the promise made to father
Adam, concerning the Seed of the woman, and those
discoveries of a future state which the first patri
archs acted faith upon, and were saved by that faith ;
but it respects chiefly the promise made to father
Abraham, that in his seed all the families ofthe earth
should be blessed, and, that God would be a God to
him, and to his seed after him. The former mean
ing Christ, the latter heaven ; for if God had not
prepared far "them a 'city, he would have been
ashamed to have called himself their God, Heb.
11. 16.
(2.) His religion consists in the hopes of this pro
mise ; he places it not, as they did, in meats and
drinks, and the observation of carnal ordinances ;
(God had often shewed what little account he made
of them ;) but in a believing dependence upon God's
grace in the covenant, and upon the promise, which
was the great charter by which the church was first
incorporated. [1.] He had hope in Christ as the

promised Seed; he hoped to be blessed in him; to
receive the blessing of God, and to be truly blessed.
[2.] He had hopes of heaven ; this is expressly
meant, as appears by comparing ch. 24. 15. That
there shall be a resurrection of the dead. Paul had
no confidence in the flesh, but in Christ ; no expec
tation at all of great things in this world, but of
greater things in the other world, than any this
world can pretend to ; he had his eye upon a future
state. (3.) Herein he concurred with all the pious Jews;
his faith was not only according to the scripture, but
according to the testimony of the church, which
was a support to it Though they set him up as a
mark, he was not singular ; " Our twelve tribes, the
body of the Jewish church, instantly serving God
day and night, hope to come to this promise, to the
good promised." The people of Israel are called
the twelve tribes, because so they were at first; and
though we read not of the return of the ten tribes
in a body, yet we have reason to think many parti
cular persons, more or less of every tribe, returned
to their own land ; perhaps, by degrees, the greater
part of them that were carried away. Christ speaks
of the twelve tribes, Matt. 19. 28. Anna was of
the tribe of Asher, Luke 2. 36. James directs his
epistle to the twelve tribes scattered abroad, Jam. 1,
1. " Our twelve tribes, which make up the'body
of our nation, to which I and others belong: Now
all the Israelites profess to believe in this promise)
both of Christ and heaven, and hope to come to the
benefits of them. They all hope for a Messiah to
come, and we that are christians, hope in a Messiah
already come; so that 'we all agree to build upon the
same promise. They look for the resurrection of
the dead, and the life of the world to come, and that
is what I look for. Why should I be looked upon
as advancing something dangerous and heterodox,
or as an apostate from the faith and worship of the
Jewish church, when I agree with them in this fun
damental article ? I hope to come to the same hea
ven at last that they hope to come to ; and if we ex
pect to meet so happily in our end, why should we
fall out so unhappily by the way ?"
Nay, the Jewish church not only hoped to come
to this promise, but, in the hope of it, they instantly
served God day and night. The temple-service,
which consisted in a continual course of religious du
ties, morning and evening, day and night, from the
beginning of the year to the end of it, and was kept
up by the priests and Levites, and the stationary
men, as they called them, who continually attended
there to lay their hands upon the public sacrifices,
as the representatives of all the twelve tribes, this
service was kept up in the profession of faith in the
Promise of eternal life, and, in expectation of it,
'aul instantly serves God day and night in the
gospel of his Sonj the twelve tribes by their repre
sentatives do so in the law of Moses, but he and they
do it in hope of the same promise ; "Therefore they
ought not to look upon me as a deserter from their
church, so long as I hold by the same promise that
they hold by." Much more should christians, who
hope in the same Jesus for the same heaven, though
differing in the modes and ceremonies of worship,
hope the best one of another, and live together in
holy love. Or it may be meant of particular per
sons who continued in the communion ofthe Jewish.
church, and were very devout in their way, serving
God with great intenseness, and a close applicaflw
of mind, and constant in it, night and day, as Anhw
who departed not from the temple, but served God
(it is the same word here used) in fastings' and
prayers night and day, Luke 2. 37. "In this way
they hope to come to the promise, and I hope they
will." Note, Those only can upon good grounds
hope for eternal life, that are diligent and constant

THE ACTS, XXVI.

257

in the service of God; and the prospect of that eter
nal life should engage us to dihgence and constancy
in all religious exercises. We should go on with
our work with heaven in our eye. And those that
instantly serve God day and night, though not in
our way, we ought to judge charitably of.
(4.) This was it that he was now suffering for ;
for preaching that doctrine which they themselves,
if they did but understand themselves aright, must
own ; I am judged for the hope of the promise made
unto the fathers. He stuck to the promise, against
the ceremonial law, while his persecutors stuck to the
ceremonial law, against the promise ; " It is for this
hope's sake, king Agrippa, that lam accused ofthe
Jews; because Ido that which I think myself obliged
to do by the hope of that promise." It is Common
for men to hate and persecute the power of that re
ligion in others, which yet they pride themselves in
the form of. Paul's hope was, what they themselves
also allowed, (ch. 24. 15.) and yet they were thus
enraged against him for practising according to that
hope. But it was his honour, that when he suffered
as a christian, he sufferedybr the hope of Israel, ch.
28. 20.
This was it which he would persuade all that
heard him cordially to embrace; (v. 8.) Why should
it be thought a thing incredible with you, that God
should raise the dead? This seems to come in some
what abruptly ; but, it is probable, Paul said much
more than is here recorded ; and that he explained
the promise made to the fathers, to be the promise
of the. resurrection and eternal life; and proved that
he was in the right way of pursuing his hope of that
happiness, because he believed in Christ who was
risen from the dead, which was a pledge and earnest
of that resurrection which the fathers hoped for.
Paul is therefore earnest to know the power of
Christ's resurrection, that by it he might attain to
the resurrection of the dead; see Phil. 3. 10, 11.
Now many of his hearers were Gentiles, most of
them, perhaps Festus particularly, and we may
suppose, when they heard him speak so much of
Christ's resurrection, and of the resurrection from
the dead, which the twelve tribes hoped for, that
they mocked, as the Athenians did, began to smile
at it, and whispered to one another what an absurd
thing it was ; Which occasioned Paul thus to reason
with them, What! is it thought incredible with you,
that God should raise the dead ? So it may be read.
If it be marvellous in your eyes, should it be mar
vellous in mine eyes, saith the Lord of hosts? "Lech.
8. 6. If it be above the power of nature, yet it is not
above the power of the God of nature. Note, There
is no reason why we should think it at all incredible
that God should raise the dead. We are not required
to believe any thing that is incredible, any thing that
implies a contradiction. There are motives of cre
dibility sufficient to carry us through all the doc
trines of the christian religion, and this particularly
of the resurrection of the dead. Has not God an in
finite, almighty power, to which nothing is impossi
ble ? Did not he make the world at first out of no
thing, with a word's speaking ? Did he not form
our bodies, form them out of the clay, and breathe
into us the breath of life at first ; and cannot the
same power form them again out of their own clay,
and put life into them again ? Do we not see a kind
of resurrection in nature, at the return of every
spring? Has the sun such a force to raise dead
plants, and should it seem incredible to us, that God
should raise dead bodies.
III. He acknowledges, that while he continued a
Pharisee, he was a bitter enemy to christians and
Christianity, and thought he ought to be so, and con
tinued so to the moment that Christ wrought that
wonderful change in him. This he mentions,
1. To shew that his becoming a christian and a
Vol. vi.— 2 K

preacher, was not the product and result of any pre-.
vious disposition or inclination that way, or any gra
dual advance of thought in favour of the christian
doctrine ; he did not reason himself into Christianity
by a chain of arguments, but was brought into the
highest degree of an assurance of it, immediately
from the highest degree of prejudice against it : by
which it appeared, that he was made a christian and
a preacher by a supernatural power ; so that his
conversion in such a miraculous way, was not only
to himself, but to others also, a convincing proof of
the truth of Christianity.
2. Perhaps he designs it for such an excuse of his
persecutors as Christ made for his, when he said,
They know not what they do. Paul himself once
thought he did what he ought to do when he perse
cuted the disciples of Christ, and he charitably
thinks they laboured under the like mistake. Ob
serve, (1.) What a fool he was in his opinion, v. 9. He
thought with himself that he ought to do many
things, every thing that lay in his power, contrary
to the name of Jesus of Narazeth, contrary to his
doctrine, his honour, his interest. That name did
no harm ; yet, because it agreed not with the notion
he had of the kingdom of the Messiah, he was for
doing all he could against it. He thought he did
God good service, in persecuting those who called
on the name of Jesus Christ. Note, It is possible
for those to be confident they are in the right, who
yet are evidently in the wrong; and for those to
think they are doing their duty, who are wilfully
persisting in the greatest sin. They that hated their
brethren, and cast them out, said, Let the Lord be
glorified, Isa. 66. 5. Under colour and pretext of
religion,' the most barbarous and inhuman villanies
have been not only justified, but sanctified and mag
nified, John 16. 2.
(2.) What a fury he was in his practice, v. 10, 11.
There is not a more violent principle in the world
than conscience misinformed ; when Paul thought
it his duty to do all he could against the name of
Christ, he spared no pains or cost in it. He gives
an account of what he did of that kind, and aggra
vates it as one that was truly penitent for it ; I was
a blasphemer, a persecutor, 1 Tim. 1. 13.

[1.] He filled the jails with christians, as if they
had been the worst of criminals, designing hereby
not only to terrify them, but to make them odious to
the people. He was the devil that cast some of them
into prison, (Rev. 2. 10.) took them into custody, in
order to their being prosecuted ; Many ofthe saints
did I shut up in prison, both men and women, ch.
8. 3.
[2. ] He made himself the tool of the chief priests;
herein from them he received authority, as an infe
rior officer; to put their laws in execution, and proud
enough he was to be a man in authority, for such a
purpose. [3.] He was very officious to vote, unasked, for
the putting of christians to death, particularly Ste
phen, to whose death Saul was consenting, (ch. 8. 1.)
and so made himself particeps criminis — partaker
of the crime. Perhaps he was, for his great zeal,
though young, made a member of the Sanhedrim,
and there voted for the condemning of christians to
die ; ¦ or, after they were condemned, he justified
what was done, and commended it, and so made
himself guilty, ex post facto — after the deed was
committed, as if he had been a judge or jury-man.
[4.] He brought them under punishments of an
inferior nature, in the synagogues, where they were
scourged, as transgressors of the rules of the syna
gogue ; he had a hand in the punishing of divers ;
nay, it should seem the same_ persons were by his
means often punished ; as he himself was five times,
2 Cor. 11. 24. -

258

THE ACTS, XXVI.

[5.] He not only punished them for their religion,
but, taking a pride in triumphing over men's con
sciences, he forced them to abjure their religion, by
putting them to the torture ; " I compelled them to
blaspheme Christ, and to say he was a deceiver, and
they were deceived in him ; compelled them to deny
their Master, and renounce their obligations to him.
Nothing will lie heavier upon persecutors than for
cing men's consciences, how much soever they may
now triumph in the proselytes they have made by
their violences.
[6.] His rage swelled so against christians and
Christianity, that Jerusalem itself was too narrow a
'stage for it to act upon, but being exceedingly mad
against them, he persecuted them even to strange
cities.^ He was mad at them, to see how much they
had to say for themselves, notwithstanding all he did
against them ; mad to see them multiply the more
for their being afflicted ; he was exceedingly mad ;
the stream ot his fury would admit no banks, no
bounds, but he was as much a terror to himself as
he was to them ; so great was his vexation within
himself that he could not prevail, as well as his in
dignation against them. Persecutors are mad men,
and some of them exceedingly mad. Paul was mad
to see that those in other cities were not so outra
geous against the christians, and therefore made
himself busy there where he had no business, and
persecuted the christians even in strange cities.
There is not a more restless principle than malice,
expecially which pretends conscience.
This was Paul's character, and this his manner
of Hfe in the beginning of his time ; and therefore
he could not be presumed to be a christian by edu
cation or custom, or that he was drawn in by hope
of preferment, for all imaginable external objec
tions lay against his being a christian.
12. Whereupon as I wenttb Damascus,
with authority and commission from the
chief priests; 13. At mid-day, O king, I
saw in the way a light from heaven, above
the brightness of the sun, shining round
about me and them which journeyed with
me. 14. And when we were all fallen to
the earth, I heard a voice speaking unto
me, and saying in the Hebrew tongue, Saul,
Saul, why persecutest thou me 1 It is hard
for thee to kick against the pricks. 1 5. And
I said, Who art thou, Lord ? And he said,
I am Jesus whom thou persecutest. 16.
But rise, and stand upon thy feet: for I
have appeared unto thee for this purpose,
to make thee a minister and a witness both
of these things which thou hast seen, and
of those things in the which I will appear
unto thee ; 1 7. Delivering thee from the
people, and from the Gentiles, unto whom
now I send thee, 18. To open their eyes,
and to turn them from darkness to light, and
from the power of Satan unto God, that
they may receive forgiveness of sins, and
inheritance among them which are sanc
tified by faith that is in me. 19. Where
upon, O king Agrippa, I was not disobe
dient unto the heavenly vision : 20. But
shewed first unto them of Damascus, and
at Jerusalem, and throughout all the coasts

of Judea, and then to the Gentiles, that they
should repent and turn to God, and do
works meet for repentance. 21. For these
causes the Jews caught me in the temple,
and went about to kill me. 22. Having
therefore obtained help of God, I continue
unto this day, witnessing both to small and
great, saying none other things than those
which the prophets and Moses did say
should come : 23. That Christ should suf.
fer, and that he should be the first that
should rise from the dead, and should shew
light unto the people, and to the Gentiles.
All who believe a God, and have a reverencefor
his sovereignty, must acknowledge that they who
speak and act by his direction, and.by warrant from
him, are not to be opposed; for that is fighting
against God. Now Paul here, by a plain and faith
ful narrative of matters of fact, taakes it out to this
august assembly, that he had an immediate call from
heaven to preach the gospel of Christ to the Gentile
world, which was the thing that exasperated^the
Jews against him. He here shews,
I. That he was made a christian by a divine paver;
notwithstanding all his prejudices against that way,
he was brought into it on a sudden by the hand of
Heaven ; not compelled to confess Christ by outward
force, as he had compelled others to blaspheme him,
but by a divine and spiritual energy, by a revelation
of Christ from above, both to him and in him: and
this when he was in the full career of his sin, going
to Damascus, to suppress Christianity by persecuting
the christians there ; as hot as ever m the cause, his
persecuting fury not in the least spent or tired, nor
was he tempted to give it up by the failing of his
friends, for he had at this time as ample an authority
and commission from the chief priests, as ever he had
to persecute Christianity, when he was obliged% a
superior power to give up that, and accept antiQier
commission to preach up Christianity. Two things
bring about this surprising change ; a vision from
heaven, and a voice from heaven, which conveyed
the knowledge of Christ to him, by the two learning
senses of seeing and hearing.
1. He saw a heavenly vision ; the circumstances
of which were such that it could not be a delusion
— deceptio visus, but it was without doubt, a divine
appearance. (1.) He saw a great light, a light from hep.ven,
such as could notbe produced by any art, for it was
not in the night, but at mid-day ; it was not in a
house where tricks might have been played with
him, but it was in the way, in the open air ; it was
such a light as was above the brightness of the sun,
outshone and eclipsed that, (Isa. 24. 23.) and this
could not be the product of Paul's own fancy, for it
shone roundabout them that journeyed with him:
they were all sensible of their being surrounded with
this inundation of light, which made the sun itself to
be in their eyes a lesser light. The force and power
of this light appeared in the effects of it; they all
fell to the earth, upon the sight of it, such a mighty
consternation did it put them into; this light was
lightning for its force, yet did not pass away as light
ning, but continued to shine roundabout them. In
Old Testament times God commonly manifested
himself in the thick darkness, and made that his pa
vilion, 2 Chron. 6. 1. He spake to Abraham in a
great darkness, (Gen. 15. 12.) for that was a dispen
sation of darkness ; but now life and immortality
were brought to light by the gospel, Christ appeared
in a great light. In the creating of gmce, as ofthe
world, the first thing created is light, 2 Cor. 4. 6,

THE ACTS, XXVT.

259

(2.) Christ himself appeared to him ; (v. 16.) I
have appeared to thee for this purpose. Christ was
in this light, though they that travelled with Paul
saw the light only, and not Christ in the light. It is
not every knowledge that will serve to#make us
christians, but it must be the knowledge of Christ.
2. He heard a heavenly voice',' an articulate one,
speaking to him; it is here said to be in the Hebrew
tongue, (which was not taken notice of before,) his
native language, the language of his religion ; to inti
mate to him, that though he must be sent among the
Gentiles, yet he must not forget that he was a He
brew, nor make himself a stranger to the Hebrew
language. In what Christ said to him, we may ob
serve, (1.) That he called him by his name, and
repeated it, Saul, Saul; which would surprise and
startle him ; and the more, because he was now in a
strange place, where he thought nobody knew him.
(2.) That he convinced him of sin, of that great sin
which he was now in the commission of, the sin of
persecuting the christians, and shews him the ab
surdity of it (3. ) That he interested himself ih the
sufferings x>f his followers ; Thou persecutest me,
(v. 14. ) and again, It is Jesus whom thou persecutest,
v. 15. Little did Paul think, when- he was tramp
ling upon those that he looked upon as the burthens
and blemishes of this earth, that he was insulting one
that was so much the glory of heaven. *(4.) That
he checked him for his wilful resisting of those con
victions ; It is hard for thee to kick against the pricks,
or 'goads, as a bullock unaccustomed to the yoke.
Paul's spirit at first perhaps began to rise, but he is
told it is at his peril, and then he yields. Or, it was
spoken by way of caution ; " Take heed lest thou
resist convictions, for they are designed to affect
thee,, not to affront thee." (5.) That, upon his in
quiry, he made himself known to him ; Paul asked,
(v. 15.) " Who art thou, Lord? Let me know who
it is that speaks to me from heaven, that I may an
swer him accordingly ?" And he said, "lam Jesus;
he whom thou hast despised, and hated, and vilified ;
I bear that name which thou hast made so odious,
and the naming of it criminal. " Paul thought Jesus
was buried in the earth, and though stolen out of his
own sepulchre, yet laid in some other ; all the Jews
were taught to say so, and therefore he is amazed to
hear him speak from heaven, to see him surrounded
with all this glory, whom he had loaded with all pos
sible ignominy. This convinced him that the doc
trine of Jesus was divine and heavenly, and not only
not to be opposed, but to be cordially embraced ; that
Jesus is the Messiah, for he is not only risen from the
dead, but he has received from God the Father ho
nour and glory ; and this is enough to make him a
christian immediately, to quit the society of the per
secutors, whom the LordTfrom heaven thus appears
for. II. That he was made a minister by a divine au
thority ; that the same Jesus that appeared to him in
that glorious light, ordered him logo preach the gos
pel to the Gentiles ; he did not run without sending,
nor was he sent by men like himself, but by him
whom the Father sent, John 20. 21. What is said
of his being an apostle, is here joined immediately
to that which was said to him by the way, but it ap
pears by ch. 9. 15. and 22. 15, 17, &c. that it was
spoken to him afterward; but he puts the two
together for brevity-sake ; Rise, and stand upon thy
feet. Those whom Christ, by the light of his gos
pel, casts down in humiliation for sin, shall find that
it is in order to their rising and standing' upon- their
fiet, in spiritual grace, strength, and comfort. If
Christ has torn, it is that he might heal; if he has
cast down, it is that he may raise up. Rise then, and
shake thyself from the dust; (Isa. 52. 2.) help thy
self, and Christ shall help thee. He must stand up,
for Christ has work for him to do ; has an errand,

and a very great errand, to send him upon ; J have
appeared to thee, to make thee a minister. Christ
has the making of his own ministers, they have both
their qualifications and their commissions from him.
Paul thanks Christ Jesus who put him into the minis
try, 1 Tim. 1. 12. Christ appeared to him to make
him a minister. One way or other, Christ will ma
nifest himself to all those whom he makes his minis
ters; for how can they preach him, who do not know
him? And how can they know him, to whom lie does
not by his Spirit make himself known? Observe,
1. The office to which Paul is appointed; he is
m'ade a minister, to attend on Christ, and act for
him, as a witness ; to give evidence in his cause, and
attest the truth of his doctrine ; he must testify the
gospel ofthe grace of God ; Christ appeared to him,
that he might appear for Christ before men.
2. The matter of Paul's testimony ; he must give
an account to the world, (1.) Ofthe things which he
had seen, now at this time; must tell people of
Christ's manifesting himself to him by the way, and
what he said to him ; he saw these things, that he
might publish them, and he did take all occasions
to publish them, as here, and before, ch. 22. (2.)
Of those things in which he would appear to him.
Christ now settled a correspondence with Paul,
which he designed afterward to keep up, and only
told him now that he should hear further from him.
Paul at first had but confused notions of the gospel,
till Christ appeared to him, and gave him fuller in
structions. The gospel he preached he received from
Christ immediately ; (Gal. 1. 12. ) but he received it
gradually, some at one time, and some at another,
as there was occasion. Christ often appeared to
Paul, oftener, it is likely, than is recorded, and still
taught him, that he might still teach the people know
ledge. 3. The spiritual protection he was taken under,
while he was thus employed as Christ's witness ; all
the powers of darkness could not prevail against him
till he had finished his testimony ; (v. 17.) delivering
thee from the people ofthe Jews, and from the Gen
tiles. Note, Christ's witnesses are under his special
care, and though they may fall into the hands of
their enemies, yet he will take care to deliver them
out of their hands, and he knows how to do it,
Christ had shewed Paul at this time what great
things he must suffer, (ch. 9. 16.) and yet tells him
here he will deliver him from the people. Note,
Great sufferings are reconcileable to the promise of
the deliverance of God's people, for it is not pro
mised that they shall be kept from trouble, but kept
through it; and sometimes God delivers them into
the hands of their persecutors, that he may have the
honour of delivering them out of their hands.
4. The special commission given him to go among
the Gentiles, and, the errand upon which he is sent
to them ; it was some years after Paul's conversion,
before he was sent to the Gentiles, or (for aught ap
pears) knew any thing of his being designed for that
purpose ; (see ch. 22. 21. ) but at length he is ordered
to steer his course that way.
(1.) There is great work to be done among the
Gentiles, and Paul must be instrumental in doing it.
Two things must be done, which their case calls for
the doing of:
[1; ] A world that sits in darkness must be enlight
ened ; those must be brought to know the things that
belong to their everlasting peace, who are yet igno
rant of them ; to know God as their End, and Christ
as their Way, who as yet know nothing of either.
He is sent to open their eyes, and to turn them from
darkness to light. His preaching shall not only
make known to them those things which they had
not before heard of, but shall be the vehicle of the
divine grace and power by which their understand
ings shall be enlightened to receive those things, and

260

THE ACTS, XXVI.

bid them welcome. Thus he shall open their eyes,
which before were shut against the light, and they
shall be willing to understand themselves, their own
case, and interest. Christ opens the heart by open
ing the eyes; does not lead men blindfold, but gives
them to see their own way. He is sent not only to
open their eyes for the present, but to keep them
open, to turn them from darkness to light, from fol
lowing false and blind guides, their oracles, divina
tions, 'and superstitious usages received by tradition
from their fathers, and the corrupt notions and ideas
they had of their gods, to follow a divine revelation
of unquestionable certainty and truth. This was
turning them from darkness to light, from the ways
of darkness to those on which the light shines. The
great design of the gospel is, to instruct the ignorant,
and to rectify the mistakes of those who are in error,
that things may be set and seen in a true light.
[2. ] A world that lies in wickedness, in the wick
ed one, must be sanctified and reformed ; it is not
enough for them to have their eyes opened, they
must have their hearts renewed ; not enough to be
turned from darkness to light, but they must be
turned from the power of Satan unto God; which
will follow of course ; for Satan rules by the power
of darkness, and God by the convincing evidence of
light. Sinners are under the power of Satan; ido
laters were so in a special manner, they paid their
homage to devils. All sinners are under the influ
ence of his temptations, yield themselves captives to
him, are at his beck ; converting grace turns them
from under the dominion of Satan, and brings them
into subjection to God; to conform to the rules of
his word, and comply with the dictates an3 direc
tions of his Spirit, translates them out of the kingdom
of darkness into the kingdom of his dear Son. When
gracious dispositions are strong in the soul, (as cor
rupt and sinful dispositions had been,) it is then
turned from the power of Satan unto God.
(2:) There is a great happiness designed for the
Gentiles by.this work — that they may receive for
giveness of sins, and inheritance among them which
are sanctified; they are turned from the darkness of
sin to the light of holiness, from the slavery of Satan
to the service of God; not that God may be a gainer
by them, but that they may be gainers by him.
[1.] That they may be restored to his favour,
which by sin they have forfeited and thrown them
selves out of; that they may receive forgiveness of
sins. They are delivered from the dominion of sin,
that they may be saved from that death which is the
wages of sin. Not that they may merit forgiven ess
as a debt or reward, but that they may receive it as
a free gift ; that they may be qualified to receive the
comfort of it. They are persuaded to lay down their
arms, and return to their allegiance, that they may
have the benefit of the act of indemnity, and may-
plead it in arrest of the judgment to be given against
them. [2.] That they may be happy in the fruition of
him ; not only that they may have their sins pardon
ed, but that they may have an inheritance among
them who are sanctified by faith that is in me. Note,
First, Heaven is an inheritance, it descends to all the
children of God; for if children, then heirs. That
they may have, xxEgor — a lot, (so it might be read,)
alluding to the inheritances of Canaan, which were
appointed by lot, and that also is the act of God, the
disposal thereof is of the Lord. That they may have
a 'right, so some read it ; not by merit, but purely by
grace. Secondly? All that are effectually turned
from sin to God, are not only pardoned,, but prefer
red ; have not only their attainder reversed, but a
patent of honour given them, and a grant of a rich
inheritance. And the forgiveness of sins makes way
for this inheritance, by taking that out of the way,
which alone hindered. Thirdly, AU that shall be

saved hereafter, are sanctified now ; those that have
the heavenly inheritance, must have it in this way,
they must be prepared and made meet for it; none
can be happy, that are not holy ; nor shall any be
saints in ^eaven, that are not first saints on earth.
Fourthly, We need no more to make us happy than
to have our lot among them that are sanctified, to
fare as they fare, that is having our lot among the
chosen, for they are chosen to salvation through^anc-
tification ; they who are sanctified shall be glorified;
let us therefore now cast in our lot among them, by
coming into the communion of saints, and be willing
to take our lot with them, and share with them in
their afflictions, which (how grievous soever) our
lot with them in the inheritance will abundantly make
amends for. Fifthly, We are sanctified and saved
by faith in Christ; some refer it to the word next
before, sanctified by faith, for faith purifies the heart,
and applies to the soul those precious promises, and
subjects the soul to the influence of that grace; by
which we partake of a divine nature ; others refer it
to the receiving both pardon and the inheritance; it
is by faith accepting the grant, it comes all to one;
for it is by faith that we are justified, sanctified, and
glorified; by faith, t% it; ipi — that faith which is k
me; it is emphatically expressed ; that faith which
not only receives divine revelation in general, but
which in a particular manner fastens upon Jesus
Christ, and his mediation ; by which we rely upon
Christ as the Lord our Righteousness, and resign
ourselves to him as the Lord our Ruler; this is that
by which we receive the remission of sins, the gift
of the Holy Ghost, and eternal life.
III. That he had discharged his ministry, pursu
ant to his commission, by divine aid, and under di
vine direction and protection. God, who called him
to be an apostle, owned him in his apostolical work,
and carried him on in it with enlargement and suc
cess. 1. God gave him a heart to comply with the call j
(v. 19.) Iwas not disobedient to the heavenly vision,
for any one would say he ought to be obedient to it;
heavenly visions have a commanding power over
earthly counsels^ and it is at our peril if we be dis
obedient to them ; yet if Paul had conferred with
flesh and blood, and been swayed by his secular in
terest, he would have done as Jonah did, gone any
whither rather than upon this errand ; but God
opened his ear, and he was not rebellious; he ac
cepted the commission, and having with it received
his instructions, he applied himself to act accord
ingly. 2. He enabled him to go through a great deal of
work, though in it he grappled with a great deal of
difficulty, v. 20. He applied himself to the preach
ing ofthe gospel with all vigour. (1.) He began at
Damascus, where he was converted, for he resolved
to lose no time, ch. 9. 20. (2. ) When he came to
Jerusalem, where he had his education, he there
witnessed for Christ, where he had most furiously
set himself against him, ch. 9. 28. (3.) He preached
throughout all the coasts of Judea, in the country
towns and villages, as Christ had done ; he made
the first offer of the gospel to the Jews, as Christ had
appointed, and did not leave them till they had wil
fully thrust the gospel from them; and then, (4.)
He turned to the Gentiles, and laid out himself for
the good of their souls, labouring more abundantly
than any of the apostles, nay perhaps than all put
together. 3. His preaching was all practical ; he did not go
about to fill people's heads with airy notions, did
not 'amuse them with nice speculations, nor set them
together by the ears with matters of doubtful dis
putation, but he shewed them, declared it, demon
strated it, that they ought, (1.) To repent of their
sins, to be sorry for them, and to confess them, and

THE ACTS, XXVI.

2G1

enter into covenant against them ; they ought to be
think themselves, so the word fnva.voiii properly sig
nifies ; they ought to change their mind, and change
their way, and undo what they had done amiss. (2. )
To turn to God ; they must not only conceive an
antipathy to sin, but they must come into a conform
ity to God ; must not only turn from that which is
evil, but turn to that which is good; they must turn
to God, in love and affection, and return to God in
duty and obedience, and turn and return from the
world and the flesh ; this is that which is required
from the whole revolted degenerate race of man
kind, both Jews and Gentiles, hris-^uv Wi tov e«ov —
to turn back to God, even to him ; to turn to him as
our chief Good and highest End, as our Ruler and
Portion, turn our eye to him, turn our heart tp him,
and turn our feet unto his testimonies. (3.) 'To do
works meet for repentance. This was what John
preached, who was the first gospel preacher, Matt.
3. 8. Those that profess repentance, must practise
it, must live a life of repentance, must in every thing
carry it as becomes penitents. It is not enough to
speak penitent words, but we must do works agree
able to those words. As true faith, so true repent
ance, will work. Now what fault could be found
with such preaching as this ? Had it not a direct
tendency to reform the world, and to redress its
grievances, and to revive natural religion ?
4. The Jews had no quarrel with him but upon
this account, that he did all he could to persuade
Eeople to be religious, and to bring them to God, by
ringing them to Christ ; (v. 21.) It was for those
causes, and.no other, that the Jews caught me in the
temple, and went about to kill me; and let any one
judge whether those were crimes worthy qf death or
of bonds. He suffered ill, not only for doing well
himself, but for doing good to others. They at
tempted to kill him, it was his precious life that they
hunted for, and hated, because it was a useful life ;
they caught him in the temple, worshipping God,
and there they set upon him, as if the better place
the better deed. '
5. He had no help but from heaven ; supported
and carried on by that, he went on in this great
work; (v. 22.) "Having therefore obtained help
from God, I continue unto this day ; Is-mso — I have
stood, my life has been preserved, and my work
continued ; I have stood my ground, and have not
been beaten off; / have stood to what I said, and
have not been afraid or ashamed to persist in it.'"
It was now above twenty years since Paul was con
verted, and all that time he had been very busy
preaching the gospel in the midst of hazards ; and
what was it that bore him up ? Not any strength of
his own resolutions, but having obtained help of
God ; for therefore, because the work was so great,
and he had so much opposition, he could not other
wise have gone on in it, but by help obtained of God.
Note, Those who are employed in work for God,
shall obtain help from God; for he will not be want
ing in necessary assistances to his servants. And
our continuance to this day, must be attributed to
help obtained of God ; we had sunk, if he had not
borne us up ; had fallen off, if he had not carried us
on ; and it must be acknowledged, with thankful
ness to his praise. Paul mentions it as an evidence
that he had his commission from God, that from him
he had ability to execute it. The preachers of the
gospel could never have done, and suffered, and
prospered, as they did, if they had not had immedi
ate help from heaven, which they would not have
had, if it had not been the cause of God that they
now were pleading.
6. He preached no doctrine but what agreed with
the scriptures of the Old Testament ; he witnessed
both to small and great, to young and old, rich and
poor, learned and unlearned, obscure and illustrious,

all being concerned in it; it was an evidence ofthe
condescending grace of the gospel, that it was wit
nessed to the meanest, and the poor were welcome
to the knowledge of it ; and of the incontestable
truth and power of it, that it was neither afraid nor
ashamed to shew itself to the greatest. The ene
mies of Paul objected against him, that he preached
something more than that men should repent, and
turn to God, and do works meet for repentance ;
those indeed were but what the prophets of the Old
Testament had preached ; but, beside these, he had
preached Christ, and his death, and his resurrec
tion, and that was what they quarrelled with him
for, as appears by ch. 25. 19. that he affirmed Jesus
to be alive ; " And so I did," says Paul, " and so I
do, but therein also I say no other than that which
Moses and the prophets said should come ; and what
greater honour can be done to them, than to shew
that what they foretold is accomplished, and in the
appointed season too ; that what they said should
come is come, and at the time they prefixed ?"
Three things they prophesied, and Paul preached :
(1.) That Christ should suffer ; that the Messiah
should be a Sufferer — n*hmte ; not only a Man, and
capable of suffering, but that, as Messiah, he should
be appointed to sufferings; that his ignominious
death should be not only consistent with, but pursu
ant of, his undertaking. The cross of Christ was a
stumbling-block to the Jews, and Paul's preaching
that was the great thing that exasperated them ;
but Paul stands to it, that, in preaching that, he
preached the fulfilling of the Old Testament predic
tions, and therefore they ought not only not to be
offended at what he preached, but to embrace it,
and subscribe to it.
(2.) That he should be the first that should rise
from the dead; not the first in time, but the first in
influence ; that he should be the Chief of the resur
rection, the Head, or principal One, TrrZnot i!-&va.ra,-
rtat, in the same sense that he is called the First-
begotten from the dead, (Rev. 1. 5.) and the First
born from the dead, Col. 1. 18. He opened the
womb of the grave, as the first-born are said to do,
and made way for our resurrection ; and he is said
to be the first-fruits of them that slept, (1 Cor. 15.
20.) for he sanctified the harvest. He was the first
that rose from the dead, to die no more; and to
shew that the resurrection of all believers is in vir
tue of his, just when he arose, many dead bodies of
saints arose, and went into the holy city, Matt.
27. 53.
(3.) That he should shew light unto the people,
and to the Gentiles ; to the people ofthe Jews in the
first place, for he was to be the glory of his people
Israel, to them he shewed light by himself; and
then to the Gentiles, by the ministry of his apostles;
for he was to be a Light to lighten them who sat m
darkness. In this Paul refers to his commission, (v.
18.) To turn them from darkness to light. He rose
from the dead, on purpose that he might shew light
to the people, that he might give a convincing proof
of the truth of his doctrine, and might send it with
so much the greater power, both among Jews and
Gentiles. This also was foretold by the Old Tes
tament prophets, that the Qentiles should be brought
to the knowledge of God by the Messiah ; and what
was there in all this, that the Jews could justly be
displeased at ?
24. And as he. thus spake for himself,
Festus said with a loud voice, Paul, thou
art beside thyself; much learning doth
make thee mad. 25. But he said, I am not
mad, most noble Festus ; but speak forth
the words of truth and soberness. 26. For

2G2

THE ACTS, XXVI.

the king knoweth of these things, before
whom also I speak freely: for I am per
suaded that none of these things are hidden
from him; for this thing was not done in a
corner. 27. King Agrippa, believest thou
the prophets ? I know that thou believest.
28. Then Agrippa said unto Paul, Almost
thou persuadest me to be a Christian. 29.
And Paul said, I would to God, that not
only thou, but also all that hear me this
day, were both almost, and altogether such
as I am, except these bonds. 30. And
when he had thus spoken, the king rose up,
and the governor, and Bernice, and they
that sat with them: 31. And when they
were gone aside, they talked between them
selves, saying, This man doeth nothing wor
thy of death, or of bonds. 32. Then said
Agrippa unto Festus, This man might have
been set at liberty, if he had not appealed
unto Caesar.
We have reason to think that Paul had a great
deal more to say in defence of the gospel he preach
ed, and for the honour of it, and to recommend it to
the good opinion of this noble audience ; he was just
fallen upon. that which was the life of the cause —
the death and resurrection of Jesus Christ, and here
he is in his element ; now he warms more than be
fore, his mouth is opened towards them, his heart is
enlarged ; lead him but to this subject, and let him
have leave to go on, and he will never know when
to conclude ; for the power of Christ's- death, and
the fellowship of his sufferings, are with him inex
haustible subjects. It was a thousand pities then
that he should be interrupted, as he is here, and
that, being permitted to speak for himself , (v. l.)he
should not be permitted to say all he designed. But
it was a hardship often put upon him, and is a dis
appointment to us too, who read his discourse with
so much pleasure.
But there is no remedy, the court thinks it is time
to proceed to give in their judgment upon his case.
I. Festus, the Roman governor, is of opinion, that
the poor man is crazed, and that Bedlam was the
fittest place for him. He is convinced that he is no
criminal, no bad man, that should be punished, but
he takes him to be a lunatic, a distracted man, that
should be pitied, but at the same time should not be
heeded, nor a word he says regarded ; and thus he
thinks he has found out an expedient to excuse him
self, both from condemning Paul as a prisoner, and
from believing him as 'a preacher ; for if he be not
compos mentis — in his senses, he is not to be either
condemned or credited. Now here observe,
1. What it was that Festus said of him, v. 24. He
said it with a loud voice, did not whisper it to those
that sat next him ; if so, it had been the more ex
cusable, but (without consulting Agrippa, to whose
judgment he had seemed to pay profound deference,
ch, 25. 26.) said aloud, that he might oblige Paul to
break off his discourse, and might divert the auditors
from attending to it, " Paul, thou art beside thyself,
thou talkest like a madman, like one with a heated
brain, that knowest not what thou sayest ;" yet he
does not suppose that a guilty conscience had dis
turbed his reason, or that his sufferings, and the rage
of his enemies against him, had given any shock to
it ; but he puts the most candid construction that
could be upon his delirium ; Much learning hath
made thee mad, thou hast cracked thy brains with

studying. This he speaks, not so much in anger, as
in scorn and contempt ; he did not understand what
Paul said, it was above his capacity, it was all a rid
dle to him ; and therefore he imputes it all to a heat
ed imagination. Si non *vis intelligi, debes negligU-
Ifthou art notwitting to be understood, thou oughtest
to be neglected. (1. ) He owns Paul to be a scholar,
and a man of learning, because he could so readily
refer to what Moses and the prophets wrote, books
that he was a stranger to ; and even this is turned
to his reproach. The apostles who were fishermen,
were despised because they had no learning ; Paul,
who was a university-man, and bred a Pharisee, is
despised as having too much learning, more than
did nim good. Thus the enemies of Christ's minis
ters wUl always have something or other to upbraid
them' with ! (2.) He reproaches him as a madman.
The prophets of the Old Testament were thus stig
matized, to prejudice people against them by put
ting them into an ill name ; Wherefore came this
mad fellow unto thee? Said the captains of the pro
phet, 2 Kings 9. 11. Hos. 9. 7. John Baptist and
Christ were represented as having a devil, as being
crazed. It is probable that Paul now spake with
more life and earnestness than he did in the begin
ning of his discourse, and used some gestures that
were expressive of his zeal, and therefore Festus
put this invidious character upon him, which per
haps never a one in the company but himself thought
of. It is not so harmless a suggestion as some make
it, to say concerning them that are zealous in reli
gion above others, that they are crazed.
2. How Paul cleared himself from this invidious
imputation, which whether he had ever lain under
before is not certain ; it should seem, it had been
said of him by the false apostles, for he says, (2Cor.
5. 13. )Ifwe be beside ourselves, as they say we are,
it is to God; but he was never charged with this be
fore the Roman governor, and therefore he must say
something to this.
(1.) He denies the charge, with due respect in
deed to the governor, but with justice to himself,
protesting that there was neither ground nor colour
for it ; (v. 25.) " lam not mad, most noble Festus,
nor ever was, nor any thing like it ; the use of my
reason, thanks be to God, has been all my days con
tinued to me, and at this time I do not ramble, but
speak the words of truth and soberness, and know
what I say." Observe, Though Festus gave Paul
this base and contemptuous usage, not becoming a
gentleman, much less a judge, yet Paul is so far from
resenting it, and being provoked by it, that he gives
him all possible respect, compliments him with his
title of honour, most noble Festus, to teach us not to
render railing for railing, nor one invidious charac
ter for another, but to speak civilly to those who
speak slightly of us. ' It becomes us, upon all occa
sions, to speak the words of truth and soberness, and
then we may despise the unjust censures of men.
(2.) He appeals to Agrippa concerning what he
spake ; (v. 26.) For the king knows of these things,
concerning Christ, and his death and resurrection,
and the prophecies of the Old Testament, which
had their accomplishment therein; he therefore
spake freely before him, who knew those were no
fancies, but matters of fact, knew somethingof them,
and therefore would.be willing to know more ; fir
I am persuaded that none of these things are hidden
from him; no, not that which he had related con
cerning his own conversion, and the commission he
had received to preach the gospel. Agrippa cam
not but have heard of it, having been so long con
versant among the Jews. This thing was not ^me
inacorner; all the country rang of it; andanyoM'
Jews present might have witnessed for him, that they
had heard it many a time from others, and there
fore it was unreasonable to censure him as a distract

THE ACTS, XXVI.

263

ed man for relating it, much more for speaking of
the death and resurrection of Christ, which was so
universally spoken of, Peter tells Cornelius and his
friends, (ch. 10. 37.) That word you know which
was published throughout all Judea concerning
Christ ; and -therefore Agrippa could not be igno
rant of it, and it was a shame for Festus that he was
so. II. Agrippa is so far from thinking him a mad
man, ..that he thinks he never heard a man argue
more strongly, nor talk more to the purpose.
1. Paul applies, himself closely to Agrippa's con
science. Some think Festus was displeased at Paul
because he, kept his eye upon Agrippa, and directed
his discourse to him all along, and that therefore he
gave him that interruption, v. 24. But if that was
the thing that affronted him, Paul regards ittiot ;
he will speak to those who understand him, and
whom he is likely to fasten something upon, and
therefore applies himself still to Agrippa; and be
cause he had mentioned Moses and the prophets,
as confirming the gospel he preached, he refers
Agrippa to them; (v. 27.) "King Agrippa, be
lievest thou the prophets ? Dost thou receive the
scriptures of the Old Testament as a divine revela
tion, and admit them as foretelling good things to
come?" He does, not stay for an answer, but, in
compliment to Agrippa, takes it for granted; /
know that thou believest ; for every one knew that
Agrippa professed the Jews' religion, as his fathers
had' done, and therefore both knew the writings of
the prophets, and gave credit to them. Note, It is
good dealing with those whohave acquaintance with
the scriptures, and believe them ; for such one has
some hold of.
2. Agrippa owns there was a great deal of reason
in what Paul said ; (v. 28.) Almost thou persuadesl
me to be a christian. Some understand this as spo
ken ironically, and read it thus, Wouldest thou in so
little a time persuade me to be a christian? But tak
ing it so, it is an acknowledgment that Paul spake
very much to the purpose, and that, whatever others
thought of it, to his mind there came a convincing
power along with what he said ; "Paul, thou art
too hasty, thou canst not think to make a convert
of me all of a sudden." Others take it as spoken
seriously, and as a confession that he was in a man
ner, or within a little, convinced that Christ was the
Messiah ; for he could not but own, and had many a
time thought so within himself, that the prophecies
of the Old Testament had had their accomplish
ment in him ; and now that it is urged thus solemnly
upon him, he is ready to yield to the conviction, he
begins to sound a parley, and to think of surrender
ing, he is as near persuaded to believe in Christ, as
Felix, when he trembled, was to leave his sins ; he
sees a great deal of reason for Christianity, the proofs
of it, he owns, are strong, and such as he cannot an
swer, the objections against it trifling, and such as
he cannot for shame insist upon ; so that if it were
not for 'his obligations to the ceremonial law, and
his respect to the religion of his fathers and of his
country, or his regard' to his dignity as a king, and
to his secular interests, he would turn christian im
mediately. Note, Many are almost persuaded to be
religious, who are not quite persuaded ; they are
under strong convictions of their duty, and of the
excellency of the ways of God, but yet are over
ruled by some external inducements, and do not
pursue their convictions.
• 3. Paul, not being allowed time to pursue his ar
gument, concludes with a compliment, or rather a
pious wish, that all his hearers were christians, and
this wish turned into prayer, w^atft-ni Sv t£ Gt? — I
pray to God for it; (v. 29.) it was his heart's desire
and prayer to God for them all, that tliey might be
saved, Rom. 10. 1. That not only thou, but all

that hear me this day, (for he has the same kind de
sign upon them all,) were both almost, and altoge
ther, such as I am, except these bonds. Hereby,
(1.) He professes his resolution to cleave to his re
ligion, as that which he was entirely satisfied in, and
determined to live and die by. In wishing that they
were all as he was, he does in effect declare against
ever being as they were, whether Jews or Gentiles,
how much soever it might be to his worldly advan
tage. He adheres to the instruction God gave to
the prophet, (Jer. 15. 19.) Let them return unto
thee, but return not thou unto them. (2.) He inti
mates his satisfaction not only in the truth, but in
the benefit and advantage, of Christianity ; he had
so much comfort in it for the present, and was so
sure it would end in his eternal happiness, that he
could not wish better to the best friend he had in the
world, than to wish him such a one as he was, a
faithful zealous disciple of Jesus Christ. - Let mine
enemy be as the wicked, says Job, ch, 27. 7. Let my
friend be as the christian, says Paul. (3.) He inti
mates his trouble and concern that Agrippa went no
further than being almost such a one as he was, al
most a christian, and not altogether one; for .he
wishes that he and the rest of them might be not
only almost, (what good would that do ?) but alto
gether such as he was, sincere thorough-paced chris
tians. (4.) He intimates that it was the concern,
and would be the unspeakable happiness, of every
one of them to become true christians ; that there
is grace enough in Christ for all, be they ever so
many ; enough for each, be they ever so craving.
(5.) He intimates the hearty good-will he bore to
them all ; he wishes them, [1. ] As well as he wished
his own soul, that they might be as happy in Christ
as he was. [2.] Better than he was now as to his
outward condition, for he excepts these bonds ; he
wishes they might all be comforted christians, as he
was, but not persecuted christians, as he was ; that
they might taste as much as he did of the advan
tages that attended religion, but not so much of its
crosses. They had made light qf his imprison
ment, and were in no concern for him ; Felix con
tinued him in bonds to gratify the Jews ; now this
would have tempted many a one to wish them all in
his bonds, that they might know what it was to be
confined as he was, and then they would know the
better how to pity him : but he was so far from this,
that, when he wished them in bonds to Christ, he
desired they might never be in bonds for Christ.
Nothing could be said more tenderly, nor with a
better grace.
III. They all agree that Paul was an innocent
man, and was wronged in this prosecution.
1. The court broke up with some precipitation ;
(v. 30.) Wlien he had spoken that obliging word, (v.
29.) which moved them all, the king was afraid, if
he were permitted to go on, he would say something
yet more moving, which might work upon some of
them to appear more in his favour than was conve
nient, and perhaps might prevail with them to turn
christians; the king himself found his own heart
begin to yield, and durst not trust himself to hear
more, but, like Felix, dismissed Paul for this time.
They ought in justice to have asked the prisoner
whether he had any more to say for. himself ; but
they think he has said enough, and therefore the
king rose up, and the governor, and Bernice, and
they that sat with him, concluding the case was
plain, and with that they contented themselves,
when Paul had more to say, which would have
made it plainer.
2. They all concurred in an opinion of Paul's in
nocency, v. 31. The court withdrew to consult of
the matter, to know one another's minds upon it,
and they talked among themselves, all to the same
purport, that this man doeth nothing worthy of

264

THE ACTS, XXVII.

death ; he is not a criminal that deserves to die ;
nay he doeth nothing worthy of bonds; he is' not a
dangerous man, whom it is prudence to confine.
After this, Nero made a law for the putting of those
to death who professed the christian religion, but as
yet there was no law of that kind among the Ro
mans, and therefore no transgression; and this
judgment of their's, is a testimony against that wick
ed law which Nero made not long after this ; that
Paul the most active zealous christian that ever was,
was adjudged, even by those that were no friends to
his way, to have done nothing worthy of death, or
of bonds. Thus was he made manifest in the con
sciences of those who yet would not receive his doc
trine ; and the clamours of the hot-headed Jews,
who cried out, Away with him, it was not fit he
should live, were shamed by the moderate counsels
of this court.
3. Agrippa gave his judgment, that he might have
been set at liberty, if he had not himself appealed to
Caesar, (v. 32.) but by that appeal he had put a bar
in his own door. Some think that by the Roman
law this was true, that, when a prisoner had ap
pealed to the supreme court, the inferior courts
could no more discharge him than they could con
demn him ; and we suppose the law was so, if the
prosecutors joined issue upon the appeal, and con
sented to it. But it does not appear that in Paul's
case the prosecutor did so ; he was forced to do it,
to screen himself from their fury, when he saw the
governor did not take the care he ought to have
done for his protection. And therefore others think
that Agrippa and Festus, being unwilling to disoblige
the Jews by setting him at liberty, made this serve
for an excuse of their continuing him in custody,
when they themselves knew they might have justi
fied the discharging of him. Agrippa, who was but
almost persuaded to be a christian, proves no better
than if he had not been at all persuaded.
And now I cannot tell, (1. ) Whether Paul repent
ed of his having appealed to Cassar, and wished he
had not done it, blaming himself for it as a rash
thing, now he saw that was the only thing that hin
dered his discharge. He had reason perhaps to re
flect upon it with regret, and to charge himself with
imprudence and impatience in it, and some distrust
of the divine protection. He had better have ap
pealed to God than to Csesar. It confirms what
Solomon says, (Eccl. 6. 12.) Who knows what is
good for man in this life ? What we think is for our
welfare often proves to be a trap ; such short-sight
ed creatures are we, and so ill-advised in leaning,
as we do, to our own understanding. Or, (2.)-
Whether, notwithstanding this, he was satisfied in
what he had done, and was easy in his reflections
upon it ; his appealing to Csesar was lawful, and
what became a Roman citizen, and would help to
make his cause considerable ; and forasmuch as
when he did it, it appeared to him, as the case then
stood, to he for the best, though afterward it appear
ed otherwise, he did not vex himself with any self-
reproach in the matter, but believed there was a
providence in it, and it would issue well at last. And
besides, he was told in a vision, that he must bear
witness to Christ at Rome, ch. 23. 11. And it is all
one to him, whether he goes thither a prisoner or at
his liberty ; he knows the counsel of the Lord shall
stand, and says, Let it stand. The will qf the Lord
be done.
CHAP. XXVII.
This whole chapter is taken up with an account of Paul's
voyage toward Rome, when he was sent thither a prisoner
by Festus the governor, upon his appeal to Caesar. I. The
beginning ofthe voyage was well enough, it was calm and
prosperous, v. I . . 8. II. Paul gave them notice of a storm
coming, but could not prevail with them to lie by, r. 9 .

11. HI. As they pursued their voyage, they met with a
great deal of tempestuous weather, which reduced them to
such extremity, thot they counted upon nothing but being
cast away, v. 12 . . 20. IV. Paul assured them, that though
they would not be advised by him to prevent their coming
into this danger, yet by the*good providence of God tliey
should be brought safely through it, and none of them
should be lost, v. 21 . . 26. V. At length they were at mid-
night thrown upon an island, which proved to be Malta,
and then they were in the utmost danger imaginable, but
were assisted by Paul's counsel to keep the mariners in the
ship, and encouraged by his comforts to eat their meat, and
have a good heart on it, v. 27 . . S6. VI. Their narrow es
cape with their lives, when they came to shore, when the
ship was wrecked, but all the persons wonderfully pre-
served, v. 37 . . 44.
1. A ND when it was determined that
J\. we should sail into Italy, they de
livered Paul and certain other prisoners
unto one named Julius, a centurion of Au
gustus' band. 2. And entering into a ship
of Adramyttium, we launched, meaning to
sail by the coasts of Asia ; one Aristarchus,
a Macedonian, of Thessalonica, being with
us. 3. And the next day we touched at
Sidon. And Julius courteously entreated
Paul, and gave him liberty to go unto his
friends to refresh himself. 4. And when
we had launched from thence, we sailed
under Cyprus, because the winds were
contrary. 5. And when we had sailed
over the sea of Cilicia and Pamphylia, we
came to Myra, a city of Lycia. 6. And
there the centurion found a ship of Alex
andria sailing into Italy; and he put us
therein. 7. And when we had sailed sloWly
many days, and scarce were come over
against Cnidus, the wind not suffering us,
we sailed under Crete, over against Sal-
mone ; 8. And, hardly passing il?, came
unto a place which is called The fair ha
vens ; nigh whereunto was the city of 'La-
sea. 9. Now when much time was spent,
and when sailing was now dangerous, be
cause the fast was now already past, Paul
admonished them, 10. And said unto them,
Sirs, I perceive that this voyage will be
with hurt and much damage, not only of
the lading and ship, but, also of our lives.
11. Nevertheless the centurion believed the
master and the owner ofthe ship, more than
those things which were spoken by Paul.
It does not appear how long it was after Paul's
conference with Agrippa that he was sent away for
Rome, pursuant to his appeal to Casar ; but it is
likely they took the first convenience they could
hear of to do it ; in the mean time Paul is in the
midst of his friends at Csesarea — they comforts to
him, and he a blessing to them.
But here we are told,
I. How Paul was shipped off for Italy ; a long
voyage, but there is no remedy. He has appealed to
Ca;sar, and to Caesar he must go. It was determined
that we should sail into Italy, for to Rome they must
go by sea ; it would have been a vast way about to
go by land. Hence when the Roman conquest of
the Jewish nation is foretold, it is said, (Numb. 24
24.) Ships shall come from Shittim, that is, Italy',

THE ACTS, XXVII.

265

and shall afflict Eber, that is, the Hebrews. It
was determined by the counsel of God, before it was
determined by the counsel of Festus, that Paul
should go to Rome ; for whatever man intended,
God had work for him to do there. Now here we
are told,
1 . Whose custody he was committed to ; to one
named Julius, a centurion of Augustus' band ; as
Cornelius was of the Italian band, or legion, ch. 10.
1. He had soldiers under. him, who were a guard
upon Paul, that he might not make his escape, and
likewise to protect him, that he might have no mis
chief done him.
2. What bottom he embarked in ; they went on
board a ship of Adramyttium, (v. 2.) a sea-port of
Africa, whence this ship brought African goods,
and, as it should seem, made a coasting voyage for
Syria, where those goods come to a good market.
3. What company he had in this voyage ; there
¦were some prisoners that were committed to the cus
tody of the same centurion, who, probably, had ap
pealed to Csesar too, or were upon some other account
removed to Rome, to be tried there, or to be exam
ined as witnesses against some prisoners there ; per
haps some notorious offenders, like Barabbas, who
were therefore ordered to be brought before the em
peror himself. Paul was linked with these, as Christ
with the thieves that were crucified with him, and
was obliged to take his lot with them in this voyage ;
and wefind in this chapter (v. 42. ) thatfor their sakes
he had like to have been killed, but for his sake they
were preserved. Note, It is no new thing for the
innocent to be numbered among the transgressors.
But he had also some of his friends with him, Luke
particularly, the penman of this book, for he puts
himself in all along, We sailed into Italy, and, We
launched, v. 2. Aristarchus a Thessalonian is par
ticularly named, as being now in his company. Dr.
Lightfoot thinks that Trophimus theEphesian went
offwith him, but that he left him sick at Miletum,
(2 Tim. 4. 20.) when he passed by those coasts of
Asia mentioned here, (v. 2.) and that there like
wise he left Timothy. It was a comfort to Paul to
have the society of some of his friends in this tedious
voyage, with whom he might converse freely, though
he had so much loose profane company about him.
Those that go long voyages at sea, are commonly
necessitated to sojourn, as it were, in Mesech and
Kedar, and have need of wisdom, that they may do
good to the bad company they are in, may make
them better, or at least be made never the worse by
• them. II. What course they steered, and what places
they touched at ; which are particularly recorded
for the confirming of the truth of the history to those
who lived at that time, and could by their own
knowledge tell of their being at such and such a
place. 1. They touched at Sidon, not far off from where
they went on board ; thither they came the next
day. And that which is observable there, is, that
Julius the centurion was extraordinarily civil to
Paul ; it is probable that he knew his case, and was
one of the chief captains or principal men that heard
him plead his own cause before Agrippa, (ch. 25.
23. ) and was convinced of. his innocency, and the
injury done him ; and therefore, though he was com
mitted to him as a prisoner, he treated him as a
friend, as a scholar,_ as a gentleman, and as a man
that had an interest in heaven ; he gave him liberty,
while the business of the ship stayed at Sidon, to go
among his friends there, to refresh himself; and it
would be a great refreshment to him. Julius herein
gives an example to those in power to be respectful
to those whom they find worthy of their respect,
and ih using their power to make a difference. A
Joseph, a Paul, are not to be used as common pri-
Vol. vi.— 2 L

soners. God herein encourages those that suffer
for him, to trust in him ; for he can put it into the
hearts of those to befriend them, from whom they
least expect it ; can make them to be pitied, nay
can make them to be prized and valued, even in the
eyes of those that carry them captive, Ps. 106. 46.
And it is likewise an instance of Paul's fidelity ; he
did not go about to make his escape, which he might
have easily done. But being out upon his parole of
honour, he faithfully returns to his imprisonment ;
if the centurion be so civil as to take his word, he is
so just and honest as to keep his word.
2, They thence sailed under Cyprus, v, 4. If
the wind had been fair, they had gone forward by
direct .sailing, and had left Cyprus on the right
hand ; but, the wind not favouring them, they were
driven to oblique sailing with a side wind, and so
compass the island, in a manner, and left it on the
left hand. Sailors must do as they can, when they
cannot do as they would, and make the best of their
wind, whatever point it is in ; so must we all in our
passage over the ocean of this world. When the
winds are contrary, yet we must be getting forward
as well as we can.
3. At a port of Myra they changed their ship ;
that which they were in, it is probable, having bu
siness no further, they went on board a vessel of
Alexandria bound for Italy, v. 5, 6. Alexandria
was now the chief city of Egypt, and great trading
there was between that city and Italy ; from Alex
andria they carried corn to Rome ; and the East-
India and Persian goods which they imported at the
Red-sea, they exported again to all parts of the
Mediterranean, and especially to Italy. And it was
a particular favour shewed to the Alexandrian ships
in the ports of Italy, that they were not obliged to
strike sail, as other ships were, when they came into
port. 4. With much ado they made the Fair havens, a
port of the island of Crete, v. 7, 8. They sailed
slowly many days, being becalmed, or having the
wind against them. It was a great while before
they made the point of Cni'dus, a port of Caria, and
were forced to sail under Crete, as before under
Cyprus ; much difficulty they met with in passing
by Saltnone, a promontory on the eastern shore of
the island of Crete. Though the voyage hitherto
was not tempestuous, yet it was very tedious. Thus
many that are not driven backward in their affairs,
by cross providences, yet sail slowly, and do not get
fonvard by favourable providences. And many
good christians make this complaint in the concerns
of their souls, that they do not rid ground in their
way to heaven, but have much ado to keep their
ground; they move with many stops and pauses,
and lie a great while wind-bound. Observe, The
place they came to was called the Fair havens.
Travellers say that it is known to this day by the
same name, and that it answers the name from the
pleasantness of its situation and prospect And yet,
(1. ) It was not the harbour they were bound for ; it
was a fair haven, but it was not their haven. What
ever agreeable circumstances we may be in in this
world, we must remember we are not at home, and
therefore we must arise and depart ; for though it
be a. fair haven, it is not the desired haven, Ps. 107'.
30. (2.) It was hot a commodious haven to winter
in, so it is said, v. 12. It had a fine prospect, but it
lay exposed to the weather. Note, Every fair ha
ven is not a safe haven ; nay, there may be most dan
ger where there is most pleasure.
III. What advice Paul gave them with reference
to that part of their voyage they had before them ;
it was, to be content to winter where they were, and
not to thinly of stirring till a better season of the
year. l; It was now a bad time for sailing ; they had

266

THE ACTS, XXVII.

lost a deal of time while they were struggling with,
contrary winds. Sailing was now dangerous, be
cause the fast was already past ; that is, the famous'
yearly fast of the Jews, the day of atonement, which
was on the tenth day of the seventh month, a day to
afflict the soul with fasting ; it was about the 20th
of our September. That yearly fast was very reli
giously observed ; but (which is strange) we never
have any mention made in all the scripture-history
of the observation of it, unless it be meant here,
where it serves only to describe the season of the
year. Michaelmas is reckoned by mariners as bad
a time ofthe year to be at sea in as any other; they
complain of their Michaelmas-blasts ; it was that
time now with these distressed voyagers ; the har
vest was past, the summer was ended ; they had not
only lost time, but lost the opportunity.
2. Paul put them in mind of it, and gavethem no
tice of their danger; (v. 10.) " I perceive," (either
by notice from God, or by observing their wilful re
solution to prosecute the voyage, notwithstanding
the peril pt the season,) "that this voyage will be
with hurt and damage ; you that haye effects on
board are likely to lose them, and it will be a mira
cle of merpy if our lives be given us for a prey."
Here were some good men in the ship, and many
more bad men ; but in things of this nature all things.
come alike to all, and there is one event to the righ
teous and to the wicked. If both be in the same
ship, they both are in the same danger.
3. They would not be advised by Paul in this mat
ter, v. 11. They thought him impertinent in inter
posing in an affair of this nature, who did not under
stand navigation, and the centurion to whom it was
referred to determine it, though himself a passen
ger, yet, being a man in authority, he takes upon
him to over-rule, though he had not been oftener at
sea perhaps than Paul, nor was better acquainted
with these seas ; for Paul had planted the gospel in
Crete (Tit- 1. 50 and knew the several parts of the
island well enough. But the centurion gave more
regard to the opinion of the master and owner ofthe
ship than to Paul's ; for every man is to be credited
in his own profession ordinarily : but such a man as
Paul, who was so intimate with Heaven, was rather
to be regarded in seafaring matters than the most
celebrated sailors. Note, Those know not what
dangers they run themselves into, who will be go
verned more by human prudence than by divine
revelation. The centurion was very civil to Paul,
(v. 3. ) and yet would not be governed by his advice.
Note, Many will shew respect to good ministers,
that will not take their advice, Ezek. 33. 31.
12. And because the haven was not com
modious to winter in, the more part advised
to depart thence also, if by any means they
might attain to Phenice, and there to winter ;
which is a haven of Crete, and lieth toward
the south-west and north-west. 13. And
when the south wind blew softly, supposing
that they had obtained their purpose, loos
ing thence, they sailed close by Crete. 14.
But not long after there arose against it a
tempestuous wind called Euroclydon. 15
And when the ship was caught, and could
not bear up into the wind, we let her drive,
16. And running under a certain island
whicfi is called Clauda, we had much work
to come by the boat: 17. Which when
they had taken up, they used helps, under-
girding the ship ; and fearing lest they should

fall into the quicksands, strake sail, and so
were driven. 18. And we being exceed
ingly tossed with a tempest, the next day
they lightened the ship ; 19. And the third
day we cast out with our own hands the
tackling of the ship. 20. And when nei
ther sun nor stars in many days appeared,
and no small tempest lay on us, all hope
that we should be saved was then taken
away. In these verses, we have,
I. The ship putting to sea again, and pursuing
her voyage at first with a promising gale. Observe;
1. What induced them to leave the fair havens ;
it was because they thought the harbour not com
modious to winter in; it was pleasant enough in the
summer, but in the winter they lay bleak. Or per
haps it was upon some other account incommodious ;
provisions perhaps were scarce and dear there; and
they ran upon a mischief to avoid an inconvenience,
as we often do. Some of the ship's crew, or of the
council that was called to advise in this matter, were
for staying there, rather than venturing to sea now
that the weather was so uncertain. It is better to
be safe in an incommodious harbour, than to be lost
in a tempestuous sea ; but they were outvoted when
it was put to the question, and the more part advi
sed to depart thence also ; yet they aimed not to go
far, but only to another port of the same island, here
called Phenice, and some think it was so called be
cause the Phenicians frequented it much, the mer
chants of Tyre and Sidon. It is here described to
lie toward the south-west and north-west Probably,
the haven was between two promontories or juttings
out of land into the sea, one of which pointed to the
north-west and the other to the south-west, by which
it was guarded against the east winds. Thus hath
the wisdom of the Creator provided for the relief
and safety of them who go down to the sea in ships,
and do business in great waters. In vain had nature
provided for us the waters to sail on, if it had not
likewise provided for us natural harbours to take
shelter in.
2. What encouragement they had at first to pur
sue their voyage ; they set out with a fair wind, (v.
13.) the south wind blew softly, upon which they
flattered themselves with hope that they should
gain their point, and so they sailed close by the
coast of Crete, and were not afraid of running upon
the rocks or quicksands, because the wind blew so
gently. Those who put to sea with ever so fair a
gale, know nof what storms they may yet meet
with ; and therefore must not be secure, nor take it
for granted that they have obtained their purpose,
when so many accidents may happen to cross their
purpose. Let not him that girdeth on the harness,
boast as though he had put it off.
II. The ship in a storm presently, a dreadful
storm. They looked at second causes, and took
their measures from the favourable hints they gave,
and imagined that because the south wind now blew
softly, it would always blow so ; in confidence of
that, they ventured to sea, but are soon made sensi
ble of their folly in giving more credit to a smiling
wind than to the word of God in Paul's mouth, by
which they had fair warning given them of a storm.
Observe, i
1. What their danger and distress was, (l.)_ There
arose against them a tempestuous wind, which was
not only contrary to them, and directly in their
teeth, so that they could not get forward, but a vio
lent wind, which raised the waves, like that which
was sent forth in pursuit of Jonah ; though Paul was

THE ACTS, XXVII.

267

following God, and going on in his duty, and not as
Jonah running away from God and his duty. This
wind the sailors called Eutoclydon, a north-east
wind, which upon those seas perhaps was observed
to be in a particular manner troublesome and dan
gerous. It was a sort of a whirlwind, for the ship
is said to be caught by it, v. 15. It was God that
commanded this wind to rise, designing to bring glory
to himself, arid reputation to Paul, out of it ; stormy
winds being brought out of his treasuries, (Ps. 135.
7.) they fulfil his word, Ps. 148. 8. (2.) The ship
was exceedingly tossed; (v. 18.) it was kicked like
a football from wave to wave ; its passengers, (as it
is elegantly described, Ps. 107. 26, 27.) mount up
to the heavens, go down again to the depths, reel to
and fro, stagger like a drunken man, and are at
their wits'-end. The ship could not possibly bear
up into the wind, could not make her way in oppo
sition to the wind ; and therefore they folded up
their sails, which in such a storm would endanger
them rather than do them any service, and so let the
ship drive, Not whither it would, but whither it was
impelled by the impetuous waves — Nonquo voluit,
sed quo rapit impetus undse. Ovid. Trist. It is
probable that they were very near the haven of
Phenice when this tempest arose, and thought they
should presently be in a quiet haven, and were
pleasing themselves with the thought of it, and of
wintering there, and lo, of a sudden, they are in this
distress. Let us therefore always rejoice With trem
bling, and never expect a perfect security, nor a
perpetual serenity, till we come to heaven. (3.)
They saw neither sun nor stars for many days;
this made the tempest the more terrible, that
they were all in the dark ; and the use of the load
stone for the directing of sailors not being then found
out, (that they had no guide at all, when they could
see neither sun nor stars,) made the case the more
hazardous. Thus melancholy sometimes is the con
dition of the people of God .upon a spiritual account ;
they walk in darkness, and have no light. Neither
sun nor stars appear ; they cannot dwell, nay, they
cannot fasten, upon any thing comfortable, or encour
aging ; thus it may be with them, and yet light is
sown for them. (4. ) They had abundance of winter-
weather ; no small tempest — xu/*i.t ^* °*-'y°t, cold
rain, and snow, and all the rigours of that season of
the year ; so that they were ready to perish for
cold ; and all this continued many days. See what
hardships those often undergo, who are much at sea,
beside the hazards of life they run ; and yet to get
gain there are still those who make nothingof all
this ; and it is an instance of the wisdom of Divine
Providence, that it disposes some to this employ
ment, notwithstanding the difficulties that attend it,
for the keeping up of commerce among the nations,
and the isles of the Gentiles particularly ; and Ze-
bulun can as heartily rejoice in his going out as Issa-
char in his tents. Perhaps Christ therefore chose
ministers from among sea-faring men, because they
had been used to endure hardness.
2. What means they used for their own relief ;
they betook themselves to all the poor shifts (for I
can call them no better) that sailors in distress have
recourse to. (1.) When they could hot make head
against the wind, they let the ship run adrift, find
ing it was to no purpose to ply either the oar or the
saS. When it is fruitless to struggle, it is wisdom
to yield. (2. ) They nevertheless did what they could
to avoid the present danger ; there was a little isl
and cilled Clauda, and when they were near that,
though they could not pursue their voyage, they
took care to prevent their shipwreck, and therefore
so ordered their matters, that they did not run
against the island, but quietly run under it, v. 16.
(3.) When they were afraid they should scarcely
save the ship, they were busy to save the boat,

which they did with much ado. They had much
work to come by the boat, (v. 16.) but at last they
took it up, v. 17. That might be of use in any exi
gence, and therefore they made hard shift to get it
into the ship to them. (4. ) They used means which
were proper enough in those times, when the art of
navigation was far short of the perfection it is now
come to ; they undergirded the ship, v. 17. They
bound the ship under the bottom of it with strong
cables, to keep it from bulging in the extremity of
the tempest. (5. ) For fear of falling into the quick?
sands, they struck sail, and then let the ship go as
it would. It is strange how a ship will live at sea,
(so they express it,) even in very stormy weather,
if it have but sea-room ; and when the sailors can
not make the shore, it is their interest to keep as far
off it as they can. (6. 1 The next day they lightened
the ship of its cargo, threw the goods and merchan
dises overboard, (as Jonah's mariners-did, ch. 1. 5.)
being willing rather to be poor without them than
to perish with them. Skin for skin, and all that a
man has, will he give for his life. See what the
wealth of this world is ; how much soever it is
courted as a blessing, the time may come when it
will be a burthen, not only too heavy to be carried
safe of itself, but heavy enough to sink him that has ¦
it. Riches are often kept by the owners thereof to
their hurt, (Eccl. 5. 13. ) and parted with to their
good. But see the folly of the children of this world,
they can be thus prodigal of their goods when it is
for the saving of their lives, and yet how sparing of
them in works of piety and charity, and in suffering
for Christ, though they are told by eternal Truth
itself, that those shall be recompensed more than a
thousand fold in the resurrection ofthe just. They
went upon a principle of faith, who took joyfully the
spoiling of their goods, knowing in themselves that
they had in heaven a better and a more enduring
substance, Heb. 10. 34. Any man will rather make
shipwreck of his goods than of his life ; but many
will rather make shipwreck of faith and a good con
science than of their goods. (7. ) The third day they
cast out the tacklings ofthe ship; the utensils of it,
Armamenta, (so some render it,) as if it were a ship
of force. With us it is common to heave the guns
over-board in 'the extremity of a storm ; but what
heavy artillery they had then which it was necessary
to lighten the ship of, I do not know ; and question
whether it were not then a vulgar error among sea
men thus to throw every thing into the sea, even
that which would be of great use in a storm, and no
great weight.
3. The despair which at last they were brought
to; (v. 20.) All hope that we should be saved was
then taken away. The storm continued, and they
saw no symptoms of its abatement ; we have known
very blustering weather to continue for some weeks.
The means they had used were ineffectual, so that
they were at their wits'-end; and such was the con
sternation, that this melancholy prospect put them
into, that they had no heart either to eat or drink.
They had provision enough on board, (v. 38.) but
such bondage were they under, through fear of
death, that they could not admit the supports of life.
Why did not Paul, by the power of Christ, and ih
his name, lav this storm ? Why did he not say to
the winds and waves, Peace, be still, as his Master
had done ? Surely it was because the apostles
wrought miracles for the confirmation of their doc
trine, not for the serving of a turn for themselves or
their friends.
21. But after long abstinence, Paul stood
forth in the midst of them, and said, Sirs,
ve should have hearkened unto me, and not
have loosed from Crete, and to have gained

263

THE ACTS, XXVII.

this harm and loss. 22. And now I exhort
you to be of good cheer : for there shall be
no loss of any man's life among you, but of
the ship. 23. For there stood by me this
night the angel of God, whose I am, and
whom I serve, 24. Saying, Fear not, Paul ;
thou must be brought before Ccesar : and,
lo, God hath given thee all them that sail
with thee. 25. Wherefore, Sirs, be of good
cheer : for I believe God, that it shall be
even as it was told me. 26. Howbeit we
must -be cast upon a certain island. 27.
But when the fourteenth night was come,
as we were driven up and down in Adria,
about midnight the shipmen deemed that
they drew near to some country ; 28. And
sounded, and found it twenty fathoms : and
when they had' gone a little further, they
sounded again, and found it fifteen fathoms.
29. Then fearing lest they should have fal
len upon rocks, they cast four anchors out
of the stern, and wished for the day. 30.
And as the shipmen were about to flee out
of the ship, when they had let down the
boat into the sea, under colour as though
they would have cast anchors out of the
foreship, 31. Paul said to the centurion
and to the soldiers, Except these abide in
the ship, ye cannot be saved. 32. Then
the soldiers cut off the ropes of the boat,
and let "her fall off. 33. And while the day
was coming on, Paul besought them all to
take meat, saying, This day is the four
teenth day that ye have tarried, and conti
nued fasting, having taken nothing. 34.
Wherefore I pray you to take some meat ;
for this is for your health : for there shall
not a hair fall from the head of any of you.
35. And when he had thus spoken, he took
bread, and gave thanks to God in presence
of them all ; and when he had broken it,
he began to eat. 36. Then were they all
of good cheer, and they also took some meat.
37. And we were all in the ship two hun
dred threescore and sixteen souls. 38. And.
when they had eaten enough, they lighten
ed the ship, and cast out the wheat into the
sea. 39. And when it was day they knew
not the land : but they discovered a certain
«reek with a shore, into the which they
were minded, if it were possible, to thrust
in the ship. 40. And when they had taken
up the anchors, they committed themselves
unto the sea, and loosed the rudder-bands,
and hoisted up the mainsail to the wind, and
made toward shore. 41. And falling into
a place where two seas met, they ran the
ship aground ; and the forepart stuck fast,
and,remained unmoveable, but the hinder
part was broken with the violence of the

waves. 42. And the soldiers' counsel was
to kill the prisoners, lest any of them should
swim out and escape. 43. But the centu
rion, willing to save Paul, kept them from
their purpose ; and commanded that they
which could swim, should cast themselves
first into the sea, and get to land : 44. And
the rest, some on boards, and some on
broken pieces of the ship. And so it came
to pass, that they escaped all safe to land.
We have here the issue of the distress of Paul and
his fellow-travellers ; they escaped with- their lives,
and that was all; and that was for Paul's sake. We
are here told, (v. 37.) what number there were on
board — mariners, merchants, soldiers, prisoners and
other passengers, in all two hundred seventy-six
souls ; this is taken notice of to make us the more
concerned for them in reading the story, that they
were such a considerable number, whose Uves were
now in the utmost jeopardy, and one Paul among
them worth more than all the rest. We left them
in despair, giving up themselves for gone ; whether
they called every man on his God, as Jonah's mari
ners did, we are not told ; it is well if the laudable
practice in a storm was not gone out of fashion, and
made a jest of. However, Paul among these sea
men was not, like Jonah among his, the cause pf the
storm, but the comforter in the storm, and as much
a credit to the profession of an apostle as Jonah was
a blemish to his character as a prophet. .
Now here we have,
I. The encouragement Paul gave them, by assur
ing them, in the name of God, that their lives should
all be saved, then when, in human appearance, all
hope that they should be saved was taken away.
Paul rescued them from their despair first, that
they might not die of that, and starve themselves in
that, and then they were in a fair way to be rescued
from their distress. After long abstinence, as if they
were resqlved not to eat, till they knew whether
they should live or die, Paul stood forth, in the
midst of them. During distress hitherto Paul hid
himself among them, was one of the crowd, helped
with the rest to throw out the tackling ; (v. 19.) Mt
now he distinguished himself, and, though a prisoner,
undertook to be their counsellor and comforter. ,
1. He reproves them for not taking his advice,
which was to stay where they were, in the road of
Lasea; (v. 8.) " Ye should have hearkened to me,
and not have loosed from Crete, where we might
have made, a shift to winter well enough, and then
we should not have gained this harm and loss, we
should have escaped them. Harm and loss in the
world, if sanctified to us, may be truly said to be
gain, for if they wean us from present things, iand
awaken as to think" of a future state, we are truly
gainers by them. Observe, They did not hearken
to Paul when he warned them of their danger, and
yet if they will but acknowledge their folly, and re
pent of it, he will speak comfort and relief to them
now that they are in danger ; so compassionate is
God to those that are in misery, though they bring
themselves into it by their own incogitancy, nay by
their own wilfulness, and contempt of admonition.
Paul, before administering comfort, will first make
them sensible of their sin in not hearkening to him,
by upbraiding them with their rashness, and pro
bably, when he tells them of their gaining harm
and loss, he reflects upon what they promised them
selves by proceeding in their voyage, that they
should gain so much time, gain this and the other
Eoint ; " But," says he, " you have gained nothing
ut harm and loss ; how will you answer it?" That
which they are blamed for, is, their loosing from

THE ACTS, XXVII.

269

Crete, where they were safe. , Note, Most people
bring themselves into- inconvenience, because they
do not know when they are well off, but gain harm
and loss by aiming, against advice, to mend them
selves. 2. He assures them that though they should lose
the ship, yet they should none of them lose their
lives; "You see your folly in not being ruled by
me:" he does not say, "Now therefore expect to
fare accordingly, you may thank yourselves if you
be all lost, they that will not be counselled, cannot
be helped." No, "Yet now there is hope in Israel
concerning this thing ; your case is sad, but it is not
desperate, now i" exhort you to be of good cheer. "
Thus we say to sinners that are convinced of their
sin and folly, and begin to see and bewail their error,
" You should have hearkened unto us, and should
have had nothing to do with sin ; yet now we ex
hort you to be of good cheer; though you would not
take our advice when we said, Ho not presume, yet
take it now when we say, Do not despair." They
had given up the cause, and would use no further
means, because all hope that they should be saved
was taken away. Now Paul quickens them to be
stir themselves yet in working for their own safety,
by telling them that if they would resume their
vigour they should secure their lives. He gives
them this assurance when they were brought to the
last extremity, for now it would be doubly welcome
to them to be told that not a life should be lost, when
they were ready to conclude they must inevitably be
all lost. He tells them, (1. ) That they must count
upon the loss ofthe ship. Thosewho were interested
in that and the goods, were, probably, those greater
part that were for pushing forward the voyage, and
running the venture, notwithstanding Paul's admo
nition, and they are made to pay for their rashness.
.Their ship shall be wrecked. Many a stately,
strong, rich, gallant ship is lost in the mighty waters
in a little time, for vanity qf vanities, allis vanity
and vexation of spirit. But, (2.) Not a life shall be
lost. This would be good news to those that were
ready to die for fear of dying, and whose guilty con
sciences made death look very terrible to them.
3. He tells them what ground he had for this as
surance ; that it is not aljanter upon them, to put
them into humour, nor a human conjecture, but he
has a divine revelation for it, and -is as confident of
it as that God is true, being fully satisfied that he
has his word for it. An angel of God appeared to
him in the night, and told him that for his sake they
should all be preserved, (v. 23 — 25.) which would
double the mercy of their preservation, that they
should have it not only by providence, but by pro
mise, and as a particular favour to Paul. Now ob
serve here,
(1.) The solemn profession Paul makes of relation
to God, the God from whom he had this favourable
intelligence ; It is he, whose lam, andwhom I serve.
He looks upon God, [1.] As his rightful Owner's
who has a sovereign incontestable title to him, and
dominion over him ; whose I am. Because God
made us, and not we ourselves, therefore we are not
our own, but his. His we are by creation, for he
- made us ; by preservation, for he maintains us ; by
redemption, lor he bought us. We are more his
than our own. [2.] As his sovereign Ruler and
Master, who, having given him being, has right to
give him law ; whom I serve, Because his we are,
therefore we are bound to serve him, to devote our
selves to his honour, and employ ourselves in his
work. It is Christ that Paul here has an eye to;
he is God, and the angels are, his, and go on his
errands; Paul often calls himself a servant of Jesus
Christ ; he is his, and him he serves, both as a chris
tian, and as an apostle ; he does not say, "Whose
we are, and whom we serve," for the most that

were present were strangers to him, but, " Whose
lam, and whom I serve, whatever others do ; nay,
whom I am now in the actual service of, going to
Rome, not as you are, upon worldly business, but to
appear as a witness for Christ." Now this he tells
the company, that, seeing their relief coming from
his God, whose he was, and whom he served, they
might thereby be drawn in to take him for their God,
and to serve him likewise ; for the same reason Jo
nah said to his manners, I fear the Lord, the God
of heaven, who has made the sea and the dry land,
Jonah 1. 9.
(2.) The account he gives of the vision he had ;
There stood by me this night an angel of God, a di
vine messenger, who had used' formerly to bring him
messages from heaven ; he stood by him, visibly ap
peared to him, probably, when he was awake upon
his bed. Though he was afar off upon the sea, (Ps.
65. 5.) in the uttermost parts of the sea, (Ps. 139. 9.')
yet that cannot intercept his communion with God,
nor deprive him of the benefit of divine visits.
Thence he can direct a prayer to God, and thither
God can direct an angel to him. He knows not
where he is himself, yet God's angel knows where
to find him out. The ship is tossed with winds and
waves, hurried to and fro with the utmost violence,
and yet the angel finds a way into it. No storms or
tempests can hinder the communications of God's
favour to his people, for he is a very present Help,
a Help at hand, even when the sea roars, and is
troubled, Ps. 46. 1, 3. We may suppose that Paul,
being a prisoner, had not a cabin of his own in the
ship, much less a bed in the captain's cabin, but was
put down into the hold, (any dark or dirty place was
thought good enough for him in common with the
rest of the prisoners, )"and yet there the angel of God
stood by him. Meanness and poverty set none at a
distance from God and his favour. Jacob, when, he
has no pillow but a stone, no curtains but the clouds,
yet has a vision of angels. Paul had this vision but
this last night. He had himself been assured by a
former vision, that he should go to Rome, (ch. 23.
11.) from which he might infer that he himself
should be safe ; but he has this fresh vision to assure
him of the safety of those with him.
(3.) The encouragements that were given him in
the vision, v. 24. [1.] He is forbidden to fear.
Though all about him are at their wits'-end, and
lost in despair, yet, Fear not, Paul ; fear not their
fear, nor be afraid, Isa. 8. 12. Let the sinners in
Zion be afraid, but let not the saints be afraid, no
not at sea, in a storm ; for the Lord of hosts is with
them, and their place of defence shall be the muni
tions of rocks, Isa. 33. 14—16. [2.] He is assured
that for his part he shall come safe to Rome ; thou
must be brought before Caesar. As the rage of the.
most potent enemies, so the rage of the most stormy
sea, cannot prevail against God's witnesses till they
have finished their testimony. Paul must be pre
served in this danger, for he is reserved for further
service. This is comfortable to the faithful servants
of God in straits and difficulties, that, as long as God
has any work for them to do, their lives shall be
prolonged. [3.] That for his sake all that were in
the ship with him should be delivered too, from pe
rishing in this storm. God hath given'thee all them
that sail with thee. This angel that was ordered to
bring him this message, could have singled him out
from this wretched crew, and those that were his
friends too, and have carried them safe to shore, and
have left the rest to perish, because they would not
take Paul's counsel. But God chooses rather, by
E reserving them all for his sake, to shew what great
lessings good men are to the world, than by deli
vering him only to shew how good men are distin
guished, from the world. God has given thee all
them that sail with thee, that is, spares them in an-

270

THE ACTS, XXVII.

swer to thy prayers, or for thy sake. Sometimes
good men deliver neither sons nor daughters, but
their own souls only, Ezek. 14. 18. But Paul here
delivers a whole ship's crew, almost three hundred
souls. Note, God often spares wicked people for
the sake of the godlv ; as Zoar for Lot's sake, and as
Sodom might have been, if there had been ten righ
teous persons in it. The good people are hated and
persecuted in the world as if they were not worthy
to live in it, yet really it is for their sakes that the
world stands. If Paul had thrust himself needlessly
into bad company, he might justly have been cast
away with them, but God calling him into it, they
are preserved with him. And it is intimated, that
it was a great favour to Paul, and he looked upon it
to be so, that others were saved for his sake, They
are given thee; there is no greater satisfaction to a
good man, than to know that he is a public blessing.
, 4. He comforts them with the same comforts where
with he himself was comforted; (v. 25.) " Where
fore, Sirs, be of good cheer, you shall see even this
will end well ; for I believe God, and depend upon
his word, that it shall be even as it was told me."
He would not require them to give credit to that
which he did not himself give credit to ; and there
fore solemnly professes that he believes it himself,
and the belief of it makes him easy ; " I doubt not
but it shall be as it was told me. " Thus he staggers
not at the promise of God through unbelief. Hath
God spoken, and shall he not make it good? No
doubt he can, no doubt he will ; for he is not a man
that he should lie. And shall it be as God hath said ?
Then be of good cheer, be of good courage. God is
ever faithful, and therefore let all that have an in
terest in his promise be ever cheerful. If with God
saying and doing are not two things, then with us
believing and enjoying should not.
5. He gives them a sign, telling them particularly
what this tempestuous voyage would issue in ; (v.
26.) •*' We must be cast upon a certain island, and
that will both break the ship, and save the passen
gers ; and so the prediction in both respects will be
fulfilled." The pilot had quitted his post, the ship
was left to run at random, they knew not what lati
tude they were in, much less how to steer their
course, and yet Providence undertakes to bring them
to an island that shall be a refuge for them, when
the church of God, like this ship, is tossed with tem
pests, and not comforted; when there is none to
guide her of all her sons; yet God can bring her
safe to shore, and will do it.
II. Their coming at length to an anchor upon an
unknown shore, v. 27 — 29.
1. They had been a full fortnight in the storm,
continually expecting death ; the fourteenth night,
and not sooner, they came near land; they were that
night driven up and down in Adria, not in the Adri
atic gulph on which Venice stands, but in the Adri
atic sea, a part of the Mediterranean, containing
both the Sicilian and Ionian seas, and extending to
the African shore ; in this sea they were tossed, and
knew not whereabouts they were.
2. About midnight the mariners apprehended that
they drew near to some shore, which confirmed what
Paul had told them, that they must be driven upon
some island; to try whether it was so or no, they
sounded, in order to their finding the depth of the
water, for the waterwould be shallower as they drew
nearer to shore ; by the first experiment they found
they drew twenty fathom deep of water, and by the
next fifteen fathom; which was a demonstration that
they were near some shore ; God has wisely order
ed such a natural notice to sailors in the dark, that
they may be cautious,
3. They took the hint, and fearing rocks near the
shore, they cast anchor, and wished for the day;
they durst not go forward for fear of rocks, and yet

would not go back in hope of shelter, but they would
wait for the morning, and heartily wished for it;
who can blame them when the affair came to a crisis?
When they had light, there was no land to be seen ;
now that there was land near them, they had no
light to see it by; no marvel then they wished for
day. When those that fear God, walk in darkness,
and have no light, yet let them not say, The Lord '
has forsaken us, or, Our God has forgotten us; but
let them do as these mariners did, cast anchor, and
wish for the day, and be assured that the day will
dawn. Hope is an anchor of the soul, sure and stead
fast, entering into that within the veil. Hold fast
by that, think not of putting to sea again, but abide
by Christ, and wait till the day break, and the sha
dows flee away.
III. The defeating of the sailors' attempt to quit
the ship; here was a new danger added to their dis
tress, which they narrowly escaped. Observe,
1. The treacherous design of the shipmen, and
that was to leave the sinking ship; which, though a
piece of wisdom in others, yet in those that were in,
trusted with the care of it, was the basest fraud thai
could be ; (v. 30. ) They were about to flee out oftht
ship, concluding no other than that when it run ashore
it must be broken all to pieces ; having the command
of the boat, the project was to get all of them into
that, and so save themselves, and leave all the res!
to perish. To cover this vile design, they pretend
ed they would cast anchors out of the fore-ship, or
carry them further off, and in order to that they le,
down the boat, which they had taken in, (v. 16, 17.)
and were going into it, having agreed among them
selves, when they were in to make straight for the
shore. The treacherous seamen are like the trea
cherous shepheird, who flees when he sees the dan
ger coming, and there is most need of his help, John
10. 12. 1 hus true is that of Solomon, Confidencem
an unfaithful man in time of trouble, ii like a broken
tooth, or a foot out of joint. Let us therefore cease
from man. Paul had, in God's name, assured Mm
that they should come safe to land, but they will ra
ther trust their own refuge of lies than God's word
of truth.
2. Paul's discovery pf it, and protestation against
it, v. 31. They all saw them preparing lo go into
the boat, but were deceived by the pretence they
made ; only Paul saw through it, and gave notice to
the centurion and the soldiers concerning it, and told
them plainly, Except these abide in the ship, ye can
not be saved. The skill of a mariner is seen in a
storm, and in the distress of the ship, then is the
proper time for him to exert himself; now the
greatest difficulty of all was before them, and there
fore the shipmen are now more necessary than ever
yet ; it was indeed not by any skill of their's that theji
were brought to land, for it was quite beyond their
skill, but now that they are near land, they must use
their art to bring the ship to it. When God has
done that for us which we could not, we must then
in his strength help ourselves. Paul speaks hu
manely, when he says, Ye cannot be saved except
these abide in the ship ; and he does not at all weaken
the assurances he had divinely given, that they should
infallibly be saved. God, who appointed the end,
that they should be saved, appointed the means, that
they should be saved by the help of these shipmen;
though if they had gone off, no doubt God would
have made his word good, some other way. Paul
speaks as a prudent man, not as a prophet, when he
says, These are necessary to your preservation,
Duty is our's, events are God's ; and we do not trust
God, but tempt him, when we say, " We put our
selves under his protection," and do not use proper
means, such as are within our power, for our own
preservation. 3. The effectual defeating of it by the soldiers, *

THE ACTS, XXVII.

271

32. It was no time to stand arguing the case with
the shipmen, and therefore they made no more add,
but cut the ropes of the boat, and though it might
otherwise have done them service in their present
distress, they chose rather to let it fall off, and lose
it, than suffer it to do them this dis-service. And
now |he shipmen, being forced to stay in the ship
whether they would or no, are forced likewise to
work for the safety ofthe ship as hard as they could,
because if the rest perish they must perish with
them. IV. The new life which Paul put into the com
pany, by his cheerful inviting them to take some
refreshment, and the repeated assurances given
them, that they should all of them have their lives
given them for a prey. Happy they who had such
• a one as Paul in their company, who not only had
correspondence with Heaven, but was of a. hearty
lively spirit with those about him, that sharpened
the countenance of his friend, as iron sharpens iron.
Such a friend in distress, when without are fightings,
and within are fears, is a friend indeed. Ointment
and perfume rejoice the heart; so doth the sweetness
of a man's friend by hearty counsel, Prov. 27. 10.
Such was Paul's here to his companions in tribula
tion. The day was cpming on ; they that wish fir
the day, let them wait awhile, and they shall have
what they wish for ; the dawning of the day revived
them a little, and then Paul got them together.
1. He chid them for their neglect of themselves,
that they had so far given way to fear and despair,
as to forget or not to mind their food ; This is the
fourteenth day that ye have tarried, and continued
fasting, having taken nothing; and that is not well
v. 33. Npt that they had all, or any of them, con
tinued fourteen days without any food, but they had
not had any set meal, as they used to have, all that
time ; they ate very little, next to nothing. Or,
" You have continued fasting, you have lost your
stomach; you have had no appetite at all to your
fppd, nor any relish of it, through prevailing fear
and despair." A very disconsolate state is thus ex
pressed, (Ps. 102. 4.) I forget to eat my bread. It
is a sin to starve the body, and to deny it its neces
sary supports ; he is an unnatural man indeed, that
hateth his own flesh, and doth not nourish and che
rish it; and it is a sore evil under the sun, to have a
sufficiency of the good things of this life, and not lo
have power to' use them, Eccl. 6. 2. If this arise
from the sorrow of the world, and from any inordi
nate fear or trouble, it is so far from excusing it, that
it is another sin, it is discontent, it is distrust of God,
it is all wrong. What folly is it to die for fear of
dying ! But thus the sorrow of the world works
death, while joy in God is life and peace in the
greatest distresses and dangers.
2. He courts them to their food ; (v. 34.) " Where
fore I pray you to take some meat. We have a
hard struggle before us, must get to shore as well
as we can ; if our bodies be weak through fasting,
we shall not be able to help ourselves. " The angel
bid Elijah, Arise arid eat, for otherwise he would find
the journey too great fir him, 1 Kings 19. 7. So
Paul will nave these people eat, or otherwise the
waves will be too hard for them ; I pray you, n-aja-
*a.\Z, *' I exhort you, if you will be ruled by me,
take some nourishment; though you have no appe
tite to it, though you have fasted away your stomach,
yet let reason bring you to it, for this is for your
health; or rather your preservation, or safety, at this
time; it is for your salvation, you cannot without
nourishment have strength to shift for your lives."
As he that will not labour, let him not eats so he
that means to labour, must eat. Weak and trem
bling christians, that give way to doubts and fears
about their spiritual state, continue fasting from the
Lord's supper, and fasting from divine consolations,

and then complain they cannot go on in their spiri
tual work and warfare, and it is owing to them
selves ; if they would feed and feast as they ought,
upon the provision Christ has made for them, they
would be strengthened, and it would be for their
souls' health and salvation.
3. He assures them of their preservation ; There
shall not a hair fall from the head of any of you. _ It
is a proverbial expression, denoting a complete in
demnity. It is used 1 Kings 1. 52. Luke 21. 18.
" You cannot eat for fear of dying ; I tell you, you
are sure of living, and therefore eat. You will come
to shore wet and cold, but sound wind and limb ;
your hair wet, but not a hair lost."
4. He himself spread their table for them; for
none of them had any heart to do it, they were all
so dispirited; When he had thus spoken, he took
bread, fetched it from the ship's stores, to which
every one might safely have access, when none of
them had an appetite, c They were not reduced to
short allowance, as sailors sometimes are, when they
are kept longer at sea than they expected by dis
tress of weather; they had plenty, but what good
did that do them, when they nad no stomach ? We
have reason to be thankful tn God, that we have not
only food to our appetite, but appetite to our food ;
that our soul abhors not even dainty meat, (Job 33.
20.) through sickness or sorrow.
5. He was chaplain to the ship, and they had rea
son to be proud of their chaplain ; he gave thanks to
God in presence of them all. We have reason to
think he had often prayed with Luke and Aristar
chus, and what others there were among them, that
were christians, that they prayed daily together; but
whether he had before this prayed with the whole
company promiscuously, is not certain ; new he gave
thanks to God in presence of them all, that they were
alive, and had been preserved hitherto, and that
they had a promise that their lives should be pre
served in the imminent peril now before them ; he
gave thanks for the provision they had, and begged
a blessing upon it. We must in every thing give
thanks; and must particularly have an eye to God
in receiving our food, for it is sanctified to us by the
word of God and prayer, and is to be received with
thanksgiving. Thus the curse is taken off from it,
and we obtain a covenant-right to it, and a covenant-
blessing upon it, 1 Tim. 4. 3 — 5. And it is not by
bread alone that man lives, but by the word of God,
which must be met with prayer. He gave thanks
in presence of them all, not only to shew that he
served a Master he was not ashamed of, but to in^
vite them into his service too. If we crave a bless
ing upon our meat, and give thanks for it in a right
manner, we shall not only keep up a comfortable
communion with God ourselves, but credit our pro
fession, and recommend it to the good opinion of
others. 6. He set them a good example ; When he had
given thanks, he brake the bread, (it was sea-bis
cuit,) and he began to eat; whether they would be
encouraged or no, he would ; if they would be sullen,.
and, like froward children, refuse their victuals, be
cause they had not every thing to their mind, he
would eat his meat, and be thankful. Those that .
teach others, are inexcusable, if they do not them
selves as they teach ; and the most effectual way of
preaching is by example.
7. It had a happy influence upon them all ; (v • 36. )
Then were they all of good cheer. They then ven
tured to believe the message God sent them by Paul,
when they plainly perceived that Paul believed it
himself, who was in the same common danger with
them. Thus God sends good tidings to the perish^
ing world of mankind, by those who are of them
selves, and in the same common danger with them
selves, who are sinners too, and must be saved, if

272

THE ACTS, XXVII.

ever they be saved, in the same way in which they
persuade others to venture ; for it is a common sal
vation which they bring the tidings of; and it is an
encouragement to people to commit themselves to
Christ as their Saviour, when those who invite them
to do so, make it to appear that they do so them
selves ; and it is here upon this occasion that the
number of the persons is set down, which we took
notice of before ; they were in all two hundred three
score and sixteen souls. See how many may be in
fluenced by the good example of one ! They did all
eat, nay they did all eat enough, (v. 38.) they were
satiated with food, or filled with it ; they made a
hearty meal; which explains the meaning of their
fasting before fir fourteen days; not that they did
not eat of all that time, but they never had enough
all that time, as they had now.
8. They once more lightened the ship, that it might
escape the better in the shock it was now to have ;
they had before thrown the wares and the tackle
overboard, and now the wheat, the victuals and pro
visions they had; better they should sink it, than that
it should sink them. See what good reason our Sa
viour had to call our bodily food meat that perishes !
We may ourselves be under a necessity of throwing
that away to save our lives, which we had gathered
and laid up for the support of our lives. It is pro
bable that the ship was over-loaded with the multi
tude of the passengers, (for this comes in just after
the account of the number of them, ) and that obliged
them so often to lighten the ship,
V. Their fiutting to shore, and the staving of the
ship in the adventure. It was about break of day
when they ate their meat, and when it was fair day
they began to look about them ; and here we are
told, 1. That they knew not where they were; they
could not tell what country it was they were now
upon the coast of, whether it was Europe, Asia, or
Africa, for each had shores washed by the Adriatic
sea. It is probable that these shipmen had often
sailed this way, and thought they knew every coun
try they came near, perfectly well, and yet here
they were at a loss. Let not the wise man then glory
in his wisdom, since it may perhaps fail him thus
egregiously even in his own profession.
2. They observed a creek with a level shore, into
which they hoped to thrust the ship, v. 39. Though
they knew not what country it was, nor whether the
inhabitants were friends or foes, civil or barbarous,
they determined to cast themselves upon their
mercy ; it was dry land, which would be very wel
come to those that had been so long at sea. It was
pity but they had had some help from the shore, a
pilot sent them, that knew the coast, who might
steer their ship in, or another second ship, to take
some of the men on board. Those who live on the
sea-coast, have often opportunity of succouring those
mho are in distress at sea, and of saving precious lives,
and they ought to do their utmost in order to it, with
all readiness and cheerfulness ; for it is a great sin,
and very provoking to God, to forbear to deliver
them that are driven unto death, and are ready to
be slam; and it will not serve for an excuse to say,
Behold, we knew it not; when either we did, or
might, and should, have known it, Prov. 24. 11, 12.
I have been told there are some, and in our own na
tion too, who, when from the sea-coast they see a ship
in distress, and at a loss, will, by misguiding fires or
otherwise, purposely lead them into danger, that the
lives may be lost, and they may have the plunder of
the ship. One can scarce believe that any of the
human nature could possibly be so wicked, so bar
barously inhuman, and should have so much of the
Devil in them ; if there be, let them know of a truth,
that they shall have judgment without mercy, who
have shewed no mercy.

3. They made straight to the shore with wind and
tide; (v. 40.) They took up the anchors, the four
anchors which they cast out of the stern, v. 29. Some
think that they took pains to weigh them up, hop
ing they should have use for them again at the shore ;
others, that they did it with such precipitation, that
they were forced to cut the cables, and. leave them;
the original will admit either; they then committed
themselves to the sea, the wind standing fair to carry
them into the port, and they loosed the rudder-bands,
which were fastened during the storm, for the
greater steadiness of the ship, but, now that they
were puffing into the port, were loosed, that the pilot
might steer with the greater freedom; they thenhoist-
ed up the main-sail to the wind, and made towards
shore. The original words here used for the rud
der-bands, and the mam-sail, find the critics a great
deal of work to accommodate them to the modern
terms ; but they need not give us any difficulty, who
are content to know that when they saw the shore,
they hastened to it as fast as they could ; and per
haps made more haste than good speed. And should
not a poor soul that has long been struggling with
winds and tempests in this world, long to put into
the safe and quiet haven of everlasting rest? Should
it not get clear from all that which fastens it to this
earth, and straitens the out-goings of its pious and
devout affections heavenward ? And should it not
hoist up the main-sail of faith to the wind of the
Spirit, and so with longing desires make to shore.
4. They made a shift among them to run the ship
aground", in a shelf, or bed of sand, as it should
seem, or an isthmus, or neck of land, washed with
the sea on both sides, and therefore two seas are said
to meet upon it, and there the fore part stuck fast;
and then, when it had ne liberty to play, as a ship
has when it rides at anchor, but remained unmovea-
ble, the hinder part wculd spon be broken of course
by the violence of the waves. Whether the ship-
men did not do their part, being angry that they
were disappointed in their design to escape, and
therefore wilfully ran the ship aground, or whether
we may suppose that they did their utmost to save
it, but God in his providence over-ruled, for the ful
filling of Paul's word, that the ship must be lost, (v.
22.) I cannot say ; but this we are sure of, that God
will confirm the word of his servants, and perform
the counsel of his messengers, Isa. 44. 26. The ship,
that had strangely weathered the storm in the vast
ocean, where it had room to roll, is dashed to pieces
when it sticks fast. Thus if the heart fiyes m the
world, in love and affection, and adherence to it, it
is lost; Satan's temptations beat against it, and it is
gone ; but as long as it keeps above the world, though
it be tost with its cares and tumults, there is hope of
it. They had the shore in view, and yet suffered
shipwreck in the harbour, to teach us never to be
secure. VI. A particular danger that Paul and the rest of
the prisoners were in,, beside their share in the com
mon calamity, and their deliverance from it.
1. In this critical moment, when every man hung
in doubt of his life, the soldiers advised the killing of
the prisoners that were committed to their custody,
and whom they were to give account of, lest any of
them should swim out, and escape, v. 42. There
was no great danger of that, for "they could not
escape far, weak and weary as they were ; and under
the eye of so many soldiers that had the charge of
them, it was not likely they should attempt it ; and
if it should so happen, though they might be ob
noxious to the law for a permissive escape, yet in
such a case as this, equity would certainly relieve
them. But it was a brutish barbarous motion,' and
so much the worse, that they were thus prodigal of
other people's lives, when without a miracle of mer
cy they must lose their own.

THE ACTS, XXVIII.

2. The centurion, for Paul's sake, quashed this
motion presently. Paul had found favour with him,
whose prisoner he was, as Joseph with the captain
of the guard. Julius, though he despised Paul's ad
vice, (v. 11.) yet he afterwards saw a great deal of
cause to tespect him, and therefore being willing to
save Paul, he stayed the execution of that bloody
project, and in favorem vitas— from a regard to his
life, he kept them from their purpose. It does not
appear that they were any of them malefactors con
victed, but only suspected, and waiting their trial,
and in such a case as this, bettor ten guilty ones
should escape than one that was innocent be slain.
As God had saved all in the ship for Paul's sake, so
here the centurion saves all the prisoners for his
sake ; such a diffusive good is a good man !
VII. The saving of the lives of all the persons in
the ship, by the wonderful providence of God. When
the ship broke under them, surely there was but a
step between them and death ; and yet infinite mer
cy interposed, and that step was not stepped.
1. Some were saved by swimming ; The centurion
commanded his own soldiers in the first place, as
many of them as could swim, to get to landnrst, and
to be ready to receive the prisoners, and prevent
their escape. The Romans trained up their youth,
among other exercises, to that of swimming, and it
was often of service to them in their wars : Julius
Csesar was a famous swimmer. It may be very use
ful to those who deal much at sea, but otherwise
perhaps more lives have been lost by swimming in
sport, and learning to swim, than have been saved
by swimming for need.
2. The rest with much ado scrambled to the
shore, some on boards that they had loose with
them in the ship, and others on the broken pieces of
the ship, every one making the best shift he could
for himself and his friends, and the more busy be
cause they were assured their labour should not be
in vain ; but so it came to pass, that through the good
providence of God none of them miscarried, none
of them were by accident turned off, but they escap
ed att safe to land. See here an instance of the spe
cial providence of God in the preservation of peo
ple's lives, and particularly in the deliverance of
many from perils by waters; ready to sink, and yet
kept from sinking, the deep from swallowing them
up, and the water-floods from overflowing them;
the storm turned into a calm, they rescued from the
dreaded sea, and brought to the desired haven. O
that men would praise the Lord for his goodness .'
Ps. 107. 30, 31. Here was an instance of the per
formance of a particular word of promise which God
gave, that all the persons in this ship should be saved
for Paul's sake. Though there be great difficulty
in the way of the promised salvation, yet it shall
without fail be accomplished ; and even the wreck
of the ship may furnish out means for the saving of
the lives ; and when all seems to be gone, all proves
to be safe ; though it be on boards, and broken pieces
ofthe ship.
CHAP. XXVIII.
We are the more concerned to take notice of, and to improve,
what is here recorded concerning blessed Paul, because,
after the story of this chapter, we hear no more of him in
the sacred history, though we have a great deal of him yet
before us in his epistles ; we have attended him through
several chapters from one judgment-seat to another, and
could at last have taken leave of him with the more plea
sure, if we had left him at liberty ; but in this chapter we
are to condole with him; and yet congratulate him. I.
We condole with him as a poor shipwrecked passenger,
stript of all: and yet congratulate him, 1. As singularly
owned by his God in his distress, preserved himself from
receiving hurt, by a viper that fastened oh his hand, (v.
I. . 6.) and being made an instrument of much good in the
island on which they were cast, in healing many that were
«ck, and particularly the father of Publius, the chief man of
Vol. vi.— 2 M

273
the island, v. 7 . . 9. 2. As much respected by th^ people
there, v. 10. II. We condole with him as a poor confined
prisoner, carried to Rome under the notion of a criminal
removed by habeas corpus; (v. 11 . . 16.) and yet we con
gratulate him, 1. Upon the respect shewed him by the
christians at Rome, who came a great way to meet him,
v. 15. 2. Upon the favour he found with the captain ofthe
guard, into whose custody he was delivered, who suffered
im to dwell by himself, and did not put him in the com
mon prison, v. 16. 3. Upon the free conference he had with
the Jews at Rome, both about his own affair, (v. 17 . . 22.)
and upon the head of the christian religion in general ;
(v. 23.) the issue of which was, that God was glorified,
many were edified, the rest left inexcusable, and the apos
tles justified in preaching the gospel to the Gentiles, v.
24 . . 29. 4. Upon the undisturbed liberty he had to preach
the gospel to all comers in his own house for two years
together, v. 30, 31.
1. A ND when they were escaped, then
J\. they knew that the island was call
ed Melita. 2. And the barbarous people
shewed us no little kindness : for they kin
dled a fire, and received us every one, be
cause of the present rain, and because of
the cold. 3. And when Paul had gathered
a bundle of sticks, and laid them on the
fire, there came a viper out of the heat,
and fastened on his hand. 4. And when
the barbarians saw the venemous beast
hang on his hand, they said among them
selves, No doubt, this man is a murderer,
whom, though he hath escaped the sea,
yet vengeance suffereth not to live. 5. And
he shook off the beast into the fire, and felt
no harm. 6. Howbeit, they looked when
he should have swollen, or fallen down
dead suddenly : but after they had looked
a great while, and saw no harm come to
him, they changed their minds, and said
that he was a god. 7. In the same quar
ters were possessions of the chief man of
the island, whose name was Publius ; who
received us, and lodged us three days cour
teously. 8. And it came to pass, that the
father of Publius lay sick of a fever and of
a bloody flux; to whom Paul entered in,
and prayed, and laid his hands on him, and
healed him. 9. So when this was done,
others also, which had diseases in the isl
and, came, and were healed: 10. Who
also honoured us with many honours ; and
when we departed, they laded us with such
things as were necessary.
What a great variety of places and circumstances
do we find Paul in ! He was a planet, and not a fixed
star. Here we have him in an island, to which in
all probability he had never come, if he had not been
thrown upon it by a storm ; and yet it seems God
has work for him to do here. Even stormy, winds
fulfil God's counsel ; and an ill wind indeed it is,
that blows nobody any good; this ill wind blew good
to the island of Melita ; for it gave them Paul's com
pany for three months, who was a blessing to every
place he came to. This island, was called Melita,
lying between Sicily and Africa ; twenty miles long,
and twelve broad ; it lies farthest from the' continent-
of any island in the Mediterranean ; it is about sixty
miles from Sicily. It has been famcus since for the

274

THE ACTS, XXVIII.

knights of Malta, who, when the Turks over-ran
that part of Christendom, made a noble stand, and
gave some check to the progress of their arms.
Now here we have,
I. The kind reception which the inhabitants of
this island gave to the distressed strangers that were
shipwrecked on their coast ; (v. 2. ) The barbarous
people shewed us no little kindness. God had pro
mised that there should be no loss of any man's life ;
and as for God, his work is perfect ; if they had
escaped the sea, and, when they came ashore, had
perished for cold or want, it had been all one ; there
fore Providence continues its care of them, and what
benefits we receive by the hand of man must be
acknowledged to come from the hand of God ; for
every creature is that to us, and no more, than he
makes it to be; and when he pleases, as he can
make enemies to be at peace, so he can make stran
gers to be friends, friends in need, and those are
friends indeed ; friends in adversity, and that is the
time that a brother is born fir. Observe,
1. The general notice taken of the kindness which
the natives of Malta shewed to Paul and his com
pany ; they are called barbarous people, because
they did not, in language and customs, conform
either to the Greeks or Romans, who looked (su
perciliously enough) upon all but themselves as bar
barians, though otherwise civilized enough, and per
haps in some cases more civil than they. These
barbarous people, however they were called so,
were full of humanity ; they shewed us no little kind
ness. So far were they from making a prey of this
shipwreck, as many, I fear, who are called Chris
tian people, would have done, that they laid hold on
it as an opportunity of shewing mercy ! The Sama
ritan is abetter neighbour to the poor wounded man,
than the priest or Levite. And verily we have not
found greater humanity among Greeks or Romans,
or Christians, than among those barbarous people ;
and it is written for our imitation, that we may hence
learn to be compassionate to those that are in distress
and misery, and to relieve and succour them to the
utmost of our ability, as those that know we our
selves are also in the body ; we should be ready to
entertain strangers, as Abraham, who sat at his tent
door to invite passengers in, (Heb. 13. 2.) but espe
cially strangers in distress, as these were. Honour
all men. If Providence hath so appointed the bounds
of all habitation,. as to give us an opportunity pf be
ing frequently serviceable to persons at a loss, we
should not place it among the mconveniencies of our
lot, but the advantages of it ; because it is more blessed
to give than to receive. Who knows but these bar
barous people had their lot cast in this island for
such a time as this !
2. A particular instance of their kindness ; They
kindled a fire, in some large hall or other, and they
received us every one; made room for us about the
fire, and hid us all welcome, without asking either
what country we were of, or what religion. In
swimming to the shore, and coming on the broken
pieces of the ship, we must suppose that they were
sadly wet, that they had npt a dry thread en them ;
and, as If that were not enough, to complete the
deluge, waters from above met those from below,
and it rained so hard, that that would wet them to
the skin presently ; and it was a cold rain too ; so
that they wanted nothing so much as a good fire,
(for they had eaten heartily but just before on ship
board,) and that they got for them presently, to
warm them, and dry their clothes. It is sometimes
as much a piece of charity to poor families, to sup
ply them with fuel, as with food or raiment. Be ye
warmed, is as necessary as, Be ye filled. When
in the extremities of bad weather we find ourselves
fenced against the rigours of the season, by the ac
commodations of a warm house, bed, clothes and a

good fire, we should think how many He exposed to
the present rain, and to the cold, and pity them, and
pray for them, and help them if we can.
II. The further danger that Paul was in by a
viper's fastening on his hand, and the unjust con
struction that the people put upon it. Paul is among
strangers, and appears one ofthe meanest and most
contemptible ofthe company, therefore God dis
tinguishes him, and soon makes him to be taken
notice of.
1 . When the fire was to be made, and to be made
bigger, that so great a company might all have the
benefit of it, Paul was as busy as any of them in
gathering sticks, v. 3. Though he was free from
all, and of greater account than any of them, yet he
made himself servant of all. Paul was an industri
ous active man,, and loved to be doing when any
thing was to be done, and never contrived to take
his ease. Paul was a humble self-denying- man, and
would stoop to any thing by which he might be
serviceable, even to the gathering of sticks to make
a fire of. We should reckon nothing below us but
sin, and be willing to condescend to the meanest of
fices, if there be occasion, for the good of our bre
thren. The people were ready to help them ; yet
Paul, wet and cold as he is, will not throw it all upon
them, but will help himself. They that receive
benefit by the fire, should help te carry fuel to it
2. The sticks being eld dry rubbish, it happened
there was a viper among them, that lay as dead till
it came to the heat, and then revived, or lay quiet
till it felt the fire, and then was provoked, and flew
at him that unawares threw it into the fire, and
fastened upon his hand, v. 3. Serpents and such
venemous creatures commonly lie among sticks;
hence we read of him that leans on the wall, ani a
serpent bites him, Amos 5. 19. It was so common,
that people were by it frightened from tearing
hedges ; (Eccl. 10. 8. ) Whoso breaketh a hedge, a
serpent shall bite him. As there is a snake under
the green grass, so there is often under the dry
leaves. See how many perils human life is exposed
to, and what danger we are in from inferior crea
tures, which are many of them become enemies to
men, since men became rebels to God ; and jvhata
mercy it is, that we are preserved from them as we
are ! We often meet with that which is mischievous,
where we expect that which is beneficial ; and many
come by hurt when they are honestly employed, and
in the way pf their duty.
3. The barbarous people toncluded, that Paul,
being a prisoner, was certainly a murderer, who had
appealed to Rome, to escape justice in his own
country, and that thisviperwas sent by divine justice,
to be the avenger of blood ; or, if they were not
aware that he was a prisoner, they supposed that
he was in his flight ; and when they saw the venemous
animal hang on his hand, which, it seems, he could
not, or would not, immediately throw off, but let it
hang, they concluded, "No doubt, this man is a mur
derer, has shed innocent blood, and therefore, though
he has escaped the sea, yet divine vengeance pursues
him, and fastens upon him now that he is pleasing
himself with the thoughts of that escape, and will
not suffer him to live." Now in this we may see,
(1.) Some of the discoveries of natural light;
they were barbarous people, perhaps had. no books
of learning among them, and yet they knew natu
rally, [IJ That there is a God that governs the
world, and a providence that presides in all occur
rences ; that things do not come to pass by chance.
no not such a thing as this, but by divine direction.
[2.] That evil pursues sinners; that there are
good works which God will reward, and wicked
works which he will punish ; there is a divine ne
mesis — a vengeance, which sooner or later will
reckon for enormous crimes. They believe hot only

THE ACTS, XXVIII.

275

that there is a God, but that this God has said, Ven
geance is mine, I will repay even to death. [3.]
That murder is a heinous crime, and which shall not
long go unpunished ; that whoso sheds man's blood,
if his blood be not shed by man, by the magistrate,
as it ought to be, it shall be shed by the righteous
Judge of heaven and earth, who is the Avenger of
wrong. Thc^e that think they shall go unpunished
in any evil way, will be judged out ofthe mouth of
these barbarians, who could say, without book, Woe
to the wicked, for it shall be ill with them^for the re
ward of their hands shall be given them. Those who,
because they have escaped many judgments, are se
cure, and say, We shall have peace, though we go
on; and have their hearts so much the more set to
do evil, because sentence against their evil works is
not executed speedily ; may learn from these illite
rate people, that, though malefactors have escaped
the vengeance of the sea, yet there is no outrunning
divine justice ; vengeance suffers not to live. In Job's
time you might zts& them that go by the way, ask the
next body you met, and they would tell you, that the
wicked is reserved to the day of destruction.
(2.) Some of the mistakes of natural light, which
needed to be rectified by divine revelation ; in two
things their knowledge was defective : [1.] That
they thought all wicked people are punished in this
life ; that divine vengeance never suffers great and
notorious sinners, such as murderers are, to live
long ; but that if they come up out of the pit, they
shall be taken in the snare, (Jer. 48. 43, 44. ) if they
flee from a lion, a bear shall meet them, (Amos 5.
19.) if they escape being drowned, a viper shall
fasten upon them : whereas' it is not so ; the wicked,
even murderers, sometimes live, become old, yea are
mighty in power ; for the day of vengeance is to come
in the other world, the great day of wrath ; and
though some are made examples of in this world, to
prove that there is a God and a providence ; yet
many are left unpunished, to prove that there is a
judgment to come. [2.] That they thought all who
were remarkably afflicted in this life, were wicked
people ; that a man on whose hand a viper fastens,
may from thence be judged to be a murderer ; as if
those on whom the tower in Siloamfett, must needs
be greater sinners than all in Jerusalem. . This mis
take Job's friends went upon, in their judgment upon
his case ; but divine revelation sets this matter m a
true light — that all things come ordinarily alike to
all; that good men are oftentimes greatly afflicted
in this life, for the exercise and improvement of their
faith and patience.
4. When he shook off the viper from his hand, yet
they expected that divine vengeance would ratify
the censure they had passed, and that he would have
swollen and burst, through the force of the poison,
or that he should have fallen down dead suddenly.
S.ee how apt men are, when once they have got an
ill opinion of a man, though ever so unjust, to abide
by it, and to think that God must necessarily confirm
and ratify their peevish sentence ! It was well they
did not knock him down themselves, when they saw
he did not swell and fall down ; but so considerate
they are, as to let Providence work, and to attend
the motions of it.
III. Paul's deliverance from the danger, and the
undue construction the people put upon that ; The
viper's fastening on his hand, was a trial of his faith ;
and it was fonnito praise, and honour, andglory: for,
1. It does not appear that it put him into any fright
or confusion at aU ; he did not shriek or start, nor,
as it would be natural for us to do, throw it off with
terror and precipitation ; for he suffered it to hang
on sp lpng, that the peeple had time to take notice
of it, and to make their remarks upon it. Such a
wonderful presence of mind he had, and such a cum-
posure, as no man could have upon such a sudden ||

accident, but by the special aids of divine grace, and
the actual belief and consideration of that word of
Christ concerning his disciples, (Mark 16. 18.) They
shall take up serpents. This is to have the heart
fixed, trusting in God.
2. He carelessly shook off the viper into the fire,
without any difficulty, calling for help, or any means
used to loosen its hold ; and it is probable that it was
consumed in the fire. Thus in the strength of the
grace of Christ, believers shake off the temptations
pf Satan, with a holy resolution, saying, as Christ did.
Get thee behind me, Satan ; the Lord rebuke thee }
and thus they keep themselves, that the wicked one
toucheth them not, so as to fasten upon them, 1 John
5. 18, When we despise the censures and reproaches
of men, and fook upon them with a holy contempt,
having the testimony of conscience for us, then we
do, as Paul here, shake off the viper into the fire.. It
does us no harm, except we either fret at it, or be
deterred by it from our duty, or be provoked to
render railing for railing.
3. He was never the worse. They that thought
it would have been his death, looked a great while,
but saw no harm at all come to him. God hereby
intended to make him remarkable among these har-
barous people, and so to make way for the enter
tainment ofthe gospel among them. It is reported
that after this, no venemeus creature wpuld live in
that island, any mere than in Ireland ; but I de not
find that the matter of fact is confirmed, though the
Popish writers speak of it with assurance.
4. They then magnified him as much as before
they had vilified him ;. They changed their minds,
and said that he.was a god ; an immortal gpd ; for they
theught it imppssible that a mortal man sheuld have
a viper hang on his hand so long, and be never the
worse. See the uncertainty of popular opinion, how
it turns with the wind, and how apt it is to run into
extremes both ways ; from sacrificing to Paul and
Barnabas, to stoning of them; and here, from con
demning him as a murderer, to idolizing him as a god !
IV. The miraculous cure of an old gentleman that
was ill of afever, and of others that were otherwise
diseased, by Paul. And with these confirmations
of the doctrine of Christ, no doubt there was a faith
ful publication of it. Observe,
1. The kind entertainment which Publius, the
chief man of the island, gave to these distressed
strangers ; he had a considerable estate in the island,
and, some think, was governor, and he received
them, and lodged them three days very courteously,
that they might have time to furnish themselves in
other places at the best hand. ¦ It is happy when
God gives a large heart to those to whom he has
given a large estate. It became him who was the
chief man of the island, to be most hospitable and
generous ; who was the richest man, to be rich in
good works.
2. The illness of the father of Publius ; he lay
sick of a fever and a bloody flux ; which often go
together, and, when they do, are commonly fatal.
Providence ordered that he should be ill just at this
time, that the cure of him might be a presenf recom
pense to Publius for his generosity, and the cure of
him by miracle a recompense particularly for his
kindness to Paul, whom he received in the name of
a prophet, and had thisjirophet's reward,
3. His cure ; Paul took cognizance of his case,
and though we do not find he was urged to it, for
they had no thought of any such thing, yet he en
tered in, not as a physician to heal him by medicines,
but as an apostle to heal him by miracle ; and he
prayed to God, in Christ's name, for his cure, and
then laid his hands on him, and he was perfectly well
in an instant. Though he must needs be in years,
yet he recovered his health, and the lengthening out
of life yet longer would be a mercy to him.

276

THE ACTS, XXVIII.

4. The cure of many others, who were invited by
this' cure to apply themselves to Paul ; if he can heal
diseases so easily, so effectually, he shall soon have
an abundance of patients ; and lie bid them all wel
come, and sent them away with what they came for.
He did not plead that he was a stranger there,
thrown accidently among them, under no obligations
to them, and waiting to be gone by the first oppor
tunity, and therefore might be excused from receiv
ing their applications. No, a good man will endea
vour to do good, wherever the providence of God
casts him. Paul reckoned himself a debtor, not
only to the Greeks, but to the barbarians, and
thanked Ged for an pppprtunity pf being useful
among them. Nay, he was particularly obliged to
these inhabitants of Malta for the seasonable shelter
and supply they had afforded him, and hereby he
did in effect discharge his quarters ; which should
encourage us to entertain strangers, for some thereby
have entertained angels, and some apostles, una
wares ; God will not be behind-hand with any for
kindness shewn to his people in distress. We have
reason to think, that Paul with these cures, preached
the gospel to them, and that, coming thus confirmed
and recommended, it was generally embraced among
them. And if so, never were any people so enriched
' by a shipwreck on their coasts as these Maltese were.
V. The grateful acknowledgment which even
these barbarous people made of the kindness Paul
haddone them, in preaching Christ unto them. They
were civil' to him, and to the other ministers that
were with him, who, it is likely, were assisting to
him in preaching among them, v. 10.
1. They honoured us with many honours ; they
shewed them all possible respect ; they saw God
honoured them, and therefore they justly thought
themselves obliged to honour them ; and thought
nothing too much by which they might testify the
esteem they had for them. Perhaps, they made
them free of their island by naturalizing them, and
admitted them members of their guilds and frater
nities. The faithful preachers of the gospel are
worthy of a double honour, then especially when
they succeed in their labours.
2. When we departed, they loaded us with such
things as were necessary ; or, they put on board such
things as we had cccasion for. Paul could not labour
with his hands here, for he had nothing to work
upon, and therefore accepted the kindness of the
gppd people of Melita, not as a fee for his cures,
(freely he had received, and freely he gave,) but
as the relief of his wants, and their's that were with
him. And having reaped of their spiritual things,
it was but just they should make them those returns,
1 Cor. 9. 11.
1 1 . And after three months we departed
in a ship of Alexandria, which had win
tered in the isle, whose sign was Castor and
Pollux. 12. And landing at Syracuse, we
tarried there three days. 13. And from
thence we fetched a compass, and came to
Rhegium : and after one day the south
wind blew, and we came the next day to
Puteoli: 14. Where we found brethren,
and were desired to tariy with them seven
.days : \ and so we went toward Rome. 1 5.
•And from thence, when the brethren heard
vof us, they came to meet us as far as Ap-
pii-forum, and the Three taverns : whom
when Paul saw, he thanked God, and took
courage. 1 6. And when we came to Rome,
the centurion delivered the prisoners to the

captain of the guard : but Paul was suffered
to dwell by himself with a soldier that kept
him. We have here the progress ef Paul's voyage to
wards Rome, and his arrival there at length ; a
rough and dangerous voyage he had had hitherto,
and narrowly escaped with his life, but after a storm
comes a calm, the latter part of his voyage was easy
and quiet ;
Per varios casus, per tot discrimina rerum,
Tendimus in Latium 
Through various hazards and events we move
To Latium.
Tendimus ad ccelum.
We make for heaven. ,

-Dabit Deus his quoque finem.

To these a period will he fix'd by Heaven.
We have here,
I. Their leaving of Malta ; that island was a
happy shelter to them, but it was not their home ;
when they are refreshed they must to sea again.
The difficulties and discouragements we have met
with in our christian course must not hinder us from
pressing forward. Notice is here taken,
1. Of the time of their departure ; after three
months, the three winter-months. Better lie by,
though they lay upon charges, than go forward while
the season was dangerpus. Paul had warned them
against venturing to sea in winter- weather, and they
would not take the warning ; but new that they had
learned it by the difficulties and dangers they had
gene through, he needed not to warn them : their
learning did them good when they had paid dear for
it. Experience is therefore called the mistress of
fools, because they are fools that will not learn ull
experience has taught them.
2. Of the ship in which they departed ; it was in
a ship of Alexandria ; so was "that which was. cast
away, ch. 27. 6. This ship had wintered in that isle,
and was safe. See what different issues there' are of
men's undertakings in this world. Here were two
ships, both of Alexandria, beth bound for Italy,
both thrown upon the same island, but one is wrecked
there, and the other is saved ; such occurrences may
often be observed. Providence sometimes favours
those that deal in the world, and prospers Jhem, that
people maybe encouraged to set their hands to world
ly business ; at other times Providence crosses them,
that people may be warned not to set their hearts
upon it. Events are thus varied, that we may learn
both how to want, and how to abound. , The histo
rian takes notice of the sign of the ship, which, pro
bably, gave it its name, it was Castor and Pollux;
those little foolish pagan deities, that the poets had
made to preside over storms, and to protect seafaring
men, as gods of the sea, were painted or graven upon
the fore-part of the ship, and thence the ship took
its name. I suppose this is observed for no other
reason than for the better ascertaining of the story;
that ship being well known by that name and sign,
by all that dealt between Egypt and Italy. Dr.
Lightfoot thinks, that Luke mentions this circum
stance, to intimate the men's superstition, that they
hoped they should have better sailing under this
badge than they had had before.
IL Their landing in or about Italy, and the pursu
ing of their journey toward Rome.
1. They landed first at Syracuse in Sicily, the
chief city of that island ; there they tarried three
days, probably having some goods to put ashore, or
some merchandise to make there ; for it seems to
have been a trading voyage that this ship. made.
Paul had now his curiosity gratified with the sight of
places he had often heard of, and wished to see j
particularly Syracuse, a place of great antiquity and

THE ACTS, XXVIII.

277

note ; and yet, it should seem, there were no chris
tians there.
2. From Syracuse they came to Rhegium, a city
^in Italy, directly opposite to Messina in Sicily, be
longing to the kingdom of Calabria or Naples ; there,
it seems, they stayed one day. And a very formal
story the Romish legends tell of Paul's preaching
here at this time, and the fish coming to the shore to
hear him ; that with a candle he set a stone pillar
on fire, and by that miracle convinced the people of
the truth of his doctrine, and they were many of
them baptized, and he ordained Stephen, one of his
companions in this voyage, to be their bishop ; and
all this, they tell you; was done in this one day ;
whereas it does not appear that they did so much as
go ashore, but only came to an anchor in the road.
3. From Rhegium they came to Puteoli, a sea-port
town not far from Naples, now called Pozzolana;
the ship of Alexandria was bound for that part, and
therefore there Paul, and the rest that were bound
for Rpme, were put ashore, and went the remainder
of their way by land. At Puteoli they found bre
thren, christians. Whe brought the knowledge of
Christ hither, we are not told, but here it was, so
wonderfully did the leaven of the gospel diffuse its
savour. God has many that serve and worship him
in places where we little think he has. And, ob
serve, (1.) Though it is probable there were but
few brethren in Puteoli, yet Paul found them put ;
either they heard of him, or he inquired them out,
but as it were by instinct they got together. Brethren
in Christ should find out one another, and keep up
communion with each other, as those of the same
country do in a foreign land. (2.) They desired Paul
and his companions to tarry with them seven days,
that is, to forecast to stay at least one Lord's day
with them, and to assist them in their public worship
that day. They, knew not whether ever they should
see Paul at Puteoli again, and therefore he must not
go, but he must give them a sermon or two, or more.
And Paul was willing to allow them so much of .his
time ; and the centurion under whose command
Paul now was, perhaps having himself friends or
business at Puteoli, agreed to stay one week there,
to oblige Paul.
4. From Puteoli they went forward toward Rome ;
whether they travelled on foot, or whether they had
beasts provided for them to ride on, (as ch. 23. 24.)
does not appear ; but to Rome they must go ; and
and this is their last stage.
III. The meeting which the christians at Rome
gave to Paul ; it is probable that notice w as sent them
By the christians at Puteoli , as soon as ever Paul
was come thither, how long he intended to stay there;
and when he would set forward for Rome, which
gave an opportunity for this interview. Observe,
L The great honour they did to Paul; they had
heard much of his fame, what use God had made
of him, and what eminent service he had done to
the kingdom of Christ in the world, and to what
multitudes of souls he had been a spiritual father ;
they had heard of his sufferings, and how God had
owned him in them, and therefore they not only
longed to see him, but thought themselves obliged
to shew him all possible respect, as a glorious advo
cate for the cause of Christ. He had some time
ago written a long epistle to them, and a most excel
lent one, the epistle to the Romans, in which he had
not only expressed his great kindness for them, but
had given them a great many useful instructions, and
in return for that they shew him this respect They
went to meet him, that they might bring him in state,
as ambassadors and judges make their public entry,
though he was a prjsoner. Some of them went as
far as Appii-forum, which was fifty-one miles from
Rome ; others, to a place called the Three taverns,
which was twenty-eight miles (some reckon thirty-

three miles) from Rpme. They are to be com
mended for it, that they were so far from being
ashamed of him, or afraid of owning him, because
he was a prisoner, that for that very reason they
counted him worthy of double honour, and were the
more careful to shew nim respect.
2. The great comfort Paul had in this ; now that
he was drawing near to Rome, and, perhaps, heard
at Puteoli what character the emperor Nero now had,
and what a tyrant lie was of late become, he began
to have some melancholy thoughts about his appeal
to Caesar, and the consequences of it ; he was draw
ing near to Rome, where he had never been, where
there were few that knew him, or that he knew,
and what things may befall him here he cannot tell ;
but he begins to grow dull upon it, till he meets with
these good people that came from Rome, to shew
him respect ; and when he saw them, (1.) He thank
ed God; we may suppose he thanked Mem for their
civility, told them again and again how kindly he ,
took it ; but that was not all, he thanked God. Note,
If our friends be kind to us, it is God that makes
them so, that puts it into their hearts, and into the
power of their hands, to be so, and we must give
him the glory of it. He thanked God, no doubt, for
the civility and generosity of the barbarous people
at Melita, but much more fer the pieus care ofthe
christian people at Rome for him. When he saw
so many christians that were of Rome, he thanked
God that the gospel of Christ had had such wonder
ful success there in the metropolis of the empire.
When we go abroad, or but look abroad, into the
world, and meet with those, even in strange places,
that bear up Christ's name, and fear God, and serve
him, we should lift up our hearts to heaven in thanks
giving ; blessed be God that there are so many ex
cellent ones on this earth, bad as it is. Paul had
thanked God for the christians at Rome before he
had ever seen them, upon the report he had heard
concerning them ; (Rom. 1. 8.) I thank my God for
you all. But now that he saw them, (and perhaps
they appeared more fashionable and genteel people
than most he had conversed with, or more grave,
serious, and intelligent, than most,) he thanked God.
But that was not all ; (2.) He took courage; it put
new life into him, cheered up his spirits, and ban
ished his melancholy, and now he can enter Rome a
prisoner, as cheerfully as ever he had entered Je
rusalem at liberty. He finds there are those there
who love and value him, and whom he may both
converse with and consult with as his friends, which
will take off much of the tediousness of his imprison
ment, and the terror of his appearing before Nero.
Note, It is an encouragement to those who are tra
velling toward heaven, to meet with their fellow tra
vellers, who are their companions in the kingdom
and patience of Jesus Christ. When we see the
numerous and serious assemblies of good christians,
we should not only give thanks to God, but take
courage to ourselves. And this is a good reason
why respect should be shewn to good ministers, es
pecially when they are in sufferings, and have con
tempt put upon them, that it encourages them, and
makes both their sufferings and their services mere
easy. Yet it is pbservable, that though the chris
tians at Rome were now so respectful to Paul, and
he had promised himself so much from their respect,
yet they failed him when he most needed them ; for
he says, (2 Tim. 4. 16. ) At my first answer, no man
stood with me, but all men forsook me. They could
easily take a ride of forty or fifty miles to go meet
Paul', for the pleasantness of the journey ; but to
venture the displeasure of the emperor, and the diss
obliging of other great men, by appearing in defence
of Paul, and giving evidence for him, here they de
sire to be excused ; when it comes to that, they will
rather ride as far out of town to miss him, as now

278

THE ACTS, XXVIII.

they did to meet him. Which is an intimation to
us, to cease from man, and to encourage ourselves in
the Lord our Gad. The courage we take from his
promises .will never fail us, when we shall be asham
ed of that which we took from men's compliments.
Let God be true, but every man a liar.
IV. The delivering of Paul into custody at Rcme,
w, 16. He is now come to his journey's end. And,
1. He is still a prisoner ; he had longed to see
Rome, but when he comes there, he is delivered,
with other prisoners, to the captain of the guard,
and can see no more of Rome than he will permit
him. How many great men had made their entry
into Rome, crewned and in triumph, who really
were the plagues of their generation ! But here a
good man makes his entry into Rome, chained and
triumphed over as a poor captive, who was really
the greatest blessing to his generation. This thought
is enough to put one for ever out of conceit with this
world. 2. Yet he has some favour shewed him ; he is a
prisoner, but not a close prisoner, not in the common
jail ; Paul was suffered to dwell by himself, in some
convenient, private lodgings, which his friends there
provided for him, and a soldier was appointed to be
his guard, who, we hope, was civil to him, and let
him take all the liberty that could be allowed to a
prisoner ; for he must be very ill-humoured indeed,
that could be so to such a courteous obliging man as
Paul. Paul, being suffered to dwell by himself,
could the better enjoy himself, and his friends, and
his God, than if he had been lodged with the other
prisoners. Npte, This may encourage Gpd's pri
soners, that he can give them favour in the eyes of
those that carry them captives, (Ps. 106. 46.) as Jo
seph in the eyes of his keeper, (Gen. 39. 21.) and
Jehoiachin in the eyes of the king of Babylon, 2
Kings 25. 27, 28. When God does not deliver his
people presently put uf bondage, yet if he either
make it easy to them, or them easy under it, they
have reason to be thankful.
17. And it came to pass,1 that after three
days Paul called the chief of the Jews to
gether: and when they were come toge
ther, he said unto them, Men and brethren,
though I have -committed nothing against
the people, or customs of our fathers, yet
was I delivered prisoner from Jerusalem
into the hands of the Romans. 18. Who,
when they had examined me, would have
let me gp, because there was no cause of
death in me. 1 9. But when the Jews spake
against it, I was constrained to appeal unto
Caesar ; not that I had ought to accuse my
nation of. 20. For this cause therefore
have I called for you, to see you, and to
speak with you : because that for the hope
of Israel I am bound with this chain. 21.
And they said unto him, We neither re
ceived letters out of Judea concerning thee,
neither any of the brethren that came
shewed or spake any harm of thee. 22.
But we desire to hear of thee what thou
thinkest : for as concerning this sect, we
know that every where it is spoken against.
Paul, with a great deal of expense and hazard, »
brought a prisoner to Rome, and when he is come,^
nobody appears to prosecute him, or lay any thing'
to his charge ; but he. must call his own cause ; and

here he represents it to the chief of the Jews at Rome,
It was not long since, by an edict of Claudius, all the
Jews were banished from Rome, and kept out till
his death ; but in the five years since then, many
Jews were come thither, for the advantage of trade,
though it does not appear that they were allowed
any synagogue there, or place of public worship ;
but those chief ofthe Jews, were those of best figure
ampng them, the most distinguished men of that re
ligion, who had the best estates and interests. Paul
called them together, being desirous to stand right
in their opinion, and that there might be a good un
derstanding between him and them. And here we
are told,
I. What he said to them, and what account he
gave them of his case ; he speaks respectfully to
them, calls them~men and brethren, and thereby
intimates that he expects to be treated by them both
as a man and as a brother, and engages to treat them
as such, and to tell them nothing but the truth ; for
we are members one of another, all we are brethren.
Now, 1. He professes his, own innocency, and that he
had not given any just occasion to the Jews to bear
him such an ill-will as generally they did ; "I have
committed nothing against the people of the Jews,
have done npthing to the prejudice pf their religion
or civil liberties, have added no affliction to their
present miseries, they know I have not ; nor have I
committed any thing against the customs of our fa
thers; either by abrogating, or by innovating,^ in re
ligion." It is true, Paul did not impose the customs
of the fathers upon the Gentiles, they were never
intended for them ; but it is as true, that he never
opposed them in the Jews ; but did himself, when
he was among them, conform to them. He never
quarrelled with them for practising according to the
usages cf their own religion, but only for their en
mity to the Gentiles, Gal. 2. 12. Paul had the tes
timony of his conscience for him, that he had done
his duty to the Jews.
2. He modestly complains of the hard usage he
had, met with ; that, though he had given them no
offence, yet he was delivered prisoner from Jerusa
lem into the hands ofthe Romans. If hehadspoken
the whole truth in this matter, it would have looked
worse than it did upon the Jews, for they would
have murdered him without any cnlour of Wor
justice, if the Romans had not protected bim ; but
however, their accusing him as a criminal before
Felix the governor, and demanding judgment against
him, were, in effect, delivering him prisonerintothe
hands ofthe Romans, when he desired no more than
a fair and impartial trial by their own law.
3. He declares the judgment of the Roman gover
nors concerning him, v. 18. They examined him,
inquired into his case, heard what was to be said
against him, and what he had to say for himself;
the chief captain examined him, so did FeBx, and
Festus, and Agrippa, and they could find no cause
of death in him ; nothing appeared to the contrary
but that he was an honest, quiet, conscientious, good
man, and therefore they would never gratify- the
Jews with a sentence of death upon him ; but, on
the contrary, would have let him go, and have let
him go on m ,his work too, and have given him no
interruption, for they all heard him, and liked his
doctrine well enough. It was for the honour of Paul>
that those who most carefully examined his case,
acquitted him, and ncne condemned him but un
heard, and such as were prejudiced against him.
4. He pleads the necessity he was under to remove
himself and his cause to Rome ; and that it was only
in his own defence, and not with any design to re
criminate, or exhibit a cross bill against the com
plainants, v. 19. When the Jews spake against it,
and entered a caveat against his discharge, design-

THE ACTS, XXVH1.

279

ing, if they could nut have him condemned tp die,
yet to have him a prisoner for life, he was con
strained to appeal unto Caesar, finding that the go
vernors, one after another, stood so much in awe of
the Jews, that they would not discharge him, for
fear of making them their enemies ; which made it
necessary for him to pray the assistance of the higher
powers. This was all he aimed at in this appeal ;
not to accuse his nation, but only to vindicate him
self. Every man has a right to plead in his own
defence, who yet ought not to find fault with his
neighbours. It is an invidious thing to accuse, es
pecially to accuse a nation, such a nation. Paul
made intercession for them, but never against them.
The Roman government had at this time an ill opi
nion of the Jewish nation, as factious, turbulent, dis
affected, and dangerous ; and it had been an easy
thing for a man with such a fluent tongue as Paul
had, a citizen pf Rpme, and so injured as he was, to
have exasperated the emperor against the Jewish
nation ; but Paul would not for ever so much do such
a thing, he was for making the best of every body,
and not making bad worse.
5. He puts his sufferings upon the true foot, and
gives them such an account ofthe reason of them, as
should engage them not only not to join with his
persecutors against him, but to concern themselves
for him, and to do what they could on his behalf, if
they had any interest to procure him his liberty ; (v.
20.) " For this cause I have called for you, not to
quarrel with you, for I have no design to incense the
government against you, but to see you, and speak
with you as my countrymen, and men that I would
keep up a correspondence with, because that for $ie
hope of Israel I am bound with this chain." He
carried the mark of his imprisonment about with
him, and probably was chained to the soldier that
kept him ; and it was, (1.) Because he preached,
that the Messiah was come, who was the Hope of
Israel, he whom Israel hoped for. " Do not all the
Jews agree in this, that the Messiah will be the
Glory of his people Israel ? And .therefore he is to
be hoped for, and this Messiah I preach, and prove
he is come. They would keep up such a hope of a
Messiah yet to come, as must end m a despair of him ;
I preach such a hope in a Messiah already come,
as must produce a joy in him." (2.) Because he
preached, that the resurrection of the dead would
come ; that also was the hope of Israel; so he had
called it, ch. 23. 6.-24. 15.— 26. 6, 7. "They weuld
have you still expect a Messiah that would free you
from the Roman yoke, and make you great and
prosperous upon earth, and that is it that occupies
their thoughts ; and they are angry at me for direct
ing their expectations to the great things pf anpther
world, and persuading them to embrace a Messiah,
who will secure those to them, and not external
power .and grandeur ; I am for bringing you to the
spiritual and eternal blessedness which our fathers
by faith had their eye upon, and that is what they
hate me for ; because I would take you off from that
which is the cheat of Israel, and will be its shame
and ruin, the notion of a temporal Messiah ; and
lead you to that which is the true and real hope of
Israel, and the genuine sense of all the promises
made to the fathers, a spiritual kingdom of holiness
and love set up in the hearts of men, to be the pledge
of, and preparative for, the joyful resurrection of the
dead, and the life ofthe world to come."
II. What was their reply ; they own,
1. That they had nothing to say in particular
against him ; nor had any instructions to appear as
his prosecutors before the emperor, either t>y letter
or werd pf mputh; (v. 21.) " We have neither re
ceived letters out qf Judea concerning thee, have np
orders to prosecute thee ; neither any of the bre
thren of the Jewish nation that have lately come up |

to Rome, (as many occasions drew the Jews thither
now that their nation was a province of the empire,)
have shewed or spake any harm of (pee." This was.
very strange, that that restless and inveterate rage
of the Jews, which had followed Paul wherever he
went, should not follow him to Rome, to get him
condemned there. And some think they told a lie
here, and had orders to prosecute him, but durst not
own it, being themselves obnoxious to the emperor's
displeasure ; who, though he had not, like his pre
decessors, banished them all frpm Rome, yet he
gave them no countenance there. But I am apt to
think that what they said was true, and Paul now
found he had gained the point he aimed at, in ap
pealing to Caesar, which was to remove his cause
into a court to which they durst npt follow it. This
was David's policy, and it was his security ; (1 Sam,
27. 1. ) There is nothing better for me than to escape
into the land ofthe Philistines, and Saul shall despair
qf me, to seek me any more in any coasts of Israel;
so shall I escape out of his hand: and it proves so,
v. 4. When Saul heard that David was fled to Gath,
he sought no more again for him. Thus did Paul
by his appeal, he fled to Rome where he was out of
their reach ; and they said, " Even let him go."
2. That they desired to know more particularly
concerning the doctrine he preached, and the reli
gion he took so much pains to propagate in the face
of so muph opposition; (v. 22.) " We desire to hear
of thee what thou thinkest — S $goi>e«, what thy opi
nions or sentiments are, what are those things which
thou art so wise about, and hast such a relish of, and
such a zeal for ; for though we know little else con
cerning- Christianity, we know it is a sect every where
spoken against " Those who said this scornful,
spiteful word of the christian religion, were Jews,
the chief qf the Jews at Rome, who boasted of their
knowledge; (Rom. 2. 17.) and yet this was all they
knew concerning the christian religion, that it was a
sect every where spoken against. They put it into
an ill name, and then run it down. (1.) They look
ed upon it to be a sect, and that was false. True
Christianity establishes that which is cf common con
cern to all mankind, and is not built upon such nar
row opinions and private interests as sects commonly
pwe their original to. It aims at no worldly benefit
or advantage, as sects do ; but all its gains are spiri
tual and eternal. And besides, it has a direct ten
dency to the uniting the children of men, and not the
dividing of them, and setting them at variance, as
sects have. (2.) They said, it was every where
spoken against, and that was too true ; all that they
conversed with spake against it, and therefore they
concluded every body did ; most indeed did. It is,
and always has been, the lot of Christ's holy religion,
to be every where spoken against.
23. And when they had appointed him a
day, there came many to him into his lodg
ing; to whom he expounded and testified
the kingdom of God, persuading them con
cerning Jesus, both out ofthe law of Moses,
and out qf the prophets, from morning till
evening. 24. And some believed the things
which were spoken, and some believed not.
25. And when they agreed not among them
selves, they departed, after that Paul had
spoken one word, Well spake the Holy
Ghost by Esaias the prophet unto our fa
thers, 26. Saying, Go unto this people, and
say, Hearing ye shall hear, and shall not
understand ; and seeing ye shall see, and
not perceive : 27. For the heart of this peo-

280

THE ACTS, XXVIII.

pie is waxed gross, and their ears are dull
of hearing, and their eyes have they closed,
lest they should see with their eyes, and
hear with their ears, and understand with
their heart, and should be converted, and I
should heal them. 28. Be it known there
fore unto you, that the salvation of God is
sent unto the Gentiles, and that they will
hear it. 29. And when he had said these
words, the Jews departed, and had great
reasoning among themselves.
We have here a short account of a long confer
ence which Paul had with the Jews at Rome about
the christian religion. Though they were so far
prejudiced against it, because it was every where
spoken against, as fo call it a sect, yet they were
willing to give it a hearing; which was more than
the Jews at Jerusalem would do. It is probable that
these Jews at Rome, being men of larger acquaint
ance with the world, and more general conversation,
were more free in their inquiries than the bigoted
Jews at Jerusalem were ; and would not answer this
matter before they heard it.
I. We are here told how Paul managed this con
ference in defence of the christian religion. The
Jews appointed the time, a day was set for this dis
pute, that all parties concerned might have sufficient
notice, v. 23. Those Jews seemed well disposed to
receive conviction, and yet it did not prove that they
all were so. Now when the day came,
1. There were many got together to Paul; though
he was a prisoner, and could not come out to them,
yet they were willing to come to him to his lodging.
And the confinement he was now under, if duly con
sidered, instead of prejudicing them against his doc
trine, ought to confirm it to them ; for it was a sign
not only that he believed it, but that he thought it
worth suffering for. One would visit such a man as
Paul in his prison, rather than not have instruction
from him. And he made room for them in his lodg
ing, not fearing giving offence to the government, so
that he might do good to them.
2. He was very large and full in his discourse with
them ; seeking their conviction more than his own
vindication. (1.) He expounded, or explained, the
kingdom of God to them, shewed them the nature
of that kingdom, and the glorious purposes and de
signs of it, that it is heavenly and spiritual, seated
in the minds of men, and shines not in external pomp,
but in purity of heart and life. That which kept
the Jews in their unbelief, was, a misunderstanding
of the kingdom of God, as if it came with observa
tion; let but that be expounded to them, and set in
a true light, and they will be brought into obedience
to it. (2.) He not only expounded the kingdom of
God, but he testified it, plainly declared it to them,
and confirmed it by incontestable proofs, that the
kingdom of God by the Messiah's administration
was come, and was now set up in the world. He
attested the extraordinary powers in the kingdom
of grace, by which it was set up, and the miracles
in the kmgdom of nature, by which it was confirmed.
He bore his testimony to it from his own experience
of its power and influence upon him, andfhe manner
bf his being brought into subjection to it. (3.) He
not only expounded and testified the kingdom of
God, but he persuaded them, urged it upon their
consciences, and pressed them with all earnestness
to embrace the kingdom of God, and submit to it,
and not to persist in an opposition to it. He followed
his doctrine (the explication and confirmation of
it) with a warm and lively application to his hearers,
which is the most proper profitable method of

preaching. (4.) He persuaded them concerning
Jesus; the design and tendency of his whole dis
course were to bring them to Christ, to convince
them of his being the Messiah, and to engage them
to believe in him as he is offered in the; gospel. He
urged upon them, tw vie) t? 'in™ — the things con
cerning Jesus, the prophecies of him, which He read
to them out ofthe law of Moses and out of the pro
phets, as pointing at the Messiah, and shewed how
they had all had their accomplishment in this Jesus.
They being Jews, he dealt with them out of the
scriptures of the Old Testament, and demonstrated
that these were so far from making against Chris
tianity, that they were the great proofs of it vso that
if we compare the history of the New Testament
with the prophecy pf the Old, we must conclude
that this Jesus is he that should come, and we are
to look fir no other.
3. He was very long ; for he continued his dis-
course, and it should seem to have been a continued
discourse, from morning till evening; perhaps it
was a discourse eight or ten hours long. The sub
ject was curious, he was full of it ; it was of vast im
portance, he was in good earnest, and his heart was
upon it ; he knew not when he should have such an
other opportunity, and therefore, without begging
pardon for tiring their patience, he kept them aS
day; but it is probable that he spent, some of the
time in prayer with them and for them.
II. What was the effect of this discourse; one
would have thought that so good a cause as that of
Christianity, and managed by such a skilful hand a
Paul's, could not but carry the day, and that all the
hearers should have yielded to it presently; but it
did not prove so ; the child Jesus is set fir thefalloi
some, and the rising again of others, a Foundation
Stone to some, and a Stone of stumbling to others.
1. They did not agree among themselves, v. 25.
Some of them thought Paul was in the right, others
would not admit it. This is that division which
Christ came to send ; that fire which he came to
kindle, Luke 12. 49, 51. Paul preached with a great
deal of plainness and clearness, and yet his hearers
could not agree about the sense and evidence of what
he preached.
2. Some believed the things that were spoken, and
some believed not, v. 24. There was the disagree
ment. Such as this has always been the success of
the gospel ; to some it has been a savour of life unto
life, to others a savour of death unto death: Some
are wrought upon by the word, and others hardened;
spme receive the light, and nthers shut .theireyes
against it. Sp it was ampng Christ's hearers, and
the spectators of his miracles ; some believed, and
some blasphemed. If all had believed, there had
been np disagreement ; so that all the blame of the
division lay uppn thnse whp wpuld not believe.
III. The awakening word which Paul said to them
at parting ; he perceived by what they muttered;
that there were many among them, and perhaps the
greater part, that were ebstinate, and would not
yield to the conviction of what he said ; and they
were getting up to be gone, they had had enough of
it; "Hold/' says Paul, "take one word with you
before you go, and consider of it when you come
home : what do you think will be the effect of your
obstinate infidelity? What will you do in the end
hereof? What will. it come to?"
1. " You will by the righteous judgment of God
be sealed up under unbelief ';- you harden your own
hearts, and God will harden them, as he did Pha
raoh's ; and this is what was prophesied of concern
ing you. Turn to that scripture, (Isa. 6. 9, 10. ) and
read it seriously, and tremble, lest the case there
described shouldprove to be your case. " As there
are in the Old Testament gospel-promises; which
will be accomplished in all that believe, so there are

THE ACTS, XXVIII.

281

gospel-thrfeatenings of spiritual judgments, which
will be fulfilled in them that believe not ; and this is
one. It is part of the commission given to Isaiah the
prophet, he is sent to make those .worse, that would
not be made better. Well spake the Holy Ghost by
Esaias the prophet unto our fathers. What was
spoken by JEHOVAH, is here said to be spoken by
the Holy Ghost, which proves that the Holy Ghost
is God ; and what was spoken to Isaiah, is here said
to be spoken by him to their fathers ; for he was or
dered to tell the people what God said to him ; and
though what is there said had in it much of terror
to the people and of grief to the prophet, yet it is
here said to be well spoken. Hezekiah said con
cerning a message of wrath, Good is the word ofthe
.Lord which thou hast spoken, Isa. 39. 8. And he
that believes not, shall be damned, is gospel, as well
as, He that believes, shall be saved, Mark 16. 16.
Or, this may be explained by that of our Saviour,
(Matt. IS. 7.) " Well did Esaias prophesy of you.
The Holy Ghost said to your fathers; that which
would be fulfilled in you, Hearing ye shall hear, and
shall not understand."
(1.) "That which was their great sin against God,
is your's ; and that is this, You will not see ; you
shut your eyes against the most convincing evidence
possible, and will not admit the conclusion, though
you cannot deny the premises; your eyes you have
closed," v. 27. That speaks an obstinate infidelity,
and a willing slavery to prejudice. "As your fa
thers would not see God's hand lifted up against
them in his judgments, (Isa. 26. 11.) so you will not
see God's hand stretched out to you in gospel-grace. "
It was true of these unbelieving Jews, that they were
prejudiced against the gospel, they did not see, be
cause they were resolved they would not ; and none
so blind as they that will not see. They would not
prosecute their convictions, and for that reason
¦would not admit them. They have purposely closed
their eyes, lest they should see with their eyes the
great things which belong to their everlasting peace;
should see the glory of God, the amiableness of
(Christ, the deformity of sin, the beauty of holiness,
the vanity of this world; and the reality of another ;
they will not be changed and governed by those
truths, and therefore will not receive the evidence
of them ; lest they should hear with their ears that
which they are loath to hear, the wrath of God re
vealed from heaven against them, and the will of
God revealed from heaven to them. They stop
their ears, like the deaf adder, that will not hearken
to the voice ofthe charmer, charm he ever so wisely.
Thus their fathers did, they would not hear, Zech.
7. 1 1, 12. And that which they are afraid of in shut
ting up their eyes and ears, and barricading (as it
were) beth- their learning senses against him that
made both the hearing ear, and the seeing eye, is,
lest they should understand with their heart, and
should be converted, andl should heal them. They
kept their mind in the dark, pr at least in a cPnstant
confusion and tumult, lest, if they should admit a
Considerate sober thought, they should understand
with their heart how much it is both their duty and
their interest to be religious, and so by degrees the
truth should be too hard for them, and they Should
be converted from the evil ways which they take
pleasure in, to those exercises which they have now
an aversion tb. Observe, God's method is to bring
people first to see and hear, and so to understand
with their hearts, and then to convert them, and bow
their wills, and so heal them ; which is the regular
way of dealing with a rational soul : and therefore
Satan 'prevents the; conversion of soufe to God, by
Blinding the niind, and darkening the understanding,
2 Cor, 4. 4, And the case is" very sad, when the
sinner joins' with him herein, aricl puts out his man
eyes. Ut Rberius peccent, t&enltr* ignorant— They
Vol. vi.— 2 N

plunge into ignorance, that they may sin the more
freely. They are in love with their disease, and
are afraid lest God should heal them ; like Babylon
of old, we would have healed her, and she would
not be healed, Jer. 51. 9. This was the sin.
(2.) " That which was the great judgment of God
upon them for this sin, is, his judgment upon you;
and that is, You shall be blind. God will give you
up to a judicial infatuation ; hearing you shall hear,
you shall have the word of God preached to you
over and over, but you shall not understand it ; be
cause you will not give your minds to understand it,
God will not give you strength and grace to under
stand it ; seeing you shall see; you shall have abun
dance of miracles and signs done before your eyes,
but you shall not perceive the convincing evidence
of them. Take heed lest it be true of you, what
Moses said to your fathers, (Deut 29. 4.) The Lord
has not given you a heart to perceive, and eyes to see,
and ears to hear, unto this day ; and what Isaiah said
to the men of his generation, (Isa. 29. 10—12.) The
Lord lias poured out upon, you the spirit of deep
sleep, and has closed your eyes." What with their
resisting the grace of God, and rebelling against the
light, and God's withdrawing and withholding his
grace and light' from them ; what with their not re
ceiving the love ofthe truth, and God's giving them
up for that to strong delusions, to believe a lies what
with their wilful, and what with their judicial hard
ness, the heart of this people is waxed gross, and
their ears are dull of hearing; they are stupid and
senseless, and not wrought upon by all that can be
said to them ; no physic that can be given them ope
rates upon them, or will reach them, and therefore
their disease must be adjudged incurable, and their
case desperate. How should they be happy, that
will not be healed of a disease that makes them mi
serable ? And how should they be healed, that will
not be converted to the Use of the methods of cure ?
And how should they be converted, that will not be
convinced either of their diseaseor pf their remedy?
And hew shpuld they be convinced, that shut their
eyes and stop their ears? Let all that hear the gos
pel, and do not heed it, tremble at this doom ; for
when once they are thus given up to hardness of
heart, they are already in the suburbs of hell ; for
Who shall heal them, if God do not ?
2. " Your unbelief will justify God in sending the
gospel to the Gentile world, which is the thing you
look upon with such a jealous eye ; (v. 28. ) there
fore, seeingyouput the grace of God away from you,
and will not-submit to the power of divine truth and
love, seeing you will not be converted and healed iii
the methods which divine wisdom has appointed,
therefore be it known unto you, that the salvation of
God ii sent unto the Gentiles, that salvation which
was of the Jews only, (John 4. 22.) the offer of it is
made to them, the means of it afforded tb them, and
they stand fairer for it than you do; it is sent to
them, and they will hear it, and receive it, and be
happy in it. "
Now Paul designs hereby,
(1.) To abate their displeasure at the preaching'
of the gospel to the Gentiles, by shewing them the
absurdity of it; they were angry that the salvation
of God was sent to the Gentiles, and thought it was
too great a favour done to them ; but if they thought
that salvation of so small a value as not to be worthy
of their acceptance, surely they could not grudge it
the Gentile's as tb'o good for theiri^ or* envy them for
it. The salvation of God is- sent into the world, the
Jews had the first offer of it, it was fairly proposed
to them, it was earnestly pressed upon them, but
they refused it; thgy would npt accept the invita
tion which was given to them first te the wedding-
feast, and'there'fere'reust thank, themselves if other
guests be invited. If they will not strike the bar-

282

THE ACTS, XXVIII.

gain nor come up to the terms, they ought not to be
angry at those that will. They cannot complain
that the Gentiles took it over their heads, or out of
their hands, for they had quite taken their hands off
it; nay they had lifted up their heal against it; and
therefore it is their fault; for it is through their fall
that salvation is come to the Gentiles, Rom. 11. 11.
(2.) To improve their displeasure at the favour
done to the Gentiles to their advantage, and to bring
good out of that evil; for when he had spoken of
this very thing in his epistle to the Romans, the be
nefit which the Gentiles had by the unbelief and re
jection of the Jews, he says, he took notice of it on
purpose that he might provoke his dear country
men the Jews to a holy emulation, and might save
some of them, Rom. 11. 14. The Jews have reject
ed the gospel of Christ, and pushed it off to the
Gentiles, but it is not yet too late to repent of their
refusal, and to accept of the salvation which they
did make light of; they may say No, and take it, as
the elder brother in the parable, who, when he was
bidden to go work in the vineyard, first said, I will
not, and yet afterwards repented, and went, Matt.
21. 29. Is the gospel sent to the Gentiles? Let us
go after it rather than come short of it. And will
they hear it, who" are thought to be out of hearing,
and had been so long like the idols they worshipped,
that have ears and hear not ? And shall not we hear
it, whose privilege it is to have God so nigh to us in
all that we call upon him for? Thus he would have
them to argue, and to be shamed into the belief of
the gospel, by the welcome it met with among the
Gentiles. And if it had not that effect upon them,
it would aggravate their condemnation, as it did
that of the Scribes and Pharisees, who, when they
saw the publicans and harlots submit to John's bap
tism, did not afterwards thereupon repent of their
folly that they might believe him, Matt. 21. 32.
. IV. The breaking up of the assembly, as it should
seem, in some disorder.
1. They turned their backs upon Paul ; those of
them that believed not, were extremely nettled at
that last word which he said, that they should be
judicially blinded, and that the light qf the gospel
should shine among them that sat in darkness; when
Paul had said these words, he had said enough for
them-, and they departed, perhaps not so much en
raged as some others of their nation had been upon
the like occasion, but stupid and unconcerned ; no
more affected, either with those terrible words in
the close of his discourse, or all the comfortable
words he had spoken before, than the seats they sat
on ; they departed, many of them with a resolution
never to hear Paul preach again, nor trouble them
selves with further inquiries about this matter.
2. They set their faces one against another; for
they had great disputes ampng themselves; there
was not only a quarrel between them who believed
and them who believed not, but even among them
whp believed not there were debates ; they that
agreed to depart from Paul, yet agreed not in the
reasons why they departed, but had great reasoning
among themselves. Many have sgreat reasoning,
who yet do not reason right ; can find fault with one
another's opinions,' and yet not yield to truth. Nor
will men's reasoning among themselves convince
them, without the grace of God to open their un
derstandings. . 30. And Paul dwelt two whole years in
his own hired house, and received all that
came in unto him, 31. Preaching the king
dom of God, and teaching those things
which concern the Lord Jesus Christ, with
all confidence, no man forbidding him.

We are here taking our leave of the history of
blessed Paul ; and therefore, since God saw it not
fit that we should know any more of him, we should
carefully take notice of every particular of the cir
cumstances in which we must here leave him.
I. It cannot but be a trouble to us, that we must
leave him in bonds for Christ, nay and that we have
no prospect given us of his being set at liberty. Two
whole years of that good man's life are here.spentin
confinement, and, for aught that appears, he was
never inquired after, all that time, by those whose
prisoner he was ; he appealed to Caesar, in hope of.
a speedy discharge from his imprisonment the go
vernors having signified to his imperial majesty con
cerning the prisoner, that he had done nothing wor
thy of death or of bonds, and yet he is continued^
prisoner. So Uttle reason have we to trust in men,
especially despised prisoners in great men ; witness
Joseph's case, whom the chief butler remembered
not, but forgat, Gen. 40. 23. Yet some think, that
though it be not mentioned here, yet it was in thefirst
of these two years, and early too in that year, that
he was first brought before Nero, and then his bonds
in Christ were manifest in Csesar's court, as he says,
Phil. 1. 13. And at that first answer it was that no
man stood by him, 2 Tim. 4. 16. But it seems, in
stead of being set at liberty upon his appeal, as he
expected, he hardly escaped out of the emperort
hands with his life ; he calls it a deliverance out of
the mouth ofthe lion, (2 Tim. 4. 17.) and his speak
ing there of his first answer, intimates that since
that, he had a second, in which he had come off
better, and yet was not discharged. During these
two years' imprisonment he wrote his epistle to the
Galatians, then hjs second epistle to Timothy, then
those to the Ephesians, Philippians, Colossians, and
to Philemon, in which he mentions several"

particularly concerning his imprisonment; and lasdy,
liis epistle to the Hebrews, just after he was set at
liberty, as Timothy also was, who, coming to'visit
him, was upon some account or other made his fel
low-prisoner ; (with him writes Paul to the Hebrew,
13. 23. if he come shortly I will see you;) but how
or by what means he obtained his liberty, we are
not told ; only that two years he was a prisoner.
Tradition says,,that after his discharge he went
from Italy to Spain, thence to Crete, and so with
Timothy into Judea, and from thence went to visit
the churches in Asia, and at length came a second
time to Rome, and there was beheaded in the last
year of Nero. But Baronius himself owns, that there
is no certainty of any thing concerning him, betwixt
his release from this imprisonment, and his martyr
dom ; but it is said by some, that Nero, having when
he began to play the tyrant, set himself against the
christians, and persecuted them, (and he was the first
of the emperors that made a law against them, as
Tertullian saith, Apolog. cap, 3.) the church at
Rome was much weakened by that persecution) and
that brought Paul the second time to Rome, to re
establish the church there, and to comfort the souls
of the disciples that were left, and so he fell a second
time into Nero's hand. And Chrysostom relates,
that a young woman that was one of Nero's misses,
(to speak modishly,) being cenverted, by Paul's
preaching, to the christian faith, and se brought off
from the lewd course of life she had lived, Nero
was incensed against Paul for that, and ordered him
first to be imprisoned, and then put to death.
But, to keep to this short account here given of it,
1. It would grieve one to think that such a useful
man as Paul was, should be so long in restraint; H»
years he was a prisoner under Felix, (ch. 24. 2f.)
and beside all the time that passed between that and
his coming to Rome, he is here two years more a
prisoner under Nero. How many churches might
Paul have planted, how many cities and nations

THE ACTS, XXVIII.

283

might he have brought over to Christ, in these five
years time, (for so much it was at least,) if he had
been at liberty ! But God is wise, and will shew that
he is no debtor to the most useful instruments he
employs, but can and will carry on his own interest,
both without their services, and by their sufferings.
Even Paul's bonds fell out to the furtherance of the
gospel, Phil. 1. 12, 14.
2. Yet even Paul's imprisonment was in some re
spects a kindness to him, for these two years he
dwelt in his own hired house, and that was more, for
aught I know, than ever he had done before ; he had
always accustomed himself to sojourn in the houses
of others, now he has got a house of his own, his own
while he pays the rent for it ; and such a retirement
as this would be a refreshment to one who had been
all his days an itinerant ; he had been accustomed to
be always upon the remove, seldom stayed long at a
place, but now he lived for two years in the same
house ; so that the bringing of him into this prison,
was like Christ's call to his disciples to come into a
desert plate, and rest awhile, Mark 6. 31. When
he was at liberty, he was in continual fear by reason
of the lying in wait of the Jews, (ch. 20. 19.) but
now his prison was his castle. Thus out of the eater
came forth meat, and out ofthe strong sweetness,
II. Yet it is a pleasure to us, (for we are sure it
was to him,) that though we leave him in bends for
Christ, yet we leave him at werk for Christ, and
this made his bonds easy, that he was not by them
bound out from serving God and dping good ; his pri
son becomes a temple, a church, and then it is to
him a palace ; his hands are tied, but; thanks be to
God, his mouth is not stopped ; a faithful zealous
minister can better bear any hardship than being
silenced ; here is Paul a prisoner, and yet a preach
er ; he is bound; but the word of the Lord is not
bound. When he wrote his epistle to the Romans,
he said he longed to see them, that he might impart
unto them some spiritual gif t ; (Rom. 1. 11.) he was
glad to see some of them, (v. 15. ) but it would not be
half his joy, unless he could impart to them some
spiritual gift, which here he has an opportunity to
do, and then he will not complain of his confine
ment. Observe,
1. Whom he preached to ; to all that had a mind
to hear him, whether Jews or Gentiles. Whether
he had liberty to go to other house's to preach, does
not appear ; it is likely not ; but whoever would had
liberty to come to his house to hear, and they were
welcome ; he received all that came to him. Note,
Ministers' doors should be open to such as desire to
receive instruction from them, and they should be
glad of an opportunity to advise those that are in
care about.their souls. Paul could not preach in a
synagogue, or any public place of meeting that was
sumptuous and capacious, but he preached iii a poor
cottage of his own. Note, When we cannot do what
we'would in the service of God, we must do what
we can. Those ministers that have but little, hired
houses, should rather preach in them, if they may
be allowed to do that, than be silent. He received
all that came to him, and was not afraid of the great
est, nor ashamed of the meanest : he was ready to
preach on the first day of the week to christians, on
the seventh day to Jews, and to all who would come
on any day of the week ; and he might hope the
better to speed, because they came in unto him, which
supposed a desire to be instructed, and a willingness
to learn ; and where these are, it is probable that
some good may be done.
2. What he preached ; he does not fill their heads

with curious speculations, or with matters of state
and politics, but he keeps to his text, minds his bu
siness as an apostle. (1.) He is God's ambassador,
and therefore preaches the kingdom of God, does
all he can to preach it up ; negotiates the affairs of
it, in order to the advancing of all its true interests ;
he meddles not with the affairs of the kingdems pf
men, let those treat of them whose work it is, he
preacheth the kingdom of God among men, and the
word of that kingdom ; the same that he defended in
hispublic disputes, testifying the kingdom of God, (v.
23. ) he enforced in his public preaching, as that which
if received aright, will make us all wise and good,
wiser and better, which is the end of preaching.
(2. ) He is an agent for Christ, a friend of the Bride
groom, and therefore teaches those things which con
cern the Lord Jesus Christ ; the whple history of
Christ, his incarnation, doctrine, life, miracles,
death, resurrecticn, ascension ; all that relates to the
mystery of godliness. Paul stuck still to his princi
ple — to know and preach nothing but Christ, and
him crucified. Ministers, when in their preaching
they are tempted to divert frem that which is their
main business, should reduce themselves' with this
question, What does this concern the Lord Jesus
Christ ? What tendency has it to bring us to him,
and to keep us walking in him ? For we preach not
ourselves, but Christ.
3. With what liberty he preached.
(1. ) Divine grace gave him a liberty of spirit ; he
preached with all confidence, as one that was him
self well assured of the truth of what he preached,
and that it was what he durst stand by ; and of the
worth of it, that it was what he durst suffer for. He
was not ashamed ofthe gospel of Christ.
(2.) Divine Providence gave him a liberty of
speech ; no man forbidding him, giving him any
check for what he did, or laying any restraint upon
him ; the Jews that used to forbid him to speak to
the Gentiles, had no authority here ; and the Roman
government as yet took no cognizance of the pro
fession of Christianity as a crime. Herein we must
acknowledge the hand of God, [1.] Setting bounds
to the rage of persecutors ; where he does not turn
the heart, yet he can tie the hand, and bridle the
tongue. Nero was a bloody man, and there were
many, both Jews and Gentiles, in Rome, that hated
Christianity ; and yet so it was, unaccountably, that
Paul, though a prisoner, was connived at in preach
ing the gospel, and it was not construed a breach of
the peace. Thus God makes the wrath of men to
praise him, and restrains the remainder of it, Ps. 76.
10. Though there were so many that had it in their
power to forbid Paul's preaching, (even the common
soldier that kept him might have done it,) yet God
so ordered it, that no man did forbid him. [2.] See
Gbd here providing comfort for the relief of the per
secuted. Though it was a very low and narrow
sphere of opportunity that Paul was here placed in,
compared with what he had been in, yet, such as it
was, he was not molested or disturbed m it. Though
it was not a wide door that was opened to him, yet
it was kept open, and no man was suffered to shut
it ; and it was to many an effectual door, so that there
were saints even in Caesar's household, Phil. 4. 22.
When the city of our solemnities is thus made a quiet
habitation at any time, and we are fed from day to
day with the bread of life, no man forbidding us, we
must give thanks to God for it, and prepare for
changes; still longing for that holy mountain, m
which there shall never be any pricking brier or
grieving thorn. ,

THE
PREFACE TO
THE EPISTLES.

AFTER much expectation, and manv inquiries, the last volume of the late reverend Mr. Henry a Ex-
positionnow appears in the world. 'The common disadvantages that attend posthumous productions,
¦will doubtless be discerned in this ; but we hope, though there are diversities of gifts, there will be found
to be the same spirit. Some of the relations and hearers of that excellent person have been at the pains
of transcribing the notes they took in short-hand of this part of the holy scripture, when expeundedby
him in his family, pr in the ccngregatien ; they have furnished us with very gepd materials for the finishing
this great werk ; and we doubt not, but that the ministers who have been concerned in it, have made the
use of those assistances, which may entitle this composure to the honour of Mr. Henry's name ; and if so,
they can very willingly conceal their own.
The New Testament may be very properly divided into two parts, the one Historical, the other Episto
lary. It is the exposition of the latter we now recommend ; and shall offer some thoughts of the episto
lary way of writing in general, and then proceed to observe the divine authority of these epistles, together
with the style, matter, method, and design of them ; leaving what might be said concerning the several
inspired penmen to the prefaces appertaining to the particular epistles.
'" As to the Epistolary way of writing, it may be sufficient to observe, it has usually three properties. It
may in some things be more difficult to be understood, but then it is very profitable and very fileqsant:
these will be found to be the properties of these sacred letters. We shall meet with things not easy tp be
understood, especially in some parts of them, where we cannot sowell discover the particular occasional
¦which they were written, or the questions or rnatters of fact to which they refer : put this is abund«|
compensated by the profit which will accrue to those that read them with due attention ; they will find™
strongest reasoning, the most moving expostulations, and warm and pressing exhortations, mixed^th
seasonable cautions and reproofs, which are all admirably fitted to impress the mind with suitable$Snti-
ments and affections. And how much solid pleasure and delight must this afford to persons of a serious
and religious spirit, especially when they wisely and faithfully apply to themselves what they find to
suit their case ! Thus they will appear to be as truly written tp them as if their names were superscribed
on them. It is natural for us to be very much pleased in perusing a wise and kind letter, full of instruction
and comfort, sent unto us by an absent friend : how then should we prize this part of holy scripture, when
we consider herein that our God and Saviour has written these letters to us, in which we have the great
things of his law and gospel, the things that belongto ourpeace ! By these means not only the holy apostles,
being dead, yet speak, but the Lord of the prophets and apostles .continues to speak and write to us ; and
while we read them with proper affections, and follow them with suitable petitions and thanksgiving, a
blessed correspondence and intercourse will be kept up between heaven and us, while we are yet sojourners
in the earth.
But it is the divine inspiration and authority of these epistles we are especially concerned to know;
and it is of the last importance, that in this our minds be fully established. And we have strong and clear
evidence, that these epistles were written by the apostles of our Lord Jesus, and that they (as the prophets
of the Old Testament) spake and wrote as they were moved by the Holy Ghost, These epistle? have in
all ages of the church been received by christians as a part of those holy scriptures that are given by in
spiration of God, and are profitable for doctrine, for reproof, for correction, and for instruction in righteous
ness, and are able to make us wise to salvation through faith which is in Jesus Christ ; they are part of that
perpetual, universal rule of faith and life, which contains doctrines and revelations we are bound to believe
with a divine faith, as coming from the God of truth, and duties to be practised by us in obedience to the
will of God, acknowledging that the things written therein are the commandments of God, 1 Cor. 14. 37.
And for the same reasons that lead us to acknowledge the other parts of the Bible to be the word of God,
we must own these to be so too.
If there be good reason (as indeed there is) to believe that the books of Moses were written by inspiration
of God, there is the same reason to believe that the writings of the prophets were also from God ; because
the law and the prophets speak the same things, and such things as none but the Holy Ghost could teach :
and if we must with a divine faith believe the Old Testament to be a revelation from God, we cannot with
any good reason question the divine authority of the New, when we consider how exactly the histories of
the one agree with the prophecies pf the other, and hqw the dark types and shadows ofthe law are »UUS"
trated and accomplished in the gospel.
Nor can any person who pretends to believe the divine authority of the historical part of the New Tes
tament, containing the Gospels and the Acts, ydth good reason questien the equal antherity of the efiittolMV
part ; for the subject-matter of all these epistles, as well as of the sermons of the apostles, is the word oj
God, (Rom. 10. 17. 1 Thess. 2. 13. Col. 1. 25.) and the gospel of God, (Rom. 15. 16. 2 Cor. 11. 7.)^i
the gospel of Christ, 2 Cor. 2. 12.
We are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief
Corner-stone ; and as Moses wrote of Christ, so did all the prophets, fer the Spirit of Christ in them did
testify of him. And the apostles confirmed what Christ himself began to teach, God also bearing them

PREFACE. 285
witness, with ggW, and wonders, and divers miracle?) and gifts of the Holy Ghost, according to his will,
Beb. 2. 3, 4, The manifestation of God in the flesh, and the things he began both to do and teach until the
day in which he was taken up, together with his sufferings unto death, and his resurrection, (which things
are declared to us, and are firmly to b,e believed, and strictly regarded by us,) do give us an ample account
of the way of life and salvation by Jesus Christ : but still it-was the will of our blessed Lord, that his apostles
should not only publish hjs gospel to all the world, but also that, after his resurrection, they Should de
clare some things more plainly concerning him than he thought fit to do while he was here on earth ; for
which end he promised to send his Holy Spirit to teaph them all things, to bring all things to their remem
brance which he had spoken unto them, John 14, 26. For he told them, (John J.6V 12, 13.) I have many
things to say tinto yaw, but ye cannot hear them now s but when he, the Spirit of truth, is come, he shall
lead you intq all truth, fm4 shall spew yqu thjngs fq pome.
Accordingly, we find there was a wonderful effusion of the Holy Spirit upon the apostles, (who in these
epistles are called the servants, ambassadors, and ministers, of Christ, and stewards ofthe mysteries of
/God,) under whose infallible guidance they preached the gospel, and declared the whole counsel of God,
and that with amazing courage and success, Satan every where falling down before them like lightning
from heaven.
That inpreaching the gospel they were under the influence of the infallible Spirit, is undeniable, from
the miraculous gifts and ppwers they received for their werk, particularly that gift pf tongues, so neces
sary for |the publication of the gospel throughout the world to nations of different languages ; nor must we
omit that mighty power that accpinpanied the word preached, bringing multitudes to the obedience of
faith, notwithstanding all opposition from earth and hell, and the potent lusts in the hearts of those who
wer e turned from idols to serve the living Gqd, and tq wait for his Son from heaven, whom he raised from
the dead, even Jpsus that delivered us from the wrath tq come.
Nbw that they were under the same mighty influence in writing these epistles, as in preaching, cannot
be denied. Such infallible assistance seems to be as needful at least to direct their writing as their preach
ing, considering that these epistles -tyere written to remind them of those things that had been delivered
by werd pf mouth, (2 Pet, 1, J5.S and tp rectify the mistakes that might arise about some expressions that
had been used in preaching, (2 Thess. 2. 2.) and were to remain with them as a standing rule and record
to which they were to appeal, for defending the truth and discovering error, and a proper means to trans
mit the truths pf the gospel to posterity, even to the end of time.
Besides, the writers of these epistles have declared that what they wrote was from God : now they
must know whether they had the special assistance of the divine Spirit or np, in their writing as well as
preaching ; and they in all things appear to have been men of such probity, that they would not dare to
say, they had the Spirit of God, when they had it not, or if they sp much as doubted whether they had
it or not \ yea, they are careful, when they speak their own private opinion, or only under some common
influence, to tell the world, that not the Lord, but they, spake those things, but that in the rest it was not
they, but the Lord, 1 Cor. 7. 10, 12, &c And the apostle Paul makes the acknowlegment of this their
inspiration, to be a test to try those that pretended to be prophets or spiritual : Let them (says he) acknow
ledge that the things I write untoyou are the commandments ofthe Lord, 1 Cor, 14. 37. And the apostle
Peter gives this as the reasen of his writing, that those he wrote to might after his decease have those
things always in remembrance, (2 Pet, I. 15.) which afterward he calls the commandment ofthe apostles
of the Lord, (ch. 3. 1, 2.) and so ofthe Lord himself. And the apostle John declareth, (1 Epistle 4. 6,)
We are of God; he that knoweth God heareth us; he that is not of God heareth not 'us ; by this we know
the Spitat qf truth, and the spirit of error.
As to the style of these epistles, though it be necessary we should believe a divine influence superintend
ing the several writers of them, yet it is not easy to explain the manner of it, nor to determine whether
and in what particulars the words they wrote were dictated to them by the Holy Spirit, as mere amanu-
enses,, or how far their own memories, and reasoning faculties, and other natural or acquired endowments,
were employed under the inspection of the Spirit, We must believe these holy men spake and wrote as
they were moved by the Holy Ghost, that he put them on, and assisted them, in this work. It is very pro
bable that sometimes he not only suggested the very thoughts in their minds, but put words into their
mouths, and alyyays infallibly guided them into all truth, both when they expeunded the scriptures of the
Old Testament, and when they gave rules for our faith and practice in the gospel church state.
And yet, perhaps, it may be allowed, without any diminution to the authority of these epistles, that the
penmen of them made some use of their own reasoning powers and different endowments in their manner
of writing, as well as of their different sorts of chirography ; and that by this we are to account for that
difference of style, which has been observed between the writings of Paul, who was brought up at the feet
of Gamaliel, and those of Peter and John, who were fishermen. The like difference may be discerned
between the style of the prophet Isaiah, who was educated in a court, and that of Amos, who was one of
the herdsmen of Tekea. However, the best way to understand these scriptures aright, is not to criticise
too nicely upon the words and phrases, but to attend carefully to the drift and design of these inspired writers
in them.
The subject-matter of these epistles is entirely conformable to the rest of the scriptures : in them we
find frequent reference to some passages of the Old Testament, and explanations of them ; in the epistle
to the Hebrews, we have the best exposition of the Levitical law. Indeed the New Testament refers to,
and in a manner builds upon, the Old, shewing the accomplishment of all the ancient promises and prophe
cies concerning the Messiah, and explains all the antiquated types and shadows of the good things that
were then to come. But beside these references to the preceding part of holy writ, in some of these epistles
there are contained prophecies, either wholly new, or at least more largely and plainly revealed, as that in
the Rev-elation concerning the rise, reign, and fall, of antichrist, of -which great apostacy we have some
account in 2Thess. 2. 3, 4. and in ITim. 4. 1 — 3. And in these epistles we have several ofthe great doc
trines of the gospel more fully discussed than elsewhere, particularly the doctrine of original sin, of the
sin that dwells in the regenerate, and of justification by the righteousness of Christ, of the abolishing the
Jewish rites and ceremonies, of the true nature and design of the seals of the new covenant, the obliga
tions they bring us under, and their perpetual use in the christian church.
- The general method of these epistles is such as best serves the end and design of them, which is indeed
the end of the whole scripture — practical godliness, put of a principle of divine love, a good conscience,

286 PREFACE.
and faith unfeigned ; accordingly, most of the epistles begin with the great doctrines of the gospel, the
articles of the christian faith, which, when received, work by love, purify the conscience, and produce
evangelical obedience : and after these principles have been laid down, practical conclusions are drawn and
urged from them. In taking this method, there is a regard had to the nature and faculties of the soul of
man, where the understanding is to lead the way, the will, affections, and executive powers, to follow
after; and to the nature of religion in general, which is a reasonable service ; that we are not to be deter
mined by superstitious fancies, nor by blind passions, but by a sound judgment and good_ understanding in
the mind and will of God : by this we are taught how necessary it is that faith and practice, truth and ho
liness, be joined together, that the performance of moral duties will never be acceptable to God, or availa
ble to our own salvation, without the belief of the truth ; since these who make shipwreck of the faith
seldom maintain a good conscience, and the most solemn profession of the faith will never save those that
hold the truth in unrighteousness.
The particular occasions upon which these epistles were written, do not so evidently appear in them all
as in some. The first to the Corinthians seems to have taken its rise from the unhappy divisions that so
early rose in the churches of Christ, through the emulation of the ministers, and personal affections of the
people ; but it does not confine itself to that subject. That to the Galatians seems directed chiefly against
those judaizing teachers that went about to draw the Gentile converts aWay from the simplicity of the
gospel in doctrine and worship. The epistle to the Hebrews is manifestly calculated to wean the con
verted Jews from those Mosaical rites and ceremonies they retained too great a fondness for, and to recon
cile them to the abolition of that economy. Those epistles that are directed to particular persons, more
evidently carry their design in them, which he that runs may read.
But this is certain, none of these epistles are of private interpretation ; most of the psalms and ofthe
prophecies of the Old Testament were penned or pronounced on particular occasions, and yet they are of
standing and universal use, and very instructive even to us upon whom the ends of the world are come.
And so are those epistles that seem to have been most limited in the rise and occasion of them. There
will always be need enough to warn christians against uncharitable divisions, against corrupting the faith
and worship of the gospel : and whenever the case is the same, those epistles are as certainly directed to
such churches and persons as if they had been inscribed to them. '
These general observations, we suppose, may be sufficient to introduce the reader into the book itself.;
let us now take a short view of the whole work, of which this posthumous piece is the conclusion. It is
now about fourteen years since the first part of this exposition of the Bible was made public ; in five years'
time the Old Testament was finished in four volumes. The first volume of the New Testament was longer in
hand ; for though the ever-memorable author was always fully employed in the ordinary work of his minis
try, yet those last years of his life, in which he drew up this exposition upon the historical part of the New
Testament, were less at his own command than any other had been ; his removal to Hackney, his almost
continual preaching from day to day, his journeys to Chester, and the necessity of more frequent visits to1
his friends in and about London, together with a gradual sensible decay of health, will more than excuse
the three years' time that passed before that was finished. And under such difficulties, nene but a man
of his holy zeal, unwearied industry, and great sagacity, could have gone through such a service in that
space of time. He lived not to see that volume published, though left by him ready for the press, AThe
church of God was suddenly deprived of one of the most useful ministers of the age. We have nmybeen
gathering up the fragments of those feasts with which he used to entertain his family and friends, in his
delightful work of opening the scriptures.
What remains, is, that we recommend the whole of this Work to the acceptance and blessing of our
God and Saviour, to whose honour and interest it was from the first directed and devoted. We need not
be very solicitous about the acceptance it may meet with in the wcrld : what has been before published,
has been received and read with great pleasure and advantage by the must serieus experienced christians
in Great Britian and Ireland : the many leud calls there have been for the publishing this supplement,
and reprinting the whole, leave us no room to doubt, but that it will meet with a hearty welcome. < Though
it must be acknowledged we live in an age that, by feeding upon ashes and the wind, has very much lost
the relish of every thing, that is spiritual and evangelical ; yet we persuade ourselves there will still be
found many who, by reason of use, have their senses exercised to discern both good and evil.
Those that may think the expository notes too long, especially for family- worship, may easily relieve
themselves, either by reading a lesser part of the chapter at one time, or by abridging the annotations, and
perusing the rest when they have more leisure : for though it must be owned they are somewhat copious,
yet we are persuaded those that peruse them seriously, will find nothing in them superfluous or imperti
nent ; and if any where some things in the comment do not seem tb flow so naturally and necessarily from
the text, we believe, wheri they are well considered and compared, it will appear they come under the
analogy and general reason of the subject, and truly belong to it.
If there be any that think this exposition of the Bible is too plain and familiar, that it wants the beauties
of oratory, and the strength of criticism ; we only wish they will read it over again with due attention, and
we are pretty confident, they will find the style natural, clear, and comprehensive : and we think they
will hardly be able to produce one valuable criticism out of the most learned commentators, but they will
have it in this exposition, though couched in plain terms, and not brought in as of a critical nature. No
man was more happy than Mr. Henry in that useful talent of making dark things plain, while too many,
that value themselves upon their criticising faculty, affect rather to make plain things dark.
But we leave this great and good work to speak for itself, and doubt not, but it will grow in its use and
esteem, and will, through the blessing of God, help to revive and promote family-religion and scriptural-
knowledge, and support the credit of scripture-commentaries, though couched in human expressions.
These have been always accounted the great treasures of the church, and, when dene with judgment,
have been so far from lessening the authority of the Bible, that they have greatly promoted its honour and
usefulness.

AN

EXPOSITION, WITH
PRACTICAL OBSERVATIONS,
OF THE
EPISTLE OF ST. PAUL TO THE ROMANS.
Completed by Dr. John Evans.

If we compare scripture with scripture, and take the opinion of some devout and pious persons ; in the Old
Testament, David's psalms, and in the New Testament, Paul's epistles, are stars ofthe first magnitude,
that differ from the other stars in glory.
The whole scripture is indeed an epistle from heaven to earth ; but in it we have upon record several par
ticular epistles, more of St. Paul's than of any other ; for he was the chief of the apostles, and laboured
more abundantly than they all. His natural parts, I doubt not, were very pregnant, his apprehension
quick and piercing, his expression fluent and copipus, his affections, wherever he took, very warm and
zealous, and his resolutions no less bold and daring : this made him, before his conversion, a very keen
and bitter persecutor ; but when the strong man armed was dispossessed, and the stronger than he came
to divide the spoil, and to sanctify these qualifications, he became the most skilful, zealous preacher ;
never any better fitted to win souls, nor more successful.
Fourteen of his epistles we have in the canon of scripture ; many more, it is probable, he wrote in the
course of his ministry, which might be profitable enough for doctrine, for reproof, &c. but, not being
given by inspiratipn pf Gpd, they were not received as canonical scripture, nor handed down to us. Six
epistles said to be Paul's, written to Seneca, and eight of Seneca's to him, are sppken ef by some of the
ancients, [Sixt. Senens. Biblicth. Sanct. lib. 2. ] and are extant ; but, upon the view, they appear spu
rious and counterfeit.
This epistle to the Romans is placed first, not because ofthe priority of its date, but because ofthe super
lative excellency of the epistle, it being one of the longest and fullest uf all, and, perhaps, because ef
the dignity ef the place to which it is written. Chrysestom wpuld have this epistle read over to him
twice a week.
It is gathered from some passages in the epistle, that it was written Anno Christi 56 from Corinth, while
Paul made a short stay there in his way to Trpas, Acts 20. 5, 6. He ccmmendeth to the Romans Phebe,
a servant of the church at Cenchrea, (ch. 16.) which was a place belonging to Corinth. He calls Gaius
his host, or the man with whom he lodged, (ch. 16. 23. ) and he was a Corinthian, not the same with Gains
of Derbe, mentioned Acts 20. Paul was now going up to Jerusalem, with the money that was given to
the poor saints there ; and of that he speaks, ch. 16. 26.
The great mysteries treated of in this epistle, must needs produce in this; as in other writings of Paul,
many things dark, and hard to be understood, 2 Pet. 3. 16.
The method of this (as of several other of the epistles) is observable ; the former part of it doctrinal, in
the eleven first chapters ; the latter part practical, in the five last : to mform the judgment, and to re
form the life.' And the best way to understand the truths explained in the former part, is to abide and
abound in the practice of the duties prescribed in the latter part; for if any man will do his will, he shall
know of the doctrine, John 7. 17.
I. The doctrinal part of the epistle instructs us,
1. Concerning the way of salvation. (1. ) The foundation of it laid in justification, and that not by the Gen
tiles' works of nature, (ch. 1.) nor by the Jews' works pf the law, (ch. 2, 3.) for both Jews and Gentiles
were liable to the curse : but cnly by faith in Jesus Christ, (ch. 3. 21, &c. ch. 4.) per totum — through
the whole. (2.) The steps cf this salvatfon are, [1.] Peace with Ged, ch. 5, [2.] Sanctificaticn, ch. 6,
7. [3.] Glorification, ch. 8.
2. Concerning the persons saved, such as belong to the election of grace, (ch. 9.) Gentiles and Jews, ch.
10, 11. By this it appears, that the subjects he discourses of, were such as were then the present truths,
as the apostle speaks, 2 Pet 1. 12. Two things the Jews then stumbled at — justification by faith with
out the works of the law_, and the admission of the Gentiles into the church ; and therefore both these
he studied to clear and vindicate.
II. The practical part follows : wherein we find, 1. Several general exhortations proper for all christians,
ch. 12. 2. Directions for our behaviour, as members of a civil society, ch. 13. 3. Rules for the conduct
of christians to one another, as members of the christian church, ch. 14. and ch. 15. to v. 14.
III. As he draws towards a conclusion, he makes an apology for writing to them ; (ch. 15. 14 — 16.) gives
them an account of himself and his own affairs; (v. 17.— 21.) promises them a visit; (v, 22— 29.) begs
their prayers ; (v. 30 — 33.) sends particular salutations to many friends there ; (ch. 16. 1 — 16.) warns
them against those who caused divisions ; (v, 17 — 20.) adds the .salutations of his friends with him ; (v.
21 — 23.) and ends with a benediction to them, and a doxology to God, v, 24—27.

288

ROMANS, I.

CHAP. I.

, In this chapter, we may ebserve, I. The preface or introduc
tion to the whole epistle, to v. 16; II. A description of the
deplorable condition of the Gentile world, which begins the
proof of the doctrine of justification by faith, here laid down
at v. 1 7. The first is according to the then usual formality
. of a letter, but intermixed with very excellent and savoury
expressions.
1. TJAUL, a servant of Jesus Christ, call-
1 ed to be an apostle, separated unto
the gospel of God, 2. (Which he had pro
mised afore by his prophets in the holy
scriptures,) 3/. Concerning his Son Jesus
Christ our Lord1, who was made of the seed
of David according to the flesh ; 4. And
declared to be the Son of God with power,
according to the Spirit of holiness, by the
resurrection from the dead : 5. By whom
we have received grace and apostleship for
obedience to the faith among all nations,
for his name : 6. Among whom are ye
also the called of Jesus Christ. 7. To all
that are in Rome, beloved of God, called
to be saints : Grace to you, and peace, from
God our Father, and the Lord Jesus Christ.
In this paragraph we have,
I. The person who writes the epistle, described
v. 1. Paul, a servant of Jesus Christ; that is his
title of honour, which he glories in, not as the Jew
ish teachers, Rabbi, Rabbi; but a servant, a more
" immediate attendant, a steward in the house.
Called to be an apostle. Some think he alludes to
his old name Saul, which signifies one called for, or
inquired after : Christ sought him, to make an apos
tle of him, Acts 9. 15. He here builds his authority
upon his call ; he did not run without sending, as the
false apostles did : xmi7°s &ms<,\& — called an apostle;
as if this were the name he would be called by,
though he acknowledges himself net meet to be call
ed sc, 1 Cpr. 15. 9.
Separated to the gospel of God. The Pharisees
had their name from separation, because they sepa
rated tliemselves to the study ofthe law, and. might
be called i^ufur/aiyoi lis tcv voftw : such a one Paul
had been ; but now he had changed his studies, was
dQu^tr/Ak®, at"E.v<tyyi\tM .©si, a gospel Pharisee, se
parated by the counsel of God, (Gal. 1. 15.) sepa
rated from his mother's Womb, by an immediate
direction of the Spirit, and a regular ordination ac
cording to that direction, (Acts 13. 2, 3.) by a dedi
cation of himself to this work. He was an entire
devotee to the gospel of God, the gospel which has
God for its Author, the original and extraction of it
divine and heavenly.
II. Having mentioned the gospel of God, he di
gresses, to give us an encomium of it,
1. The antiquity of it; it was promised before,
(v. 2.) it was no novel upstart doctrine, but of an
cient standing in the promises and prophecies of the
Old Testament, which did all unanimously point at
the gospel, the morning-beams that ushered in the
sun of righteousness : this not by word of mouth only,
but in the scriptures.
2. The subject-matter of it; it is concerningGhrist,
v. 3, 4. The prophets and apostles all bear witness
to him ; .he is the true Treasure hid in the field of the
scriptures. Observe, when Paul mentions Christ,
how he heaps up his names and titles, his Son Jesus
Christ our Lord, as one that took a pleasure in
speaking of him; and having mentioned him, he"
cannot go on in his discourse without some expres

sion of love and honour, as here, where in one per
son he shews us his two distinct natures.
(1.) His human nature ; made of the seed of Da
vid; Cv. 3.) that is, born of the virgin Mary, who
was of the house of David; (Luke 1. 27.) as was
Joseph his supposed father, Luke 2. 4. David is
here mentioned, because of the special promises
made to him ccncerning the Messiah, especially his
kingly effice ; 2 Sam. 7. 12. Ps. 132. 11. compared
with Luke 1. 32, 33.
(2.) His divine nature ; declared to be the Son of
God; (v. 4.) the Sen pf Gpd by eternal generation,
pr, as it is here explained, according to the Spirit qf
holiness. According to the flesh, that is, his human
nature, he was of the seed of David; but according
to the Spirit of holiness, that is, the divine natuip,
(as he is said to be quickened by the Spirit, 1 PeC
3. 18. compared with 2 Cor. 13. 4.) he is the Son of
God. The great proof or demonstration of this, is, his
resurrection from the dead; that proved it effec
tually and undeniably. The sign of the prophet
Jonas, Christ's resurrection, was intended for the
last conviction, Matt. 12. 39, 40. Those that would
not be convinced by that, would be convince!, by
nothing. So that we have here a summary of the gospel
doctrine cortcerniug Christ's two natures in one per
son. 3. The fruit of it; (V. 5.) By whom, that is, by
Christ manifested and made known in the gospel,
We, Paul and the rest ofthe ministers, have recehied
grace and apostleship, that is, the favour to be made
apostles, Eph. 3. 8. The apostles were made a
spectacle to the world, led a life of toil and trouble
and hazard, were killed all the day long, andyet
Paul reckons the apostleship a favour: we may justly
reckon it a great favour to be employed in any work
or service for God, whatever difficulties or dangers
we may meet with in it.
This apostleship was receivedybr obedience to the
faith, that is, to bring people to that obedience;
as Christ, so his ministers, received, that they might
give. Paul's was for this obedience among all na
tions, for he was the apostle ofthe Gentiles, ch. 11.
13. Observe the description here given of the chris
tian profession, it is obedience to the faith; it does
not consist in a notional knowledge, or a naked as
sent, much kss does it consist in perverse disputings,
but in obedience. This obedience to the faith an
swers the law of faith, mentioned ch. 3. 27. The
act of faith is the obedience of the understanding to
God revealing, and the product of that is the ota
(hence Of the; will to God commanding..,. To anti
cipate the ill use which might be made of the doc
trine of justification by faith Without the works of
the law, which he, was to explain in the following
epistle, he here' speaks of Christianity, as an obedi
ence. Christ has a yoke.
" Among whom are ye, v. 6. Ye Remans in this
stand uppn the same level with other Gentile nations
of less fame and wealth ; ye are all one in Christ"
The gospel-salvation is a common salvation, Jude 3.
No respect of persons' with God.
The called of Jesus Christ; all those, and those
only, are brought to an obedience of the faith, that
are effectually- called of Jesus Christ.
III. The persons to whom it is written ; (v. 7.)
To all that are in Rome, beloved of God, called to
be saints ; that is, to all the professing christians
that were in Rome, whether Jews or Gentiles origi
nally, whether high or low, bond or free, learned or
unlearned; rich and poor meet together ih Christ
Jesus. \
Here is, 1. The privilege of christians; theV.are
beloved of God, they are members of that body
Which is beloved, which is God's Hephzi-babi m

ROMANS, 1.

289

which his delight is. We speak of God's love by his
bounty and beneficence, and so he hath a common
love to all mankind, and a peculiar love for true
believers; and between these there is a love he
hath for all the body of visible christians.
2. The duty of christians ; and that is to be holy,
for hereunto are they called, catted to be saints,
called to salvation through sanctification. Saints,
and only saints, are beloved of God with a special
and peculiar love.
Kwi7o<s ayuU-~<atted saints, saints in profession ;
it were well if all that are called saints, were saints
indeed : they that are called saints, should labour to
answer to the name ; otherwise, though it is an ho
nour and a privilege, yet it will be of little avail at
the great day to have been called saints, if we be
not really so.
IV. The apostolical benediction; (v. 7.) Grace
to you and peace. This is one of the tokens in every
epistle ; and it hath not only the affection of a good
wish, but the authority of a blessing : the priests
under the law were to bless the people, and so are
gospel ministers, in the hame of the Lord.
In this usual benediction observe,
1. The favours desired, grace and peace; the Old
Testament .salutation was, peace be to you; but
now grace is prefixed, grace, that is, the favour of
God towards us, or the work pf Gpd in us ; both are
previously requisite to true peace. All gospel-bless
ings are included in these two, grace and peace.
Peace, that is, all good ; peace with God, peace
in your own consciences, peace with all that are
aboutyou ; all these founded in grace.
2. The fountain of those favours, from God our
Father, and the Lord Jesus Christ. All good comes,
(1.) From God as a Father; he hath put himself
into that relation, to engage and encourage our de
sires and expectations : we are taught, when we
come for grace and peace, tp call him our Father.
(2.) From the Lord Jesus Christ, as Mediator, and
the great Feoffee in trust, for the conveying and se
curing of these benefits. We haVe them from his
fulness, peace from the fulness ef his merit, grace
from the fulness of his Spirit.
8. First, I thank my God through Jesus
Christ for .you all, that your faith is spoken
of throughout the whole world. 9. For God
is my witness, whom I serve with my spirit
in the gospel of his Son, that without ceas
ing I make mention of you always in my
prayers. 10\ Making request (if by any
means now at length 1 might have a pros
perous journey by the will of God) to come
unto you. 11. For I long to see you, that
I may impart unto you some spiritual gift,
to the end ye may be established; , 12.
That is, that 1 may be comforted together
with you, by the mutual faith both of you
and me. 13. Now I would not have you
ignorant, brethren, that oftentimes I pur
posed to come unto you, (but was let hi
therto,) that 1 might have some fruit among
ypu also, even as among other Gentiles.
14. I am debtor both to the Greeks, and to
the barbarians, both to the wise, and to the
unwise. 1 5. So, as much as in me is, I am
ready to preach the gospel to you that are
at Rome also.
We may here observe,
Vol. vi.— 2 O

I. His thanksgiving for them; (v. 8. ) First, I thank
my God. It is good to begin every thing with bless
ing God, to make that the alpha and omega of every
song, in every thing to give thanks.
My God. He speaks this* with delight and tri
umph. In all our thanksgivings, it is good for us to
eye Gpd as pur Gpd; that makes every mercy sweet,
when we can say of God, " He is mine in covenant."
Through Jesus Christ. All our duties and per- -
formances are pleasing to God only through Jesus
Christ; praises as well as prayers.
For you all. We must express our love to our
friends, not only by praying for them, but by prais
ing God for them. God must have the glory of all
the comfort we have in our friends ; for every crea
ture is that to us, and np mpre, that Ged makes it
to be. Many ef these Remans Paul had np persehal
acquaintance with, and yet he ceuld heartily rejoice
in their gifts and graces. When spme ef the Roman
christians met him, (Acts 28. 15.) he thanked God
for them, and took courage ; but here his true catho
lic love extends itself further, and he thanks God
for them all; not only for those among them that
were his helpers in Christ, and that bestowed much
labour upon him, (whom he speaks of ch. 16. 3, 6.)
but/or them all.
That your faith is spoken of. Paul travelled up
and down from place to place, and wherever he
came, he heard great commendations of the chris7
tians at Rome, which he mentions, not to make them
proud, but to quicken them to answer the general
character people gave of them, and the general ex
pectation people had from them. The greater re
putation a man hath for religion, the more careful
he should be to preserve it, because a little folly
spoils him that is in reputation, Eccl. 10. 1.
Throughout the whole world, that is, the Roman
empire, into which the Roman christians, upon Clau
dius's edict to oaiiish all the Jews from Rome, were
scattered abroad, but were now returned, and, it
seems, left a very good report behind them, wher
ever they had been, in all the churches ; there was
this good effect of their sufferings ; if they had not
been persecuted, they had not been famous; this was
indeed a good hame, a name for good things with
Gpd and good people. As the elders of old, so these
Romans, obtained a good report through faith, Heb.
11. 2. It is a desirable thing to be famous for faith.
The faith of the Roman christians came to be thus
talked of, not only because it was excelling in itself,
but because it was eminent and.observable in its cir
cumstances. Rome was a city upon a hill, every
one to6k notice of what was done there. Thus they '
who have many eyes upon them, have need to walk
circumspectly, for what they do, good or bad, will
be spoken of.
The church of Rome was then a flourishing
church ; but since that time how is the gold become
dim ! How is the most fine gold changed ! Rome is
not what it was. She was then espoused a chaste
virgin to Christ, and excelled in beauty ; but she; has
since degenerated, dealt treacherously, andembraced
the bosom of a stranger; so that (as that good old
book, the Practice of Piety, makes appear in, no less
than twenty-six instances) even the epistle to the Ro- '
mans, is now an epistle against the Romans ; little
reason has she therefore to boast of her former cre
dit. n. His prayer for them, v. 9. Though a famous
flourishing church, yet they had need to be prayed
for ; they had not yet attained. Paul mentions this
as an instance of his love to •them. One of the
greatest kindnesses we can do our friends, and some
times the only kindness that is in the power bf our
hands, is, by prayer to recommend them to the lov
ing kindness of God. From Paul's example here
we may learn,

299

ROMANS, I.

1. Constancy in prayer ; always without ceasing.
He did himself observe the same rules he gave to
others, Eph. 6. 18. 1 Thess. 5. 17. Not that Paul
did nothing else but pray, but he kept up stated
times for the solemn performance of that duty, and
those very frequent, and observed without fail.
2. Charity in prayer ; J make mention qf you.
Though he had no particular acquaintance with
them, or interest in them, yet he prayed for them ;
not only for all saints in general, but he made ex
press mention of them. It is1 net unfit snmetimes
to be express in our prayers for particular churches
and places ; not to inform God, but to affect our
selves. - We are likely to have the most comfort in
those friends that we pray most for. Concerning
this he makes a solemn appeal to the searcher ef
hearts ; for God is my witness. It was in a' weighty
matter, and in a thing known only to God and his
own heart, that he used this asseveration. Tt is very
cpmfortable to be able to call God to witness our
sincerity and cpnstancy in the discharge of a duty.
God is particularly a Witness to our secret prayers,
the matter of them, the manner of the performance ;
then our Father sees in secret, Matt. 6. 6.
Gpd, whom I serve with my spirit. Those that
serve God with their spirits, may, with a humble
confidence, appeal to him ; hypocrites cannot, who
rest in bodily exercise.
His particular prayer, among many other petitions
he put up for them, was, that he might have an op
portunity of giving them a visit; (v. 10.) Making
request, if by any means, &c. Whatever cemfort
We desire to find in any creature, we must have re
course to God for it by prayer ; for our times are in
his hand, and all our ways at his disposal. The ex-
pressipns here used, intimate that he was very de
sirous of such an oppprtunity, if by any means; that
he had long and often been disappointed, nowL at
length; and yet that he submitted it to the Divine
Providence, a. prosperous journey by the will qf God.
As in our purposes, sp in Pur desires, we must still
remember to insert this, if the Lord will, James 4.
15. Our jeurheys are prosperous er Ptherwise, ac-
cnrding to the will qf God ; comfortable or not, as
he pleases.
III. His great desire to see them, with the reasons
of it, xi. 11—15. He had heard se much cf them,
that he had a great mind to be better acquainted
with them. Fruitful christians are as much the joy,
as barren professors are the grief, of faithful min
isters. Accordingly, he often purposed to come, but was
let hitherto ; (v. 13. ) for man purppseth, but Ged
disposeth. He was hindered by other business that
took him off, by his care of other churches, whose
affairs were pressing ; and Paul was for doing that
first, not which was most pleasant, (then he would
have gone to Rome,) but which Was most needful.
A good example to ministers, who must not consult
their own inclinations so much as the necessity of
their people's souls.
Paul desired to visit these Romans,
1. That they might be edified ; (v.. 11.) That I
may impart unto you. He received, that he might
communicate. Never were full breasts so .desirous
to be drawn out to the sucking infant, as Paul's head
and heart were to be imparting spiritual gifts, that
is, preaching to them. A good, sermon is a good
' gift, so much the better for being a spiritml gift.
To the end ye may be established. Having com
mended their flourishing, he here expresses his de
sire of their establishment, that as they grew up
ward in the branches, they might grew downward
in the root. The best saints, while they are in such
a shaking world as this, have need to be more and
more established ; and spiritual gifts are of special
use for our establishment.

2. That he might be comforted, v. 12. What he
heard of their flourishing m grace, was so much a
joy to him, that it must needs be much more so to
behold it. Paul could not take comfort in the fruit
ofthe labours of pther ministers.
By the mutual faith both of you and me, that is,
our mutual faithfulness and fidelity. It is very com
fortable when there is a mutual confidence] between
minister and people, they confiding in him as a faith
ful minister, and he in them as a faithful people. Or,
the mutual work of faith, which is love ; they rejoiced
in the expressions of one another's love, orcommuni.
eating their faith one to another. Itis very refreshing
to christians to cempare notes about their spiritual
concerns ; thus are they sharpened, as iron sharpens
iron. That I might have some fruit ; v. 13. Their
edification would be his advantage, it would be frujt
abounding to a good account. Paul minded his work,
as one that believed the more good he did, the greater
would his reward be.
3. That he might discharge his trust as the apos
tle of the Gentiles; (v. 14. I am a debtor;) (1.)
His receivings made him debtor ; the great gifts and
abilities which he had, made him a debtor; for they
were talents he was intrusted with, to trade for his
Master's honour. We should think of this when-we
ccvet great things ; that all our receivings put us in
debt; we are but stewards of our Lord's goods.1 (2.)
His office made him a debtor; he was a debtor ^\a
was an apostle, he was called and sent to work, and
had engaged to mind it.
Paul had improved his talent, and laboured in his
work, and done as much good as ever any man did,
and yet, in reflection upon it, he still writes himself
debtor ; for when we have done all, we are but-un
profitable servants. i
Debtor to the Greeks, and to the barbarians^M.
is, as the following words explain it, to the wi^ni,
to the unwise. The Greeks fancied themselves tp
have the monopoly of wisdom, and lookerjupon afl
the rest of the world as barbarians, comparatively
so ; not cultivated with learning and arts as they
were. Now Paul was a debtor to both, looked upon
himself as obliged to do all the good heicould both
to the one and to the other. Accordingly^'we find
him paying his debt, both in his preaching? and in
his writing, doing good both to Greeks w' barba
rians, and suiting his discourse to the capacity $
each. You may observe a difference between his
sermon at Lystra among the plain Lycaqniaiis|f Acts
14. 15, Sec.) and his sermon at Athens among the
polite philosophers, Acts 17. 22, &c. He delivered
both as debtor to each, giving to each their portion,
Though a plain preacher, yet as debtor to the wise,
he speaks wisdom ampng them that are perfect, 1
Cer. 2. 6.
Fpr these reasons he was ready, if iie had an op*
pprtunity, to preach the gospel at Rome, v. 15.
Though a public place, though a perilous,' place,
where Christianity met with a great deal of opposi
tion, yet Paul was ready to run the risk at Rome,
if called to it ; / am ready — m/tiSv/^ot. It notes a
great readiness of mind, and that he was very for
ward to it. What he did was not for filthy lucre, but
of a ready mind. It is an excellent thing to be ready
to meet every opportunity of doing or getting good'
16. For I am not ashamed of the gospel
of Christ : for it is the power of God ynto
salvation to every one that believeth; to
the Jew first, and also to the Greek. *'7,
For therein is the righteousness of God re
vealed from faith to faith : as it is written,
The just shall live by faith. 18. For the

ROMANS, I.

,291

wrath of God is revealed from heaven
against all ungodliness and unrighteousness
of men, who hold the truth in unrighteous
ness ;
Paul here enters upon a large discourse ef justifi-
caticn ; in the latter part cf this chapter laying
dpwn his thesis ; and in order to the proof of it, de
scribing the deplorable condition of the Gentile
world. ,
His transition is very handsome, and like an ora
tor : he was ready to preach the gospel at Rome,
though a place where the gospel was run down by
those that called themselves the wits ; for, saith he,
lam not ashamed of it, v. 16.
There is a great deal in the gospel which such a
man as Paul might be tempted to be ashamed of,
especially that he whose gospel it is, was a man
hanged upon a tree, that the doctrine of it was plain,
had little in it to set it off among scholars, the pro
fessors of it were mean and despised, and every
where spoken against ; yet Paul was not ashamed to
own it. I reckon him a christian indeed, that is
neither ashamed ofthe gospel, nor a shame to it.
The reason of this bold profession, taken from the
nature and excellency of the gospel, introduces his
dissertation. I. The proposition, v, 16, 17. The excellency
of the gospel lies in this, that it reveals to us,
1. "The salvation of believers as the end ;' it is the
power of God unto salvation. Paul is not ashamed
ofthe gospel, how mean and contemptible soever it
appear to a carnal eye ; for the power of God works
by it the salvation of all that believe; it shews us the
way of salvation, (Acts 16* 17. ) and is the great
charter by which salvation is conveyed and made
over to us. But,
(1.) It is through the power qfGod; without that
power the gospel is but a dead letter ; the revelation
ofthe gospel is t/ie revelation ofthe arm ofthe Lord,
(Isa. 53. 1.) as power went along with the wurd of
Christ, to heal diseases.
(2.) It is to those, and those only, that believe;
believing interests us in the gospel-salvation; to
others it is hidden. The medicine prepared will
not cure the patient, if it be not taken.
To the Jew first. The lost sheep qf the house of
Israel had the first offer made them, both by Christ
and his apostles. Youfirst ; (Acts 3. 26. ) but upon
their refusal, the apostles turned to the Cbentiles, Acts
13. 46. Jews and Gentiles now stand upon the same
level, both equally miserable without a Saviour, and
both equally welcome to the Saviour, Col. 3. 11.
Such doctrine as this was surprising to the Jews, who
had hitherto been the peculiar people, and had
looked with scorn upon the Gentile world ; but the
long-expected Messiah proves a Light to lighten the
Gentiles, as well as the Glory qfhis people Israel
2. The justification of believers as the way ; (v.
17.) For therein, that is, in this gospel, which Paul
so much triumphs in, is therighteousness of God re
vealed. Our misery and ruin being the product and
consequent of our iniquity, that which will shew us
the way of salvation, must needs shew us the way
of justification, and that the gospel does.
The gospel makes known a righteousness. While
God is a just and holy God, and we are guilty sin
ners, it is necessary we have a righteousness where
in to appear before him ; and blessed be God, there
is Such a righteousness brought in by Messiah the
Prince, (Dan. 9. 24. ) and revealed in the gospel ; a
righteousness, that is, a gracious method of recon
ciliation and acceptance, notwithstanding the guilt
of our sins.
This evangelical righteousness, (1.) Is called the
righteousness of God; it is of God's appointing, of

God's approving and accepting. It is so called, to
cut off afi pretensions to a, righteousness resulting
from the merit of our own works. It is the righ
teousness of Christ; who is God, resulting from a sa
tisfaction of infinite value. (2.) It is said to he from
faith to faith ; from the faithfulness of God reveal
ing, to the faith of man receiving ; so some ; from
the faith of dependence upon God, and dealing with
him immediately, as Adam before the fall, to the
faith of dependence upon a Mediator, and so dealing
with God ; so others ; from the fast faith, by which
we are put into a justified state, to after faith, by
which we live, and are continued in that state : and
tlie faith that justifie&us, is no less than our taking
Christ for our Saviour, and becoming true christians,
according to the tenor of the baptismal covenant;
from faith ingrafting us into Christ, to faith deriv
ing virtue from him asourRoPt: both implied in the
next words, The just shall live by faith. Just by
faith, there is faith justifying us ; live by faith, there
is faith maintaining us ; and so there is a righteous
ness from faith to faith. Faith is all in all, both in
the beginning and progress of a christian life. It is
not from faith to works, as ii faith put us into a jus
tified states and then works preserved and maintain
ed us in it ; but it is all along from faith to faith, as
2 Cor. 3. 18. from' glory to glory' fit is increasing,
continuing, persevering faith ; faith pressing for
ward, and getting ground of unbelief.
To shew that this is no novel, upstart doctrine, he
quotes for it that famous scripture, in the Old Tes
tament; so often mentioned in the New, (Hab. 2.
4.) The just shall live by faith. Being justified by
faith, he shall live by it both the life of grace, and
of glory. The prophet there had placed himself
upon the watch-tower, expecting some extraordi
nary discoveries, (v. 1.) and the discovery was of
the certainty ofthe appearance of the promised Mes
siah in the fulness qf time, notwithstanding seeming
delays ; this is there called the vision, by way of
eminence, ass elsewhere the promise ; and while that
time is coming, as well as when it is come, the just
shall live by faith. Thus is the evangelical righ
teousness from faith to faith: from Old-Testament
faith in a Christ to come, to New-Testament faith
in a Christ already come.
II. The proof Of this proposition, that both Jews
and Gentiles stand in need of a righteousness whereT
in to appear before God, and that neither the one
nor the other have any of their own to plead. Jus
tification must be either by faith or works ; it cannot
be by works, which he proves at large by describing
the works both of Jews and Gentiles ; and therefore
he concludes it must be by faith, ch. 3. 20, 28. The
apostle, like a skilful surgeon, before he applies the
plaster, searches the wound; endeavours first to
convince of guilt and wrath, and then to shew the
way of salvation. This makes the gospel the more
welcome! We must first see the rightepusness of
God condemning, and then therighteousness of Gba
justifying will appear^ Worthy of all acceptation.
In general, (v. 18.) the wrath qfGod is rev^atftf,
The light Of nature, arid the light ofthe law, reveal
the wrath of God from sin to sin. It is we'll for us
that the gospel reveals the justifying righteousness
of God from faith to faith. The antithesis; ig oh*
servable. 1. Here is the sinfulness of man described ; he
reduceth it to two heads, ungodliness and unfiigh?
teousness ; ungodliness against the laws of the firs£
table, unrighteousness against those of the second.
2. The cause of that sinfulness, and that is, hold
ing the truth in unrighteousness. Some communes
notitim, some ideas they had of the being; of God,
and ofthe difference of good and evil ; bntthey held
them m unrighteousness, that is, they knew and
. professed them in a consistency with their wicked

292

ROMANS, I.

courses ; they held the truth as a captive or prisoner,
that it should not influence them, as otherwise it
would. An unrighteous wicked heart is the dun-
geen, in which many a gcpd truth is detained and
buried: Holding fast the form of sound words in
faith and love, is the ropt pf all religion, (2 Tim. 1.
13.) but holding it fast in unrighteousness, is the
ropt pf all sin.
3. The displeasure ef God against it ; the wrath
of God is revealed from heaven; not only in the
Written word, which is given by inspiration of God,
the Gentiles had not that, but in the providences of
God, his judgments executed upon sinners, which
do nqt spring out of the dust, or fall out by chance,
nor are they to be ascribed to second causes, but
they are a revelation from heaven ; or wrath from
heaven is revealed; it is not the wrath of a man like
ourselves, but wrath from heaven, therefore the
more terrible, and the more unavoidable.
1 9. Because that which may be known
of God is manifest in them ; for God hath
shewed it unto them. 20. For the invisible
things of him from the creation of the world
are clearly seen, being understood by the
things that are made, even his eternal
power and Godhead ; so that they are
without excuse: 21. Because that, when
they knew God, they glorified him not as
God, neither were thankful ; but became
vain in their imaginations, and their foolish
heart was darkened. 22. Professing them
selves to be wise, they became fools, 23.
And changed the glory of the uncorruptible
God, into an image made like to corrupti
ble man, aiid to birds, and four-footed
beasts, and creeping things. 24. Where
fore God also gave them up to uncle anness
through the lusts of their own hearts, to dis
honour their own bodies between them
selves : , 25. Who changed the truth of
God into a lie, and worshipped and served
the creature more than the Creator, who is
blessed for ever. Amen. 26. For this
cause God gave them up unto vile affec
tions : for even their women did change the
natural use into that which is against na
ture: 27. And likewise also the men,
leaving the natural use of the woman,
burned in their lust one toward another,
men with men working that which is un
seemly, and receiving in themselves that
recompense of their error which was meet.
28. And even as they did not like to retain
God in their knowledge, God gave them
over to a reprobate mind, to do those things
which are not convenient ; 29. Being filled
with all unrighteousness, fornication, wick
edness, covetousness, maliciousness ; full
of envy, murder, debate, deceit, malignity ;
whisperers, 30. Backbiters, haters of God,
despiteful, proud, boasters, inventors of evil
things, disobedient to parents, 3 1 , Without
understanding, covenant-breakers, without

natural affection, implacable, unmerciful;
32. Who knowing the judgment of God
that they which commit such things are
worthy of death, not only do the same, but
have pleasure in them that do them,,
¦ 'In this last part of the chapter he appliesfwhat he
had said particularly to the Gentile world : in which
we may observe,
I. The means and helps they had to come to the
knowledge of God. Though they had not such a
knowledge of his law as Jacob and Israel had, (Ps,
147. 20.) yet among them he left not himself without
witness; (Acts 14. 17. v. 19, 20.) For that -which
may be known, &c. Observe,
1. What discoveries they had ; That which may
be known of God is manifest, h forei!  among
them ; there were some even among them, that had
the knowledge of God, were convinced of the exis
tence of one supreme Numen. The philosophyof
Pythagoras, Plato, and the Stoics, discovered a
great deal of the knowledge of God, as appears by
plenty pf testimenies.
That which may be known; which implies, there
is a great deal which may net be knewn. The being
of God may be a/iprehended, but cannot be compre
hended. We cannot by searching find him out, Jtb
11- 7 — 9. Finite understandings cannot perfectly
know an infinite being ; but, blessed be God, there
is that which may be known, enough to lead us to
our chief end, the glorifying and enjoying of him :
and these things, revealed belong to us and to our
children, while secret things are not to be pried into,
Deut. 29. 29. '
2. Whence they had these discoveries ; God hath
shewed it to them. Those common natural notions
which they had of God, were imprinted upon their
hearts by the God of nature himself, who is the
Father of lights.
This sense of a Deity, and a regard to that Deity,
is so connate with the human nature, that some think
we are to distinguish men from brutes by these
rather than by reason.
3. By what way and means these discoveries and
notices which they had, were confirmed and im
proved,— by the work of creation; (v. 20.) For the
invisible things of God, &c.
(1.) Observe what they knew: the invisible' things
of him, even his eternal power and Godhead. Though
God be not the object Of sense, yet he hath disco
vered and made known himself by those things that
are sensible. The power and Godhead of God are
invisible things, and yet are clearly seen ih their pro
ducts. He works in secret, (Job 23. 8, 9. Ps. 139.
15. Eccl. 11. 5.) but manifests what he has wrought,
and therein makes known his power and Godhead,
and his other attribute, which natural light appre
hends m the idea of a God. They could not comeby
natural light to the knowledge of the three person*
in the Godhead, (though some fancy they have found
footsteps of that in Plato's writing,) but they did
come to the knowledge of the Godhead, at least so
much knowledge as was sufficient to have kept them
from idolatry. This was that truth which they' held
in unrighteousness.
(2.) How they knew it ; by the things that are
made; which could not make themselves, nor fall
into such an exact order and harmony by any casual
hits ; and therefore must have been produced by
some first cause or intelligent agent ; which first
cause could be no other than an eternal powerful
God. See Ps. 19. 1. Isa. 40. 26. Acts 17. 24.
1 he workman is known by his work. The variety,
multitude, order, beauty, harmony, different nature,
and excellent contrivance, of the things that are
made, the direction of them to certain ends, and the

ROMANS, I.

293

concurrence of all the parts to the gopd and beauty
of the whole, dp abundantly prove a Creator and his
eternal pewer and Godhead. Thus did the light
shine in the darkness.
And this from the creation of the world. Under
stand it either, [1.] As the topic, from which the
knowledge of them is drawn. To evince this truth,
we have recourse to the great work of creation.
And some think this kt»V« ttitr^s, this creature of
the world, (as it may be read,) is to be understood of
man, the *t/o-« k«t' ^o^ot — the most remarkable
creature of the lower world, called xtiV/s, Mark
16. 15.
The frame and structure of human bodies, and es
pecially the most excellent powers, faculties, and
capacities of human souls, do abundantly prove, that
there is a Creator, and that he is God.
Or, [2.] As the date of the discovery. It is as
old as the creation of the world. In this sense torn
xtiVkhc x.l,rfts, is most frequently used in scripture.
These notices concerning God are not any modern
discoveries, hit upon of late, but ancient truths which
were from the beginning. The way of the acknow
ledgment of God is a good old way ; it was from the
beginning. Truth got the start of error.
II. Their gross idolatry, notwithstanding these
discoveries that God made to them of himself; de
scribed here, v. 21 — 23, 25. We shall the less
wonder at the inefficacy of these natural discoveries
to prevent the idolatry of the Gentiles, if we re
member how prone even the Jews, whp had scrip
ture-light to guide them, were to idplatry ; sp mise
rably are the degenerate spns pf men plunged in the
mire of sense. Observe,
1. The inward cause nf their idplatry, v. 21, 22.
They are therefore without excuse, in that they did
know God, and from what they knew might easily
infer, that it was their duty to worship him, and him
only. Though some have greater light and means
of knowledge than others, yet all have enough to
leave them inexcusable.
But the mischief of it was, that they glorified him
not as God ; their affections toward him, and their
awe and adoration of him, did not keep pace with
their knowledge. To glorify him as God, is to glo
rify him only ; for there can be but one infinite : but
they did not so glorify him, for they set up a multi
tude ef pther deities. Te glorify him as Gpd, is to
worship him with spiritual worship ; but they made
images of him. Not to glorify God as God, is in
effect not to glorify him at all ; to respect him as a
creature, is not to glorify him, but to dishonour him.
Neither were thankful; not thankful for the
favours in general they received from God ; (insensi-
bleness of God's mercies is at the bottom of our sinful
departures from him ;) not thankful in particular for
the discoveries God was pleased to make of himself
to them. Those that do not improve the means of
knowledge and grace, are justly reckoned unthank
ful for them.
But became vain in their imaginations, tv to<? iia.-
Myirpoh—in their reasonings, in their practical in
ferences. They had a great deal of knowledge of
general truths, (x>. 19.) but no prudence to applv
them to particular cases. Or, in their notions of
God, and the creation of the world, and the origina
tion of mankind, and the chief good ; in these things,
, when they quitted the plain truth, they soon disputed
themselves into a thousand vain and foolish fancies.
The several opinions and hypotheses of the various
sects of philosophers concerning these things, were
so many vain imaginations. When truth is forsaken,
errors multiply in infinitum — infinitely.
And their foolish heart was darkened. The fool
ishness and practical wickedness of the heart cloud
and darken the intellectual powers and faculties.
Nothing tends more to the binding and perverting

of the understanding, than the corruption and de-
pravedness of the will and affections.
V. 22. Professing themselves to be wise, they be
came fools. This looks black upon the philosophers,
the -pretenders to wisdom, and professors of it
Those that had the most luxuriant fancy in framing
to themselves the idea of a God, fell into the most
gross and absurd conceits : and it was the just pun
ishment of their pride and self-ccnceitedness.
It has been cbserved, that the mest refined nations,
that made the greatest shew ef wisdom, were the
arrantest fopls in religien. The barbarians adored
the sun and moon, which of all others was the most
specious idolatry ; while the learned Egyptians wor
shipped an ox and an onion. The Grecians, who
excelled them in wisdom, adored diseases and human
passions : the Romans, the wisest of all, worshipped
the furies : and at this day the poor Americans
worship the thunder ; while the ingenious Chinese
adore the devil. Thus the world by wisdom knew
not God, 1 Cor. 1. 21. As a profession of wisdom
is an aggravation of folly, so a proud conceit of wis
dom is the cause of a great deal of folly. Hence we
read of few philosophers that were converted to
Christianity ; and Paul's preaching was no where so
laughed at and ridiculed as among the learned Athe
nians, Acts 17. 18, 32.
*oi(ntovT!s thai — conceiting themselves to be wise.
The plain truth of the being of God would not
content them ; they thought themselves above that,
and so fell into the greatest errors.
2. The outward acts of their adolatry, v. 23, 25.
(1.) Making images of God, (v. 23.) by which,
as much as in them lay, they changed the glory of
the incorruptible God. Compare Ps. 106. 20. Jer.
2. 1 1 . They ascribed a deity to the most contempt
ible creatures, and by them represented God. It was
the greatest honour God did to man, that he made
man in the image of God ; but it is the greatest dis
honour man has done to God, that he has madeGod
in the image of man. This was it that God so strict
ly warned the Jews against, Deut. 4. 15, 8cc. This
the apostle shews the folly of in his sermon at Athens,
Acts 17. 29. See Isa. 40. 18, &c. 44. 10, &c. This
is called, (v. 25. ) changing the truth of God into a
lie. As it did dishonour his glory, so it did misre
present his being. Idols are called lies, for they belie
God, as if he had a body, whereas he is a Spirit,
Jer. 23. 14. Hos. 7. 1. Teachers of lies, Hab. 2. 18.
(2.) Giving divine honour to the creature; wor
shipped and served the creature, a-aga rh xria-nvra —
beside the Creator. They did own a supreme Numen
in their profession, but they did in effect disown him
by the worship they paid the creature : for1 God will
be all or none. Or, above the Creator ; paying more
respect to their inferior deities, stars, heroes, de
mons, thinking the supreme God inaccessible, or
above their worship. The sin itself was their wor
shipping of the creature at all ; but this is mentioned
as an aggravation of the sin, that they worshipped
the creature more than the Creator. This was the
general wickedness of the Gentile world, and be
came twisted in with their laws and government ;
Jn compliance with which, even the wise men among
them, whe knew and owned a supreme God, and
were convinced of the nonsense and absurdity of
their polytheism and idolatry, yet did as the rest of
their neighbours did. Seneca, in his book de Super-
stitione, as it is quoted by Aug. de Civit. Dei, lib. 6.
cap. 10. (for the book itself is lost,) after he had
largely shewed the great folly and impiety of the
vulgar religion, in divers instances of it, yet con
cludes, Quae omnia sapiens servabit tanquam legibus
jussa, non tanquam diis grata — All which a wise
man will observe as established by law, not imagin
ing them grateful to the gods. And afterward,
Omnemistamignobilem deorum turbam, quamlongo

294

ROMANS, 1.

sevo longa ,superstitio congessit, sic adorabimus, ut
meminerimus cultum ejus magis ad morem quam ad
rempertinere—All this ignoble rout of gods, which
ancient superstition has amassed together by long
prescription, we will so adore, as to remember that
the worship of them is rather a compliance with cus
tom than material in itself. Upon which Austin ob
serves, Colebat quod reprehendebat, agebat quod
arguebat, quod culpabat adorabat—He worshipped
that which he censured, he did that which he had
proved wrong, and he adored what he found fault
with. I mention this thus largely, because methinks
it doth fully explain that of the apostle here, (v. 18. )
who hold the truth in unrighteousness.
It is observable that upon the mention of the dis
honour done to God by the idolatry of the Gen
tiles, the apostle, in the midst of his discourse, ex
presses himself in an awful adoration of God, Who
is blessed for ever. Amen. When we see or hear
of any contempt cast upon God or his name, we
should from thence take occasion to think and speak
highly and honourably of him, In this, as in other
things, the worse others are, the better we should
be. Blessed for ever, notwithstanding these disho
nours done to his name : though there are those that
do not glorify him, yet he is glprified, and will be
glprified to eternity.
in. The judgments of God upon them for this
idolatry : not many temppral judgments, (the idola
trous nations were the conquering, ruling nations of
the world,) but spiritual judgments, giving them up
to the most brutish and unnatural lusts. TlnMaixm
<WsV — He gave them up; it is thrice repeated here,
V. 24, 26, 28. Spiritual judgments are of all other the
sorest judgments, and to be most dreaded. Observe,
1. By whom they were given up. God gave them
up, in a way of righteous judgment, as the just pun
ishment of their idolatry ; taking off the bridle of re
straining grace ; leaving them to themselves ; letting
them alone : for his grace is his own, he is debtor
to no man, he may give or withhold his grace at
pleasure. Whether this giving up be a positive act
of God, or only privative, we leave to the schools to
dispute : but this we are sure of, that it is no new
thing for God to give men up to their own heart's
lusts, to send them strong delusions, to let Satan
loose upon them, nay to lay stumbling-blocks before
them. And yet God is not the Author of sin, but
herein infinitely just and holy ; for though the
greatest wickednesses follow upon this givingup, the
fault of that is to be laid upon the sinner's wicked
heart If the patient be obstinate, and will not sub
mit to the methods prescribed, but wilfully takes and
does that which is prejudicial to him ; the physician
is not to be blamed, if he give him up as in a despe
rate condition; and all the fatal symptoms that
follpw, are net to be imputed to the physician, but
tp the disease itself, and to the folly and wilfulness
of thepsftient.
2. To what they were given up.
(l.)To uncleanness and vile affections, v. 24, 26,
27. They that would not entertain the more pure
and refined notices of natural light, which tend to
preserve the honour of God, justly forfeited those
more gross and palpable sentiments, which preserve
the honour of human nature. Man, being in honour,
and refusing to understand the God that made him,
thus becomes worse than the beasts that perish, Ps.
49. 20. Thus one, by the divine permission, be
comes the punishment of another ; but it is (as it is
said here) through the lusts of their own hearts ;
there all the fault is to be laid. Those who disho
noured God, were given up to dishonour themselves.
A man cannpt be delivered up to a greater slavery
than to be given up to his own lusts. Such are given
over, like the Egyptians, (Isa. 19. 4.) into the hand
of a cruel lord.

The particular instances of their uncleanness and
vile affections, are, their unnatural lusts; which
many Of the heathen, even of those among them
who passed for wise men, as Solon and Zeno, were
infamous for, against the plainest and most obvious
dictates of natural light The crying iniquity of
Sodptri aiid Gpmprrah, for which God rained hell
from heaven tipon them, became not only commonly
practised, but avowed, in the pagan nations. Per
haps, the apostle especially refers to the abomina
tions that were committed in the worship of their
idol-gods, in which the worst of uncleannesses were
prescribed for the honour of their gods : dunghill
service for dunghill gods ; the unclean spirits de
light in such ministrations.
In the church of Rome, where the pagan? idola
tries are revived, images worshipped, and saints
only substituted in the room of demons, we hear of
these same abominations going barefaced, licensed
by the pope (Fox's Acts and Monuments, vol. 1, p.
808.) and not only commonly perpetrated, but justi
fied and pleaded for by some of their cardinals : the
same spiritual plagues for the same spiritual wick
ednesses.. See what wickedness there is in the nature of
man ! How abominable and filthy is man ! Lord,
what is man I says David ; what a vile creature is
he, when left to himself ! How much are we be*
holden to the restraining grace of God, for the pre
serving any thing of the honour and decency ofthe
human nature ? For, were it npt for that, man, -who
was made but little lPwer than the angels, would
make himself a great deal lower than the devils
This is said to be that recompense qf theit error,
which was meet. The Judge of all the earth dies
right, and observes a meetness between the sift and
the punishment of it.
(2. ) To a reprobate mind in these aborning
v. 28.
They did not like to retain God in their knowledge.
The blindness of their understandings was caused
by the wilful aversion of their wills and affections.
They did not retain God in their knowledge, be
cause they did not like it. They would neither know
nor do any thing but just what pleased themselves.
It is just the temper^of carnal hearts ; the pleasing
of themselves is their highest end.
There are many that have God in their know
ledge, they cannot help it, the light shines so fully
in their faces ; but they do not retain him there ; they
say to the Almighty, Depart; (Job 21. 14.)andthey
therefore do not retain God in their knowledge, be
cause it thwarts and contradicts their lusts ; they do
not like it.
In their knowledge — h eiriyvuTu. There is a dif
ference between yvZa-is and hriytarii, the knowledge
and the acknowledgment of God ; the pagans knew
God, but did not, would not, acknowledge him.
Answerable to which wilfulness of their*s,in gain.
saying the truth, God gave them over to a wilfulness
in the grossest sins, here called a reprobate' mind—
us iSim/un vsv, a mind void pf all sense and judgment
to discern things that differ, so that they could not
distinguish their right hand from their left in spin*
tual things. See whither a course of sin leads, and
into what a gulf it plunges the sinner at last ; hither
fleshly lusts have a direct tendency. Eyes full 8p-
adultery cannot cease from sin, 2 Pet 2. 14. This
reprobate mind was a blind, seared conscience, past
feeling, Eph. 4. 19. When the judgment is once
reconciled to sin, the man is in the suburbs of hell
At first Pharaoh hardened his heart, but afterward
God hardened Pharaoh's heart. This wilful hard*
ness is justly punished with judicial hardness.
To do those things which are not convenient. Th*
phrase may seem to bespeak a diminutive evil, but
here it is expressive of the grossest enormities.;

ROMANS, II.

295

things that s>re not, agreeable to men, but contradict
the very light and law of nature.
And here he subjoins a black, list of those unbe
coming things which the Gentiles were guilty of,
being delivered up to a reprobate mind. No wick
edness so heinous, so contrary to the light of nature,
to the law of nations, and to all the interests of man
kind, but a, reprobate mind will, comply with it.
By the histories of those times, especially the ac
counts we have of the then prevailing dispositipns
and practices ef the Romans, when the ancient vir
tue of that commonwealth was so degenerated) it
appears that these sins here mentioned, were then
and there reigning, national §ins4
V. 29—31. Here are no less than twenty-three
several sorts of sins and sinners specified. Here the
devil's seat is, his name is Legion, for they are many.
It was time to have the gospel preached among them,
' for the world had need of reformation.
\1.\ Sins against the first table; Haters of God.
Here is the devil in his own colours, sin appearing
sin. Could it be imagined, that rational creatures
should hate the chiefest Good, and depending crea
tures abhor the Fountain of their being ? And yet
so it is. Every sin has in it a hatred of God ; but
some sinners are more epen and avowed enemies to
him than Pthers. Zech. 11. 8.
Proud and boasters cepe with God himself, and
put those crowns upon their own heads, which must
be cast before his throne.
[2.] Sins against the secend table. These are
especially mentioned, because in these things they
had a clearer light. In general here is a charge ef
unrighteousness; that is put first, for every sin is
unrighteousness, it is withholding that which is dne,
perverting that which is right ; it is especially put for
seeond-table-rsins, doing as we would not be done by.
Against the fifth commandment Disobedient to
parents, and without natural affectioxtr-"tet>el«s, that
is, parents unkind and cruel to their children. Thus
when duty fails on one side, it commonly fails on the
other. Disobedient children are justly punished
with unnatural parents ; and on the contrary, unna
tural parents with disobedient children.
Against the sixth commandment. Wickedness,
doing mischief for mischief's sake ; maliciousness,
envy, murder, debate, (ipiSm-^-contentiion,) malig-
nity, despiteful, implacable, unmerciful; all expres
sions of that hatred of our brother, which is heart-
murder, Against the seventh commandm ent. Fornication;
he mentions no more, having spoken before of other
uncleannesses. Against the eighth commandment. Unrighteous
ness, covetousness.
Against the ninth commandment Deceit, whis
perers, backbiters, covenant-breakers, lying and
slandering. Here are two generals not yet menthme&^-inven^
tors of evil things, and without understandings wise
to do evil, and yet having no knowledge to do good.
The more deliberate and politic sinners are in inr
venting evil things, the greater is their sin j so quick
of invention in sin, and yet without understanding,
stark fools, in the thoughts of God.
Here is enough to humble us all, in the sense of
our original corruptions ; for every heart by nature
has in it the seed and spawn of aU these sins.
In the close he mentions tW aggravations of the
sins, v. 32.
First, They knew the judgment of God ; ( 1. ) They
knew the law. The judgment of God is that which
his justice requireth ; which, because he is just, he
judgeth meet to be done. (2.) They knew the
penalty ; soit is explained here, they knew that they
who commit such things, are worthy of death, eter-t
nal death ; their own consciences could not but sug

gest this to them, and yet they ventured upon it. If
is a great aggravation of sin, when it is committed
against knowledge, (James 4. 17. ) especially against
the knowledge of the judgment of God. It is daring
presumption to run upon the sword's ppint. It argues
the heart much hardened, and very resolutely set
upen sin.
Secondly, They not only do the same, but have
pleasure in them that do them. The vipjence of
some present temptation may hurry a man into the
commission of such sins himself, in which the vitiated
appetite may take a pleasure ; but to be pleased with
other people's sins, is to love sin for sin s sake : it is
joining in a confederacy for the devil's kingdem and
interest, rvnuJexouri ; they de not pnly ccjnmit sin,
but they defend and justify it, and enccurage Pthers
to do the like. Our own sins are much aggravated
by our concurrence with and complacency in, the
sins of others.
Now lay.all this together, and then say, whether
the Gentile world, lying under so much guilt and
corruption, could be justified before God by any
wnrks of their own.
CHAP, II.
The scope of the two first chapters of this epistle may be
gathered from ch. S. 9. We have before proved both Jews
and Gentiles, that they are ail under sin. This he had
proved, upon the Gentiles ; (ch. 1.) now in this chapter lie
proves it upon the Jews, as appears by v. 17. thou art call
ed a Jew. I. He proves in general that Jews, and Gentiles
stand upon the same level before the justice of God, to v.
17. II. He shews more particularly what sins the Jews
were guilty bf, notwithstanding their profession and vain
pretensions, (v. 17.) to the end.
l.rpHEREFORE thou art inexcusa-
JL ble, O man, whosoever thou art that
judgest : for wherein thou judgest another,
thou condemnest thyself; for thou that
judgest doest the same things. 2. But we
are sure that the judgment of God is ac
cording to truth against them which com
mit such things. 3. And thinkest thou this*
O man, that judgest them who do such
things, and doest the same, that thou shalt
escape the judgment of God ? 4. Or de-
spisest thou the riches of his goodness and
forbearance and long-suffering ; not know
ing that the goodness of God leadeth thee
to repentance ? 5. But after thy hardness
and impenitent heart treasurest up unto
thyself wrath against the day of wrath and
revelation ofthe righteous judgment of God \
6. Who will render to every man accord
ing to his deeds: 7. To them who by pa
tient continuance in well-doing seek for
glory and honour and immortality, eternal
life : 8. But unto them that are conten
tious, and do not obey the truth, but obey
unrighteousness, indignation and wrath,
9. Tribulation and anguish, upon every
soul of man that doeth evil, ofthe Jew first,
and also of the Gentile; 10. But glory,
honour, and peace, to every man that
worketh good, to the Jew first, and also to
the Gentile; .11. For there is no respect
of persons with God? I?. For as manyaf

296

ROMANS, II.

have sinned without law shall also perish
without law : and as many as have sinned
in the law shall be judged by the law ; 13.
(For not the hearers of the law are just
before God, but the doers of the law shall
be justified. 14. For when the Gentiles,
which have not the law, do by nature the
things contained in the law, these, having
not the law, are a law unto themselves :
15. Which shew the work of the law writ
ten in their hearts, their conscience also
bearing witness, and their thoughts the
mean while accusing or else excusing one
another ;) 16. In the day when God shall
judge the secrets of men by Jesus Christ,
according to my gospel.
In the former chapter the apostle had represented
the state of the Gentile world to be as bad and black
as the Jews were ready enough to pronounce it.
And now, designing to shew that the state of the
Jews was yery bad too, and their sins in many re
spects more aggravated ; to prepare his way, he sets
himself in this part of the chapter to shew, that
God would proceed upon equal terms cf justice with
Jews and Gentiles ; and not with such a partial hand
as the Jews were apt to think he wpuld use in their
faveur. I. He arraigns them for their censoriousness and
self-conceit ; (v. 1. ) Thou art inexcusable, O man,
whosoever thou art that judgest. As he expresses
himself ih general terms, the admonition may reach
those many masters (Jam. 3. 1.) of whatever nation
or profession they are, that assume to themselves a
power to censure, control, and condemn others. But
he intends especially the Jews, and to them particu
larly he applies this general charge, (v. 21.) Thou
who teachest another, teachest thou not thyself?
The Jews were generally a proud sort of people,
that looked with a great deal of scorn and ccntempt
upon the poor Gentiles, as not worthy to be set with
the dogs of their flock ; while in the mean time they
were themselves as bad and immoral ; though not
idolaters, as the Gentiles, yet sacrilegious, v. 22.
Therefore thou art inexcusable. If the Gentiles,
who had but the light of nature, were inexcusable,
(ch. 1. 20.) much more the Jews, who had the light
of the law, the revealed will of God, and so had
greater helps than the Gentiles.
II. He asserts the invariable justice of the divine
government v. 2, 3. To drive home the conviction,
he here shews what a righteous God that is with
whom we have to do, and how just in his proceed
ings. It is usual with the apostle Paul,_ in his writ
ings, upon mention of some material point, to make
large digressions upon it; as here concerning the
justice of God, v. 2. That the judgment of God is
according to truth, according to the eternal rules of
justice and equity ; according to the heartland not
accordingto the outward appearance, (1 Sam. 16. 7. )
according to the works, and not with respect to per
sons ; is a doctrine which we are all sure of, for he
would not be God, if he were not just : but it behoves
those especially to consider it, who condemn others
for those things which they themselves are guilty of;
and so while they practise sin, and persist in that
practice, think to bribe the divine justice by pro
fessing against sin, and exclaiming loudly upon
others that are guilty ; as if preaching against sin
would atone for the guilt of it.
But observe how he puts it to the sinner's con
science; (v, 3.) Thinkest thou this, 0 man. O man,

a rational creature, a dependent creature, made by
God; subject under him, and accountable to him.
The case is so plain, that we may venture to ap
peal to the sinner's own thoughts; "Canst thou
think that thou shalt escape the judgment, of God?
Can the heart-searching God be imposed upon by
formal pretences, the righteous Judge of all'so bribed
arid put off? The most plausible politic 'sinners,
who acquit themselves before men with the greatest
confidence, cannot escape the judgment of God, can
not avoid being judged and condemned.
III. He draws up a charge against them, (v. 4, S. )
consisting of two branches.
1. Slighting the goodness of God, (v, 4.) the riches
of his goodness. This is especially applicable" to the
Jews, who had singular tokens ofthe divine favour.
Means are mercies, and the more light we sin against,
the more love we sin against.
Low and mean thoughts of the divine goodness are
at the bottom of a great deal of sin. There is ia
every wilful sin an interpretative contempt of the
goodness of God ; it is spurning at his bowels, par
ticularly the goodness of his patience, his forbear
ance and long-suffering, taking occasion from thence
to be so much the more bold in sin, Eccl. 8. 11.
Not knowing, not considering, not knpwingprac-
tically and with application, that the goodness <of„
God leadeth thee, the design of it is to lead thee, to
repentance. It is not enough for us to know that
God's goodness leads to repentance, but we must
know that it leads us ; thee in particular.
See here what method God takes to bring sinners
to repentance. He leads them, not drives them like
beasts, but leads them like rational creatures, al
lures them ; (Hos. 2. 14. ) and it is goodness that
leads, bands of love, Hos. 11. 4. Compare Jer. 31.3.
The consideration of the goodness of God, his com
mon goodness to all, (the goodness of his providence,
of his patience, and of his offers,) should be effeAal
to bring us all to repentance ; and the reasonlfny
so many continue in impehitency, is, becausefEhey
do not know and consider this. •' '"
2. Provoking the wrath of God, v. 5. - The rise
of his provocation is a hard and impenitent heart ;
and the ruin of sinners is their walking after such a
heart, being led by it. To sin is to walk in the way
pf the heart ; and when that is a hard and impeni
tent heart, (contracted hardness by long custom,
beside that which is natural) how desperate must
the course needs be ! The provocation is expressed
by treasuring up wrath.
Those that go on in a course of sin, are treasuring
up unto themselves wrath. A treasure denotes
abundance, it is a treasure that will be spending to
eternity, and yet never exhausted ; and yet sinners
are still adding to it as to a treasure.
Every wilful sin adds to the score, and will in
flame the reckoning ; it brings a branch to their
wrath, as some read that (Ezek. 8. 17.) they put
the branch to their nose. A treasure denotes se
crecy ; the treasury or magazine of wrath is the
heart of God himself, in which it lies hid, as trea
sures in some secret place, sealed up ; see Deut 32i,
34. Job 14. 17. But withal it denotes reservation to
some further occasion ; as the treasures of the hail
are reserved against the day of battle and war, Job
38. 22, 23. These treasures will be broken open
like the-fountaihs of the great deep, Gen. 7. 11?:;
They are treasured up against the day of wrath,
when they will be dispensed by the wholesale,
E cured out by full vials. Though the present day
e a day of patience and forbearance toward sinners,
yet there is a day of wrath coming ; wrath, and
nothing but wrath. Indeed, every day is to sinners
a day of wrath, for God is angry with the wicked
every days (Ps. 7. 11.) but there is the great day of
wrath coming, Rev, 6. 17.

ROMANS, II.

297

And that day of wrath will be the day ofthe reve
lation ofthe righteous judgment of God. The wrath
of God is not like our wrath, a heat and passipn ; np,
fury is nut in him, (Isa. 27. 4.) but it is a righteous
judgment, his will to punish sin, because he hates
it as contrary to his nature. This righteous judgment
of God is now many times concealed in the prosperity
and success of sinners, but shortly it will be manifest
ed before all the world, these seeming disorders set
to rights, and the heavens shall declare his righ
teousness, Ps. 50. 6. Therefore judge nothing before
the time.
IV. He describes the measures by which God pro
ceeds in his judgment
Having mentioned the righteous judgment of God
in v. 5. he here illustrates that judgment, and the
righteousness of it, and shews what we may expect
from God, and by what rule he will judge the world.
The equity of distributive justice is the dispensing
of frowns and favours with respect to deserts, and
•without respect of persons : such is the righteous
judgment of God.
1. He will render to every man according to his
deeds ; (v. 6.) a truth often mentioned in scripture,
to prove that the Judge of all the earth doth right
(1.) In dispensing his favours; and that is men
tioned twice here, both in v. 7. and v. 1 0. For he
delights to shew mercy. Observe,
[1.] The objects of his favour — Them who by pa
tient continuance. By this we may try our interest
in the divine favour, and may from hence be direct
ed what course to take, that we may obtain it.
Those whom the righteous God will reward, are,
First, Such as fix to themselves the right end ;
that seek for glory and honour and immortality ;
the glory and "honour which are immortal, accept
ance with God here and for ever. There is a holy
ambition which is at the bottom of all practical reli
gion. This is seeking the kingdom pf Gpd, Ippking in
our desires and aims as high as heaven, and resolved
to take up with nothing short of it This seeking im
plies a loss, sense of that loss, desire to retrieve it, and
pursuits and endeavpurs ccnspnant to those desires.
Secondly, Such as, having fixed the right end, ad
here to the right way ; a patient continuance in well
doing. . 1. There must be well-doing, working good, v.
10. It is not enough to know well, and speak well,
and profess well, and promise well, but we must do
weU : do that which is good, npt pnlyforthe matter
of it, but for the manner of it We must do it well.
2. A continuance in well-doing. Not for a fit and
a start, like the morning cloud and the early dew ;
but we must endure to the end: it is perseverance
that wins the crown.
3. A patient continuance. This patience respects
not only the length of the werk, but the difficulties
of it, and the oppositions and hardships we may
meet with in it. Those that will do well and con
tinue in it, must put on a deal of patience.
[2.] The product of his favour. He will render
to such eternal life. Heaven is life, eternal life,
and it is the reward of those that patiently continue
in welldoing ; and it is called, (v. 10.) glory, ho
nour, and peace. Those that seek for glory and ho
nour, (v. 7. ) shall have it Those that seek fer the
vain glery and hpnpur pf this wprld, pften miss of it,
and are disappointed ; but those that seek for im
mortal glory and honour, shall have it ; and not only
glory and honour, but peace. Worldly glory and
honour are commonly attended with trouble ; but
heavenly glnry and hpnpur have peace with them,
undisturbed everlasting peace.
(2.) In dispensing his frowns; (v. 8, 9.) But unto
them. Observe,
fl.] The objects of his frowns. In general, those
Vol. VI.— 2 P

that do evil ; more particularly described to be such
as are ccntentieus, and do not obey the truth. Con
tentious against God. Every wilful sin is a quarrel
with God, it is striving with our Maker ; (Isa. 45.
9. ) the most desperate contention. The Spirit of God
strives with sinners, (Gen. 6. 3.) and impenitent sin
ners strive against the Spirit, rebel against the light,
(Job 24. 13.) hold fast deceit, strive to retain that
sin which the Spirit strives to part them from. Con
tentious, and do not obey the truth. The truths of re
ligion are not only to be known, but to be obeyed ;
they are directing, ruling, commanding truths; truths
relating to practice. Disobedience to the truth is
interpreted a striving against it. But obey unrigh
teousness ; do what unrighteousness bids them do.
Those that refuse to be the servants of truth, will
soon be the slaves of unrighteousness.
[2.] The products or instances of these frowns ;
Indignation and wrath, tribulation and anguish.
These are the wages of sin. Indignation and wrath,
the causes ; tribulation and anguish, the necessary
and unavoidable effects. And this upon the soul;
souls are the vessels of that wrath, the subjects of
that tribulation and anguish. Sin qualifies the soul
for this wrath. The soul is that in, pr pf, man, which
alone is immediately capable of this indignation, and
the impressions or effects of anguish therefrom, Hell
is eternal tribulation and anguish, the product of in
finite wrath and indignation. This comes of contend
ing with God, of setting briers and thorns before a
consuming fire, Isa. 27. 4. Those that will not bow
to his golden sceptre, will certainly be broken by his-
iron rod.
Thus will Gpd render to every man according to
his deeds.
2. There is no respect of persons with God, v. 11.
As to the spiritual state, there is a respect of persons;
but not as to outward relation or condition. Jews
and Gentiles stand upon the same level before God.
This was Peter's remark upon the first taking down
of the partition- wall, (Acts 10. 34.) that God is no
Respecter of persons; and it is explained in the
next words, that in every nation, he that fears God,
and works righteousness, is accepted of him. God does
not save men with respect to their external privi
leges, of their barren knowledge and profession of the
truth, but according as their state and disposition
really are.
In dispensing both his frowns and favours, it is
both to Jew and Gentile. If to the Jews first, who
had greater privileges, and made a greater profes
sion, yet also to the Gentiles, whose want of such pri
vileges will neither excuse them from the punish
ment of their ill-doing, nor bar them out from the
reward of their well-dping; (seeCel. 3. ll.)forshall
npt the Judge of all the earth do right ?
V. He proves the equity of his proceedings with
all, when he shall actually come to judge them, (v.
12 — 16.) upon this principle, that that which is the
rule of man's obedience, is the rule of God's judg
ment. Three degrees of light are revealed to the chil
dren of men.
1. The light of nature. That the Gentiles have,
and by that they shall be judged ; As many as have
sinned without law, shall perish without law ; the
unbelieving Gentiles, who had no other guide but
natural conscience, np pther motive but common
mercies, and had not the law of Moses, nor any su
pernatural revelation, shall not be reckoned with for
the transgression of the law they never had, nor
come under the aggravation of the Jews' sin against,
and judgment by, the written law ; but they shall be
judged by, as they sin against, the law of nature, not
enly as it is in their hearts, cerrupted, defaced, and
imprisuned in unrighteousness, but as in the uncor-
rupt original the Judge keeps by him.

298

ROMANS, II.

Further to clear this, (v. 14, 15.) in a parenthesis,
he evinces, that the light of nature was to the Gen
tiles instead of a written law. He had said, (v. 12.)
they had sinned without law ; which looks like a con
tradiction; for where there is no law there is no
transgression. But, (says he,) though they had net
the written law, (Ps. 147. 20.) they had that which
was equivalent, net to the ceremonial, but to the
moral law. They had the work of the law. He does
not mean that work which the law commands, as if
they could produce a perfect obedience ; but that
work which the law does. The work of the law is
to direct us what to do, and to examine us what we
have done. Now,
(1.) They had that which directed them what to
do by the light of nature : . by the force and tendency
of their natural notions and dictates they apprehend
ed a clear and vast difference between good and evil.
They did by nature the things contained in the law.
They had a sense of justice and equity, honour and
purity, love and charity ; the light of nature taught
obedience to parents, pity to the miserable, conser
vation of public peace and order ; forbade murder,
stealing, lying, perjury, &c. Thus they were a law
unto themselves.
(2.) They had that which , examined them what
they had done ; Their conscience also bearing wit
ness. They had that within them, which approved
and commended what was well done, and which
reproached them for what was done amiss. Con
science is a witness, and first or last will bear wit
ness, though for a time it may be bribed or brow
beaten. It is instead of a thousand witnesses, tes
tifying of that which is most secret; and their
thoughts accusing or excusing, passing a judgment
upon the testimony of conscience, by applying the
law to the fact Conscience is that candle ef the
Lord, which was not quite put out, no not in the
Gentile world. The heathen have witnessed to the
comfort of a good conscience ;
-Hie murus aheneus esto,

Nil conscire sibi-
, Be this thy hrazen bulwark of defence,
Still to preserve thy conscious innocence.-
and to the terror of a bad one ;

-Hor.

-Quos diri conscia facti

Mens habet attonitos, et surdo verbere csedit—
No lash is heard, and yet the guilty heart
Is tortur'd with a self-inflicted smart.  Jov. Sat. 13.
Their thoughts the mean while, ftevitt-i &\\4\w—
among themselves, or one with another. The
same light and law of nature that witnesses against
sin in them, and witnessed against it in others, ac
cused or excused one another. Vicissim, so some
read, it, by turns : according as they observed or
broke these natural laws and dictates, their con
sciences did either acquit or condemn them. All
which did evidence that they had that which was to
them instead of a law, which they might have been
governed by, and which will condemn them, be
cause they were not so guided and governed by it.
So that the guilty Gentiles are left without excuse.
God is justified in condemning them. They cannot
plead ignorance, and therefore are like to perish, if
they have not something else to plead.
2. The light of the law ; that the Jews had, and
by that they shall be judged ; (v. 12.) As many as
have sinned in the law, shall be judged by the law.
They sinned, not only having the law, but sv v6,uo> —
in the law, in the midst of so much law, in the face
and light of so pure and clear a law, the directions
of which were so very full and particular, and the
sanctions cf it so very cogent and enforcing. These
shall be judged by the law; thejr punishment shall

be, as their sin is, so much the greater for their hav
ing the law. The Jew first, v. 9. It shall be more
tolerable for Tyre and Sidon. Thus.Moses did ac
cuse them, (John 5. 45.) and they fell under the
many stripes of him that knew his master's will, and
did it not, Luke 12. 47.
The Jews prided themselves very much in the
law ; but to confirm what he had said, the apostle
shews, (v. 13.) that their having, and hearing, and
knowing the law, would not justify them, but their
doing of it. The Jewish doctors bolstered up their
followers with an opinion, that all that were Jews,
how bad soever they lived, should have a place in
the world to come. This the apostle here opposes :
it was a great privilege that they had the law, but
not a saving privilege, unless they lived up to the
law they had ; which it is certain the Jews did not,
and therefore they had need of a righteousness
wherein to appear before God. We may apply it
to the gospel : it is not hearing, but doing, that -will
save us, John 13. 17. James 1. 22.
3. The light of the gospel: and according to that,
those that enjoy the gospel, shall be judged; h>.
16. ) According to my gospel ; not meant of any fifth
gospel written by Paul, as some conceit ; or of the
gospel written by Luke, as Paul's amanuensis,
(Euseb. Hist. lib. 3. cap. 8.) but the gospel inge
neral, called Paul's, because he was a preacher oi
it. As many as are under that dispensation, shall
be judged according to that dispensation, Mark 16,
16. Seme refer these werds, according to my gospel,
to what he says ef the day pf judgment : "There
will come a day of judgment, according as I haveii
my preaching often told you ; and that will be tht
day of the final judgment both of Jews and Gentiles, '
It is good for us to get acquainted with what is re
vealed concerning that day.
(1.) There is a day set for a general judgment
The day, the great day, his day that is coming, Ps,
37. 13.
(2. ) Thejudgment of that day will be put into the
hands of Jesus Christ. God shall judge by Jesus
Christ, Acts 17. 31. It will be part of the reward
of his humiliation. Nothing speaks more terror to
sinners, and more comfort to saints, than this, that
Christ shall be the Judge.
(3.) The secrets of men shall then be judged.
Secret services shall be then rewarded, secret sins
shall be then punished, hidden things shall be brought
to hght That will be the great discovering day,
when that which is now done in corners, shall be
proclaimed to all the world.
17. Behold, thou art called a Jew, and
restest in the law, and makest thy boast of
God, 1 8. And knowest his will, and ap-
Erovest the things that are more excellent,
eing instructed out of the law ; 1 9. And art
confident that thou thyself art a guide ofthe
blind, a light of them which are in dark
ness, 20. An instructor of the foolish, a
teacher of babes, which hast the form of
knowledge and of the truth in the law. 21.
Thou therefore which teachest another,
teachest thou not thyself ? thou that preach-
estaman should not steal, dost thou steal?
22. Thou that sayest a man should not
commit adultery, dost thou commit adul
tery ? Thou that abhorrest idols, dost thou
commit sacrilege ? 23. Thou that makest
thy boast of the law, through breaking the

ROMANS, II.

299

law dishonourest thou God ? 24. For the
name of God is blasphemed among the Gen
tiles through you, as it is written. 25. For
circumcision verily profiteth, if thou keep
the law : but if thou be a breaker of the law,
thy circumcision is made uncircumcision.
26. Therefore if the uncircumcision keep
the righteousness of the law, shall not his
uncircumcision be counted for circumci
sion ? 27. And shall not uncircumcision
which is by nature, if it fulfil the law, judge
thee, who by the letter and circumcision
dost transgress the law ] 28. For he is not
a Jew, which is one outwardly; neither is
that circumcision, which is outward in the
flesh: 29. But he is a Jew, which is one
inwardly ; and circumcision is that of the
heart, in the spirit, and not in the letter ;
whose praise is not of men! but of God.
In the latter part of the chapter the apostle directs
his discourse more closely to the Jews, and shews
what sins they were guilty ef, notwithstanding their
profession and vain pretensions. He had said, (v.
13.) that not the hearers, but the doers, of the law
are justified ; and he here applies that great truth
to the Jews. Observe,
' I. He allows their profession, (v. 17—20.) and
specifies their particular pretensions and privileges,
which they prided themselves in ; that they might
see he did not condemn them Out of ignorance ef
what they had tp say fpr themselves; no, he knew
the best of their cause.
1. They were a peculiar people ; separated and
distinguished from all other by their having the writ
ten law, and the special presence of Gpd ampng
them. Thou art called a Jew ; net sp much in parentage
as professien. It was a very honourable title, sal
vation was of the Jews; and this they were very
proud of, to be a people by themselves ; and yet
many that were so called, were the vilest of men.
It is nonew thing for the worst practices to be shroud
ed under the best names, for many of the synagogue
of Satan to say they are Jews,. (Rev. 2. 9.) for a ge
neration of vipers to boast they have Abraham to
their father, Matt. 3. 7—9.
And restest in the law. That is, they took a pride
in this, that they had the law among them, had it in
their books, read it in their synagogues. They were
mightify puffed up with this, privilege, and thought
this enough to bring them to heaven, though they
did not live up to the law. To rest in the law, with
a rest of complacency and acquiescence, is good ; to
rest in it with a rest of pride, and slothfulness, and
carnal security, is the ruin of souls. The temple of
the Lord, Jer. 7. 4. Bethel their confidence, Jer. 48.
13. Haughty because of the holy mountain, Zeph.
3. 11. It is a dangerous thing to rest in external
privileges, and not to improve them.
And makest thy boast of God. See how the best
things may be perverted and abused. A believing,
humble, thankful glorying in God, is the root and
summary of all religion, Ps. 34. 2. Isa. 45. 25. 1
Cor. 1. 31. But a proud vainglorious boasting in
God, and in the outward profession of his name, is
the root and summary of all hypocrisy. Spiritual
pride is of all kinds of pride the most dangerous.
2. They were a knowing people ; (v. 18.) and
knowest his will, to SIkh/h* — the will. God's will
is the will, the sovereign, absolute, irresistible will.
The world will then, and not till then, be set to

rights, when Gpd's will is the only will, and all other
wills are melted into it. They did npt only know
the truth of God, but the will of God, that which
he would have them do. It is possible for a hypo
crite to have a great deal of knowledge in the will
ef God.
And approvest the things that are more excellent
— foHi/tugus tA Smtfi^vla. Paul prays for it for his
friends as a very great attainment, Phil. 1. 10. 'Eic
to j-QKiftafuv ipis t& ifia^egavTa. Understand it, (1.)
Of a good apprehension in the things of God, read
ing it thus, Thou discernest things that differ, know
est how to distinguish between good and evil, to sepa
rate between the precious and the vile, (Jer. 15. 19.)
to make a difference between the unclean and the
clean, Lev, 11. 47. Good and bad lie sometimes so
near together, that it is not easy to distinguish them ;
but the Jews, having the touchstone of the law ready
at hand, were, or at least thought they were, able to
distinguish to cleave the hair in doubtful cases. A
man may be a good casuist, and yet a bad christian ;
accurate in the notion, but loose and careless in the
application. Or we may, with De Dieu, under
stand controversies by the to <f;*<psgov7it. A man
may be well skilled in the controversies of religion,
and yet a stranger io the power of godliness. (2.)
Of a warm affection to the things of God, as we read
it, Approvest the things that are excellent. There
are excellencies in religion, which a hypccrite may
approve ef : there may be a ccnsent nf the practical
judgment to the law, that it is good, and yet that
consent overpowered by the lusts of the flesh, and of
the mind;

-Video meliora proboque

Deteriora sequor.
I see the better, but pursue the worse.
and it is common for sinners to make that approba
tion an excuse, which is really a very great aggrava
tion of a sinful course.
They got this acquaintance with, and affection to,
that which is good, by being instructed out of the
law, Ko.h^sfav®' — being catechised. The word signi
fies an early instruction from childhood. It is a great
privilege and advantage to be well catechised be
times. It was the custom ofthe Jews to take a great
deal of pains in teaching their children when they
were young, and all their lessons were out qf the
laws it were well if christians were but as industri
ous to teach their children out ofthe gospel.
Now this is called, (v. 20.) The form qf knoW-
lege, and of the truth in the law, that is, the show
and appearance of it.
Those whose knowledge rests in an empty notion,
and does not make an impression pn their hearts,
have enly the form of it, like a picture well drawn
and in gcpd cpfours, but which wants life. A form
of knowledge produces but a form qf godliness, 2
Tim.' 3. 5. A form of knowledge may deceive men,
but cannet impose upon the piercing eye of the
heart-searching God. A form may be the vehicle
of the powers but he that takes up with that only,
is like sounding brass, and a tinkling cymbal.
3. They were a teaching people, or at least
thought themselves so ; (v. 19, 20.) And art confi
dent that thou thyself. Apply it,
(1.) To the Jews in general ; they thought them
selves guides to the poor blind Gentiles that sat in
darkness, were very proud of this, that whoever
would have the knowledge of God, must be behold
en to them for it ; all other nations must come to
school to them, to learn what is good, and what the
Lord requires ,- for they had the lively oracles.
(2.) To their rabbies and doctors and leading
men among them, who were especially those that
judged others; (v. 1.) these prided themselves
much in the possession they had got of Moses's chair,

300

ROMANS, II.

and the deference which the .vulgar paid to their
dictates; and the apostle expresses this in several
terms, a guide ofthe blind, a light of them whoare
in darkness, an instructor of the foolish, a teacher of
babes, the better to set forth their proud conceit of
themselves, and cpntempt cf others. This was a
string they loved to be harping upon, heaping up
titles of honour upon themselves. The best work,
when it is prided in, is unacceptable to God. It is
food to instruct the foolish, and to teach the babes:
ut, considering our own ignorance, and folly, and
inability to make these teachings successful without
God, there is nothing in it to be proud of.
II. He aggravates their provocations, (v. 21 — 24.)
from two things.
1. That they sinned against their knowledge and
profession, did that themselves, which they taught
others to avoid ; Thou that teachest another, teach
est thou not thyself? Teaching is a piece of that
charity which begins at home, though it must not end
there. It was the hypocrisy ofthe Pharisees, That
they did not do as they taught, (Matt. 23. 3.) but
pulled down with their lives what they built up with
their preaching ; for who will believe those who do
not believe themselves ? Example will govern more
than rules. The greatest obstructors of the success
of the word, are those whose bad lives contradict
their good doctrine ; who in the pulpit preach so
well, that it is pity they should ever come out ; and
out of the pulpit live so ill, that it is pity they
should ever eome in. He specifies three particular
sins that abounded among the Jews.
(1.) Stealing, This is charged upon some that
declared God's statutes ; (Ps. 50.- 16, 18.) When
thou sawest a thief, then thou consentedst with him.
The Pharisees are charged with devouring widows'
houses, (Matt 23, 14.) and that is the worst of rob
beries. (2.) Adultery, v. 22. This is likewise charged
upon that sinner ; (Ps. 50. 18. ) Thou hast been par
taker with adulterers. Many of the Jewish rabbins
are said to have beeft notorious for this sin.
(3.) Sacrilege. Robbing, in holy things, which
were then by special laws dedicated and devoted to
God. And this is charged upon those that profess
ed to abhor idols. Sp the Jews did remarkably, af
ter their captivity in Babylpn ; that furnace parted
them for ever from the dross pf their idplatry, but
they dealt very treacherously in the worship of God.
It was in the latter days of the Old Testament
church, that they were charged with robbing God
in tithes and offerings, (Mal. 3. 8, 9.) converting
that to their own use, and to the service of their
lusts, which was, in a special manner, set apart for
God. And this is almost equivalent to idplatry,
though this sacrilege was cloked with the abhor
rence of idols. Those will be severely reckoned
with another day, who, while they condemn sin in
others, dp the same, er as bad, pr worse, themselves.
2. That they dishonoured God by their sin, v. 23,
24. While Gpd and his law were an henour to
thehi, which they boasted Of, and prided themselves
in, they were a dishonour to Gpd and his law, by
giving occasion to those that were without, to re
flect upon their religion, as if that did countenance
and allow of such things ; which, aS it is their sin,
whc make such inferences, (for the faults of profes
sors are not to belaid upon professions,),so it istheir
sin, who give occasion for those inferences, and will
greatly aggravate their miscarriages. This was the
condemnation in David's case, that he had given
great occasion to the energies of the Lord to blas
pheme, 2 Sam. 12. 14. And the apostle here refers
to the same charge against their forefathers ; as it is
written, v. 24. He does not mention the place, be
cause he wrote this to those that were instructed in
the law, (in labouring to convince, it is some advan

tage to deal with those that have knowledge, and
are acquainted with the scripture,) but he seems to
ppint at Isa. 52. 5. Ezek. 36. 22, 23. and 2 Sam. 12,
14 It is a lamentatien that thpse whe were made
to be to God fir a name and for a praise, should be
to him a shame and dishenpur. The , great evil of
the sins of professors, is, the dishonour done to God
and religion by their profession.
"Blasphemed through yous you give the occa
sion for it, it is through your folly and carelessness.
The reproaches you bring upon yourselves, reflect
upon your God, and religion is wounded through
your sides." A good caution to professors to walk
circumspectly. See 1 Tim. 6, 1.
III. He asserts the utter insufficiency of their pro
fession to clear them from the guilt of these provoca
tions ; (v. 25 — 29. ) Circumcision verily prqfiteth, if
thou keep the law s obedient Jews shall not lose the
reward of their obedience, but will gain this by their
being Jews, that they have a clearer rule of obedi
ence thaii the Gentiles have. God did not j*ive the
law, nor appoint circumcision in vain. This must
be referred to the state of the Jews before the cere
monial polity was abolished, otherwise circumci
sion to one that professed faith in Christ, was forbid
den, Gal. 5. 2. ' But he is here speaking to the Jews,
whose Judaism would advantage them, if they would
but live up to the rules and laws of it ; but if not,
" thy circumcision is made uncircumcision^ thy pro
fession will do thee no good ; thou wilt be no more
justified than the uncircumcised Gentiles,but more
condemned for sinning against greater light." The
uncircumcised are in scripture branded as unclean,
(Isa. 52. 1.) as out of the covenant s (Eph. 2, 11, 12.)
and wicked Jews will be dealt with as such. See
Jer. 9. 25, 26.
Further, to illustrate this,
1. He shews that the uncircumcised Gentiles, if
they live up to the light they have, stand upon the
same level with the Jews ; if they keep the righteous
ness of the law, (v. 26.) fulfil the law, (V, 2ft) that
is, by submitting sincerely to the conduct of natural
light, perform the matter of your law. Some un
derstand it as putting the case of a perfect obedi
ence to the law ; " It the Gentiles could perfectly
keep the law, they should be justified by it as ¦well
as the Jews." But it seems rather to be meant of
such an obedience as some of the Gentiles did attain
to. The case of Cornelius will clear it Though
he was a Gentile, and uncircumcised, yet, being a
devout man, and one that feared God with all his
house, (Acts 10. 2.) he was accepted, v. 4. Doubt
less, there were many such instances : and they
were the uncircumcision, that kept the righteousness
ofthe law ; and of such he saith,
(1.) That they were accepted with God, as if they
had been circumcised; their uncircumcision w*
counted for circumcision : circumcision was indeed
to the Jews a commanded duty, but it was not to all
the world a necessary condition of justification and
salvation. (2.) That their obedience was a great aggrava
tion ofthe disobedience of the Jews, who had the let
ter of the law, v. 27. Judge thee, that is, help to
add to thy condemnation, who by the letter and cir
cumcision dost transgress. Observe, To carnal pro
fessors the law is but the letter ; they read it as a
bare writing, but are not ruled by it as alaw. They
did transgress, not only notwithstanding the letter
and circumcision, but by it, they thereby hardened
themselves in sin. External privileges, if they do
not do us gpod, do uschurt.
The obedience Of those that enjoy less means, and
make a less profession, will help to condemn those
that enjoy greater means, and make a greater nto-
fessipn, but do not live up to it.
2.- He describes the true circumcision, v. 28, 29.

ROMANS, III.

301

(1. ) It is not that which is outward in the flesh and
in the letter.. This is not to drive us off from the ob
servance of external institutions, (they are good, ;in
their place,) but from trusting to them, and resting
in them as sufficient to bring us to heaven ; taking up
with a name to live, without being alive indeed. He
is not a Jew, that is, shall not be accepted of God as
the seed of believing Abraham, nor owned as having
answered the intention of the law. To be Abraham's
chUdren, is to do the works of Abraham, John 8.
39, 40,
(2.) It is that which is inward, ofthe heart, and
in the spirit. It is the heart, that God looks at, the
circumcising ofthe heart that renders us acceptable
to him. See Deut 30. 6. This is the circumcision
that is not made with hands, Col. 2. 11, 12. Casting
away the body of sin. So it is in the spirit, in our
spirit as the subject, and wrought by God's Spirit as
the Author of it.
(3.) The praise thereof, though it be not of men,
who judge according to outward appearance, yet it
is qfGod, God himself will Pwn and accept and
crown this sincerity ; for he seeth not as man seeth.
Fair pretences and a plausible profession may de
ceive men : but God cannot be so deceived ; he sees
through shows to realities. This is alike true of
Christianity. He is not a christian, that is one out
wardly, nor is that baptism, which is outward in the
flesh ; but he is a christian, that is one inwardly,
and baptism is that of the heart, in the spirit, and not
in the letter; whose praise is not of men, but of God,
CHAP. HI.
The apostle, in this chapter, carries; on his discourse concern
ing justification. He had already proved the guilt both
of Gentiles and Jews. Now in this chapter, I. He an
swers some objections that might be made against what he
had said about the Jews, v. 1 . . 8. II. He asserts the
¦guilt and corruption of mankind in common, both Jews and
Gentiles, v. 9 . . 18. III. He argues from thence, that jus
tification must needs be by faith, and not by the law ; which
he gives several reasons for, v. 19, to the end. The many
digressions in his writings render his discourse sometimes
a little difficult, but his scope is evident.
i. ~V^HAT advantage then hath the
tt Jew ? Or what profit is there of
circumcision 1 2. Much every way : chief
ly, because that unto them were commit
ted the oracles of God. 3. For- what if
some did not believe ? Shall their unbe
lief make the faith of God without effect ?
4. God forbid : yea,- let God be true, but
every man a liar; as it is written, That
thou mightest be justified in thy sayings,
and mightest overcome when thou art
judged. 5. But if our unrighteoysness
commend the righteousness of God, what
shall we say ? Is God unrighteous, who
taketh vengeance ? (I speak as a man.)
6. God forbid : for then how should God
judge the world? 7. For if the truth of
God hath more abounded through my lie
unto his glory ; why yet am I also judged
as a sinner ? 8. And not rather, (as we be
slanderously reported, and as some affirm
that we say,) Let us do evil, that good
may come ? whose damnation is just. 9.
What then 1 Are- we "better than they?
No, in no wise : for we have before prov
ed both Jews and Gentiles, that they are all

tinder sin : 10. As it is written, There
is none righteous, no, not one : 11. There
is none that understandeth, there is' none
that seeketh after God. 1 2. They are all
gone out of the way, they are together be
come unprofitable ; there is none that doeth
good, no, not one. 1 3. Their throat is an
open sepulchre ; with their tongues they
have used deceit ; the poison of asps is un
der their lips: 14. Whose mouth is full
of cursing and bitterness. 1 5. Their feet
are swift to shed blood : 16. Destruction
and misery are in their ways : 1 7. And
the way of peace have they not known :
13. There isnofearof God before their
eyes. Here he answers several objecticns, which might
be made, to clear his way. Ne truth _ so plain and
evident, but wicked wits and corrupt carnal hearts
will have something to say against it ; but divine
truths must be cleared from cavil.
Object. I. If Jew and Gentile stand so much upon
the same level before God, what advantage then
hath the few ? Hath npt God often spoken with a
great deal of respect for the Jews, as a nonsuch
people, (Deut. 33. 29.) a holy nation, a peculiar
treasure, the seed of Abraham his friend? Did not
he institute circumcision as a badge of their church-
membership, and a seed of their covenant-relation
to God ? Now doth not this levellingfloctrine deny
them all such prerogatives, and reflect dishonour
upon the ordinance of circumcision, as a fruitless in
significant thing ?
Answer. The Jews are, notwithstanding this, a
people greatly privileged and honoured, have great
means and helps, though these be not infallibly
saving ; (v. 2. ) Much everyway. The door is open
to the Gentiles as well as Jews, but the Jews have a
fairer way up to this door, by reaspn pf their church-
privileges, which are not to be undervalued, though
many that have them'perish eternally for not improv
ing them. He reckons up many of the Jews' privi
leges; (Rom. 9. 4, 5.) he here mentions but one,
which is indeed instar omnium— equivalent to all,
that unto them were committed the oracles of God,
that is, the scriptures of the Old Testament, espe
cially the law of Moses, which is called the lively
oracles, (Acts 7. 38.) and those types, promises, ana
prophecies* which relate to Christ and the gpspel.
The scriptures are the oracles of God; they are a
divine revelation, they come from heaven, are of
infallible truth, and of Sternal consequence as oracles.
The Septuagint call the Urim and Thummim, the
\iyia. — the oracles. The scripture is cur breast-plate
of judgment'. We must have recourse to the law
and to the testimonv, as to an oracle. The gospel
is -called the oracles bf God, Heb. 5. 12. 1 Pet. 4. 11.
'Now these oracles were committedto the Jews; the
Old Testament was written in their language ; Moses
and the prophets were of their nation, lived among
them, preached and wrote primarily to and for the
Jews. They were committed to them as trustees for
Succeeding ages and churches. The Old Testament
was deposited in their hands, to be carefully pre
served pure and unccrrupt, and sp transmitted down
to, posterity.
The Jews were the Christians' library-keepers,
were intrusted with that sacred treasure for their
own use and benefit in the first place, and then for
the advantage of the world ; and in preserving the
letter of the scripture, they were very faithful to
their trust, did not Ipse one iota or tittle ; in which

302

ROMANS, III.

we are to acknowledge God's gracious care and pro
vidence. The Jews had the means of salvation, but
they had not the monopoly of salvation.
Now this he mentions with a chiefly — s-jStov /mv
yan this was their prime and principal privilege.
The enjoyment of God's word and ordinances is the
chief happiness of a people, is to be put in the im
primis of their advantages, Deut. 4. 8. — 33. 3. Ps.
147. 20.
Object. II. Against what he had said of the ad
vantages the Jews had in the lively oracles, some
might object the unbelief of many of them. To
what purpose were the oracles of God committed to
them, when so many of them, notwithstanding these
oracles, centinue strangers to Christ, and enemies to
his gospel? Some did not believe, v. 3.
Answer. It is very true that seme, nay mostj pf
the present Jews, de not believe in Christ; but shall
their unbelief make the faith qf God without effect?
The apostle startles at such a thought ; God forbid J
The infidelity and obstinacy of the Jews could not
invalidate and overthrow those prophecies of the
Messiah, which were contained in the oracles com
mitted to them. Christ will be glorious, though Is
rael be not gathered, Isa. 49. 5. God's Words shall
be accomplished, his purposes performed, and all his
ends answered, though there be a.generation that by
their unbelief go abput to make Ged a liar.
Let God be true, but every man aliar; let us abide
by this principle, that God is true to every werd
which he has spoken, and will let none of his oracles
fall to the ground, though thereby we give the lie to
man ; better question and overthrow the credit of
all the men in the world than doubt of the faithful
ness of God. * "
What David said in his haste, (Ps. 116. 11.) that
all men are liars, Paul here asserts deliberately.
Lying is a limb of that pld man which we every one
of-us come into the world clothed with. All men
are fickle, and mutable, and given to change, ; vanity
and a lie, (Ps. 62. 9.) altogether vanity, Ps. 39. 5.
All men are liars, compared With God. It is very
comfortable, when we find every man a liar, (no faith
in man,) that God js faithful, When they speak
vanity every one with his neighbour, it is very com
fortable to think, that the words of the Lord are
pure words, Ps. 12. 2,- 6. ¦
For the further prodf of this, he quptes Ps. 51. '4.
That thou mightest be justified. ¦ The design ef which
is to shew, 1. That Ged doth and will preserve his
own honour in the world; notwithstanding the sins
of men. 2. That it is our duty, in all pur ccnclu-
sipns concerning ourselves and- others, to justify God,
and to assert and maintain' his' justice, truth, and
goodness, however it goes. David lays a load upon
himself in his confession, that he might justify God,
and acquit him from any injustice, So here, Let the
credit and reputation of man shift for itself, the
matter is not great whether it sink or swim ; let us
hold fast this conclusion, how specious soever "the
premises may be to the contrary, that the Lord is
righteous in all his ways, and holy in all his works.
Thus is God justified in his sayings, and cleared
when he judges, (as, it is Ps. 51. 4.) or, when he is
judged, as it is here rendered. When men presume
to quarrel with God and his proceedings, we may
be sure the sentence will go on Gpd's side.
Object. III. Carnal hearts might from hence take
occasion to encourage themselves' in sin. He had
said, that the universal guilt and corruption of man-!
kind gave occasion tp the manifestatien pf God's
righteousness in Jesus Christ. Now it may be sug
gested, If all our sin be so far from overthrowing
God's honour, that it commends it, and his ends
are secured, sp that there is np harm dpne, is it
not unjust for God to punish our sin and unbelief
so severely ! If the unrighteousness of the Jews

gave occasion to the calling in of the Gentiles, and
so to God's greater glory, why are the Jews so much
censured ? (v. 5.) If our unrighteousness commend
the righteousness qf God, what shall we say? What
inference may be drawn from thence ? Is God un
righteous ? fiH aSi*.®1 i &fk—Is not God unrighteous,
(so it may be read, more in the. form of an objection,)
who taketh vengeance? Unbelieving hearts will
gladly take any occasion to quarrel with the equity
of God's proceedings, and so condemn him that is
most just, Job 34. 17. I speak as a man, that is, I
object this as the language of carnal hearts; it is
suggested like a man, a vain foolish proud -crea'-
ture. Answer. God forbid. Far be it from us to imagine
such a thing. Suggestions that reflect dishonour
upon God and his justice and holiness, are rather to
be startled at than parleyed with. Get thee behind
me, Satan ; never entertain such a theught.
For then how shall God judge the world? v, 6.
The argument is much the same with that pf
Abraham, (Gen. 18. 25.) Shall not the Judge of all
the earth do right? Ne dpubt, he shall. If he was
net' infinitely just and righteeus, he weuld be unfit to
be the Judge of all the earth. Shall even he that
hateth right govern? Job 34. 17. Compare v. 18,
19. The sin has never the less of malignity and
demerit in it, though God bring glory to himself out
of it. It is only accidentjy that sin commends God's
righteousness. No thanks to the sinner for that,
who intends no such thing.
The consideration of God's judging the world
should for ever silence all our doubtings of, and re
flections upon, his justice and equity. It is not for us
to arraign the proceedings of such an absolute Sove
reign. The sentence of the supreme court, whence
lies no appeal, is hot to be called in question,
Object. IV. The former objection is repeated and
Erosecuted; (v. 7, 8.) for proud hearts will hardly
e' beaten out pf their refuge ef lies, but will hold
fast the deceit. But his setting off the objection
in its ewn colours, is sufficient to answer it; If the
truth of God has more abounded through my lie. He
supposes the spphisters to follow their objectiontthus,
"If my lie, my sin,"(for there is something of a lie
in every sin, especially in the sins of professors)
" have occasioned the glorifying of God's truth and
faithfulness, why should! be judged, and condemned
as a sinner, and not rather thence take encourage
ment to go on in my sin, that grace may abound ?"
An inference which at first sight appears too black
to be argued, and fit to be cast out with abhorrence.
Daring sinners take occasion to boast in mischief,
because the goodness of God endures continually,
Ps. 52. 1. Let us dq evil, that good may come, is
oftener in the heart than in the mouth of sinners, so
justifying themselves in their wicked ways. Men
tioning this wicked thought, he observes, in a paren
thesis, that there were those who charged such
doctrines as this upen Paul and his fellow-ministers;
some affirm that we say so. It is no new thing for
the best of God's people and ministers to be charged
with holding and teaching such things as they do
most detest and abhor ; and it is not to be thought
strange, when our Master himself was said to be in
league with Beelzebub. Many have been reproached
as if, they had said that, the contrary pf which they
maintain : it is an old artifice of Satan thus to cast
dirt upon Christ's ministers, Fortiter calumniari,
aliduia adhserebit — Lay slander thickly on, for some
will be sure to fix. The best men and the best truths
are subject to slander. . Bishop Sanderson makes a
further remark upon this, as we are slanderously re
ported — @\ti.a-$iir*w'(itt.. Blasphemy in scriptureusu-
ally signifies the highest degree of slander, speaking
ill of God. The slander of a minister and his regu
lar doctrine, is a more than ordinary slander, it is

ROMANS, III.

303

a kind of blasphemy, not for his person's sake, but
for his calling's sake, and his work's sake.
Answer. He says no more by way ef confutation,
but that, whatever they themselves may argue, the
damnation of those is just Seme understand it pf
the slanderers ; Gpd Will justly condemn those who
unjustly condemn his truth. Or rather it is to be
applied to those who embolden themselves in sin,
under a pretence of God's getting glory to himself
out of it. Those who deliberately do' evil, that good
may come of it, will be so far from escaping, under
the shelter of that excuse, that it will rather jus
tify their damnation, and render them the more
inexcusable ; for sinning upon such a surmise, and
in such a confidence, argues a great deal both of the
wit and of the will in the sin ; a wicked will delibe
rately to chcose the evil, and a wicked wit to palliate
it with the pretence of good arising from it : therefore
their damnatipn is just ; and whatever excuses ef this
kind they may npw please themselves with, they will
none of them stand good in the great d'ay ;_but God
will be justified in his proceedings, and all flesh, even
the proud flesh that nowi lifts up itself against him,
shall be silent before him.
Some think PaUl herein refers to the approaching
ruin of the Jewish church and nation, which their
obstinacy and self-justification in their unbelief has
tened upon. them apace.
Paul, having removed these objections,, next re
vives his assertion of the general guilt and corruption
of mankind in common, both of Jews and Gentiles,
v. 9—18.
" Are we better than they, we Jews, to whom were
committed the oracles of God ? Does that recom
mend us to God, or will that justify us ? Np, by no
means." Or, " Are we Christians (Jews and Gen
tiles) so much better' antecedently than the unbe
lieving part, as to have merited God's grace ? Alas 1
no : before free grace made the difference, those of
us that had been Jews, and those that had been
Gentiles, were all alike corrupted."
They are all under sin. 1. Under the guilt of
sin .-under it as under a sentence ; under it as under
a bond, by which they are bound over to eternal ruin
and damnation ; under it as under a burthen (Ps.
38. 4. ) that will sink them to the lowest hell : we
are guilty before God, v. 19. 2. Under the govern
ment and dominion of sin : under it as undera tyrant
and cruel task-master ; enslaved to it; under it, as
under a yoke ; under the power of it, sold to work
wickedness. And this he had proved, atfamia.ri.[i^-<i. It is a
law term ; we have charged them with it, and have
made good our charge ; we have proved the indict
ment, we have convinced them by the notorious evi
dence of the fact
This charge and conviction'he here further illus
trates by several scriptures out of the Old Testa
ment, which describe the corrupt depraved state of
all men, till grace restrain or change them : so that
herein as in a glass we may all of us beheld eur
natural face; The 10th, 11th, and- 12th verses are
taken from Ps. 14. 1 — 3. which are repeated as a
very weighty truth, Ps; 53. 1—3. The rest that
follows here, is found in the Septuagint translation
of the 14th Psalm, Which some think the apostle
chooses to follow as better known : but I rather think
that Paul took these passages from other places
of scripture here referred to ; but in later copies of
the LXX they were all added in Ps. 14. from this
discourse of Paul. It is observable, that to prove the
general corruption cf nature, he quotes some scrip
tures which speak of the particular corruptions of
particular persons, as of Doeg, (Ps. 140. 3.) of the
Jews ; (Isa. 59. 7, 8.) which shews, that the same
sins that are committed by one, are in the nature of
all. The times of David and Isaiah were some pf the

better times, and yet to their days he refers. What
is said Ps. 14. is expressly spoken of all the children
of men, and that upon a particular view and inspec
tion made by God himself; the Lord looked down,
as upon the old world, Gen: 6. 5. And this judgment
of God was according to truth. He who, when him
self had made all, looked upon every thing that he
had made, and behold, all was very good, now that
man had marred all, looked, and behold, all was bad.
Let us take a view of the particulars. Observe,
(1.) That which is habitual, which is twpfold.
[1.] A habitual defect of every thing that is
good ; There is none righteous, none that has an
honest good principle of virtue, or is governed by
such a principle, none that retains any thing of that
image of God, consisting in righteousness, wherein
man was created; no, not one; implying, that if
there had been but one, God would have found him
out. When all the world was corrupt, God had his
eye upon one righteous Noah. Even those who
through grace are justified and sanctified, were none
of them righteous by nature : no righteousness is
born with us : the man after God's own heart owns
himself conceived in sin.
None that understandeth, v. 11. The fault lies
in the corruption of the understanding ; that is
blinded, depraved, perverted. Religion and righ
teousness have so much reason on their side, that if
people had but any understanding, they would be
better, and do better. But they do not understand.
Sinners are fools. None that seeketh after God, none
that has any regard to God, any desire after him.
Those may justly be reckoned to have no Under
standing, that do not seek after God. The carnal
mind is so far from seeking after God, that really it
is enmity against him.
They are together become unprofitable, v. 12.
Those that have forsaken God, soon grow good for
nothing ; Usieless burthens of the earth. Those that
are in a state of sin, are the most unprofitable crea
tures under the sun ; for it follows, There is none
that doeth good; ho,. not a just man upon the earth,
that doeth good, and sinneth not, Eccl. 7. 23. Even
in those actions of sinners that have some gepdness
in them, there is a fundamental error in the prin
ciple and end ; se that it may be said. There is nene
that deeth good. Malum oritur ex quolibet defictu
— Every" defect is the source of evil.
[2.] A habitual defection to every thing that is
evil ; They are all gone out ofthe way. No wonder
that those miss the right way, who do not seek after
God, the highest end. God made man in the way,
set him-in right, but he hath forsaken it. The cor
ruption of mankind is an apostasy.
(2.) That which is actual.' And what good can
be expected from such a degenerate race ; He in
stances, [1.] In their words, (v. 13, 14.) in three things
particularly. First, Cruelty. Their throat is an open sepul
chre; ready to swallow up the poor and innocent;
waiting an opportunity to do mischief, like the old
serpent seeking to devour, Avhose name is Abaddon
and Apollyon, the destroyer. And when they do
npt openly avow this cruelty, and vent it publicly,
yet they are underhand intending mischief; the^oi-
son of asps is under their lips, (Jam. 3. 8.) the most
venomous and incurable poison, with which they
blast the good name of their neighbpUr by reproaches,
and aim at his life by false witness.' These passages
are berrowed from Ps. 5. 9. and 140. 3.
Secondly, Cheating. With their tongues they have
used deceit. Herein they shew themselves the de
vil's children, for he is a liar, and' the father of lies.
They have used it : it intimates, that they make a
trade of lying; it is their constant practice, especially
belying the ways and people of God.

304

ROMANS, 111.

Thirdly, Cursing : reflecting upon God, and blas
pheming his holy name ; wishing evil to their bre
thren. Their mouth is foil of cursing and bitterness.
This is mentioned as one of the great sins of the
tongue, Jam. 3. 9. But those^hat thus love cursing,
shall have enough of it, Ps. 109. 17 — 19. How many,
•who are called Christians, do by these sins evidence
that they are still under the reign and dominion of
sin, still in the condition that they were born in.
[2.] In their ways; (v. 15 — 17.) Their feet are
swift to shed blood, they are very industrious to com
pass any cruel design, ready to lay^hold on all such
opportunities. Wherever they go, destruction and
misery go along with them ; these are their compa
nions ; destruction and misery to the people of God, '
to the country and neighbourhood where they live,
to the land and nation, and to themselves at last.
Beside the destruction and misery that are at the end
of their ways, (death is the end of these things,) de
struction and misery are in their ways ; their sin is
its own punishment : a man needs no more to make
him miserable, than to be a slave to his sins.. Arid
the way qf peace have they not known ; they know
not how to preserve peace with others, nor how to
obtain peace for themselves. They may talk of
peace, such a peace as is in the devil's palace, while
he keeps it, but they are strangers to all true peace ;
they know not the things that befong to their peace.
These are queted from Prov. 1. 16. Isal 59. 7, 8.
[3.] The root of all this we have,, (v. 18.) There
is no fear of God before their eyes. The fear of Gpd
is here put for all practical religion, which consists
in an awful and senpus regard to the word and will
of God as our rule, to the honour and glory of God
as our end. Wicked- people have not this before
their eyes ; they do not steer by it ; they are governed
by other rules, aim at other ends. , This is quoted
from Ps. 36. 1. Where no fear of God. is, no good
is to be expected. The fear of God wpuld lay a re
straint upon our spirits, and keep them right, Neh.
5. 15. When once fear is cast off, prayer is restrain
ed, (Job 15. 4.) and then all goes to wreck and ruin
quickly. So that we have here a short account of the gene
ral depravedness and corruption of mankind ; and
may say, O Adam ! what hast thou done ? God
made man upright, but thus he hath sought put many
inventions. 19. Now we know that what things so
ever the law saith, it saith to them who are
under the law : that every mouth may be
stopped, and all the world may become
guilty before God. 20. Therefore by the
deeds of the law there shall no flesh be jus
tified in his sight: for by the law is the
knowledge of sin. 21. But now the righ
teousness of God without the law is mani
fested, being witnessed by the law and the
prophets ; 22] Even the righteousness of
God which is by faith of Jesus Christ unto
all and upon all them that believe : for there
is no difference : 23. For all have sinned,
and come short of the glory of God; 24.
Being justified^ freely by his grace through
the redemption that is in Christ Jesus : , 25.
Whom God hath set forth to be a propitia
tion through faith in his blood, to declare
his righteousness for the remission of sins
that are past, through the forbearance of
God ; 26. To declare, / say, at this time

his righteousness : that he might be just,
and the justifier of him which believeth in
Jesus. 27. Where is boasting then ? It
is excluded. By what law? Of works?
Nay : but by the law of faith. 28. There
fore we conclude that a man is justified by
faith without the deeds of the law. 29. Js
he the God of the Jews only Vis he not
also of the Gentiles ? Yes, of the Gentiles
also : 30. Seeing it is one God which shall
justify the circumcision by faith, and un
circumcision through faith. 31. Do we
then, make .void the law through faith?
God forbid : yea, we estabhsh the law.
From all this Paul infers, that it is in vain to look
for justification by the works of the law, and that it
is to be had only by faith ; which is the point he hath
been all along proving, from ch. 1. 17. and which he
lays, down (v. 28.). as the summary of his discourse,
with a. Q. E, D.—ftopich was to be demonstrated;
we conclude, -that a man is justified by faith, with
out the deeds of the law; neither the deeds' of the
first law of pure innocence, which left no room for
repentance ; nor the deeds of the law pf nature, how
highly soever improved ; nor the deeds of the cere-
menial law; (the blood of bulls and goats'ctiuld Hot
take away sin ;) nor the deeds of the moral law,
which are included ; for he speaks of that law by
which is the knowledge of sin, and those works
which might be matter of boasting. Man, in his
depraved state, under the power of such corruption,
could never, by any works of his own, gain accept
ance With God ; but it must be resolved purely into
the free grace of God, given through Jesus Christ to
all true believers that receive it as a free.gift.
If we had never sinned, our obedience to the law
would have been our righteousness ; " Do this, and
live :" but having sinned, and being corrupted, no
thing that we can do will atone for our former guilt
It was by their obedience to the moral law that the
Pharisees looked for justification, Luke 18. 11. • '
Now there are two things from which the apostle
here argues — the guiltiness qf man, to prove that
we cannot be justified by the works ofthe law; and
the glory of God, tp prove that we must be justified
by faith.
I. He argues from man's guiltiness, to shew the
folly of expecting justification by the wnrks of the
law. The argument is very plain ; we can never be
justified and saved by the law that we have broken,
A convicted traitor can never ccme pff by pleading-
the statute pf 25 Edward III. for that law discovers
his crime, and cpndemns him: indeed if he had never
broken it, he might have been justified by it; but
now it is past that he hath broken it, and there is
no way of coming off but by pleading the apt of in
demnity, upon which he hath surrendered and sub
mitted himself, and humbly jand penitently claiming
the benefit of it, and casting himself upon it
Now concerning the guiltiness of man, '
1. He. fastens it particularly upon the Jews; for
they were the men that madethefr boast of the law,
and set up for justification by it. He had quoted se
veral scriptures out Of the Old Testament to shew
this corruption ; Now, says he, (v. 19.) this that the
law says, it says to them Who are under the law; this
conviction belongs to the Jews as well as others, for
it is written in their law. The Jews boasted of their
being under the law, and placed a great deal of con
fidence in that : " But," says he, " the law convicts
and condemns you, you see it does." That every
mouth may be stopped; that all boasting may be si-

ROMANS, III.

305

lenced. See the method that God takes, both in
justifying and condemning; he stops every mouth :
those that are justified, have their mouths stopped
by a humble conviction ; those that are condemned;
have their mouths stopped top ; for they shall at last
be convinced, (Jude 15.) and sent speechlessto hell,
Matt 22. 12. All iniquity shall stop her mouth, Ps.
107. 42.
2. He extends it in general to all the world — that
all the world may becomeguilty before God. If the
world lies in wickedness, (1-John 5. 19.) to be sure
it is guilty. May become guilty, may be proved
guilty, liable to punishment, all by nature children
of wrath, Eph. 2. 3. They must all plead guilty ;
those that stand most upon their own justification
will certainly be cast. Guilty before God \s a dread
ful word, before an all-seeing God, that is not, nor
can be, deceived in his judgment ; before a just and
righteous Judge, who will by no means clear the
guilty. All are guilty, and therefore; all have need
of a righteousness wherein to appear before God.
For all have sinned,. (v. 23.) all are sinners by na
ture, by practice, and have come short of the glory
of God, have failed of that which is the chief end of
man. Come short, as the archer comes.short of the
mark, as the runner comes short of the prize ; so
come short, as not only not to. win, but to be great
losers. Come short of the glory qf God (1.) Come
short of glorifying God. See ch. 1. 21. They glo
rified him not as God. Man was placed .in the top
of the visible creation, actively to glPrify that great
Creator whem the inferior creatures could glcrify
only objectively : but man by sin comes short of this,
and instead of glorifying God, dishonnurs him. It
is a very melancholy ccnsideratien, to look upon the
children cf men, that were made to glorify God, and
to think how few there be that do it. (2.). Come
%hort oi glorifying before God. There is no boast
ing of innocency : if we go about to glory before God,
to boast of any thing we are, or have, or do, this Will
be an everlasting estoppel-^that we have all sinned,
and that will silence us. We may glory before men,
who are short-sighted, and cannot search our hearts;
who are corrupt, as we are, and well enough pleased
with sin : but there is no glorying before God, who
cannot endure to look upon iniquity; (3.) Come
short of being glorified by God. Come short of jus
tification and acceptance with God, which is glory
begun ; come short of the holiness and sanctification
which are the glcrious image of God upon man ; and
have overthrown all^hopes and expectations of being
glorified with God in heaven, by any righteousness
of their own. It is impossible now to get to heaven
in the way of spotless innocency ; that passage is
blocked up ; there' is a cherub and a flaming sword
set to keep that way to the tree of life.
3. Further, to drive us off from expecting justifi-
cation by the law, he ascribes this cenvictfon tp the
law ; (v. 20.) For by the law is the knowledge of sin.
That law which coftvicts and condemns us, can never
justify us. The law is the strait rule, that rectum
which is index sui et obliqui — that which points out,
the right and the wrong; it is the proper use and in
tendment of the law to open our wound, and there
fore not likely to be the remedy. That which- is
searching, is not sanative. Those that would know
sin, must get the knowledge of the law in its strict
ness, extent, and spiritual nature. If we compare
our own hearts and Uves with the rule, we shall dis
cover .wherein we haye turned- aside. Paul made
this use of the law, ch. 7. 9. Therefore by the deeds
ofthe law shall no flesh be justified in his sight. Ob
serve, (1.) No flesh shall be justified, no man, no cor
rupted man, (Gen. 6. 3.) for that he also is flesh;
sinful and depraved ; therefore not justified, because
we are flesh. The corruptipn that remains in our
Vol. vi.— 2 Q

nature, will for ever obstruct any justification by our
own works, which, coming from flesh, must needs
taste of the cask, Job 14. 4,
(2. ) Not justified in his sight. He does not deny
that justification which washy the deeds of the law
in the sight of the church : they were, in their church-
estate, as imbodied in a polity, a holy people, a na-
tipn pf priests ; but as the ccnscience stands in rela-
tipn to Gpd, in his sight, we cannot be justified by
the deeds Cf the law. The apostle refers to Ps.
143. 2.
II. He argues from God's glory, to prove that jus
tification must be expected only by faith in Christ's
righteousness. There is no justification by the wcrks
of the law. Must guilty man then remain eternally
under wrath ? Is there no hope ? Is the wound be
come incurable because of transgression ? No, bless
ed be God, it is not, (v. 21, 22.) there is another
way laid open for us, the righteousness of God with
out the law is manifested new under the gespel. Jus
tification may be obtained without the keeping of
Moses's law : and this is called the righteousness of
God, righteousness of his ordaining, and providing,
and accepting ; righteousness which he confersnpon
us ; as the christian armour is called the armour of
God, Eph. 6. 11.
Now concerning the righteeusness ef Ged, eb-
serve, 1. That it is manifested. The gpspel-way ef jus
tification is a high-way, a plain way, it is laid open
for us : the brazen serpent is lifted up upon the pole;
we are not left to grope our way in the dark, but it
is manifested to us.
' 2. It is without the law. Here he obviates the
method of the judaizing christians, who would needs
jein Christ and Moses together ; owning Christ fot
the Messiah, and yet top fondly retaining the law,
keeping up the ceremonies of it, and imposing it
upon the Gentile converts : np, says he, it is without
the law. The rightepusness that Christ hath brought
in, is a cpmplete righteousness.
3. Yet it is witnessed by the law and the prophets;
there were types, and prophecies, and promises, in
the Old Testament, that pointed at this. The law
is so far from justifying us, that it directs us to an
other way pf justification ; ppints at Christ as our
Rightepusness, to whpm bear all the prophets wit
ness. See Acts 10. 43. This might recnmmend it
to the Jews, who were so fond of the law and the
prophets. ,
4. It is by the faith of Jesus Christ, that faith
which hath Jesus Christ for its object ; an anointed
Saviour, so Jesus Christ signifies. Justifying_ faith
respects Christ as a Saviour in all three anointed
offices, as Prophet, Priest, and King; trusting to him,
accepting of him, and adhering to him, in all these.
It is by this that we become interested in that righ
teousness which God hath ordained, and which
Christ hath brought in.
5. It isto all, and upon all, them that believe. In
this expressien he inculcates that which he had been
eften harping upen, that Jews and Gentiles, if they
believe, stand upen the same level, and are alike
welccme to Gnd through Christ ;for there is no dif
ference. Or, it is sit iravla; — to all, pffered to all in
general ; the gespel excludes ncne that do not ex
clude themselves ; but it is, ar) sravrac t«s irirtuntTac,
upon all that believe; not only tendered to them, but
put upon them as a crown, as a robe ; they are, uppji
their believing, interested in it, and entitled to all
the benefits and privileges ef it.
But nuw. how is this for God's glory ?
(1. ) It is for the glory of his grace ; (v. 24 ) Jus
tified freely by his grace — fagiat ?>> torn x*inl- It
is by his grace, not by the grace wrought in us, as
the papists say, confounding justification and sancti
fication; but by the gracious favourof God to us,

306

ROMANS, HI.

without any merit in us so much as foreseen. And
to make it the more emphatical, he says, it is freely
by his grace, to shew that it must be understood of
grace in the most proper and genuine sense. It is
said that Joseph found grace in the sight of his mas
ter ; (Gen. 39. 4.) but there was a reason ; he saw
that what he did prospered; there was something
in Jeseph to invite that grace : but the grace cf God
communicated to us, ccmes freely, freely ; it is free'
grace, mere mercy ; nething in us to deserve such
favours : no, it is all through the redemption, that is
in Jesus Christ. It comes freely to us, but Christ
buught it, and paid dear fer it ; which yet is sp or-
dered, as net to derogate from the honour of free
grace. Christ's purchase is no bar to the freeness
of God' grace ; for grace provided and accepted this
vicarious satisfaction. ,
(2.) It is for the glory of his justice and righteous
ness; (v. 25, 26.) Whom Gqd hath set forth to be. a
propitiation, &c.
Note, p.] Jesus Christ is the great propitiation,
or propitiatory Sacrifice, typified by the kas-igior, or
mercy-seat, under the law. He is our throne of
grace, in and through whom atonement is made for
sin, and our persons and performances are accepted
of God, 1 John 2. 2. He is all in all in our recon
ciliation, not only the maker, but the matter of it ;
our priest, our sacrifice, our altar, our all. God was
in Christ, as in his mercy-seat, reconciling the world
unto himself.
[2. J God hath set him forth to be so. God, the
party offended, makes the first overtures towards a
reconciliation, appoints the days-man; rrea^nt —
fore-ordained him to this, in the counsels oi his love
from eternity, appointed, anointed him to it, qualifi
ed him for it, and has exhibited him to a guilty
world as their propitiation. See Matt. 3. 17." and
17. 5.
• [3.] That by faith in his blood we become in
terested in this propitiation. Christ is thepropitia-
tion, there is the healing plaster -provided. Faith
is the applying of this plaster to the wounded soul.
And this faith in the business of justification hath a
special regard to the blood of Christ, as that which
made the atonement ; for such was the divine ap
pointment, that without blood there should be no
remission, and no blood but his would do it effectu
ally. Here may be an allusion to the sprinkling of
the blood of the sacrifices under the law, as Expd.
24. 8. Faith is the bunch cf hysspp, and the blood
of Christ is the blood of sprinkling,
[4.] That all who by faith are interested in this
propitiation, have the remission of their sins that are
past. . It was for this that Christ was set forth to be
a propitiation, in order to remission, to Which the
reprieves of his patience and, forbearance were a
very encouraging preface. Through the forbear
ance of God. Divine patience hath kept us out of
hell, that we might have space tp repent, and get to
heaven. Seme refer the sins that are past, to the sins of the
Old Testament saints, which were pardoned for the
sake of the atonement which Christ in the fulness of
time was to make, which looked backward as well
as forward. Past through the forbearance of God.
It is owing to the divine forbearance that we are not
taken away in the very act of sin.
Several Greek copies make sv tS (ivo^K ti ©«» —
through tlie forbearance of God, to begin v. 26. and
they denote two precious fruits of Christ's merit and
God's grace; 1. Remission : ha tiv a-apa-iv—fir the
remission, and, 2. Reprieves, the forbearance of
God. It is owing to the master's goodness and the
dresser's mediation, that barren trees are let alone
in the vineyard ; and in both God's righteousness1 is
declared, in that without a mediator and a propitia
tion he would not only not pardon, but not so much

as forbear, not spare a moment ; it is owing to Christ
that there is ever a sinner on this side hell.
[5. ] That God does in all this declare his righ
teousness. This he insists upon with a great deafof
emphasis ; to declare, I say, at this time hu righ
teousness. It is repeated, as that which has in it
something surprising. He declares his righteous
ness, First, In the propitiation itself. Never was there
such a demonstration of the justice and' holiness of
God, as there was in the death of Christ. It ap
pears that he hates sin, when nothing less than the
blopd pf Christ wpuld satisfy for it. Finding sin
thpugh but imputed, upon his own Son, he did not
spare him, because he had made himself sin for us
2 Cor. 5. 21. The iniquities of us all beinglaid upon
him, though he was the Son of his love, yet it pleased
the Lord to bruise him, Isa. 53. 10.
Secondly, In the pardon upon that propitiation-
so it follows, by way of .explication, that he might be
just, and theJustiner of him that believeth. Mercy
and truth are so met together, righteousness ana
peace have so kissed each other, that it is now be
come not only an act of grace and mercy, but an act
of righteousness, in God, to pardon the sins ofpeni-
tent believers, haying accepted the satisfaction that
Christ by dying made to his justice for them. It
would npt stand with his justice to demand the debt
of the principal, when the suretylias paid it, and he
has accepted that payment in full satisfaction,* See
1 John 1, .9. He is just, faithful to his word.
(3.) It is for Gpd s gtoiy ;-for boasting is thusex-
eluded, v. 27.- Gpd will have the great work of the
justification and salvatipn of sinners carried on from
first to last in such a way as might exclude boasting,
that no flesh might glory in his presence, 1 Cor. 1,
29—31. Now if justification were by the works of
the law, boasting would not be excluded. How
should it ? If we were saved by pur own works, we
might put the crown upon our own heads.. But the
law of faith, the way of justificaticn by faith, doth
for ever exclude boasting ; for faith is a depending,
self-emptying, self-denying grace, and casts every
crown before the throne : therefore it is most for'
God's glory, that thus we should be justified.
Observe, He speaks of the law of faith. Believers
are not left lawless ; faith is a law, it is a working
grace, wherever it is in truth ; and yet, because it
acts in a strict and close dependence upon Jesus
Christ, it excludes boasting.
From all this he draws this conclusion, (o. 28.)
That a man is justified by faith without the deeds of
the law. '
Lastly, In the close of the Chapter, he shews the
extent of this privilege of justification by faith, and
that it is not the peculiar privilege of the Jews, but
pertains to the Gentiles also ; for he had said, (v.
22.) that there is no difference : and as to this,
1. He asserts and proves it ; (v. 29, 36.) Is hethe
God of the Jews only ? Ho argues from the ab
surdity of such a supposition. Can it be imagined
that a God 'of infinite love and mercy should limit
and confine his faveurs to that little perverse people
ef the Jews, leaving all the rest ef the children of
men in a condition eternally desperate ? That would
by no means agree with the idea we have of the di
vine goodness; for his tender mercies are over all his
works ; therefore it is one God of grace that justifies
the circumcision by faith, and the uncircumcision
through faith, that is, both in, one and the same way;
however the Jews, in favour of themselves, .will
needs famsy a difference; really there is no more
difference than between by and through, that is, no
difference at all.
2. He obviates an objection, (?• 310 as >f tms doc*
trine did nullify the law, which, they knew, came
from God ; " No," says he, " though we do say that

ROMANS, IV.

the law will not justify us, yet we do not therefore
say that it was given in vain, or is of no use to us ;
no, we establish the right use ofthe law, and secure
its standing, by fixing it on the right basis. The law
is still of use to convince us of what is past, and to
direct us for the future ; though we cannot be saved
by it as a covenant, yet we own it, and submit to it,
as a rule in the hand of the Mediator, subordinate to
the law of grace ; and so are so far from overthrow
ing, that we establish the law." Let those consider
this, who deny the obligation of the moral law on
believers.
CHAP. IV.
The great gospel doctrine of justification by faith without the
works of the law, was so very contrary to the notions the
Jews had learnt from those that sat in Moses's chair, that
it would hardly go down with them; and therefore the
apostle insists very largely upon it, and labours much in
the confirmation and illustration of it.
He had before proved it by reason and argument, now in this
chapter he proves it by example, which in some places
serves for confirmation, as well as illustration. The ex
ample he pitches upon, is that of Abraham, whom he
chooses to mention, because the Jews gloried much in their
relation to Abraham, put it in the first rank of their exter
nal privileges, that they were Abraham's seed, and truly
they had Abraham to their father. Therefore this instance
was likely to be more taking and convincing to the Jews
than any other. His argument stands thus, " All that are
saved are justified in the same way as Abraham was : but
Abraham was justified by faith, and not by works ; there
fore all that are saved are so justified ;" for it would easily
be acknowledged that Abraham was the father ofthe faith
ful.
Now this is an argument not only a pari— from an equal
case, as they say, but a fortiori— -from a stronger case. If
Abraham, a man so famous for works, so eminent in holi
ness and obedience, was nevertheless justified by faith
only, and not by those works; how much less can any
other, especially any of those that spring from him, and
come so far short of him in works, set up for a justification
by their own works 1 And it proves likewise, ex abundant!
— the more abundantly, as. some observe, that we are hot
justified, no not by those good works which" flow from faith,
as the matter of bur righteousness ; for such were Abra
ham's works, and are we better than he ?
The whole chapter is taken up with his discourse upon this
instance, and there is this in it, which hath a particular
reference to the close of the foregoing-- chapter, where lie
had asserted, that in the business of justification, Jews and
Gentiles stand upon the same level.
Now in this chapter, with a great deal of cogency of argu
ment, I. He proves that Abraham was justified not by
works, but by faith, v. 1 . . 8. II. He observes when and
why he was so justified, v. 9 . . 17. III. He describes and
commends that faith of his, v. 17 . . 22. IV. He applies all
this to us, v. 22 . . 25. And if he had now been in the
school of Tyrannus, he could not have disputed more ar-
gumentatively.
1 . "V*7"HAT shall we then say that Abra-
TT ham, our father as pertaining to
the flesh, hath found ? 2. For if Abraham
were justified by works, he hath whereof io
glory ; but not before God. 3. For what
saith the scripture ? Abraham believed
God, and it was counted unto him for righ
teousness. 4. Now to him that worketh is
the reward reckoned not 'of grace, but of
debt. 5. But, to him that worketh not, but
believeth on him that justifieth the ungodly,
his faith is counted for righteousness. 6.
Even as David also describeth the blessed
ness of the man, unto whom God imputeth
righteousness without works, 7. Saying,
Blessed are they whose iniquities are for
given, and whose sins are covered. 8.

307
Blessed is the man to whom the Lord will
not impute sin.
Here the apostle proves that Abraham was justi
fied not by works, but by faith. Those that of all
men contended most vigorously for a share in righ
tepusness by the privileges they enjeyed, and the
werks they performed, were the Jews, and there
fore he appeals to the case of Abraham their father,
and puts his own. name to the relation, being a He
brew of the Hebrews ; Abraham our father. Now
surely his prerogative, must needs be as great as
their s,, who claim it as his seed according to the flesh.
Now what hath he found? All the world is seek
ing; but while the most are wearying themselves
for very vanity, none can be truly reckoned to have
found, but those who are justified before God ; and
thus Abraham, like a wise merchant! seeking goodly
pearls, found this one pearl of great price.
What has he found, ««t« a-apx.*. — as pertaining to
the flesh, that is, by circumcision and his external
privileges and performances ? Those the apostle
calls flesh, Phil. 3. 3. Now what did he get by
these ? Was he justified by them ? Was it the merit
of his works that recommended him to God's ac
ceptance ? No, by no means; which he proves by
several arguments.
I. If he was justified by works, room would be
left for boasting, which must for ever be excluded.
If so, he hath whereof to glory, (v. 2.) which is not
to be allowed. " But," might the Jews say, " was
not his name made great, (Gen. 12. 2.) and then
might not he glory ?" Yes, but not before God ; he
might deserve well of men, but he could never merit
of God. Paul himself had whereof to glory before
men, and we have him sometimes glorying in it,
yet with humility ; but nothing to glory in before
God, 1 Cor. 4. 4. Phil. 3. 8, 9. So Abraham.
Observe, He takes it for granted; that man must
not pretend to glory in any thing before God; no,
not Abraham, great and good a man as he was ; and
therefore he fetches an argument from it ; It would
be absurd for him that glorieth, tq glory in any but
the Lord.
II. It is expressly said, that Abraham's faith was
counted to him for righteousness. What saith the
scripture ? v. 3. In all controversies in religion this
must be our question, What saith the scripture ? It
is not what this great man, and the other good man,
say, but What saith the scripture ? Ask counsel at
this Abel, and so end the matter, 2 Sam. 20. 18.
To the law, and to the testimony; (Isa. 8. 20.)
thither is the last appeal.
Now the scripture saith, that Abraham believed,
and that was counted to him for righteousness;
(Gen. 15. 6.) therefore he had not whereof to glory
before God, it being purely ol free grace that it was
so imputed, and having not in ltself^any thing pf the
formal nature ef a righteousness, further than as
God himself was graciously pleased to count it to
him. It is mentioned in Genesis, upon occasion of a
very signal and remarkable act of faith concerning
the promised seed; and the more observable, in that
it followed upon a grievous conflict he had had with
unbelief; his faith was now a victorious faith, newly
returned from the battle. It is not the perfect faith
that is required to justification, (there may be ac
ceptable faith, where there are remainders of un
belief,) but the prevailing faith, the faith that has
the upper-hand of unbelief.
III. If he -were justified by works, the reward
would have been of debt, and not of grace; which
is not to be imagined. This is his argument ; (v. 4,
5.) Abraham's reward was God himself; so he had
told him but just before, Gen. 15. 1. lam thy ex
ceeding great reward. Now if Abraham had merit
ed this by the perfection of his obedience, it had not

308

ROMANS, IV.

been an act of grace, in God, but Abraham might
have demanded it with as much cunfidence as ever
any labeurer in the vineyard demanded the penny
he had earned. But this cannet be ; it is impessible
for man, much more guilty man, to make God a
debtor to him, Rom. 11. 35. No, God will have
freegrace to have all the' glory, grace for grace's
sake, John 1. 16. And therefore tohim that worketh
not, that can pretend to no such merit, nor shew any
worth or value in his work, which may answer such
a reward, but disclaiming any such pretension, casts
himself wholly upon the free grace of God in Christ,
by a lively, active, obedient faith; to such an one
faith is counted for righteousness, is accepted of
God as the qualification required in all these that
shall be pardpned and saved.
Him that justifieth the ungodly, that is, him that
was before ungodly. His former ungodliness Was
np bar to his justification upon his believing; rev
Sa-e/lii — that ungodly qne, that is Abraham, who, be
fore his conversion, it should seem, was carried
down the stream of the Chaldean idolatry, Josh. 24.
2. No room therefore is left for despair ; though
God clears not the impenitent guilty, yet through'
Christ he justifies the ungodly.
IV. He further illustrates this, by a passage out
of the Psalms, where David speaks of the remis
sion of sins, the prime branch of justification, as con
stituting the happiness and blessedness of a man ;
pronouncing him blessed, not that has no sin, or
none which deserved death, (for then, while man is
so sinful, and God so righteous, where would be the
blessed man ?) but the man to whom the Lord im-
puteth not sin; whp thpugh he cannet plead Net
guilty, pleads the act ef . indemnity, and his plea is
allewed. It is queted from Ps^ 32. 1, 2. where ub-
serve, 1. The nature nf forgiveness. It is the remis
sion of a debt or a crime ; it is the covering qfsin,^as
a filthy thing, as the nakedness and shame of the
soulr God is said to cast sin behind his back, to hide
his face from it; which, and the like expressions,
imply, that the ground of our blessedness is not our
innocency, or our not having sinned, (a thing is, and
is filthy, though covered,) justifieaticn dpes net
make the sin net to have been, pr npt to have been
sin, but Ged's npt laying it to pur charge ; as it fol
lows here; it is God's not imputing of sin, (v. 8.)
which makes it wholly a gracious act of God, not
deaUng with us in strict justice, as we have deserv
ed; not entering into judgment ; not marking ini
quities: all which being purely acts of grace, the ac^
ceptance and the reward cannot be expected as due
debts ; and therefore Paul infers, (v. 6.) that it is the
imputing of righteousness without works.
2. The blessedness of it ; Blessed are they. When
it is said, Blessed are the undefiled in the way. Bless
ed is the man that walketh not in the counsel ofthe
wicked, the design is to shew the characters of those
that are blessed ; but when it is said, Blessed are
they whose iniquities are forgiven; the design is to
shew what that blessedness is, and what is the
ground and foundation of it. Pardoned people are
the only blessed people. The sentiments of the
world are, Those are happy, that have a clear es
tate, and are out of debt to man ; but the sentence of
the word is, Those are happy, that have their debts
to God discharged. O, how much therefore is it
our interest to make it sure toourselves that our sins
are pardoned ! For that is the foundatipn pf all Pther
benefits. Sp and sn I will dp for them ; for I will be
merciful, Heb. 8, 12.
9. Cometh this blessedness then upon the
circumcision only!, or upon the uncircum
cision also ? For we say that faith was

reckoned to Abraham for righteousness.
10. How Was it then reckoned ? When he
was in circumcision, or in uncircumcision ?
Not in circumcision, but in uncircumcision.
11. And he received the sign of circumci
sion, a seal of the righteousness of the faith
which he had yet being uncircumcised :
that he might be the father of all them that
believe, though they be not circumcised;
that righteousness might be imputed unto
them also: 12. And the father of circum
cision to them who are not of the circum
cision only, but who also walk in the steps
of that faith of our father Abraham, which
he had being yet uncircumcised. 1 3. For
the promise, that he should be the heir of
the world, was not to Abraham, or to his
seed, through the law, but through the
righteousness of faith. 14. For if they
which are of the law be heirs, faith is made
void, and the promise made of none effect :
15. Because the law worketh wrath: for
where no law is, there is no transgression.
1 6. Therefore it is of faith, that it might be
by grace ; to the end the promise might be
sure to all the seed ; not to that only which
is of the law, but to that also which is of
the faith of Abraham ; who is the father of
us all, 17. (As it is written, I have made
thee a father of many nations,)
St. Paul observes in this paragraph, when aid
why Abraham was thus justified ; for he hath several
things to remark upon that. It was before he was
circumcised, and before the giving ef the law; and
there Was a reason for both.
I. It was before he was circumcised ; (v. 10.) His
faith was counted to him for righteousness, while he
was in uncircumcision. It was imputed, (Gen. 15.
6.) and he was not circumcised till ch. 17. Abraham
is expressly said to be justified by faith fourteen
years, some say twenty-five years, before he •tuas
circumcised. Now this the- appstle takes notice of,
in ansWer to the question, (v. 9.) Cometh this bless
edness then on the circumcision only, or on the un
circumcision also? " Abraham was pardoned and
accepted in uncircumcision; a nnte which, as it
might silence the fears ef the pppr uncircumcised
Gentiles, so it might lower the pride and conceited-
ness ofthe Jews, who gloried in their circumcision,
as if they had the monopoly of all happiness.
Here are two reasons why Abraham was justified
by faith in uncircumcision.
1. That circumcision might be a seal of the righ
teousness of faith, v. 11. The tenor of the covenants
must first be settled, before the seal can be annexed.
Sealing supposes a bargain-precedent, which iscon-
firmed and ratified by that ceremony. After Abra
ham's justification by faith had continued several
years only a grant by parole, for the confirmation of
Abraham's faith, God was pleased to appoint a
sealing ordinance ; and Abraham received it ; though
it was a bloody ordinance, yet he submitted to it,
and even received it as a special favour, the sign of,
&c. Now we may from hence observe,
(1..) The nature of sacraments in general ; they
are signs, and seals; signs to represent and instruct;
seals to ratify and confirm ; they are signs of abso
lute grace and favour ; they are seals pf the condi-

ROMANS, IV.

309

tional promises : nay, they are mutual seals; Ged
dpes in the sacraments seal te us to be to us a God,
and we do therein seal to him to be to him a people.
(2.) The nature of circumcision in particular ; it
was the initiating sacrament of the Old Testament ;
and it is here said to be,
[1.] A sign; a sign of that original corruption
which we are all born with, and which is cut off by
spiritual circumcision; a commemorating sign of
God's covenant with Abraham; a distinguishing
sign between Jews and Gentiles ; asign of admission
into the visible church ; asign prefigurating baptism,
which comes in the roomot circumcision, now under
the gospel, when (the blood of Christ being shed)
all bloody ordinances are abolished ; it was an out
ward ana sensible sign 'of an inward and spiritual
grace signified thereby.
[2. ] A seed of the righteousness of the faith. In
general, it was a seal of the covenant of grace, par-
ticularly of justification by faith; the covenant of
grace, called the righteousness which is of faith,
(ch. 10. 6.) and it refers to an Old Testament pro
mise, Deut. 30. 12.
Now if infants were then capable of receiving a
seal of the covenant' of grace, which proves that they
then were within the verge pf that ccvenant, hew
they come to be now cast out of the.covenant, and in
capable of the seal, and by what severe sentence they
were thus rejected and incapacitated, those are con
cerned to make out, that not only reject, but nullify
and reproach, the baptism of the seed of believers.
2. That he might be the father of all them that
believe. Npt but that there were thpse that were
justified, by faith before Abraham ; but ef Abraham
first it is particularly pbserved, arid in him com
menced a much clearer and fuller dispensation of
the covenant of grace than any that had been before
extant ; and therefore he is called the father of all
that believe, because he was so eminent a believer,
. and so eminently justified by faith ; as Jabal was the
father of shepherds, and Jubal of musicians, Gen. 4.
20, 21. The father of all them that believe, a stand
ing pattern of faith; as parents are examples to
their children : and a standing precedent of justifi
cation by faith; as the liberties, privileges, honours,
and estates, of the fathers descend to their children.
Abraham was the father of believers, because to
him particularly the magna charter was renewed,
(1.) The father of believing Gentiles, though they
be not circumcised. Zaccheus, a publican, if he
believe, is reckoned a son of Abraham, Luke 19. 9.
Abraham being himself uncircumcised when he was
justified by faith, uncircumcision can neverbeabar.
Thus were the doubts and fears of the poor Gentiles
anticipated, and no room left to question but that
righteousness might be imputed to them also, Col. 3.
11. Gal. 5. 6, \
(2.) The father of believing Jews, not merely as
circumcised, and of the seed of Abraham according
to the flesh, but because believers, because they are
not of the circumcision only, are not only circum
cised, but walk in the steps of that faith ; have not
only the sign, but the thing signified ; not only are
of Abraham's family, but follow the example of
Abraham's faith. See here who are the genuine
children and lawful successors of those that were
the church's fathers: not those that sit in their
chairs, and bear their names, but those that tread
in their steps ; this is the line of succession, which
holds, notwithstanding interruptions. It seems then,
those were most loud and forward to call Abraham
father, that had least title to the honours and pri
vileges of his children. Thus they have most rea
son to call Christ Father, not that bear his name in
being christians in profession, but that tread in his
steps. II. It was before the giving of the law, v, 13 — 16.

The former ebservatipn was levelled against thpse
that confined justification to the circumcision, this to
thpse that expected it by the law ; now the promise
was made to Abraham long before the law. Com
pare Gal. 3. 17, 18. Now observe,
1. What that promise was — that he should be the
heir of the world, that is, of the land of Canaan, the
choicest spct,of ground in the world ; pr the father
of many nations ofthe world, whp sprang from him,
beside the Israelites ; pr the heir ofthe comforts of
the life which now is. The meek are said to inherit
the earth, and the werld is their's. Though Abra
ham had so little of the world in possession, yet he
was heir of it all. Or rather,, it points -at Christ,
the Seed here mentioned ; compare Gal. 3. 16. To
thy seed, which is Christ. Now Christ is the heir
of the world, the ends of the earth' are his posses
sion, and it is in him that Abraham was so. And
it refers to that promise, (Gen. 12. 3.) In thee shall
all the families ofthe earth be blessed.
2. How it was made to him, not through the law,
but through the righteousness of faith ; not through
the law, for that was not yet given ; but it was upon
that believing which was counted to him for righ
teousness ; it was upon his trusting God, in his leav
ing his own country when God bid him, Heb. 11. 8.
, Now being by faith, it could not be by the law ;
which he proves by the opposition that is between
them ; (v. 14, 15. ) If they who are of the law be
heirs, they, and they only, and they by virtue ofthe
law ; the Jews did, and still do, boast, that they are
the rightful heirs of the world, because to them the
law wasgiven ; but if so, then faith is made void ;
for if it were requisite to an interest in the promise,
that there should be a perfect performance of the
whole law, then the promise can never take its ef
fect, nor is it to any purpose for us to depend uppn it,
since the way to life by perfect obedience to the law,
and apostles, sinless innecency, is whplly blocked
up, and the law in itself opens no other way. This
he proves, v. 15. The law worketh wrath— wrath
in us to God ; it irritates and provokes that carnal
mind which is enmity to God, as the damming up of
a stream makes it swell — wrath in God against us ;
it works this, it discovers it ; or our breach of the law
works it. Now it is certain that we can never ex
pect the inheritance by a Jaw that worketh wrath.
How the law works wrath, he shews very concisely
in the latter part of the verse ; Where no law is,
there is no transgression ; an acknowledged maxim,
which implies, Where there is a law, there is trans
gression, and that transgression is provoking, and so
the law worketh wrath.
3. Why the promise was made to him by faith ;
for three reasons, v. 16.
(1.) That it might be by grace, that grace might
have the honour of it ; by grace, and not by the law ;
by grace, and not of debt, not of merit ; that Grace,
grace, might be cried to every stone, especially to
the top- stone, in this building. Faith hath particu
lar reference to grace granting, as grace nath re
ference to faith receiving. By grace, and therefore
through faith, Eph. 2. 8. For God will have every
crown thrown at the feet of grace, free grace, and
every song in heaven sung to that tune, Not unto
us, 0 Lord, not unto us, but unto thy name be the
praise. (2.) That the promise might be sure. The first
covenant, being a covenant of works, was not sure ;
but, through man's failure, the benefits designed by
it were cut off; and therefore, the more effectually
to ascertain and ensure the conveyance of the new
covenant, there is another way found out, not by
works, (were it so, the promise weuld nut be sure,
because cf the centinual frailty and infirmity pf the
flesh,) but by faith, which receives all from Christ,
and acts in a centinual dependence upen him, as the

310

ROMANS, IV.

great trustee of our salvation, and in whose keeping
it is safe. The covenant is therefore sure, because
it is so well ordered in all things, 2 Sam. 23. 5.
(3. ) That it might be sure to all the seed. If it had
been by the law, it had been limited to the Jews, to
whom pertained the glory, and the covenants, and
the giving of the law ; (ch. 9. 4. ) but therefore it was
by faith, that Gentiles as well as Jews might become
interested in it ; the spiritual as well as the natural
seed of faithful Abraham. God would contrive the
promise in such a way as might make it most ex
tensive, to comprehend all true believers, that
circumcision and uncircumcision might break nd
squares ; and for this, (v. 17. ) he refers lis to Gen.
17. 5. where the reason of the change of his name
from Abram — a high father, to Abraham — the high
fatherofa multitude, is thus rendered; For a father
of many nations have I made thee ; that is, all be
lievers, both before and since the coming of Christ
in the flesh, should take Abraham for their pattern,
and call him father. The Jews say, that Abraham
was the father of all proselytes to the Jewish reli
gion. Behold, he is the father of all the world, which
are gathered under the wings of the Divine Majesty,
Maimonides. 17.  Before him whom he believed,
even God, who quickeneth the dead, and
calleth those things which be not as though
they were. 18. Who against hope be
lieved in hope, that he might become the
father of many nations, according to that
which was spoken, So shall thy seed be.
19. And being not weak in faith, he con
sidered not his own body now dead, when
he was about an hundred years old, neither
yet the deadness of Sarah's womb : 20.
He staggered not at the promise of God
through unbelief; but was strong in faith,
giving glory to God ; 21. And being fully
persuaded that, what he had promised, he
was able also to perform. 22. And there
fore it was imputed to him for righteous
ness. Having observed when Abraham was justified by
faith, and why, for the honour Of Abraham, and for
example to us whp call him father, the appstle here
describes and cnmmends the faith ef Abraham;
where ebserve,
I. Whem he believed ; God who quickeneth. It
is Godhimself that faith fastens upen ; other founda
tion can no man lay. Npw observe, what in God
Abraham's faith had an eye to — to that, certainly,
which would be most likely to confirm his faith con
cerning the things promised:
1. God who quickeneth the dead. It was pro
mised that he should be the father of many nations,
when he and his wife were now as good as dead ;
(Heb. 11. 11, 12.) and therefore he looks upon God
as a God that could breathe life into dry bones. He
that quickeneth the deaa\ can do any thing, can give
a child to Abraham when he is old; can bring the
Gentiles, who are dead in tresspasses and sins, to a
divine and spiritual life* Eph, 2. '1. Compare Eph.
1. 19, 20.
2. Who calleth things which are not, as though
they were; that is, creates all things by the word of
his power, as in the beginning, Gen. 1. 3. 2 Cor. 4.
6. The justification and salvation of sinners, the
espousing of the Gentles that had not been a people,
were a gracious calling qf things which are not, as
though they were, giving being to things that were

not, This expresses the sovereignty of God, and
his absolute power and dominion ; a mighty stay to
faith, when all other props sink and totter.
It is the holy wisdom and policy of faith, to fasten
particularly on that in. God, which is accommodated
to the difficulties wherewith it is to wrestle, and will
most effectually answer the objections. It is faith
indeed to build upon the all-sufficiency of God for
the accomplishment of that which is impossible to
any thing but that all-sufficiency.
Thus Abraham became the father of many nations
before him whom he believed; that is, in the eye
and account of God ; or like him whom he believed;
as God was a common Father, so was Abraham. It
is by faith in God that we become accepted of him,
and conformable to him.
II. How he. believed. He here greatly magni
fies the strength of Abraham's faith, in several ex
pressions. 1. Against hope, he believed in hope, v. 18. There
was a hope against him, a natural hope ; all the ar
guments of sense and reason and experience, which
in such cases usually beget and support hope, were.
against him ; no second causes smiled upon him, or
in the least favoured his hope ; but against all those
inducements to the contrary, he believed ; for he had
a hope for him ; he believed in hope, which arose,
as his faith did, from the consideration of God's all-
sufficiency. That he might become the father of many nations.
Therefore God, by his almighty grace, enabled him
thus to believe against hope, that he might pass for
a pattern of great and strong faith to all generations.
It was fit that he, whn was to be the father of the
faithful, should have semething mPre than ordinary
in his faith ; that in him faith should be set in its
highest elevatiep, and sp the endeavpurs of all suc
ceeding believers be directed, raised, and quicken
ed. Or this is mentioned as the matter of the pro
mise that he believed ; and he refers to Gen. 15. 5.
So shallthy seed be, as the stars pf heaven, so innu
merable, sp illustrious. This was that Which he be
lieved, when it was counted to him for righteousness,
v. 6. And it isobservable, that that particular in
stance of his faith was against hope, against the sur- -
mises and suggestions of his unbelief. He had just
before been concluding hardly that he should go
childless, that one born in his house was his heir ; (v.
2, 3. ) and that unbelief was a foil to his faith, and
bespeaks it a believing against hope.
2. Being not weak in faith, he considered not his
own body, v. 19. Observe, His own body wasnow
dead, become utterly unlikely to beget a child,
though the new life and vigour that God gave him
centinued after Sarah was dead, witness his children
by Keturah, When Ged intends snme special bless
ing, some child of promise, for his people, he com
monly puts a sentence of death upon the blessing it
self, and upon all the ways that lead to it. Joseph
must be enslaved and imprisoned before he be ad
vanced. But Abraham did not consider this, i x*ti-
vi»<rt—he did not dwell in his thoughts upon it. He
said indeed, Shall a child be born to him that is a
hundred years old? Gen. 17. 17. Butthatwasthe
language of his admiration, and his desire to befur-
ther satisfied, nnt of his doubting and distrust; his
faith passed by that consideration, and thought of no
thing but the faithfulness of the promise, with the
contemplation whereof he was swallowed up, and
this kept up his faith. Being not weak in faith, he
considered not. It is mere weakness Of faith, that
makes a man lie poring upon the. difficulties and
seemingimpossibilities that lie in the way of a pro
mise. Though it may seem to be the wisdom and
policy of carnal reason, yet it is the weakness of
faith, to look into the bottom of all the difficulties
that arise against the promise.

ROMANS, IV.

311

3. He staggerednot at the promise of God through
unbelief, (v. 20.) and he therefore staggered not, be
cause he considered not the frowns and discour
agements of second causes ; & JVe»gi8» — he disputed
not; he did not hold any self-consultation about it,
did not take time to consider whether he should close
with it or no, did not hesitate or stumble at it, but by
a resolute and peremptory act of his soul, with a holy
boldness, ventured all upon the promise. He took
it not for a point that would admit of argument or
debate, but presently determined it as a ruled case,
did not at all hang in suspense about it; he staggered
not through unbelief. Unbelief is at the bottom of
all our staggerings at God's promises. It is not the
promise that fails, but our faith that fails when we
stagger. 4. He was strong in faith, giving glory to God,
*vtfuia.fA*8)i-—hewasstrengthenedmfaith,hisiailhgot ground by exercise — crescit cundo. Though weak
faith shall not be rejected, the bruised reed not brok
en, the smoking flax not quenched, yet strong faith
shall be commended and honoured. The strength
of his faith appeared in the victory it won over his
fears. And hereby he gave glory to God, for as unbelief
dishonours God, hy making himaiiar, (1 John 5.
10. ) so faith honours God, by setting to its seal, that
he is true, John 3. 33. Abraham's faith gave God
the glory of his wisdom, power, holiness, goodness,
and especially of his faithfulness, resting upon the
wprd that he had spoken. Among men we say,
" He that trusts another, gives him credit, and ho-
npurs him by taking his word ;" thus Abraham gave
glory to God by trusting him. We never hear our
Lord Jesus cummending any thing so much as great
faith ; (Matt 8. 10. and 15. 28. ) therefore God gives
honour to faith, great faith, because faith, great faith,
gives honour to God.
5. He was fully persuaded that what God had
promised he was able also to perform, irMigoipegiiflw
 was carried on with the greatest confidence and as
surance ; it is a metaphor taken from ships that
come into the harbour with full sail. Abraham
saw the storms of doubts and fears and temptations
likely to rise against the promise, upon which many
a one would have shrunkback, and lain by for fairer
days, and waited a smiling gale of sense and reason.
But Abraham, having taken God for his pilot, and
the promise for his card and compass, resolves to
weather his point, and like a bold adventurer sets up
all his sails, breaks through all the difficulties, re
gards neither winds nor clouds, but trusts to the
strength of hisbottom and the wisdom and faithfulness
of his pilpt, and bravely makes to the harbpur, and
cpmes hpme an unspeakable gainer. Such was his
fullpeiisuasion, and it was built on the omnipotence
of God : he was able. Our waverings rise mainly
from our distrust of the divine power ; and there
fore to fix us, it is requisite we believe not only that
he is faithful, but that he is able, that hath promised.
And therefore it was imputed to him for righteous
ness, v. 22. Because with such a confidence he
ventured his all in the divine promise, God gracious
ly accepted him ; and not only answered, but out
did, his expectation. This way ef glorifying God
by a firm reliance on his bare promise, was so very
agreeable to God's design, and so very conducive to
his honour, that he graciously accepted it as a righ
teousness, and justified him, though there was not
that in the thing itself, which could merit such an
acceptance. This shows why faith is chosen to_ be
the prime condition of our justification, because it is
a grace that of all others gives glory to God.
23. Now it was not writen for his sake
alone, that it was imputed to him; 24.
But for us also, to whom it shall be imput

ed, if we believe on him that raised up
Jesus our Lord from the dead ; 25. Who
was delivered for our offences, and was
raised again for our justification.

In the close pf the chapter, he applies all to us ;
and having abundantly proved that Abraham was
justified by faith, he here concludes that his justifica
tion was to be the pattern or sampler of our's.
It was not written for his sake alone. It was not
intended only for an historical commendation of
Abraham, or a relation of something peculiar to
him : (as some antipaedobaptists will needs under
stand that circumcision was a seal of the righteous
ness of the faith, (v. 11.) only to Abraham himself,
and no other ;) no, the scripiure did not intend here
by to describe some singular way of justification that
belonged to Abraham as his prerogative. The ac
counts we have of the Old Testament saints were
not intended for histories enly, barely to inform and
divert us, but for precedents to direct us, for en-
samples, (1 Cor. 10. 11.) for our learning, ch. 15. 4.
And this particularly concerning Abraham was
written for us also, to assure us what that righ
teousness is, which God requireth and acceptethto
our salvation ; for us also, that are mean and vile,
that come so far short of Abraham in privileges and
performances ; us Gentiles as well as the Jews, for
the blessing of Abraham comes upon the Gentiles
through Christ; for us on whom the ends of the
world are come, as well as for the patriarchs ; for
the grace of God is the same yesterday, to-day, and
for ever.
His application of it is but short. Only we may
observe, 1. Our common privilege ; it shall be imputed
to us, that is, righteousness shall; the gospel-way
pf justification is by an imputed righteousness, /uiwu
hoyigi<r3-a.i — it shall be imputed; he uses a future
verb, to signify the continuation of this mercy in the
church, that as it is the same now, so it will be while
God has a church in the world, and there are any
of the children of men to be justified ; for there is a
fountain opened that is inexhaustible.
2. Our common duty, the conditipn pf this privi
lege, and that is believing. The proper pbject of
this believing is a divine revelatipn : the revelatien
to Abraham was ccncerning a Christ to come, the
revelation to us is concerning a Christ already
come, which difference in the revelation does not
alter the case.
Abraham believed the power of God in raising up
an Isaac from the dead womb of Sarah; we are to
believe the same power exerted in a higher instance,
the resurrection of Christ from the dead. The re
surrection pf Isaac was in a figure, (Heb. 11. 19.)
the resurrection of Christ was real. Now we are to
believe on him that raised up Christ ; not only be
lieve his power, that he could do it, but depend
upon his grace in raising up Christ as our surety; so
he explains it, v. 25. where we have a brief account
of the meaning of Christ's death and resurrection,
which are the two main hinges on which the door of
salvation turns.
(1.) He was delivered for our offences. God the
Father delivered him, he delivered up himself as a
sacrifice for sin; he died indeed as a malefactor, be
cause he died for sin; but it was not his own sin, but
the sins of the people; he died to make atonement
for our sins, to expiate our guilt, to satisfy divine
justice. (2.) He was raised again for our justification, for
the perfecting and completing of our justification.
By the merit of his death he paid our debt, in his
resurrection he took out our acquittance ; when he
was buried he lay a prisoner in execution for our

312

ROMANS, V.

debt, which as a surety he had undertaken to pay ;
onJthe third day an angel was sent to roll away the
stone, and so to discharge the prisener, which was
the greatest assurance pessible that divine justice
was satisfied, the debt paid, er else heweuld never
have released the prisoner : and therefore the apos
tle puts a special emphasis on Christ's resurrection;
it is Christ that died, yea, rather, that is risen again,
ch. 8. 34.
So that upon the whole matter it is very evident,
that we are not justified by the merit ot our own
works, but by a fiducial obediential dependence upon
Jesus Christ and his righteousness, as the condition
on our part of our right to impunity and salvation ;
which w as the truth that Paul in this and the forego
ing chapter had been fixing as the great spring and
foundation of all our comfort.
CHAP. V.
The apostle, having made his point, and fully proved justifi
cation by faith, in this chapter proceeds in the explication,
illustration, and application, of that truth. I. He shews
the fruits or justification, v. I . . 5. II. He shews the foun
tain and foundation of justification ih the death of Jesus
Christ, which he discourses of at large in the rest ofthe
chapter.
1. rpHEREFORE being justified by
JL faith, we have peace with God
through our Lord Jesus Christ : 2. By
whom also we have access by faith into
this grace wherein we stand, and rejoice
in hope of the glory of .God. 3. And not
only so, but we glory in tribulations also :
knowing that tribulation worketh patience ;
4. And patience, experience ; and experi
ence, hope : 5. And hope maketh not
ashamed ; because the love of God is shed
abroad in our hearts by the Holy Ghost
which is given unto us.
* The precious benefits and privileges which flow
from justification, are such as should quicken us all,
to give diligence to make it sure te ourselves that we
are justified, and then to take the comfort it renders
to us, and to do the duty it calls for from us. The
fruits of this tree of life are exceeding precious.
I. We have peace with God,v.l. It is sin that
breeds the quarrel between us and God, creates not
only a strangeness, but an enmity ; the holy righ-
tepus Gud cannpt in honour be at peace with a sinner,
while he continues under the guilt of sin. Justifica
tion takes away the guilt, and so makes way for
peace. And such are the benignity and good will
of God to man, that, immediately upon the remov-
ing pf that obstacle, the peace is made. By faith
we lay hold on God's arm, and on his strength, and
so are at peace, Isa, 27, 4, 5. There is mere in this
peace than barely a cessation of enmity, there is
friendship and loving-kindness, fer Gpd is either the
werst enemy er the best friend.
Abraham, being justified by faith, was called the
friend of God, (Jam. 2. 23.) which was his hcnnur,
but nnt his peculiar henpur ; Christ has called his
disciples friends, Jchn 15. 13 — 15. And surely a
man needs no more to make him happy than to have
Gpd his friend !
_ But this is through our Lord Jesus Christ; through
him as the great Peace-maker, the Mediator be
tween God and man, that blessed Day's-man that
has laid his hand upun us bpth. Adam, in innucen-
cy, had peace with Ged immediately; there needed
ne such mediator ; but to guilty sinful man it is a
very dreadful thing to think of God out of Christ;
for he is our peace, Eph. 2. 14. not only the maker,

but the matter and maintainer, of our peace, Col,
1. 20.
II. We have access by faith into this grace wherein
we stand, v. 2. This is a further privilege, not only
peace, but grace, this grace, this favuur. Observe,
1. The saints' happy state ; it is a state of grace,
Ged's loving kindness to us, and pur cenformity to
God; he that hath God's love and God's likeness, is
in a state of grace. Now into this grace we have ac
cess, n-£i>tra.yuyi;v — an introduction; which implies
that we were not born in this state ; we are by na
ture children of wrath, and the carnal mind is en
mity against Gods but we are brought into it. We
could not have got into it of ourselves, nor have con
quered the difficulties in the way, but we have a
manuduction, a leading by the hand : are led into it,
as blind, er lame, er weak peeple are led ; are in
troduced as pardened effenders; are introduced by
seme favourite at court to kiss the king's hand,, as
strangers, that are to have audience, are conducted.
Tlgorityaiyfo so^ko/uh — We have had access. He
speaks of those that are already brought out of a
state of nature into a state of grace. Paul, in his
conversion, had this access; then he was made nigh;
Barnabas introduced him to the apostles, (Acts 9.
27.) and there were others that led him by the hand
to Damascus, (v. 8.) but it was Christ that intro
duced and led him by the hand into this grace.
By whom we have access by faith; by Christ, as
the author and principal agent; by faith, as the
means of this access. Not by Christ, in considera
tion of any merit or desert of our's ; but in considera
tion of our believing dependence upon him, and re
signation of ourselves to him.
2. Their happy standing in this state ; wherein
we stand. Not only wherein we are, but wherein
we stand: a posture that denotes our discharge from
guilt; we stand in the judgment; (Ps. 1. 5.) not
cast, as convicted criminals, Dut our dignity and ho
nour secured, not thrown to the ground, as abjects,
The phrase denotes also our progress; while we
stand, we are going; we must not lie down, as if ine
had already attained, but stand, as those that are
pressing forward, stand, as servants attending on
Christ our master. The phrase denotes, further,
our perseverance; we stand firm and safe, upheld
by the power of God; stand as soldiers stand, that
keep their ground, not borne down by the power of
the enemy. It denotes not only our admissionto,
but our confirmation in, the favour of God, It is not
in the court of heaven as in earthly courts, where
high places are slippery places : but we stand in a
humble confidence of this very thing, that he taho
has begun the good work, will perform it, Phil,, 1. 6.
III. We rejoice in hope ofthe glory, of Gqd. Be
side the happiness in hand, there is a happiness ir
hope, the glory of God, the glory which God will
put upon the saints in heaven ; glory which will
consist in the vision and fruition of God.
1. Those, and those only, that have access by
faith into the grace of God now, may hope for the
glory of God hereafter. There is no good hope of
glory but what is founded in grace; grace is glory
begun, the earnest and assurance of glory. He will
.give grace and glory, Ps. 84. 11.
2. Those who hope for the glory qfGod hereafter,
have enough to rejoice in now. It is the duty of
those that hope for heaven te rejeice in those hopes.
IV. We glory in tribulations also; not only not?
withstanding our tribulations, (those do not hinder
our rejoicing in hope of the glory, of God,) but even
in our tribulations, as those are working for m the
weight of glory, 2 Cer. 4. 17.
Observe, What a growing increasing happiness
the happiness of the saints is; not only so. One
would think, such peace, such grace, such glory,
i- and such a joy in hope of it, were more than such

ROMANS, V.

313

poor undeserving creatures as we are could pretend
to ; and yet it is not only so, there are mere instances
of eur happiness ; we glory in tribulations also ; es
pecially tribulation for righteousness' sake ; which
seemed the greatest objecticn against the saints'
happiness ; whereas really their happiness did net
only ccnsist with, but take rise from, those tribula
tions. They rejoiced that they were counted worthy
to suffer, Acts 5. 41.
This being the hardest point, he sets himself to
shew the grounds and reasons of it. How come we
to glory in tribulations? Why, because tribulations,
by a chain of causes, greatly "befriend hope ; which
he shews in the method of its influence.
1. Tribulation worketh patience, not in and of it
self, but the powerful grace of God working in and
with the tribulation. It proves, and, by proving,
improves patience ; as parts and gifts increase by
exercise. It is not the efficient cause, but yields the
occasion, as steel is hardened by the fire. See how
God brings meat out ofthe eater, and sweetness out
ofthe strong ! That which worketh patience, is mat
ter of joy ; tor patience does us more good than tri
bulations can do us hurt. Tribulation in itself work
eth impatience ; but, as it is sanctified to the saints,
it worketh patience.
2. Patience, experience, v. 4. It works an expe
rience of God, and the songs he gives in the night ;
the patient sufferers have the greatest experience of
the divine consolations, which abpund as afflictions
abound. It werks an experience ot ourselves. It is
by tribulation that we make an experiment ef pur
own sincerity, and therefore such tribulations are
called trials. It works, tnnifiii— -an approbation, as
he is approved, that has passed the test. Thus Job's
tribulation wrought patience, and that patience pro
duced an approbation, that still he holds fast his in
tegrity; Job 2. 3.
3. Experience, hope. He who, being thus tried,
comes forth as gold, will thereby be encouraged to
hope. This experiment, or approbation, is not so
much the ground, as the evidence, of our hope, and
a special friend to it Experience of God is a prop
to our hope ; he that hath delivered, doth and will.
Experience of ourselves helps to evidence our sin
cerity. 4. This hope maketh not ashamed, it is a hope
that will not deceive us. Nething confounds more
than disappointment. Everlasting shame and con
fusion wiU be caused by the perishing ofthe expec
tation ofthe wicked, but the hope of the righteous
shall be gladness, Pi-ov. 10. 28. See Ps. 22. 5.— 71. 1.
Or, It maketh not ashamed of our sufferings. Though
we are counted as the offscouring of all things, and
trodden under foot as the mire in the streets; yet,
having hopes of glory, we are not ashamed of these
sufferings. It is in a good cause, for a gopd master;
and in good hope : and therefore we are not ashamed.
We will never think ourselves disparaged by suffer
ings that are likely to end so well.
Because the love of God is shed abroad. This
hope will not disappoint us, because it is sealed with
the Holy Spirit as a Spirit of love. It is the gra
cious work of the blessed Spirit to shed abroad the
love of God in the hearts of all the saints. The love
qf God, that is, the sense of God's love to us, draw
ing out love in us to hiin again. Or, The great ef
fects of his love : (1.) Special grace; and, (2.) The
pleasant gust or sense of it M is shed abroad, as
sweet ointment, perfuming the soul ; as rain water
ing it, -and making it fruitful : the ground pf all nur
cpmfort and holiness, and perseverance in both, is
laid in the shedding abroad of the love of God in our
liearts; it is that which constrains us, 2 Cor. 5. 14.
Thus are we drawn and held by the bonds of love.
Sense of God's love to us, will make us notashamed,
either of our hope in him, or our sufferings for him.
Vol. vi.— 2 R

6. For when we were yet without
strength, in due time Christ died for the
ungodly. 7. For scarcely for a righteous
man will one die : yet peradventure for a
good man some would even dare to die.
8. But God commendeth his love toward
us, in that, while we were yet sinners,
Christ died for us. 9. Much more then,
being now justified by his blood, we shall be
saved from wrath through him. 1 0. For if,
when we were enemies, we were reconciled
to God by the death of his Son, much more,
being reconciled, we shall be saved by his
life. 1 1 . And not only so, but we also joy in
God through our Lord Jesus Christ, by
whom we have now received the atone
ment. 12. Wherefore, as by one man sin
entered into the world, and death by sin ;
and so death passed upon all men, for that
all have sinned : 1 3. (For until the law
sin was in the world : but sin is not imputed
when there is no law. 14. Nevertheless
death reigned from Adam to Moses, even
over them that had not sinned after the si
militude of Adam's transgression, who is
the figure of him that was to come. 1 5.
But not as the offence, so also is the free
gift. For if through the offence of one
many be dead, much more the grace of God,
and the gift by grace, which is by one man,
Jesus Christ, hath abounded unto many.
16. And not as it was by one that sinned, so
is the gift : for the judgment was by one to
condemnation, but the free gift is of many
offences unto justification. 17. For if by
one man's ofience death reigned by one ;
much more they which receive abundance
of grace and of the gift of righteousness shall
reign in life by one, Jesus Christ.) 18.
Therefore as by the offence of one judg
ment came upon all men to condemnation ;
even so by the righteousness of one the free
gift came upon all men unto justification of
life. 19. For as by one man's disobe
dience many were made sinners, so by the
obedience of one shall many be made righ
teous. 20. Moreover the law entered, that
the offence might abound. But where sin
abounded, grace did much more abound:
21. That as sin hath reigned unto death,
even so might grace reign through righ
teousness unto eternal life, by Jesus Christ
our Lord.
The apostle here describes the fountain and foun
dation ofjustification, laid in the death of the Lord
Jesus, The streams are very sweet, but if you run
them up to the spring-head, yeu will find it to be
Christ's dying for us,; it is in the precious stream of
Christ's blood that all these privileges come flowing
to us : and therefore he enlarges upon the instance
of that love qfGod, which is shed abroad.

314

ROMANS, V.

Three things he takes notice of for the explication
Jtnd illustration of this doctrine.
1. The persons he died for, v. ,6 — 8.
2. The precicus fruits pf his death, v. 9 — 11.
_ 3. The parallel he runs between the communica-
tipn of sin and death by the first Adam, and nf righ
tepusness and life by the secend Adam, v. 12. to the
end. I. The character we were under when Christ died
fer us:
1. We were without strength, (v. 6. ) in a sad con-
ditipn; and, which is wprse, altogether unable te
help ourselves eut pf that condition; lest, and no
visible way open for our recovery ; our condition,
deplorable, and in a manner desperate ; and there
fore our salvation is here said to come in due time.
God's time to help and save is when those that are
to be saved are without strength, that his own
power and grace may be the more magnified, Deut.
32. 36. It is the manner of God to help at a dead
lift. 2. He died for the ungodly : not pnly helpless
creatures, and therefore likely to perish, but guilty
sinful creatures, and therefore deserving to perish ;
not only mean and worthless, but vile and obnoxious ;
unworthy of such favour with the holy God. Being
ungodly, they had need of one to die for them, to
satisfy for guilt, and to bring in a righteousness.
This he illustrates (v. 7, 8.) as an unparalleled in
stance of love ; herein God's 'thoughts and ways
were above out's. Compare John 15. 13, 14. Greater
love has no man.
(1.) One would hardly die for a righteous man,
that is, an innocent man, one that is unjustly con
demned ; every body will pity such a one, but few
will put such a value upon his life, as either to ha
zard, or much less, to deposit, their own in his stead.
(2.) It may be, one might perhaps be persuaded
to die for a good man, that is, a useful man, that is
more than barely a righteous man. Many that are
good themselves, yet do but little good to others ;
but those that are useful, commonly get themselves
well beloved, and meet with some that in a case of
necessity would venture te be their So/ti^-v^h) — would
engage life fir life, weuld be their bail, body fpr
body. Paul was, in this sense, a very good man,
one that was very useful, and he met with some,
that for his life laid down their own. necks, ch. 16.
4. And yet observe how he qualifies this ; it is but
some that would do so, and it is a daring act if they
do it ; it must be some bold venturing soul ; and after
all, it is but a. peradventure.
(3.) But Christ died for sinners,; (v. 8.) neither
righteous nor good ; not only such as are useless,
but such as were guilty and obnoxious ; not only
such as there would be no loss of, should they perish,
but such whose destruction would greatly redound
to the glory of God's justice, being malefactors and
criminals that ought,to die.
Some think he alludes to a common distincticn the
Jews had cf their peeple into nyiS— righteous,
mon— -merciful, (cempare Isa. 57. 1.) and D'ytn
— wicked.
New herein God commended his love, net nnly
proved and evidenced his love, (he might have dene
that at a cheaper rate,) but he magnified it, and
made it illustrious. This circumstance did magnify
greatly and advance his love, not only rjut it past
dispute, but rendered it the object ofthe 'greatest
wonder and admiration? " Now my creatures shall
see that I love them, I will give them such an in
stance of it, as shall be without parallel." Com
mendeth his love, as merchants commend their goods
when they would put them off. This commending
of his love was in order to the shedding abroad of his
love in our hearts by the Holy Ghost, He evidences

his love in the most winning, affecting, endeari
way imaginable.
While we were yet sinners, implying, that we wt
not to be always sinners ; there should be a chan
wrought ; for he died to save us, not in our sins, h
from our sins ; but we were yet sinners when he di
for us.
(4.) Nay, which is more, we were enemies, (v. 1C
not only malefactors, but traitors and rebels^ in arr
against the government ; the worst kind of malefa
tors, and of all others the most obnoxious. T,
carnal mind is not only an enemy to God, but enmi
itself, ch. 8. 7. Col. 1. 21. This enmity is a mutt
enmity ; God loathing the sinner, and the sinn
loathing God, Zech. 11. 8. And that for such
these Christ should die, is such a mystery, such
paradox, such an unprecedented instance of lov
that it may well be Our business to eternity, to ado
and wonder at it ! This is a commendation of lo
indeed ! Justly might he who had thus loved x
make it one of the laws of his kingdom, that >
should love our enemies.
II. The precious fruits of his death :
1. Justification and reconciliation are the first a
primary fruit of the death of Christ ; We are jus
fied by his blood, (v. 9.) reconciled by his death,
10. Sin is pardoned, the sinner accepted as rig
teous, the quarrel taken up, the enmity slain, an ei
made of iniquity, and an everlasting righteousme
brought in. . This is done, that is, Christ hasdjpi
all that was requisite on his part to be done in ord
hereunto, and immediately upon our believing, \
are actually put into a state of justification and r
conciliation. Justified by his blood. Our justification' is ascribi
to the blood of Christ, because without blood the,
is no remission, Heb. 9. 22. The blood is the Iij
and that must go to make atonement. In all tl
propitiatory sacrifices, the sprinkling of the blot
Was of the essence of the sacrifice. It was the Hot,
that made an atonement for the soul, Lev. 17. 11.
2. From hence results salvation from wrath
saved from wrath j (v. 9.) saved by his life, v. II
When that which hinders our salvatipli. is take
away, the salvation must needs follow. Nay, th
argument holds very strongly ; if God justified an
reconciled us when we were enemies, and put himsel
to so much charges to do it, much more will he sax
us when we are justified and reconciled. ' He thi
has done the greater, which is, of enemies to mai
us friends, will certainly do the lesser, which ii
when we are friends to use us friendly, and to t
kind to us. And therefore the apostle, once an
again, speaks of it with a much more. He that hat
digged sb'fleep to lay the foundation, will, no doub
build upon that foundation.
We shall be saved from wrath, from hell ar
damnation. It is the wrath of God that is the fi]
of hell ; the wrath to come, so it is called, 1 Thes
1. 10. The final justification and absolution of b
lievers at the great day, together with the fittii
and preparing ef them fer it, are the salvation fro
wrath here spoken ef ; it is the perfecting of t\
work of grace.
: Reconciled by his death, saved by his life. Hisli
here speken ef, is not to be understood of his life
the flesh, but his life in heaven, that life which e
sued after his death. Compare ch. 14. 9. He w
dead, and is alive, Rev. 1. 18. We are reconcil
by Christ humbled, we are saved by Christ exalte
The dying Jesus laid the foundation, in satisfying!
sin, and slaying the enmity, and so making us s!"v
ble ; thus is the partition-watt broken down, aton
ment made, and the attainder reversed ; but it
the living Jesus that perfects the work, he lives
make intercession, Heb. 7. 25. It is Christ in 1
exaltation, that by his word and Spirit effectual

ROMANS, V.

316

calls and changes, and reconciles us to God, is our
Advocate with the Father, and so completes and
consummates our salvation. Compare ch. 4. 25. and
8. 34. Christ dying was the testator, who bequeathed
us the legacy ; but Christ living is the executor,
who pays it Now the arguing is very strong : He
that puts himself to the charge of purchasing our
salvation, will not decline the trouble of applying it
3. All this produces, as a further privilege, our
joy in God, v. 11. God is now so far from being a
terror to us, that he is eur joy, and our hope in the
day of evil, Jer. 17. 17. We are reconciled and
saved from wrath. Iniquity, blessed be God, shall
not be our ruin. And not only so, there is more in
it yet, a constant stream of favours ; we not only go
to heaven, but go to heaven triumphantly ; not only
get into the harbour, but come in with full sail ; we
joy in God, not only saved from his wrath, but so
lacing ourselves in his love, and this through Jesus
Christ, who is the Alpha and Omega, the founda
tion-stone and the top-stone of all our comforts and
hopes ; not only our salvation, but our strength and
our song ; and all this (which he repeats as a string
he loved to be harping upon) by virtue of the atone
ment ; for by him we christians, we believers, have
now, now in gospel-times, or now in this life, re
ceived the atonement, which was typified by the sa
crifices under the law, and is an earnest of our hap
piness in heaven. True believers do by Jesus Christ
receive the atonement. Receiving the atonement is
our actual reconciliation fo God in justification,
grounded upon Christ's satisfaction.
To receive the atonement is, *i
(1. ) To give our consent to the atonement, approv
ing of, and agreeing to, those methods which infinite
wisdom hath taken of saving a guilty world by the
blood of a crucified Jesus, being willing and glad to
be saved in a gospel-way, and upon gospel-terms.
(2. ) To take the comfort of the atonement, which
is the fountain and foundatipn pf our joy in God. Np w
we joy in God, nnw we de indeed receive the atone
ment, n.tLuxrfAt'iai — glorying in it. God hath recei
ved the atonement; (Matt. 3. 17.— 17. 5.-28. 2.)
if we but receive it, the work is done.
III. The parallel that the apostle runs between
the communication of sin and death by the first
Adam, and of righteousness and life by the second
Adam, (v. 12, to the end,) which not only illustrates
the truth he is discoursing of, but tends very much
to the commending of the love of God, and the com
forting of the hearts of true believers ; in shewing a
correspondence between our fall and our recovery ;
and not only alike, but a.much greater, power in the
second Adam to make us happy, than there was in
the first to make us miserable. ,
Now for the opening of this, observe,
1. A general truth laid down as the foundation of
his discourse — That Adam was a type of Christ ;
Oy. 14.) Who is the figure of him that was to come.
Christ is therefore called the last 4dam, 1 Cor. 15.
45. Compare v. 22. In this, Adam was a type of
Christ, that in the covenant-transactions that were
between God and him, and in the consequent events
of those transactions, Adam was a public' person;
God dealt with Adam, and Adam acted as such an
one, as a common father and factor, root and repre
sentative, of and for all his posterity; so that what
he did in that station, as agent for us, we may be
said to have dene in him ; and what was dpne to him,
may be said to have been done to us in him. Thus
Jesus Christ, the Mediator, acted as a public person,
the head of all the elect ; dealt with God for them,
as their father, factor, root, and representative ; died
for them, rose for them, entered within the veil for
them, did all for them. When Adam failed, we
failed with him ; when Christ performed, he per
formed for us. Thus was Adam tvnn tS (tihtonot

— the figure of him that was to come, to come to re
pair that breach which Adam had made.
2. A more particular explication of the parallel-
In which observe,
(1.) How Adam, as a public person, communi
cated sin and death to all his posterity ; (v. 12.) By
one man sin entered. We see the world under a de
luge of sin and death, full of ujiquities, and full of
calamities. Now, it is worth while to inquire what
is the spring that feeds it, and you will find that to
be the general corruption of nature ; and at what
gap it entered, and you will find that to have been
Adam's first sin. It was by one man, and ,he the
first man ; for if any had been before him, they would
have been free ; that one man from whom, as from
the ropt, we all spring.
[1.] By him sin entered. When Gpd .pronounced
all very good, (Gen. 1. 31.) there was no sin in the
world ; it was when Adam ate forbidden fruit, that
sin made its entry. Sin had before entered into the
world of angels, when many of them revolted from
their allegiance, and left their first estate ; but it
never entered into the world of mankind till Adam
sinned ; entered as an enemy, to kill and destroy ;
as a thief, to rob and despoil ; and a dismal entry it
was. Then entered the guilt of Adam's sin imputed
to posterity, and a general corruption and depraved-
ness of nature.
"E$' tjr—for'that, so we read it ; rather in whom all
have sinned. Sin entered into the world by Adam,
for in him we all sinned. As (1 Cor. 15. 22. ) in Adam
all die ; so here, in him all have sinned: for it is
agreeable to the law of all nations, that the acts of
a public person are accounted their's whom they re
present ; and what a whole body does, every mem
ber of the same body may be said to do. Now Adam
acted thus as a public person, by the sovereign ordi
nation and appointment of God, and yet that founded
upon a natural necessity ; for God,, as the author of
nature, had made this the law of nature, that man
should beget in his own likeness, and so the other
creatures. In Adam therefore, as in a common re
ceptacle, the whole nature of man was reposited,
from him to flow down in a channel to his posterity ;
for all mankind is made of one blood, (Acts 17. 26.)
so that according as this nature proves through his
standing or falling, before he puts it out of his hands,
accordingly it is propagated from him. Adam there
fore sinning and falling, the nature became guilty
and corrupted, and is so derived. , Thus in him all
have sinned.
[2.] Death by sin; for death is the wages of sin.
Sin, when it is finished, brings forth death. When
sin came, of course death came along with it. Death
is here put for all that misery which is the due de
sert of sin, temporal, spiritual, eternal death. If
Adam had not sinned, he had not died : the threaten
ing was, In the day thou eatest thou shalt surely die,
Gen. 2. 17.
So death passed, a sentence of death was passed,
as upon a criminal, <fziMei> — -passed through all men,
as an infectious ttfisea.se passes through a town, so that
none escape it It is the universal fate, without ex
ception, death passes upon all. There are common
calamities incident to human life, which do abun
dantly prove .this.
Death reigned, v. 14. He speaks of, death as a
mighty prince, and his monarchy the most absolute,
universal, andlastingmonarchy. None ace exempted
from its sceptre ; itys a 'monarchy that will survive
all other earthly rule, .authority,; and- power, for it
is the last enemy, 1 Cor. 15. 26. Those sons of
Belial that will be subjett to no other rule, cannot
avoid being subject to this.
Now all this we may thank Adam for'; from him
sin and death descend. Well may we say, as that
good man, observing the change that a fit of sickness

316

ROMANS, V.

had made ih his countenance, O Adam ! what hast
thou done ?
Further, to clear this, he shews, that sin did not
commence with the law of Moses, but was in the
world, until, or before, that law ; therefore that law
bf Mpses is net the enly rule ef life ; for there was
a" rule, and that rule transgressed, before the law
was given. It likewise intimates that we cannot be
justified by our obedience to the law of Moses, any
more than we were condemned by and for our dis
obedience to it. Sin was in the world before the
law; witness Cain's murder, the apostasy ofthe old
World, -the wickedness of Sodpm.
First, His inference from hence, is, Therefore
there was a law ; for sin is not imputed where there
is no law. Original sin is a want of conformity to,
and actual sin is a transgression of, the law of God :
therefore all were under some law.
Secondly, His proof of it, is, Death reigned from
Adam to Moses, v. 14. It is certain that death could
not have reigned, if sin had not set lip the throne
for him. This proves that sin was in the world be
fore the law, and original sin, for death reigned over
those that had not sinned any actual sin, that had
not sinned after the similitude of Adam's transgres
sion, never sinned in their own persons as Adam did ;
which is to be understood of infants, that were never
guilty of actual sin, and yet died, because Adam's
sin was imputed to them. '
This reign of death seems especially to refer to
those violent and extraordinary judgments which
were long before Moses, as the deluge, and the de
struction of Sodom, which involved infants. It is a
great proof of original sin, that little children, Who
were never guilty of any actual transgression, are
yet liable to very terrible diseases, casualties, and
deaths ; which could by no means be reconciled with
the justice and righteousness of God, if they were
not chargeable with guilt.
(2.) How, in correspondence to this, Christ, as a
public person, communicates righteousness and life
to all true believers that are his spiritual seed. And
in this he shews not only wherein the resemblance
holds, but ex abundanti, wherein the communica
tion pf grace and "love by Christ goes beyond the
communication of gulit and wrath by Adam.
[1.] Wherein the resemblance holds; that is laid
down most fully, v. 18, 19.
First, By the offence and_ disobedience of one, many
were made sinners, and judgment came upon all
men to condemnation. Where observe,
1. That Adam's sin Was disobedience, discbedi-
ence to a plain and express command : and it was a
command of trial. The thing he did was therefore
evil, because it was forbidden, and not otherwise ;
but that opened' the door to other sins, though itself
seemingly small.
2. That the malignity and poison of sin are very
strong and spreading, else the guilt of Adam's sin
¦would not have reached so far, nor have been so
deep and long a stream. Who would think there
should be so much evil in sin ?
3. That by Adam's sin many are made sinners :
many, that is, all his posterity ; said to be many, in
opposition to the Pne that offended. Made sinners,
xiT«ro8iir*r. It denotes the making of us such by
a judicial act : we were cast as sinners by due course
of law. j
4. That judgment is come to condemnation upon
all those that by Adam's disobedience were made
sinners. Being convicted, we are condemned. All
the race of mankind lie under a sentence,. like an
attainder upon a family. There is judgment given
and recorded against us in the court cf heaven ; and
if the judgment be not reversed, we are likely to
sink under it to eternity.
Secondly, In like manner, by. the righteousness and

obedience of 6ne, (and that one is Jesus Christ, the
second Adam,) are many made righteous, and so the
free gift comes upon all. It is observable, how the
apostle inculcates this truth, and repeats it again and
again, as a truth of very great consequence. Here
observe, 1. The nature of Christ's righteousness, how it is
brought in ; it is by his obedience. The disobedi
ence of the first Adam milled us, the obedience of
the second Adam saves us : his obedience to the law
of mediation, which was, that he should fulfil all
righteousness, and then make his soul an offering for
sin. By his obedience to this law he wrought out a
righteousness for us, satisfied God's justice, and so
made way for us into his favour.
2. The fruit of it
(1.) There is a. free gift come upon att men, it is
made and offered promiscuously to all. The salva
tion wrought is a common salvation; the proposals
are general, the tender free ; whoever will, maM
come, and take of these waters of life.
This free gift is to all believers? upen their belief
ing, unto justification of life. It is not only a justifi
cation that frees from death, but that entitles to life.
(2.) Many shall be made righteous ; many compar
ed with one, or as many as belong to the election of
grace ; which, though but a few as they are scattered
up and down in the world, yet will be a great many
when they come aH together. fcaT*s-«6it«-ovT<«i— they
shall be constituted righteous, as by letters patent
Now the antithesis between these two, our ruin by
Adam, and our recovery by Christ, is obvious enough.
[2.] Wherein the communication of grace and
love by Christ goes beyond the communication of
guilt and wrath by Adam ; and this he shews, v. 15
— 17. It is designed for the magnifying of the riches
of Christ's love, and for the comfort and encourage
ment of believers, who, considering what a wound
Adam's sin has made, might begin to despair of a
proportionable remedy.
His expressions are a little intricate, but this he
seems to intend,
First, If guilt and wrath be communicated, much
more shall grace and love : for it is agreeable to the
idea we have of the divine goodness, to suppose that
he should be more ready to save upon an imputed
righteousness, than to condemn upen an imputed
guilt : Much more the grace of God, and the gift by
grace. God's goodness is, pf all his attributes, in a
special manner his glory, and it is that grace that is
the root, (his favour to us in Christ,) and the gift is
by grace. We know that God is rather inclined to
shew mercy ; punishing is his strange work.
Secondly, If there were so much power and effi
cacy, as it seems there were, in the sin of a man,
who was of the, earth, earthy, to condemn us ; much
more are there power and efficacy in the righteous
ness and grace of Christ, who is the Lord from
heaven, to justify and save us. The one miro'that
saves us, is Jesus Christ. Surely Adam could- not
propagate sp strong a ppispn, but Jesus Christ could
propagate as strong an antitode, and much stronger.
Thirdly, It is but the guilt of one single offence
of Adam's that is laid to pur charge ; the judgment
was If hk in *«Taxei|U*, By one, that is, By one of
fence, v. 16, 17. Margin, But from Jesus Christ
w6 receive and derive an abundance of grace, and
of the gift of righteousness. The stream of grace
and righteousness is deeper and broader than the
stream of guilt ; for this righteousness doth not only
take away the guilt of that one offence, but of many
other offences, even of all. God in Christ forgives
all trespasses, Col. 2. 13.
Fourthly, By Adam's sin death reigned} but by
Christ's righteousness there is not only a period put
to the reign of death, but believers are preferred
to reign in life, v, 17. In and by the righteousness

ROMANS, VI.

317

of Christ, we have not only a charter of pardon, but
a patent of honour ; are not Only freed from our
Chains, but, like Joseph, advanced to the second
chariot, and made unto our God kings and priests ;
not only pardoned, but preferred. See this observed,
Rev. 1. 5, 6.-5. 9, 10. We are by Christ and his
righteousness entitled to, and instated in, more and
greater privileges than we lost by the offence of
Adam. The plaster is wider than the wound, and
more healing than the wound is killing.
Lastly, In the two last verses he seems to antici
pate an objection, which is expressed Gal. 3, 19.
Wherefore then serveth the law ? Answer,
1. The law entered, that the o ffence might abound.
Not to make sin to abound the more in itself, other
wise than as sin takes occasion by the command
ment ; but to discover the abounding sinfulness of it
The glass discovers the spots, but does not cause
them. When the commandment came into the
world sin revived; as the letting in of a clearer light
into a room discovers the dust and filth which were
there before, but were not seen. It was like the
searching pf a wound, which is necessary to the cure.
The offence, to" ;r*j<ifl-7a/ii« — that offence, the sin of
Adam, the extending of the guilt of it to us, and the
effect cf the ccrruptipn in us, are the abounding pf
that offence which appeared upen the entry of the
law. 2. That grace might much more abound; that
the terrors of the law might make gospel-comforts
so much the sweeter. Sin abounded among the
Jews ; and to those of them that were converted to
the faith of Christ did not grace much more abound
in the remitting of so much guilt and the subduing
of so much corruption ? The greater the strength
of the enemy, the greater the honour of the con
queror. This abounding of grace he illustrates, v. 21. As
the reign of a tyrant and oppressor is a foil to set off
the succeeding reign of a just and gentle prince, and
to make it the more illustrious ; so doth the reign of
sin set off the reign of grace. Sin reigned unto death,
it was a cruel, bloody reign ; but grace reigns to life,
eternal life, and this through righteousness, righ
teousness imputed to us for justification implanted in
us for sanctification ; and both by Jesus Christ our
Lord, through the power and efficacy of Christ, the
great prophet, priest, and king, of his church.
CHAP. VI.
The apostle having at large asserted, opened, and proved, the
great doctrine of justification by faith, for fear lest any
should suck poison out of that sweet flower, and turn that
grace of God into wantonness and licentiousness, he, with
a like zeal, copiousness of expression, and cogency of
argument, presses the absolute necessity of sanctification
ana a holy life, as the inseparable fruit and companion of
justification ; for wherever Jesus Christ is made of God
¦ unto any soul righteousness, he is made of God unto that
soul sanctification, 1 Cor. 1. 30. The water and the blood
came streaming together out of the pierced side ofthe dying
Jesus. And what God hath thus joined together, let not us
dare to put asunder.
1 . ~\£ni AT shall we say then ? Shall
tt we continue in sin, that grace
may abound! 2. God forbid. How shall
we, that are dead' to sin, live any longer
therein ? 3. Know ye not, that so many of
us as were baptized into Jesus Christ were
baptized into his death ? 4. Therefore we
are buried with him by baptism into death :
that like as Christ was raised up from the
dead by the glory of the Father, even so
we also should walk in newness of life.

5. For if we have been planted together in
the likeness of his death, we shall be also
in the likeness of his resurrection : 6. Know
ing this, that our old man is crucified with
him, that the body of sin might be destroyed,
that henceforth we should not serve sin. 7.
For he that is dead is freed from sin. 8.
Now if we be dead with Christ, we believe
that we shall also live with him : 9. Know
ing that Christ being raised from the dead
dieth no more ; death hath no more domi
nion over him. 10. For in that he died, he
died unto sin once : but in that he liveth, he
liveth unto God. 11. Likewise reckon ye
also yourselves to be dead indeed-unto sin,
but alive unto God through Jesus Christ
our Lord. 12. Let not sin therefore reign
in your mortal body, that ye should obey it
in the lusts thereof. 13. Neither yield
ye your members as instruments of unrigh
teousness unto sin: but yield yourselves
unto God, as those that are alive from the
dead, and your members as instruments of
righteousness unto God. 14. For sin shall
not have dominion over you : for ye are not
under the law, but under grace. 1 5. What
then ? Shall we sin, because we are not
under the law, but under grace ? God for
bid. 16. Know ye not, that to whom ye
yield yourselves servants to obey, his ser
vants ye are to whom ye obey; whether of
sin unto death, or of obedience unto righ
teousness ? 17. But God be thanked, that
ye were the servants of sin, but ye have
obeyed from the heart that form of doctrine
which was delivered you. 1 8. Being then
made free from sin, ye became the servants
of righteousness. 19. I speak after the
manner of men because of the infirmity of
your flesh: For as ye have yielded your
members servants to uncleanness and to ini
quity unto iniquity; even so now yield your
members servants to righteousness unto ho
liness. 20. For when ye were the servants
of sin, ye were- free from righteousness. 21.
What fruit had ye then in those things
whereof ye are now ashamed? For the end
of those things is death. 22. But now
being made free from sin, and become
servants to God, ye have your fruit unto
holiness, and the end everlasting life. 23.
For the wages of sin is death ; but the gift
of God is eternal life through Jesus Christ
Our Lord.
The apostle's transition, which joins this discourse
with the former, is observable, " What shall we say
then? v. 1. What use shall we make of this sweet
and comfortable doctrine? Shall we do evil that
good may come, as some' say we do ? ch. 3. 8. Shall
we continue in sin, that grace may abound? Shall
we from hence take encouragement to. sin with so

318

ROMANS, VI.

much. the more boldness, because the more sin we
commit, the more will the grace of God be magni
fied in our pardon ? Is this a use to be made of it ?"
No, it is an abuse, and the appstle startles at the
thought pf it ; (v. 2. ) " God forbid ; tar be it from
us to think such a thuught. " He entertains the ob-
jection as Christ did the devil's blackest temptatien ;
(Matt 4. 10.) Get thee hence, Satan. _ Those epi-
nions that give any countenance to sin, or open a
door to practical immoralities, how specious and
plausible soever they be rendered, by the pretension
of advancing free grace, are to be rejected with the
greatest abhorrence ; for the truth as it is in Jesus,
is a truth according to godliness, Tit 1. 1.
The apostle is very full in pressing the necessity
of holiness in this chapter, which may be reduced
to two heads.
I. His exhortations to holiness, which shew the
nature of it.
II. His motives or arguments to enforce those ex
hortations, which shew the necessity of it.
I. For the first, We may hence observe the na
ture pf sanctificatipn, what it is, and wherein it con
sists. In general it has twn things in it, mortification,
and vivification ; dying to sin, and living to righ
teousness ; elsewhere expressed by putting off the
old man, and putting on the new ; ceasing to do evil,
and learning to do well.
1. Mortification, putting off the old man; several
ways that is expressed.
(1.) We must live no longer in- sin, (v. 2.) we
must not be as we have' been, nnr dp as we have
done. The time past of our life must suffice, 1 Pet.
4. 3. Though there are none that live without sin,
yet, blessed be God, there are those that do not live
in sin; do not live in it as their element, do not
make a trade of it : that is to be sanctified.
(2.) The body of sin must be destroyed, v. 6. The
corruption that dwelleth in us is the body of sin, con
sisting of many parts and members, as a body. This
is the root to which the axe must be laid. We
must not nnly cease from the acts of sin ; (that may
be done through the influence cf outward restraints,
or other inducements ;) but we must get the vicious
habits and inclinations weakened and destroyed :
not only- cast away the idols out of the sanctuary,
but the idols qf iniquity out of the heart.
That henceforth we should not serve sin. The
actual transgression is certainly in a great measure
prevented by the crucifying and killing of the ori
ginal corruption. Destroy the body of sin, and then,
though there should be Canaanites remaining in the
land, yet the Israelites will not be slaves to them.
It is the body of sin that sways the sceptre, wields
the iron rod ; destroy that, and the yoke is broken.
The destruction of Eglon the tyrant, is the deliver
ance of oppressed Israel from the Moabites.
(3.) We must be dead indeed unto sin, v. 11. As
the death, ef the oppressor is a release, sp much
more is the death of the oppressed, Job 3. 17, 18.
Death brings a writ of ease to the weary. Thus
must we be dead to sin, obey it, observe it, regard
it, fulfil its will no more than he that is dead doth
his quondam taskmasters ; be as indifferent to the
pleasures and delights of sin, as a man that is dying
is ,to his former diversions. He that is dead is sepa
rated from his former company, converse, business,
enjoyments, employments, is not what he was, does
not what he did, has not what he had. Death
makes a mighty change ; such a change doth sanc
tification make in the soul, it cuts off all correspond
ence with sin.
(4.) Sin must not reign in our mortal bodies, that
we should obey it, v. 12. Though sin may remain
as an outlaw, though it may oppress as a tyrant, yet
let it not reign as a king. Let it not make laws,;nor
preside in councils, nor command the militia ; let it

not be uppermost in the soul, so that we should obey
it. Though we may be sometimes overtaken and
overcome by it, yet let us never be obedient to it in
the lusts -thereof : let not sinful lusts be a law to you,
to which you would yield a consenting obedience.
In the lusts thereof- — h vat; ta-iS-o^/aic <5ut». It refers
to the body, not to sin. Sin lies very much in gra
tifying ofthe body, and humouring that. And there
is reason implied in that, your mortal body; because
it is a mortal body, and hastening apace to the dust,
therefore let not sin reign in it. It was sin, that
made our bodies mertal, and therefore de not yield
pbedience te such an enemy.
(5. ) We must npt yield our members as instru
ments of unrighteousness, v. 13. The members of
the bpdy are made use pf by the cerrupt nature as
tools, by which the wills of the flesh are fulfilled;
but we must not consent to that abuse. The mem
bers ofthe body are fearfully and wonderfully made ;
it is pity they should be the devil's tools of unrigh
teousness unto sin, instruments of the sinful actions,
accordingto the sinful dispositions. Unrighteous^^,
is unto sin ; the sinful acts confirm and strengtnW
the sinful habits ; one sin begets another ; it is like
the letting forth of water, therefore leave it before
it be '-meddled with. The members of the body may
perhaps, through the prevalency of temptation be
forced to be instruments of sin ; but do not yield
them to be so, do not consent to it This is one
branch of sanctification, the mortification of sin,
2. Vivification, or living to righteousness; and
what is that ?
(1.) It is to walk in newness of life, v. 4. New
ness of life supposes newness of heart, for out of it
are the issues pf life ; and there is no way to make
the stream sweet but by making the spring so.
Walking, in scripture, is put for the course and
tenour of the conversation, which must be new.
Walk by new rules, toward new ends, from new
principles ; make a new choice of the way ; choose
new paths to walk in, new leaders to walk after,
new companions to walk with : old things should
pass away, and all things become new. The man is
what he was not, does wh^t he did not.
(2.) It is to be alive unto God through Jesus
Christ our Lord, v. 11. To converse with God, to
have a regard to him, a delight in him, a concern
for him, the soul upon all occasions carried out to
ward him, as towards an agreeable object, in which,
it takes a complacency : this is to be alive to God.
The love of God reigning in the heart, is the life of
the soul towards God ; Anima est ubi amat, non ubi
animat — The soul is where it loves, rather than
where it lives ; the affecticns and desires alive to
ward Ged.
Or, living (pur life in the flesh) unto God, to his
honour and gjory as our end, by his word and will
as our rule ; in all our ways to acknowledge him,
and to have our eyes ever toward him ; that is to
live unto God. '.
Through Jesus Christ our Lord. Christ is our
spiritual life ; there is no living to God but through
him. He is the Mediator ; there can be no comfort
able receivings from God, or acceptable regards to
God, but. in and through Jesus Christ; no inter
course between sinful souls and a holy God, but by
the mediatipn of the Lord Jesus. Through Christ,
as the author and maintainer of this life ; through
Christ, as the head from whom we receive vital in
fluence; through Christ, as the root by which we
derive sap and nourishment, and so live. In living
to God, Christ is all in all.
(3.) It is to yield ourselves to God, as those that
are alive from the dead, v. 13. The very life and
being of holiness lie in the dedication of purselves to
the Lord, giving pur own selves to the Lord, 2 Cor.'
8. 5. " Yield yourselves to him, not only as the

ROMANS, VI.

319

conquered yields to the conqueror, because he can
stand it out no longer ; but as the wife yields herself
to her husband, to whom her desire is ; as the scho
lar yields himself to the teacher, the apprentice to
his master, to be taught and ruled by him. Not
yield your estates to him, but yield yourselves ; no
thing less than your whole selves ;" vn^ario-an ku-
ris, accommodate vos ipsos Deo — accommodate
yourselves to God ; so Tremellius, from the Syriac,
" Not only submit to him, but comply with him ; not
only present yourselves, to him once for all, but be
always ready to him. Yield yourselves to him as
wax to the seal, to take any impression, to be, and
have, and do, what he pleases. When Paul said,
Lord, what wilt thou have me to do ? (Acts 9. 6. ) he
was then yielded to God.
As those that are alive from the dead. To yield a
dead carcase to a living God, is not to please him,
but to mock him : "Yield yourselves as those that
are alive and good for something, a living sacrifice,"
ch. 12. 1. The surest evidence of our spiritual life
is the dedication of ourselves to God. It becomes
those that are alive from-the dead, (it may be under-
stood pf a death inlaw,) that are justified and- deli
vered from death, to give themselves to him that
hath so redeemed them.
(4.) It is to yield our members as instruments of
righteousness to God. The members of our bodies,
when withdrawn from the service of sin, are not to
lie idle, but to be made use of in the service of God.
When the strong man armed is dispossessed, let him
whose right it is, divide the spoils. Though the
powers and faculties of the soul be the immediate
subjects of holiness and righteousness, yet the mem
bers of the body are to be instruments ; the body
must be always ready to serve the soul in the ser
vice of God. Thus, (v. 14.) " Yield your members
servants to righteousness unto holiness. Let them
be under the conduct, and at the command of the
righteous law of God, and that principle cf inherent
rightepusness, which the Spirit, as a sanctifier, plants
in the soul.
Righteousness unto holiness; which intimates
growth, and progress, and ground got. As every
sinful act confirms the sinful habit, and makes the
nature more and more prone to sin ; hence the mem-
bers.of a natural man are here said to be servants to
iniquity unto iniquity ; one sin makes the heart more
disposed for another ; so every gracious act confirms
the gracious habit : serving righteousness is unto ho
liness; pne duty fits us for another; and the more
we do, the more we may do, for God. Or serving
righteousness, tic aymapiv — as an evidence of sancti
fication. II. For the second^ The motives or arguments
here used to shew the necessity of sanctification.
There is such an antipathy in our hearts by nature
to holiness, that it is no easy matter to bring tliem to
submit to it : it is the Spirit's worjs, who persuades by
such inducements as these set home upon the soul.
1. He argues from our sacramental conformity to
Jesus Christ Our baptism, and the design and inten
tion of it, carry in it a great reason why we should
die to sin, and live to righteousness. Thus we must
improve our baptism as a bridle of restraint .to keep
us in from sin, as a spur of constraint to quicken us
to duty. Observe his reasoning.
1 (1. ) In general, we are dead to sin, that is; in pro
fession, and in obligation. Our baptism signifies
our cutting off from the kingdom of sin. We pro
fess to haye no moreto do with sin. We are dead
to sin by a participation of virtue and power for the
killing of it, and by our union with Christ and inte
rest in him, in and by whom it is killed. All this is
in vain if we persist in sin ; we contradict a profes
sion, violate an obligation, return to that to which
•we were dead, like walking ghosts ; than which no

thing is more unbecoming and absurd. For (v. 7.)
he that is dead, is freed from sin; that is, he that
is dead to it, is freed from the rule and dominion of
it ; as the servant that is dead, is freed from his mas
ter, Job 3. 19. Now shall We be such fools as to re
turn to that slavery from which we are discharged ?
When we are delivered out of Egypt, shall we talk
ef gping back to it again ?
(2.) In particular, being baptized into Jesus Christ,
we were baptized into his death, v. 3. We were
baptized lis X»is-cv — unto Christ, as 1 Ccr. 10. 2. eic
Ma>o-»i> — unto Moses. Baptism binds us to Christ, it
sets us apprentice to Christ, as our teacher, it is cur
allegiance to Christ as our sovereign. Baptism is
externa ansa Christi — the external handle of Christ,
by which Christ lays hold on men, and men pffer
themselves to Christ. Particularly, we were bap
tized into his death, into a participatipn cf the pri
vileges purchased by his death, and into an obliga
tion both to comply with the design of his death,
which was to redeem us from iniquity, and to con
form to the pattern ef his death, that, as Christ died
for sin, so we should die to sin. This was the pro
fession and promise of our baptism, and we do not
do well if we do not answer this profession, and make
good this promise.
[1. ] Our conformity to the death of Christ obliges
us to die unto sin ; thereby we know the fellowship
of his sufferings, Phil. 3. 10. Thus we are here said
to be planted together in the likeness of his death,
(v. 5. ) tC SputAfiasri, not only a conformity, but a con
formation ; as the ingrafted stock is planted toge
ther into the likeness of the shept, pf the nature nf
which it dpth participate. Planting is in order to
life and fruitfulness : we are planted in the vineyard,
in a likeness to Christ ; which likeness we should
evidence in sanctification. Our creed concerning
Jesus Christ, is, among other things, that he was
crucified, dead and buried; now baptism is a sacra
mental conformity to him in each of these, as the
apostle here takes notice.
First, Our old man is crucified with him, v. 6.
The death of the cross was a slow death ; the body,
after it was nailed to the cross, gave many a throe
and many a struggle : but it was a sure death, long in
expiring, but expired at last; such is the mortification
of sin in believers. It was a cursed death, Gal. 3. 13.
Sin dies as a malefactor, devoted to destruction, it is
an accursed thing. Though itbe a slow death, yet it
must needs hasten it, that it is an old man that is
crucified ; not in the prime of its strength, but de
caying : that which waxeth pld, is ready to vanish
away, Heb. 8. 13. Crucified with him — o-i/vfs-«uf»3-»,
npt m respect of time, but in respect of .causality.
The crucifying of Christ for us, has an influence
upon the crucifying of sin in us.
Secondly, We are dead with Christ, v. 8. Christ
was obedient to death : when he died, we might be
said to die with him, as our dying to sin is an act of
conformity«both to the design and to the sampler of
Christ's dying for sin. Baptism signifies and seals
our union with Christ, our ingrafting into Christ ; so
that we are dead with him, and engaged to have no
more to do with sin than he had.
Thirdly, We are buried with him by baptism, v. 4.
Our conformity is complete. We are in profession
quite cut off from all commerce and communion
with sin, as those that are buried are quite cut off
from the world ; not only not of the living, but no
more among the living, have nothing more to do
with them. Thus must we be, as Christ was, sepa
rate from sin and sinners.
We are buried, in profession and obligation : we
profess to be so, and we are bound to be so : it was
our covenant and engagement in baptism ; we are
sealed to be the Lord s, therefore to be cut off from
sin. Why this burying in baptism should so much

320

ROMANS, VI.

as allude to any custom of dipping under water in
baptism, any more than our baptismal crucifixion
and death should have any such references, I con
fess I cannot see. It is plain, that it is not the. sign,
but the thing signified, in baptism, that the apostle
here calls being buried with Christ; and the expres
sion of burying alludes to Christ's burial. As Christ
was buried, that he might rise again to a new and
more heavenly life, so we are in baptism buried,
cut off from the life of sin, that we may rise again to
a new life of faith and love.
[2. ] Our conformity to the resurrection of Christ
obliges us to rise again to newness of life. That is
the power of his resurrection which Paul was so
desirous to know, Phil. 3. 10. Christ was raised up
from the dead by the glory of the Father, that is,
by the power of the Father ; the power of God is
his glory ; it is glorious power, Col. 1. 11. Now
in baptism we are obliged to conform to that pat
tern, to be planted in the likeness of his resurrec
tion, (v. 5.) to live with him, v. 8. See Col. 2. 12.
Conversion is the first resurrection from the death
of sin to the life of righteousness ; and this resurrec
tion is conformable to Christ's resurrection. This
conformity of the saints to the resurrection of Christ,
seems to be intimated in the rising of so many of
the bodies of the saints ; which, though mentioned
before by anticipation, is supposed to have been con
comitant with Christ's resurrection, Matt 27. 52.
We are all risen with Christ
In two things we must conform to the resurrection
of Christ.
First, He rose, te die no more, v. 9. We read ef
many others that were raised from the dead, but they
rose to die again; but when Christ rose, he rose te die
no more ; therefore he left his grave-clothes behind
him, whereas Lazarus, who was to die again, brought
them out with him, as one that should have occasion
to use them again : but over Christ death has no
more dominion; he was dead indeed, but he is alive,
and so alive, that he lives for evermore, Rev. 1. 18.
Thus we must rise from the grave of sin, never
again to return to it, or to have any more fellowship
with the works of darkness, having quitted that
grave, that land of darkness, as darkness itself.
Secondly, He rose to live unto God, (v. 10.) to
live a heavenly life, to receive that glory which was
set before him. Others that were raised from the
dead, returned to the same life in every respect
which they had before lived ; but so did not Christ,
he rose again to leave the world. Now I am no
more in the world, John 13. 1. — 17. 11. He rose
to live to God, that is, to intercede and rule, and all
to the glory of the Father.
Thus must we rise to live to God : that is it which
he calls newness qf life, (v. 4.) to live from pther
principles, by ether rules, with ether aims, than we
have dene. A life deveted to God is a new life ; be
fore, self was the chief and highest end, but now
God. To live indeed, is to live to God, with our
eyes ever toward him, making him the centre of all
our actions.
2. He argues from the precious promises and pri
vileges of the new covenant, v. 14. It might be
objected, that we cannot conquer and subdue sin, it
is unavoidably too hard for us ; "No,"sayshe, "you
wrestle with an enemy that may be dealt with and
subdued, if you will but keep your ground and stand
to your arms ; it is an enemy that is already foiled
and baffled ; there is strength laid up in the cove
nant of grace for your assistance, if you will but use
it. Sin shall not have dominion." God's promises
to us are more powerful and effectual for the morti
fying of sin than our promises to God. Sin may
struggle in a believer, and may create him a great
deal of trouble ; but it shall not have dominion ; may
vex him, but it shall not rule over him.

For we are not tinder the law, but under grace,
not under the law of sin and death, but under the
law of the spirit of life, which is Christ Jesns : we
are actuated by other principles than we have been :
new lords, new laws. Or, not underthe covenant
of works, which requires brick, and gives no straw,
which condemns upon.the least failure, which runs
thus, " Do this, and live ; do it not, and die ;" but
under the covenant of grace, which accepts sinceri
ty as our gospel-perfection, which requires nothing
but what it promises strength.to perform ;_ which is
herein well ordered, that every transgression in the
covenant dees net put us put pi covenant ;_and espe
cially, that it does not leave our salvation in our own
keeping, but lays it up in the hands of the Mediator,
who undertakes for us, that sin shall not have do
minion over us ; hath himself condemned it, and
will destroy it ; so that, if we pursue the victory,*™
shall come off more than conquerors. Christ rules
by the golden sceptre of grace, and he will not let
sin have dominion over these that are willing sub
jects to that rule. This is a very comfortable word
to all true believers : if we were under the law, we
were undone, for the law curses every one that Con
tinues not in every thing ; but we are under grace,
grace which accepts the willing mind, which is not
extreme to mark what we do amiss, which leaves
roomfor repentance, which promises pardon upon
repentance : and what can be to an ingenuous mind
a stronger motive than this to have nothing to do
with sin ? Shall we sin against so much goodness,
abuse such love ?
Some perhaps might suck poison out of this flower,
and disingenuously use this as an encouragement to
sin. See how the apostle starts at such a thought;
(v. 15.) Shall we sin because we are not under the
law, but under grace ? God forbid. What can be
more black and ill-natured than from a friend's ex
traordinary expressions of kindness and good-will,
to take occasion to affront and offend him ? To
spurn at such bowels, to spit in the face of such love,
is that which, between man and man, all the world
would cry out shame on.
3. He argues from the evidence that this will be
of our state, making for us, or against us ; (v. 16.)
To whom you yield yourselves servants to obey, his
servants ye are. All the children of men are either
the servants of God, or the servants of sin ; these
are the two families. Now, if we would know to
which of these families we belong, we must inquire
to which of these masters we yield obedience. Our
obeying the laws, of sin will be an evidence against
us, that we belong to that family on which death is
entailed. As on the contrary, our obeying the laws
of Christ will evidence our relation to Christ'sfamily.
4. He argues from their former sinfulness, (v.
17 — 21.) where we may observe, <
(1. ) What they had been and done formerly. We
have need to be often reminded of our former state.
Paul frequently remembers it concerning himself,
and those te whpm he writes.
[1. ] Ye were the servants of sin. Those that are
new the servants pf Gpd, would dp well to remem
ber the time when they were the servants of sin;
to keep them humble, penitent, and watchful, and
to quicken them in the service of God. It is a re
proach to the service of sin, that so many thousands
have quitted the service, and shaken off the yoke ;
and never any that sincerely deserted it, and gave
up themselves to the service of God, have returned
to the former drudgery. " God be thanked that ye
were so, that is, that though ye were so, yet ye have
obeyed. Ye were so ; God be thanked that we can
speak of it as a thing past : ye were so, but ye are
nut now so. Nay, ypur having been sn formerly
tends much to the magnifying of divine mercy and
grace in the happy change. God be thanked that

ROMANS, VII.

321

the former sinfulness is such a foil, and such a spur
to your present holiness."
[2.] Ye have, yielded your members servants to
uncleanness, andtotiniquity unto iniquity, v. 19. It
is the misery of a sinful state, that the body is made
a drudge to sin, than which there ceuld net be a
baser er a harder slaveayylike that of the prodigal
that was sent into the fields to feed swine. Ye have
yielded. Sinners are voluntary in the service of sin.
The devil could not force- them into the service, if
they did not yield themselves to it. This will justify
God in the ruin of sinners, that they sold themselves
to work wickedness, it was their own act and deed.
To iniquity unto iniquity. Every sinful act
strengthens and confirms the sinful habit ; to ini
quity as the work, unto iniquity as the wages. Sew
the wind, and reap the whirlwind ; growing worse
and worse, more and mere hardened.
This he speaks after the manner of men, that is,
he fetches a similitude from that which is common
-among men, even the change cf services and sub
jections. [3.] Ye were free from righteousness; (v. 20.)
not free by any liberty given, but by a liberty taken,
-which is licentiousness; " Ye were altogether void
of that which is good, void of any gopd> principles,
motions, pr inclinations ; vpid of all subjection to the
law and will of God, of all conformity to his image ;
and this ye were -pleased with, as a freedom- and a
liberty ; but a freedem from righteousness is the
worst kind of slavery."
(2.) How the blest change was niade, and where
in it did consist
[1. ] Ye have obeyed from the heart that firm of
doctrine which was delivered you, v. 17. This de
scribes conversion, what it is ; it is our conformity
to, and compliance with, the gospel which was de
livered youby Christ and his ministers. Margin.
Whereto ye Were delivered ; fit h ¦^o.^MS-uts — into
which ye were delivered. And so observe,
First, The rule of grace, that form of doctrine —
T»<nroy S.ifa.%pt. The gospel is the great rule both of
truth and holiness ; it is the stamp, grace is the im
pression of that stamp ; it is the form of healing
words, 2 Tim. 1. 13.
Secondly, The nature of grace, as it is our con
formity to that rule.
It issto obey from the heart. The gospel isa doc
trine not only to be believed, but to be obeyed; and
that from the heart; which denotes the sincerity
and reality cf that obedience; not in profession only,
but in power ; from the heart, the innermost part,
the commanding part of us.
It is to be delivered into it, as into a mould, as the
wax is cast into the impression of the seal, answer
ing it line for line, stroke for stroke, and wholly re
presenting the shape and figure of it. Tp be a
christian indeed, is to be transformed into the like
ness and similitude of the gospel, our souls answer
ing to it, complying with it, conformed to it : under
standing, will, affections, aims, principles, actions,
all according to that form of doctrine. :
[2.] Being made free from sin, ye became ser-
-vants of righteousness, v. 18. Servants to God, v.
22. Conversion is, Mrst, A freedom from the ser
vice of sin ; it is the-dSaking off of that yoke, resolv
ing to have no more' to do with it Secondly, A
resignation of ourselves to the service of God. and
righteousness ; to God as our master,- to righteous
ness as our work. When we are made free from
sin, it is not that we may live as we list, and be our
own masters ; no : when we are delivered out of
Egypt, we are, as Israel, led to the holy mountain,
to receive the law, and are therebrought into the
bond of the covenant
Observe, We cannot be made the servants of
God. till we are freed from the power and deminion
Vot. vi.— 2 S

of sin ; we cannot serve two masters so directly op
posite one to another, as God and sin are. We
must, with the prodigal, quit the drudgery of the
citizen of the country, before we can come to our
Father's house.
• (3.) What apprehensions they new had nf their
former wprk and way. He appeals to themselves,
(v. 21.) whether they had not found the service of
sin, [1.] An unfruitful service ; " What fruit had
ye tliert? Did ye ever get any thing by it ? Sit down,
and cast up the account, reckon your gains, what
fruit had ye then?" Besides the future losses,
which are infinitely grfeat, the very present gains of
sin are not worth mentioning. What fruit ? Nothing
that deserves the name of fruit ; the present plea
sure and profit of sin do not deserve to be called
fruit ; they are but chaff, ploughing iniquity, sow
ing vanity, and reaping" the same. [2. ] It is an un
becoming service ; it is that of which, we are now
ashamed; ashamed of the folly, ashamed of the filth
of it. Shame came into the world with sin, and is
still the certain product of it ; either the shame of
repentance, or, if not that, eternal shame and con
tempts Who would wilfully do that which, sooner
or later he is sure to be ashamed of ?
5. Lastly,' He argues from the end of all these
things f it is the prerogative of rational creatures,
that they are%ndued with a power of prospect, are
capable of looking forward, considering the latter
end of things. To persuade us from sin to holiness,
here are blessing and cursing, good and evil, life
and death, set before us; and we are put to our
choice. (1.) The end of sin is death ; (v. 21.) The end of
those things is death. Though the way may seem
pleasant and inviting, yet the end is dismal ; at the
last it bites ; it will be bitterness in the latter end.
The wages of sin is death, v. 23. Death is as due
to a sinner when he hath sinned, as wage's are to a
servant when he hath done his work. This is true
of every sin ; there is no sin in its pwn nature venial ;
death is the wages ofthe least sin; sin -is here repre
sented, either as the werk for which the wages are
given, er as the master by whem the wages are
given ; all that are sin's servants, and dp sin's work,
must expect to be thus paid.
(2.) If the fruit be unto holiness, if there be an
active principle of true and growing grace, the end
will be everlasting life ; a very happy end '. Though
the way be up-hill, though it be narrow, and thorny,
and beset, yet everlasting life at the end oi it is sure.
So, v. 23. The' gift of God is eternal life. Heaven
is life, consisting in tjie vision and fruition of God ;
and it is eternal life, no infirmities attending it, no
death to put a period to it. This is the gift of God.
The death is the wages of sin, it comes by desert ;
but the life is a gift, it comes by favour. Sinners
merit hell, but saints do not merit heaven ; there is
no proportion between the glory of heaven and our
obedience ; we must thank'God and nnt ourselves,
if ever we get to heaven. And this gift is through
Jesus Christ our Lord. It is Christ that purchased
it, prepared ft, prepares us for it, preserves us to
it ; he is the Alpha and Omega, All in all in our
salvation.
CHAP. VII.
We may observe, in this chapter, I. Our freedom from the
law further urged as an argument tp press upon us ^no
tification, v. 1. . 6. II. The excellency and usefulness of
the law asserted and proved from the apostle's own expe
rience, notwithstanding, v. 7. . 14. III. A description df
the conflict between grace and corruption in the heart, v.
14, 15. to the end.
1. "IT" NOW ye not, brethren, (fqr I speak
JV. to them that know the law,) how

322

ROMANS, VII.

that the law hath dominion over a man as
long as he liveth ?~ 2. For the woman which
hath an husband is bound .by the law to her
husband so long as he liveth ; but if the hus
band be dead, she is loosed from the law
of her husband. 3. So then if, while her
husband liveth; she be married to another
man, she shall be called an adulterers :. but
if her husband be dead, she is free from that
law; so that she is no adulteress, though
she be married to another man. 4. Where
fore, my brethren, ye also are become dead'
to the law by the body of Christ; that ye
should be married to another, -even to him
who is raised from the dead, that we should
bring forth fruit unto God. 5.. For when;
we were in the flesh, the motions of sins,
which were by the law, did work in our
members to bring forth, fruit unto death.
6. But now we. are delivered frqm the law,
that being dead wherein we were held ;
that we should serve in newness of spirit,.
and not in the oldness of the letter.
Among other' arguments used in .'the foregoing
chapter to persuade us against, sin, and to holiness,
this was one, (v. 14. ) that ive-are hot under the law ;
and that argument he is here further insisting upon
and explaining; (v. 6.) We are delivered from the
law. What does^he mean by that ? And how is it
an argument why sin should not reign over us, and
why we should walk in newness of life. -A -
I. We are delivered from that power of the law,
¦ which curses and condemns us for the sin committed
by us. -The sentence of the law against us is va
cated "and reversed, by the death of Christ, to all
true believers. The law saith, The soul that sins
shall die,; but we are delivered from the law. The.
'Lord has taken away thy sin, thou shalt not die.
We are redeemed front the curse of the law, Gal.
3. 13. •
¦ - II. We are delivered from that power of the law,
which irritates and provokes the sin that' dwelleth
in us. This the apostle seems "especially to refer to,
(v. 5.) The motions of sin which were by the law.
The law, by commanding, forbidding,. threatening,
corrupt and fallen man, but offering no grace to cure
and strengthen, did but stir up the corruption, and,
like the sun shining upon a dunghill, excite and draw
up the filthy steams. We being lamed by the fall,
the law ccmes and directs us, but provides nothing
to heal and help our lameness, and so makes us halt
and stumble the^more. Understand this not of the
law as a rule', but as a covenant of works.
' Now each of theSe is an argument why we should
be holy; for here is encouragement to endeavours,
though in many things we come short. We are 'un
der grace, which promises strength, to do what it
commands, and pardon upon repentance, when we
do amiss. This is the scope of these verses in ge
neral, that in point of profession and privilege, we
are under a covenant ofgrace, and not under a cove
nant of works'; under the gospel of Christ, and not
under the law of Moses. The difference between
a law-state and a gospel-state, he had before illus
trated, by the similitude of rising to a new life, and
serving a new master ; now here he speaks of it un
der the similitude of being married to a new hus
band. 1. Our first marriage was to the law, which, ac
cording to the law of marriage, was to continue only

during the life pf the law.' The law ef marriage i»
obliging only till the death of one of the parties, no
matter'-which, and no longer. . The death of either
discharges both.. * ¦
•For this he appeals to themselves, as persons
knowing the law; (v. 1.) Isfieak to them that know
the law. '' It is a great advantage tp discourse with
those that have knowledge; tor such can more
readily understand and apprehend a truth. Many .
of -the Christians at Rome were sucbas had been
Jews, and so were well acquainted with the law.
One has someliold of knowing people.
." The, law hath power over a man as long as he
liveth; in particular, the law of marriage, hath
jpoWer ; or, in general, every law is so umited": the,
laws of nations, of relations, families,
(1.) The obligation of laws extends no further;
by death the servant who, while he lived, was un
der the yoke, is freed from his master, Job 3. 19.
(2.) The condemnation of laws extends no fur:
ther ; death is the finishing of the law. Actio moH-
tur cum persona — The action expires with the per
son. . The severest laws could but kill the body, and
after that there is no more that they can do. -
Thus while we were alive to the law, we were un
der the power of it ; while we were in our Old Tes
tament state, before the gospel came into theworld,
and before it came with power into our hearts.
Such is the law of marriage ; (v. 2. ) the womanis
bov!hd: to her husband during life, so bound to him,
that she cannot ynarry another; if she do, she shall.
be reckoned' an adulteress, v, 3. It will make her
an adulteress, not only to be defiled by, but to be
married to, anbther man ; for that is so much the
worse, upon this account, that it abuses an ordinance
of God, by making it to patronise the uncleanness,
Thus were' we married to the law ; (v. J.) When
we were in the flesh, that is, in" a carnal state, under
the reigning power of sin and corruption ; in the
flesh, as in our element; then the motions of sins
which were by the law, did work in our members,
we were carried down the stream of sin; and the
law was but as an imperfect dam, which made the
stream to swell the higher, and rage the more ; our
desire was to sin, as that of the wife to her husband,
and sin ruled over us ; we embraced it, loved hyde-
veted all to it, conversed daily with it, made it our
care to .please it; We were under a law of sin and
death, as the wife under the law of marriage; and
the product of this marriage was fruit brought forth
unto' death, that is, actual transgressions were pro
duced by the original corruptions, such as deserve
death. Lust, having conceived by the law, '(which
is the strength'of sin, 1 Cor. 15. 56.) bringethfMh
sin,' and sin, when it is finished, bringeth forth death,
Jam. 1. 15. There is the posterity that springs
from this marriage to sin and the law. This comes
ofthe motions of sin working in our members. And
this continues during life, while the law is alive to
lis, and we to the law;
2. Our second marriage is to Christ: and how
comes that about ? Why,
(1.) We are freed, by death, from our obligation
to the law as a covenant, as the wife is from her ob
ligation to her husband, v. 3. This application is
not very close, nor needed it to be, (v. 4.) Ye are be
come dead to the law. He does not say, " The law
is dead ;" some think, because he would avoid giving
offence to those who were yet zealous for the law;
but, which comes all to one, Ye are dead to the lavi;
as the crucifying of the world to us, and of us to the
world, amounts to one and the same thing; so doth
the law dying, and our dying to it. We are de
livered from the law ; (v, 6.) **T>iiyY&»i*n — we are
nulled as to the law ; our obligation to it, as a hus
band, cassated and made void. And then he speaks
of the law being dead, as far as it was an imprisoned

ROMANS, VII.

323

law to Ms, that being dead Wherein we were' held;
npt the law itself, but its obligation to punishment,
and its provocation to sin, tfiat is dead, it has lost its
power; and this, (V. 4\) by the body of Christ, that
is, by the sufferings of Christ in his body, by "his
crucified'body, which, abrogated the law, answered
the demands, of it, made satisfaction for ourviolatidp
of it, purchased for us a covenant of grace, in which
righteousness *and strength are laid lip fer us, suCh
as were not, nor could be, b.y the law.- We are
dead'to-the-lawby pur unien with the hjystical body
of 'Qhrisi ; 'by being incorporated into Christ in our
baptism professedly, .in our believing;pewerfuily and
effectually, We are deadto the law, have no mere to
do Witjh'it than the dead servant, that, is* free from
his master, Tiath to do with hi?, master's yoke: -
. (?.-£ We aremarried to Christ. The day. of our
believing is the., day of our espousals to the Lord
Jesus. We enter upon a life, of dependence on him,
^nd duty to him. Married to another, even to him
who isfaisedfrom the deads a periphrasis of Christ,
very pertinent here ;, for as our dymg to sin and the
law is in conformity to the. death of 'Christ, and the
crucifying of his body ; so our devotedness to Christ
in .newness bf life, is in conformity to the resurrec
tion of Christ We- are married to the raised ex
alted Jesus ; a very honourable marriage. Compare
-2.Cor.-li. 2. Eph. 5. 29;. Now we are thus mar
ried to Christ, . . " • ¦'
[1.], That we should bring forth fruit unto Gpd.
One end 'of marriagels fruitfulness :>God instituted
'the ordinance,? that he might seek- a' godly seed,
Mal. 2. 15. The wife is compared to the fruitful
vine, and, children are called the fruit ofthe womb.
Now the great end of our manriage to Christ, is, our
fruitfulness in love, and grace, and every good work.
T.hat is fruit unto God, pleasing to God, according
to. his will, aiming at his glory. As our old mar
riage to sin produced fruit unto death, so' our second
marriage to Christ produces fruit unto God, fruits of
righteousness. Geod works are the children of the new nature,
-.the products of our union with Christ ; as the fruit
fulness ef the vine is the product of its union with the
foot ! ^Whatever our professions andpretensions be,
there is no fruit brought forth to God, till we are
married to Christ ; it is in Christ Jesus that we are
created unto good works, Eph. 2. 10. That is the
only fruit turning to a good account, which is brought
forth in Christ ,This distinguishes the good works
of believers from the good works of hypocrites' and
self-justifiers, that they are brought forth in mar
riage, done in unfon with Christ, 'in the name ef the
Lord Jesus, Cel. 3. 17. This is," without contro
versy, one bf the great mysteries of godliness. .
[2. ] That we should serve in newness of spirit,
and not in the oldness ofthe letter, v. 6. Being mar
ried to a new husband, we must change our way.
Still we must serve, but it is a service that is per
fect freedom, whereas the service of sin was a per
fect drudgery : we must now serve in newness of
spirit, by new spiritual rules, from new spiritual
principles, in the spirit, and in truth, John 4. 24.
There must be a renovation of our spirits, wrought
by the Spirit of God, .and in that we must serve.
Not in the oldness ofthe letters we must not rest
in mere external services, as the carnal Jews did,
who gloried in their adherence to the letter of the
law, and minded not the spiritual 'part of worship.
The letter is said to kill with its bondage and ter
ror, but we are delivered from that yoke, that we
might serve God without fear, in holiness and righ
teousness, Luke 1. 74, 75. We are under the dis
pensation of the Spirit, and therefore must be
spiritual, and serve in the spirit Compare with
this 2 Cor. 3. 3, 6, &c. It becomes us to worship
within the veil, and no longer in the outward court.

7. What shall we say then ? Is the law
sin ?'*¦' God forbid. Nay, I had not known
sin, but by the law: for I had not known
lust, except the! law had said, Thou shalt
not, covet. 8. But sin, taking occasion by
the commandment, wrought in me all man
ner of concupiscence. For withbut the law
sin was dead. 9. For I was alive without
the- law once : but when the commandment
came, sin revived, and I died. 1 0. And the
commandment, which, was ordained to life,
il found to be unto death. 11. For sin,
taking occasion by the commandment, de
ceived rne, and by it slew me. 12. Where
fore the law is holy, and the commandment
holy, and just, and good. 13. Was then
that which is good, made death unto me 1
God forbid. But sin, that it might appear
sin, working death in me by that which is
good ; that sin by the commandment might
become exceeding sinful. 14. For we
know that the law is spiritual :- 
To what he had said in the former paragraph, the
apostle here raises an objection, which he answers
very fully; What shall we say then? Is the law sin?
When he had been speaking of the dominion of sin,
he had said so much of the influence ofthe law as a
covenant upon that dominion, that it might easily be
misinterpreted as a reflection upon the law ; to pre
vent which he shews from his own experience the
great excellency and usefulness of the law, not as a
cpvenant, but as a guide ; and further discevers hpw
sin topk pccasicn by the ccmmandment.
- Observe in particular,
I. The great excellency cf the law in itself. Far
be it from Paul to reflect upun the law ; ne, he speaks
hnhpurably of it.
1. It is holy, just, and good, v. 12. The law in
general is so, every particular commandment is so ;
laws are as the law-makers are ; God, the greater
lawgiver, is holy, just, and good, therefore his law
must heeds be sp. The matter ef it is hply, it com
mands holiness, encourages holiness ; it is 'hply, for'
it is agreeable to the hply will pf God, the original
of holiness; it is just, for it is consonant to the rules
of equity and right reason ; the ways of the Lord are
right It is good in the design of it ; it was given for
the good of mankind, for the conservation of peace
and order in the world ; it makes the observers of it
good; the intention of it was to better and reform
mankind.- . Wherever there is true grace, there is.
an assent to this^— that the law is holy, just, and
good. ' ¦'.'',
.2. The law is spiritual, (v. 14.) not only in regard
ofthe effect of it, as it is a means of making us
spiritual ;. but in regard of the extent of it it reaches
our spirits, it lays a restraint upon, and gives direo.
tion to, the motions of the inward man ; it is a dis-
cerner ofthe thoughts and intents ofthe heart,. (Heb.
4. 12. ) it forbids spiritual wickedness, heart- murder,
and heart-adultery; ft commands spiritual service,,
requires the heart, obliges us to worship God in the
spirit. It is a spiritual law, for it is given by God,
who is a Spirit and the Father of spirits ; it is given
to man, whose principal part is spiritual ; -the soul is
the best part, and the leading part of the man, and
therefore the law to the man, must needs be a law
to the soul. Herein the law of God is above all
other laws, that it is a spiritual law. Other laws
may forbid compassing and imagining, &c. which

324

ROMANS, VII.

is treason in the heart, but cannot take cognizance
thereof, unless theire be some overt act ; but the law
of God takes notice of the iniquity regarded in the
heart, -though it .go no further, Wash thy heart
from wickedness, ier. 4. 14.
We know that. Wherever there is true grace,
there is an experimental knowledge of the spiritu
ality of the law of God.
II. The great advantage that he had found by the
law. .
1. It was discovering ; I had riot known sin but'by
the law, v. 7. As that which is- straight discovers
that which is crooked, as the looking-glass shews us
our natural face with all its spots and deformities;
so there is no way of coming to that knowledge of
sin, which is necessary to repentance, and conse
quently to peace and pardon, but by comparing our
hearts and lives with the law.
Particularly he came to the knowledge of the- sin
fulness of lust, by the law of the tenth command
ment. By lust he means sin dwelling in us, sin in
its first motions and workings, the corrupt principle.
This he came to know when the law said, TVidu
shalt not covets the law spake in other language
than the Scribes and Pharisees made it to speak in ;
it spake in the spiritual sense.and meaning of it. By
this he kneWthat lust is sin, and a very sinful sin ;
that those motions and desires' of the heart toward
sin, which never came into act, are. sinful, exceed
ing sinful. Paul had a very quick and piercing judg
ment, all the advantages and improvements of edu
cation, and yet never got the. right knowledge of in
dwelling sin, till the §pirit by the 1 aw made- it known
to him. There is nothing about which the natural
man is more blind,* than ab^out original corruption,
concerning which the Understanding is altogether in
the dark till the Spirit by thelaw reveal it, and makes
it known. . • '.
Thus the law is a schoolmaster, to bring us.'to
•Christ; opens and searches the wound, arid" so preA
pares it for healing. Thus sin by the command
ment does appear sin; (v. 13.) it appears in itsown
eofours, appears to be what it 's, and you cannot call
it by a worse name than its- own. Thus, by the
commandment it becomes exceeding sinful ; it ap
pears to be so. . We never see the desperate venom
and malignity there are in sin, till we. come to com-
,pare it with.the law, and the spiritual nature of the
law, and then we see it to be an evil and a bitter
thing. t .
2. It was humbling; (v. 19.) J was alive; he
thought himself in a very good cpnditipn; he was
alive in his own opinion and apprehension; very.
secure and confident of the goodness of his state.'
Thus he was Once, w6*t—in times past, when he
was a Pharisee ; for it was the common temper of
that generation of men, that they had a "very good
conceit of themselves; and Paul was then like the
rest ef them, and the reason was, he was then with
out the law. Theugh brought up at the feet ef Ga
maliel, a doctor of thelaw, though himself a great
student in the law, a strict observer, of it, and a
zealous stickler for it ; yet without the law. He had
the letter of the law, but lie had not the spiritual
meaning of it; the shell, but not the kernel. He
had the law in his hand and in his head, but he had
it not in his heart ; the notioiMrf it, but npt the pewer
of it. There are a great many; who are spiritually
dead in sin, that yet are alive in tlveir own opinion
of themselves, and it is their strangeness to the law,
that is the cause of the mistake.
But when the commandment came, came in the
power pf it, (npt to his eyes only, but to his heart,)
sin revived; as the dust in a roum rises, that is, ap
pears when the sun-shine is let into it. Paul then
saw that in sin which he had never seen before ; he
then saw sin in its causes, the bitter root, the corrupt

bias', the bent tb backslide ; sin m its colours, de
forming, defiling, breaking*-a righteous law, affront
ing an awful Majesty, profaning a sovereign crown
by casting it to the ground ; siriin its consequences,
sin with death at the heels of it, sin and the curse
entailed upon it. " Thus sin revived, and then /
died; I lest that gppd bpinipn Which I had had of
myself, and came to-be of another mind. Sin re
vived, and I died; the Spirit, by the commandment,
convinced me to be in a state of sin, and in a state
of death because of sin."
Of this excellent use is the law, it is a lamp and a
light, it converts the soul, opens the eyes, prepares
the Way of the Lord in the desert, rends the rocks,
levels the mountains, makes ready a people prepared
for the Lord.
Ill, The. ill use that his corrupt nature made of
the law notwithstanding.
1. Sin, taking occasion by the commandment,
wrought in me all manner of concupiscence, v. 8.
Observe, Paul had in him all manner of concupisf''
cence, though one of the best unregeneratC men thai
ever was ; as touching the righteousness of the lawi
blameless, and. yet sensible of all manner of con
cupiscence- > And it was sin that wrought it, in
dwelling sin, his corrupt nature ; (he speaks of a
sin that did work sin ;) and it took occasion by the
commandment. The corrupt nature would not nave
swelled and raged so much, if it had hot been for .
the restraints of the law ; as the peccant humours
in the body are raised, and more inflamed, by a
purge that is not strong enough to carry them off. It
is incident to corrupt nature, in vetiturri niti — to lean
towards what is forbidden. Ever since Adam ate
forbidden fruit, we have all been fond of forbidden
paths ; the diseased appetite is carried, out most
strongly toward that which is hurtful and prohibited.
Without thelaw sin was. dead, as a snake in winter,
which the sun-beams pf the law quicken and irritate.
•2. It deceived me. Sin puts a cheat upon the
sinner, and: it is a fatal cheat, v. 11. By it, by the
cemmandmentj' slew me. There being iii the law
no such express threatening against sinful lustings,
sin, that is, his own corrupt nature, took occasion
from -thence to promise him impunity, and to say,
as the serpent to our first parents, Ye shall not surely
die.. Thus it deceived and slew him.
3. It wrought death in me by that which is good,
v' 13. TBat whieji works concupiscence, works
death,- for sin rjringgth forth death. Nothing so
gpPd but. a corrupt ^nd vicious nature will pervert
it, and make it an occasion of sin; no flower so
sweet but it will suck poison out of it Now in this,
sin appears sin. The worst thing that sin does, and
most like itself, is the perverting of the law, and
taking occasion from it tQ be so much' the more ma
lignant . • >
Thus the commandment, which was ordained to
life, was intended as a guide in the Way to comfort
and happiness, proved unto death, through the cor
ruption of nature, v. 10. "Many ^precious soul splits
upon the rock Of salvation. And the same word
which, to some is an occasion of life unto life, is to
others an occasion of death unto death. The same
sun that makes the garden of flowers more fragrant,
makes the dunghill more noisome : the same heat
that softens wax, hardens clay ; and the same child
was set for the fall and rising again of many in Israel.
The way to prevent this mischief, is, to bow our
souls to the commanding authority of the word and
law Of God, not striving against, but submitting toit.
14. — But I am carnal, sold under sin.
15. For that which I do I allow not: for
what I would, that do I not ; but what I
hate, that do I. 1 6. If then I do that which

ROMANS, VII.

325

I would not, I consent unto the law, that it
is good. 1 7. Now then it is no more I that
do it, but sin that dwelleth in me. 1 8. For
I know that in me (that is, in my flesh)
dwelleth no good thing : for to will is pre
sent with me, but how to perform that which
is good I find not, 1 9. For the good that I
would I do not : but the evil which I would
not, that I do. 20. Now if I do that I would
not, it is no more I that do it, but sin that
dwelleth in me. 21. I find then a law,
that, when I would do good, evil is present
with me. 22. For I delight in the law of
God after the inward man : 23. But I see
• another law in my members, warring
against the law of my mind, and bringing
me into captivity to the law of sin which
is in my members. 24. O wretched man
that I am ! who shall deliver me from the
body of this death? 25. I thank God,
through Jesus Christ our Lord. So then
with the mind I myself serve the law of
God; but with the flesh the law of sin.
Here is a description of the conflict between grace
and corruption m the heart ; between the law of
God and the law of sin. And it is applicable two
ways: I. To the struggles that are in a convinced soul,
but yet unregjenerate : in the persen nf whom it is
supposed, by some, that Paul speaks.
II. To struggles that are in a renewed sanctified
soul, but yet in a state of imperfection, as others
apprehend. And a great controversy there is, of
which of these we are to understand the apostle
here. So far does the evil prevail here, when he
speaks nf one sold under sin, doing it, not performing
that which is good ; that it seems hard to apply it
to the regenerate, who are described to walk not
after the flesh, but after the Spirit. And yet so far
does the good prevail in hating sin, consenting to the
law, delighting in it, serving the law of God with
the mind, that it is more hard to apply it to the un-
regenerate that are dead in trespasses and sins.
I. Applying it to the struggles that are in a con
vinced soul, that is yet in a state of sin, knows his
Lord's will, but does it not, approves the things that
are more exceUent, being instructed out of the law,
and yet lives in the constant breach of it, (ch. 2. 17
—23.) though he has that within him, that witnesses
against the sin he commits, and it is not without a
great deal of reluctancy that he does commit it ;
the superior faculties striving against it, natural con
science warning against it before it is committed,
and smiting for it afterward, yet the man continues
a slave to his reigning lusts.
It is not thus with every unregenerate man, but
with those only that are convinced by the law, but
not changed by the gospel. The apostle had said,
(ch. 6. 14.) That sin shall not have dominion, because
ye are not under the law, but under grace. For
the proof of which he here shews that a man under
the law, and not under grace, may be, and is, under
the dominion of sin ; the law may discover sin, and
convince of sin, but it cannot conquer and subdue
sin, witness the predominancy of sin in many that
are under very strong legal convictions. It disco
vers the defilement, but will not wash it off, It
makes a man weary and heavy laden, (Matt. 11.
28.) burthens him with his sin; and yet, if rested
in, it yelds no help toward the shaking off of that

burthen ; that is .to be had only in Christ. The law
may make a man cry out, 0 wretched man that I
am! who shall deliver me? and yet leave him thus
fettered and captivated, as being too weak to deli
ver him, (eh. 8. 3.) give him a spirit of bondage to
fear, ch. 8. 15. Now a soul, advanced thus far by
the law, is in a fair way towards a state of liberty
by Christ ; though many rest here, and go no fur
ther. Felix trembled, bnt never came to Christ.
It is possible for a man to gp to hell with his eyes
open, (Numb. 24. 3, 4. ) illuminated with common
cpnvictipns ; and to carry abcut with him a self-ac
cusing ccnscience, even in the service of the devil ;
he may consent to the law, that it is good; delight
to knpw God's ways, (as they, Isa. 58. 2.) may have
that within him;, that witnesses against sin, and/or
holiness ; and yet all this overpowered by the reign
ing love of sin. Drunkards and unclean persons
have some faint desires to leave off their sins, and
yet persist in them notwithstanding, such are the
impotency and insufficiency of their convictions.
Of such as these there are many that will needs
have all this understood, and contend earnestly for
it : though it is very hard to imagine why, if the
apostle mtended this, he should speak all along in
his pwn person ; and not only so, but in the present
tense. Of his own state under conviction he had
spoken at large, as of a thing past; (v, 7, Sic.) I
died; the commandment I found to be unto death;
and if here he speaks of the same state as his present
state, and the condition he was now in, surely he
did not intend to be so understood : and therefore,
II. It seems rather to be understood of the strug
gles that are between grace and corruption in sanc
tified souls. That there are remainders of indwel
ling corruption, even there where there is a living
principle of grace, is past dispute ; that that cor
ruption is daily breaking forth in sins of infirmity,
(such as are consistent with a state of grace,) is no
less certain. If we say that we have no sin, we de
ceive ourselves, 1 John 1. 8, 10. That true grace
strives against these sins and corruptions, does not
allow of them, hates them, mourns ever them, groans
under them as a burthen, is likewise certain ; (Gal.
5. 17.) The flesh lusteth against the Spirit, and the
Spirit against the flesh ; and these are contrary the
one to the other, so that ye cannot do the things that
ye would. These are the truths which, Ithink,
are centained in this disccurse ef the apostle's. And
his design is further to open the nature of sanctifi
cation, that it does not attain to a sinless perfection
in this life : and therefore to quicken us to, and en
courage us in, our conflicts with remaining corrup
tions ; our case is not singular, that which we do
sincerely strive against, shall not be laid to our
charge ; and through grace the victory is sure at
last. The struggle here is like that between Jacob
and Esau in the womb, between the Canaanites and
the Israelites in the land, between the house of
Saul and the house of David : but great is the truth
and will prevail.
Understanding it thus, we may observe here,
1. What he complains of; the remainder of in
dwelling corruptions, which he here speaks of, to
Shew that the law is insufficient to justify even a re
generate man, that the best man in the world hath
enough in him to condemn him, if God should deal
with him according to the law ; which is not the
fault of the law, but of our own corrupt nature, which
cannot fulfil the law. The repetition pf the same
things over and over again in this discourse, shews
how much Paul's heart was affected with what he
wrote, and how deep his sentiments were.
Observe the particulars of this complaint.
(1. ) lam carnal, sold under sin, v. 14. He speaks
of the Corinthians as carnal, 1 Cor. 3. 1. Even
there wher^ there is spiritual life, there are remain-

326

ROMANS, VII.

ders of carnal affections, and a man may be so far
sold under sin; he does not sell himself to work wick
edness, as Ahab did, (1 Kings 21. 25.) but he was
sold by Adam when he sinned and fell ; seld, as a
popr slave that does his master's will against his own
will ; Sold under sin, because conceived in iniquity
and born in sin.
(2.) What I would, that I do not; but what I hate,
that do I, v. 15. And to the same purport, v. 19,
21. When I would do good, evil is present with me.
Such was the strength ef Corruptions, that he could
not reach at that perfection in holiness which he did
desire and breathe after. Thus, while he was press
ing forward toward perfection, yet he acknowledges
that he had not already attained, neither was already
perfect, Phil. 3. 12. Fain he would be free from
all sin, and perfectly do the will of God, such was
his settled judgment ; but his corrupt nature drew
him another way ; it was like a clog, that checked
and kept him down when he would have soared up
ward; like the bias in a bowl, which, when it is
thrown straight, yet draws it aside.
(3. ) In me, that is in my flesh, dwelleth no good,
v. 18. Here he explains himself concerning the
corrupt nature, which he calls flesh; as far as that
goes, there is no good to be expected ; any more than
one would expect good corn growing upon a rock,
or on the sand which is by the sea-side. As the new
nature, as far as that goes, cannot commit sin, (1

under the conduct and government of that law ; and
while it is so, it is not like to do any good.
The corrupt nature is elsewhere called flesh,
(Gen. 6. 3. John 3. 6.) and though there may be
good things dwelling in those that have this flesh,
yet, as far as the flesh goes, there is no good, the
flesh is not a subject capable of any good.
(4.) / see another law in my members warring
against the law of my mind, v. 23. The corrupt
and sinful inclination is here compared to a law, be
cause it controlled and checked him in his good mo
tions. It is said to be seated in his members; be
cause Christ having set up his throne in his heart,
it was only the rebellious members of the body that
were the instruments nf sin. In the sensitive appe
tite, or we may take it more generally, for all that
corrupt nature which is the seat not only of sensual
but of more refined lusts. This wars against the law
ofthe mind, the new nature ; it draws the contrary
way, drives pn a cpntrary interest ; which ccrrupt
disposition and inclination are as great a burthen and
grief to the soul, as the worst drudgery and capti
vity could be. It brings me into captivity.
To the same purport, (v. 25.) With the flesh I
serve the law of sin; that is the corrupt nature, the
unregenerate part is continually working toward sin.
(5. ) His general complaint we have v. 24. O
wretched man that I am ! who shall deliver me from
the body of this death ? The thing he complains of,
is, a body of death ; either the body of flesh, which
is a mortal dying body ; (while we carry this body
about with us, we shall be troubled with corruption ;
when we are dead, we shall be freed from sin, and
not before ;) or the body pf sin, the old man, the cor
rupt nature, which tends to death, that is, to the
rum of the soul ; or, comparing it to a deadbody.the
touch of which was by the ceremonial law defiling.
If actual transgressions be dead works, (Heb. 9. 14.)
original corruption is a dead body. It was as trou
blesome to Paul as if he had had a dead body tied
to him^ which he must have carried^abeut with him.
This made him cry cut, O wretched man that I am!
A man that had learned in every state to be content,
yet complains thus of his corrupt nature. Had I
been to have spoken of Paul, I should have said, " O

blessed man that thou art, an ambassador of Christ,
a favourite of heaven, a spiritual father of thou-"
sands ! " But in his own account he was a wretched
man, because of the corruption of nature, because
he was not so good as he fain would be ; had not yet
attained, neither was already perfect. Thus mise
rably does he complain. » *
Who shall deliver me? He speaks like one that
was sick of it, that would give any thing to be rid of
it ; looks to the right hand and to the left for some
friend that would part between him and his corrup- ,
tions. The remainders of indwelling sin are a very
grievous burthen to a gracious soul.
2. What he comforts himself with. The case
was sad, but there were some allays. Three things
comforted him.
(1.) That his conscience witnessed for him, that
he had a good principle ruling and prevailing in him, .
notwithstanding. It is well when all does not go one,.
way in the soul. The rule of this good principle*
which he had, was, the law of God; to which hef
here speaks of a threefold regard he had ; whiph is'-
certainly to be found in all that are sanctified, and"1
no others. •*.,'¦
[1.] J consent unto the law that it is good,;-v,
16. ru/jLQ»/Ai — I give my vote to the law ; there is the
approbation of the judgment. Wherever there.is
grace, there is not only a dread of the severity of the
law, but a consent to the gopdness pf the law ;4t is
good in itself, it is gepd for me. This is a sign' that
the law is' written in the heart, that, the soul is He?
livered to the mould of it. To cpnsent to the law,.
is so far to approve of it as not to wish it otherwise •
constituted than it is. The sanctified judgment not
only concurs to the equity ofthe law; but to the- ex
cellency of it, as convinced that a conformity to the
law is the highest perfection of the human nature,
and the greatest honour and happiness we are ca
pable of.
[2.] I delight in the law of God after the in-ward
man, v. 22. His conscience bore witness to a com
placency in the law. He delighted not only in the
promises of the word, but in the precepts and pro
hibitions ofthe word ; a-viiSeptu, it speaks a becom-.
ing delight. He did herein concur in affection' with
all the saints. All that are savingly regenerate.and
born again, do truly delight in the law of G<jd ; de
light to know it, to do it; cheerfully submit to the
authority of it, and take a complacency in that sub
mission ; never better pleased than when heart and
life are in the strictest conformity to the law and will
of God.
After the inward man; that is, First, The, mind
or rational faculties, in opposition to the sensitive ,
appetites and wills of the flesh. The soul is the
inward man, and that is the seat of gracious delights,
which are therefore sincere and serious, but secret;
it is the renewing of tlie inward man, 2 Cor. 4/16.
Secondly, The new nature. The new man is called
the inner man, (Eph. 3. 16.) the hidden man ofthe
heart, 1 Pet. 3. 4. Paul, as far as he was sanctified,
had a delight in the law ef Gpd.
[3. ] With the mind I myself serve the law of God,
v. 25. It is npt ennugh to consent to the law, and to
delight in the law, but we must serve the law ; our
souls must be entirely delivered up into the ebedience
Of it Thus it was with Paul's mind ; thus it is with
every sanctified renewed mind ; that is the ordinary
course and way ; thitherward goes the: bent of the
soul. I myself— a-M; ryi,, plainly intimating that he
speaks in his own person, and not in. the person of
another. (2.) That the fault lay in that corruption of his
nature, which he did really bewail and stnve.againsts;.
It is no more I that do it, but sin that dwelleth in me;
This he mentions twice, (v. 17, 20. ) not as an excuse
for the guilt of his sin, (it is enough to. condemn us,

ROMANS, VIII.

327

if we were under the law, that the rin which does
the evil, dwelleth in us,) but as a salvo for his evi
dences, that he might not sink in despair, but take
comfort from the covenant of grace, which accepts
the willingness of the spirit, and has provided pardon
for the weakness of the flesh.
He likewise herein enters a protestation against
all that which this indwelling sin produced. Having
professed his consent to the law of God, he here pro
fesses his dissent from the law of sin. " It is not I,
I disown the fact, it is against my mind that it is
done." As when in the senate the major part are
bad, and carry every thing the wrong way, it is in
deed the act of the senate, but the honest party
strive against it, bewail what is done, and enter their
protestation against it ; so that it is no more they that
do it.
Dwelleth in me, as the Canaanites among the Isra
elites, though they were put under tribute : dwelleth
in me, and is likely to dwell there, while I live.
(3. ) His great comfort lay in Jesus Christ ; (v. 25. )
I thank God, through Jesus Christ our Lord. In
the midst of his complaints he breaks out into praises.
It is a special remedy against fears and sorrows, to
be much in praise : many a poor drooping soul hath
found it so. And in all our praises, this sheuld be
the burthen ef the spng, " Blessed be Ged for Jesus
Christ" Who shall deliver me ? says he, (v. 24.) as ene at
a loss for help. At length, he finds an all-sufficient
friend, even Jesus Christ When we are under the
sense of the remaining power of sin and corruption,
we shall see reason to bless God, through Christ,
(for as he is the mediator of all our prayers, so he
is of all our praises,) to bless Gpd for Christ; it is
he that stands between us and the wrath due te
us for this sin. If it were net for Christ, this ini
quity that dwells in us, would certainly be our ruin.
He is our advocate with the Father, and through
him God pities, and spares, and pardons, and lays
not our iniquities to our charge.
It is Christ that has purchased deliverance for us
in due time. Through Christ death will put an end
to all these complaints, and waft us to an eternity
which we shall spend without sin or sigh. Blessed
be God thatgxveth us this victory through our Lord
Jesus Christ!
CHAP. VIII.
The apostle, having fully explained the doctrine of justifica
tion, and pressed the necessity of sanctification, in this
chapter, applies himself to the consolation of the Lord's
people. Ministers are helpers of the joy of the saints.
Comfort ye, comfort ye my people, so runs our commis
sion, Isa. 40. 1. It is the will of God, that his people should
- be a comforted people. And we have here such a draught
of the gospel-charter, such a display of the unspeakable
privileges of true believers, as may furnish us with an
abundant matter for joy and peace in believing, that by all
these immutable things, in which it is impossible for God to
lie, we might have strong consolation. Many of the people
of God have, accordingly, found this chapter a well-spring
of comfort to their souls, living and dying ; and have
sucked and been satisfied from these breasts of consola
tion, and with joy drawn water out of these wells of salva
tion. There are three things in this chapter : I. The
particular instances of christians' privileges, v. 1 . . 28. II.
The ground thereof laid in predestination, v. 29, SO. III.
The apostle's triumph herein, in the name of all the saints,
v. SI. to the end.
1- HFHERE is therefore now no condem
nation to them which are in Christ
Jesus, who walk not after the flesh, but
after the Spirit. 2. For the law of the Spirit
of life in Christ Jesus hath made me free
from the law of sin and death. 3. For
what the law could not do in that it was I

weak through the flesh, God sending his
own Son in the likeness of sinful flesh, and
for sin, condemned sin in the flesh : 4. That
the righteousness of the law might be ful
filled in us, who walk not after the flesh,
but after the Spirit. 5. For they that are
after the flesh do mind the things of the
flesh ; but they that are after the Spirit the
things of the Spirit. 6. For to be carnal
ly minded is death ; but to be spiritually
minded zs life and peace. 7. Because the
carnal mind is enmity against God : for it
is not subject to the law of God, neither in
deed can be. 8. So then they that are in
the flesh cannot please God. 9. But ye
are not in the flesh, but in the Spirit, if so
be that the Spirit of God dwell in you.
Now if any man have not the Spirit of
Christ, he is none of his.
The apostle here begins with one signal privilege
of true christians, and describes the character of
those to whom it belongs.
V. 1, There is therefore now no condemnation, to
them that are in Christ Jesus. This is his triumph
after that melancholy complaint and conflict in the
foregoing chapter ; sin remaining, disturbing, vexing,
but blessed be God, not ruining. The complaint he
takes to himself; but humbly transfers the comfort
with himself to all true believers, who are all inter
ested in it.
I. It is the unspeakable privilege and comfort pf
all thpse that are in Christ fesus, that there is there
fore npw no condemnation to them. He dpes not
say, " There is no accusation against them," forthat
there is ; but the accusation is thrown out, and the
indictment quashed. He does not say, " There is
nothing in them that deserves condemnation," for
that there is, and they see it, and own it, and mourn
over it, and condemn themselves for it ; but it shall
not be their ruin. He does not say, " There is no
cross, no affliction to them, nor no displeasure in the
affliction," for that there may be ; but no condemna
tion. They may be chastened of the Lord, but not
condemned with the world. Now this arises from
their being in Christ Jesus; by virtue of their union
with him through faith, they are thus secured. They
are in Christ Jesus, as in their city of refuge, and so
are protected from the avenger of blood. He.is their
advocate, and brings them off. There is therefore
no condemnation, because they are interested in the
satisfaction that Christ by dying made to the law.
In Christ, God dpes npt pnly nnt cendemn them, but
is well pleased with them, Matt 17. 5.
II. It is the undoubted character of all those who
are so in Christ Jesus, as to be freed from condem
nation, that they walk not after the flesh but after the
Spirit. Observe, The character is given from their
walk, not from any one particular act, but from their
course and way. And the great question is, What
is the principle of the walk, the flesh or the spirit,
the old or the new nature, corruption or grace ?
Which of these do we mind, for which of these do
we make provision, by which of these are we go
verned, which of these do we take part with ?
This great truth thus laid down he illustrates in
the following verses; and shews how we come by
this great privilege, and how we may answer this
character. 1. Hew we ccme by these privileges — the privi
lege pf justification, that there is no condemnation to
us — the privilege pf sanctification, that we walk

328

ROMANS, VIII.

after the Spirit, and not after the flesh, which is no
less our privilege than it is our duty. How comes it
about ?
(1. ) The law could not do it, v. 3. It could neither
justify nor sanctify, neither free us from the guilt,
nor from the power of sin, having not the promises
either of pardon or grace. The law made nothing
perfect ; It was weak. Some attempt the law made
toward these bleSsed ends, but alas, it was weak, it
could not accomplish them : yet that weakness was
not through any defect in the law, but through the
flesh, through the corruption of human nature, by
which We became incapable either of being justified
or sanctified by the law. We were become unable
to keep the law, and in case of failure, the law, as a
covenant of works, made no provision, and so left
us as it found us. Or, understand it of the ceremo
nial law ; that Was a pilaster not wide enough for the
-wound, it could never take away sin, Heb. 10. 4.
.'(2.) The law ofthe Spirit of life in Christ Jesus
does it, v. 2. The covenant of grace made with us
in Christ, is a treasury of merit and grace, and from
thence we receive pardon and a new nature ; are
freed from the law of sin and death, that is, bnth
from the guilt and pewer ef sin ; from the curse of
the law, and the conduct of the flesh. We are under
another covenant, another master, another husband,
under the law of the Spirit, the law that gives the
Spirit, spiritual life to qualify us for eternal.
The foundation of this freedom is laid in Christ's
undertaking forus, Of which he speaks v. 3. God
sending his own Son. Observe, When the law failed,
God provided another method. Christ comes to do
that which the law could npt dp. Moses brought
the children of Israel to the borders of Canaan, and
then died, and left them there ; but Joshua did that
which Moses could not do, and put them in posses
sion of Canaan. Thus what the law could not do,
Christ did. The best exposition of this verse we
have Heb. 10. 1 — 10. To make the sense of the
words clear, which in our translation is a little intri
cate, we may read it thus, with a little transposal,
'God, sending his own Son in the likeness of sinful
flesh, and a sacrifice for sin, condemned sin in the
flesh, which the law could not do in that it was weak
through the flesh, that the — v, 4. Observe,
-[1. J How Christ appeared ; in the likeness of sinful
flesh. Not sinful, for he was holy, harmless, unde
filed ; but in the likeness of that flesh which was
sinful. He took upon him that nature which was
corrupt, though perfectly abstracted from the cor
ruptions pf it His being circumcised, redeemed,
baptized with Jchn's baptism, speaik the likeness ef
sinful flesh. The bifings pf the fiery serpents were
cured by a serpent of brass, which had the shape,
though free from the venom, of the serpents that bit
them. It was great Condescension, that he who was
God, should be made in the likeness of flesh ; but
much greater, that he who was holy, should be made
in the likeness of sinful flesh.
And for sin, there the best Greek copies place the
comma. God sent him, iv oftoC/inTi rapti; apupVittt,
xai 5ri/>i a/xufVun — in the likeness of sinful flesh, and
as a sacrifice for sin. The LXX call a sacrifice for
sin no more than irepi fy«i/)<ri«s— ^br sin ; so Christ
was a sacrifice ; he was sent to be so, Heb. 9. 26.
[2.] What was done by this appearance of his ;
sin was condemned, that is, God did therein mere
than ever manifest his hatred ef sin ; and nnt pnly
so, but for all that are Christ's beth the damning
and the domineering power of sin is broken and
taken out of the way. He that is condemned, can
neither accuse nor "rule; his testimony 3s null, and
his.authority null. Thus by Christ is sin cpndemned ;
theugh it live and remain, its life in the saints is still
but like that of a condemned malefactor. It was by
the condemning of sin that death was disarmed, and

the devil, who had the pewer pf death destroyed.
The cendemning ef sin saved the sinner from con
demnation. Christ was made sin for us, (2 Cor. 5,
21.) and, being sp made, when we was condemned,
sin was condemned in the flesh of Christ ; condemned
in the human nature: So was satisfaction, made to
divine justice, and way made for the salvation pf the
sinner. [3.] The happy effect ef this upon us; (v. 4.)
That the righteousness of the law might be fulfilled
in us. Both in our justification and in our sanctifi
cation, the righteousness of the law is fulfilled. A
righteousness of satisfaction for the breach of the
law is fulfilled by the imputation of Christ's com
plete and perfect righteousness, which answers the
utmost demands of the law as the mercy*-seat was as
long and as broad as the ark. A righteousness of
obedience to the commands of the law is fulfilled in
us, when by the Spirit the law of love is written
upon the heart, and that love is the fulfilling of the
law, ch. 13. 10. Though the righteousness of the
law is not fulfilled by us, yet, blessed be God, it is •
fulfilled in us ; there is that to be found upon and in
all true believers, which answers the intention pf the
law. Us who walk not. There is the description
of all those that are interested in this privilege-— they
act from spiritual, and not from carnal, princn&s;
as for others, the righteousness of the law wft be
fulfilled upon them in their ruin. Now,
2. Observe how we may answer to this character,
v. 5, &c.
(1.) By looking to our minds. How may we know
whether we are after the flesh, or after the Spirit ?
By examining what we mind, the things of the flesh,
or the things ofthe Spirit. Carnal pleasure, worldly
profit and honour, the things of sense and timej are
the things qf the flesh, which unregenerate people
mind. The favour of God, the welfare of the soul,
the concerns of eternity, are the things ofthe Spirit,
which they that are after the Spirit, do mind.
The man is as the mind is. The mind is the forge
of thoughts. As he thinketh in his heart, so is he,
Prov. 23. 7. Which way do the thoughts move
with must pleasure ? On what dp they dwell with
mpst satisfaction ? The mind is the seat of wis-
dpm. Which waygp the projects and contrivances?
whether are we mere wise for the wprld, or for our
spuIs ! to t»c 0-a.fKot QfovZo-tt — they savour the things
of the flesh ; sp the wprd is rendered, Matt 16. 23.
It is a great matter what eur savour is ; what truths,
what tidings, what cemforts, we dp mpst relish, and
are mest agreeable to us.
Now, to caution us against this carnal-minded-
ness, he shews the great misery and malignity of it,
and compares it with the unspeakable excellency
and comfort of spirituaUmindedness.
\l.~y It is death, v. 6. It is spiritual death, the
certain way to eternal death. It is the death of the
soul ; for it is its alienation from God, in union and
communion with whom the life of the soul consists.
A carnal soul is a dead soul ; dead as a soul can die.
She that liveth in pleasure, is dead, (1 Tim. 5. 6.)
not only dead in law as guilty, but dead in state as
carnal. Death includes all misery ; carnal souls are
miserable souls. But to be spiritually minded,
^fiitifta. t« ira-vit/jKrtT©' — a spiritual savour, the wis
dom that is from above, a principle of grace, is life
andjieace; it is the felicity, and happiness ofthe
soul. The life Ofthe soul consists in its union with
spiritual things by the mind. A sanctified soul is a
living soul ; and that life is peace, it is a very com
fortable life. All the paths of spiritual wisdom are
paths of peace. It is life and peace in the other
world, as well as in this. Spintual-mindedness is
eternallife and peace begun, and an assuring earnest
of the perfection of it.
[2. ] It is enmity to God, [v. 7. ) and this is worse

ROMANS, VIII.

329

than the former. The former speaks the carnal
sinner a dead man,' that is bad ; but this speaks him
a devil of a man. It is not only an enemy, but en
mity itself. It is not only the alienation of the soul
from God, but the opposition of the soul against
God ; it rebels against his authority, thwarts his de
sign, opposes his interest, spits in his face, spurns at
his bowels. Can there be a greater enmity ? An
enemy may be reconciled, but enmity cannot How
should this humble us for, and warn us against, car-
nal-mindedness ! Shall we harbour and indulge that
which is enmity to God our Creator, Owner, Ruler,
and Benefactor ? To prove this, he urges, that it is
not subject to the law of God, zieither indeed can be.
The holiness of the law of God, and the unholiness
of the carnal mind, are as irreconcilable as light to
darkness. The carnal man may, by the power of
divine grace, be made subject to the law of God, but
the carnal mind never can ; that must be broken
and expelled. See how wretchedly the ccrrupt
will pf man is enslaved to sin ; as far as the carnal
mind prevails, there is no inclination to the law of
God; therefore wherever there is a change wrought,
it is by the power of God's grace, not by the free
dom of man's will. >,
From hence he infers, (v. 8.) They that are in
the fiesh cannot please God. They that are in
a carnal unregenerate state, under the reigning
power of sin, cannot do the things that please God ;
wanting grace, the pleasing principle, and an in
terest in Christ, the pleasing Mediator. The very
sacrifice of the wicked is an abomination, Prov. 15.
8. Pleasing God is our highest end,- of 'which they
that are in the flesh cannot but fall short; they
cannot please him, nay they cannot but displease
him. We may know our state and character,
[2.] By inquiring whether we have the Spirit- of
God and Christ, or no; (v. 9.) Ye are not in the
flesh, but in the Spirit. This expresses states and
conditions of the soul vastly different. All the saints
have flesh, and spirit in them ; but to be in (he flesh,
and to be in the Spirit, are contrary. It denotes our
being overcome and subdued by one of these prin
ciples. As we say, A man is in love, or, in drink,
that is, overcome by them. Now the great question
is, whether we are in the flesh, or in the Spirit; and
how may we come to know it ? Why, by inquiring
whether the Spirit of God dwell in us. The Spirit
dwelling in us, is the best evidence of pur being in
the Spirit, for the indwelling is mutual ; (1 John 4.
16.) Dwelleth in God, and God in him.
The Spirit visits many that are unregenerate, with
his motions, which they resist and quench ; hut in
all that are sanctified he dwells; there he resides
and rules. He is there as a man at his own house,
where he is constant and welcome, and has the do
minion. Shall we put this question to our own
hearts. Who dwells, who rules, who keeps house,
here ? Which interest has the ascendant ?
Te this he subjoins a general rule ef trial ; If any
man has not the Spirit of Christ, he is none of his.
Tp be Christ's, to be a christian indeed, pne pf his
children, his servants, his friends, in unien with
him, is a privilege andhennur which many pretend
te, that have no part ner lpt in the matter. None
are his but those that have his Spirit; that is, [1.]
That are spirited as he was spirited : are meek, and
lowlv, and humble, and peaceable, and patient, and
charitable, as he was. We cannet tread in his steps
unless we have his Spirit ; the frame and disposition
of pur souls must be conformable to Christ's pattern.
[2.] That are actuated and guided by the Hely
Spirit of God, as a Sanctifier, Teacher, and Com
forter. Having the Spirit of Christ is the same with
having the Spirit of God to dwell in us. But thpse
two come much to one ; for all that are actuated by
Vol. vi.— 2 T .

the Spirit of God as their rule, are conformable to
the Spirit of. Christ as their pattern.
Now this description,of the character of those to
whom belongsthis first privilege of freedom from
condemnation, is to be applied- to all the other privi
leges that follow.
10. And if Christ, be in you, the body is
dead because of sin ; but the Spirit is life
because of righteousness. 11. But if the
spirit of him that raised up Jesus from the
dead dwell' in you, he that raised up Christ
from the dead shall also'quicken your mor
tal bodies by his Spirit that dwelleth in you.
12. Therefore, brethren, we are debtors,
not to the flesh, to live after the flesh. 1 3,
For if ye live after the flesh, ye shall die :
but if ye through the Spirit do mortify the
deeds of the body, ye shall live. 1 4. For
as many as are led by the Spirit of God,
they are the sons of God. 15. For- ye have
not received the Spirit of bondage again to
fear ; but ye have received the Spirit of
adoption, whereby we cry, Abba, Father.
•1 6. The Spirit itself beareth witness with
our spirit, that we are the children of God :
In these verses the apostle represents two more
excellent benefits, which belong to true believers.
I. Life. The happiness is not barely a negative
happiness, not to be condemned ; but it is positive,
it is an advancement to a life that will be the un
speakable happiness of the man; (v. 10, 11.) If
Christ be in you. Observe, If the Spirit be in us,
Christ is' in us. He dwells in the heart by faith,
Eph. 3. 17. Now we are here told what becomes
of the bpdies and spuIs pf thpse in whom Christ is.
1. We cannot say. but that the body is dead; it is
a frail, mortal, dying body, and it will be dead
shortly ; it is a house of clay, whose foundation is in
thp dust. The life purchased and promised does
not immortalize the body in its present state.
It is dead, it is appointed to die, it is under a sen
tence of death : as we say, One that is condemned,
is a dead man. In the midst of life we are in death :
be our bodies ever> so strong, and healthful and
handsome, they are as good as dead, (Heb. 11. 12.)-
antfthis because of sin. It is sin that kills the body.
This effect the first»threatening has ; (Gen. 3. 19.)
Dust thou art. Methinks, were there ne nther ar
gument, fove to pur bpdies sheuld make us hate sin,
bec'ause it is such an enemy to pur bpdies. The
death even ef the bpdies pf the saints is a remaining
token ef Gcd's displeasure against sin.
2. But the spirit, the precicus suul, that is life; it
is nnw spiritually alive, nay it is life. Grace in the
seul is its new nature ; the life of the saint lies in the
soul, while the life of the sinner goes no farther than
the body. When the body dies, and returns to the
dust, the spirit is life ; not only living and immortal,
but iwallowed up of life. Death to the saints is but
the freeing the heaven-born spirit from the cleg and
lead of this body, that it may be fit to partake of
eternal life, When Abraham was dead, yet God
was the God of Abraham, for even then his spirit
was life, Matt. 22. 31, 32. See Ps. 49. 15. And
this because of righteousness. The righteousness
of Christ imputed to them, secures the soul, the
better part, from death ; the righteousness of Christ
inherent in them, the renewed image of God upon
the soul, preserves it, and, by God's ordination, at
death elevates it, and improves it, and makes it meet

330

ROMANS, VIII.

to partake of the inheritance ef the saints in light.
The eternal life ef the seul consists in the vision and
fruition of God, and both assimilating, for which the
soul is qualified by the righteousness of sanctifica
tion. I refer to Ps. 17. 15. I will behold thy face
in righteousness.
3. There is a life reserved too for the poor body
at last ; He shall also quicken your mortal bodies, v.
11. The Lord is for the body ; and thnugh at-death
it, is cast aside as a despised broken vessel, a vessel
in which is nP pleasure, yet Ged will have a desire
to the wprk pf his hands, (Jpb 14. 15. ) will remem
ber his covenant with the dust, and will not lose a
grain of it ; but the body shall be re-united to the
soul, and clothed with a glory agreeable to it. Vile
bodies shall be new fashioned, Phil. 3. 21. 1 Cor.
15. 42,
Two great assurances of the resurrection of the
body are mentioned.
(1.) The resurrection of Christ; He that raised
up Christ from, the dead, shall also quicken. Christ
rose as the head and first-fruits and forerunner of
all the saints, 1 Cor. 15. 20. The body of Christ
lay in the grave, under the sin of all the elect imput
ed, and broke through it. O grave, then, where is
thy victory ? It is in the virtue of Christ's resurrec
tion that we shall rise.
(2.) The indwelling of the Spirit. The same
Spirit that raiseth the soul now, will raise the body
shortly ; by his Spirit that dwelleth in you. The.
bodies of the saints are the temples of the Hply
Ghpst, 1 Cor. 3. 16. — 6. 19. Now though these
temples may be suffered for a while to lie in ruins,
yet they shall be rebuilt again. The tabernacle pf
David, which is fallen dpwn, shall be repaired,
whatever great meuntains may be in the way. The
Spirit, breathing upen dead arid dry bones, will make
them live, and the saints even in their flesh shall see
Gnd. From hence the appstle by the way infers, hew
much it is our duty to walk not after the flesh, but
after the'Spirit, v. 12, 13. Let not our life be after
the wills and motions of the flesh.
Two motives he mentions here.
[1.] 'We are not debtors to the flesh; neither by
relation, gratitude nor any other bond or obligation.
We owe no suit or service to our carnal desires ; we
are indeed bound to clothe, andJeed, and take care
of, the body, as a servant to the soul in the service
of God, but no further. We are not debtors to it ;
the flesh never did us so much kindness as to oblige
us to serve it. It is implied that we are debtors to
Christ and to the Spirit : there we owe our all, all
we have, and all we can do, by a thousand bonds
and obligations. Being delivered from so great a
death by so great a ransom, we are deeply indebted
to our Deliverer. Seel Cor. 6. 19, 20.
[2.] Consider the consequences, what will be at
the end ofthe way. Here are life and death, bless
ing and cursing, set before us.
If ye live after the flesh, ye shall die; die eter
nally, i It is the pleasing, and serving, and gratify
ing, ofthe flesh, that is the ruin of souls ; that is the
second death. Dying indeed is the soul's dying : the
death of the saints is but a sleep.
But on the othar hand, Ye shall live, live and be
happy to eternity ; that is the true life ; If ye through
'the Spirit mortify the deeds of the body, subdue and
keep under all fleshly lusts and affections, deny your
selves in the pleasing and humouring' of the body;
and this through the Spirit; we cannot do it withput
the Spirit working it in us ; and the Spirit will net
dp it withput us doing pur endeaveur. Sp that in a
wprd we are put upen this dilemma, either te dis
please the body, pr destroy the seul.
II. The Spirit of adoption is anpther privilege be-
lpnging tn those that are in Christ Jesus, v. 14—16.

All that are Christ's are taken into the relation of
children to God, v. 14. Observe, 1. Their property;
they are led by the Spirit of God ; as a scholar in his
learning is led by his tutor, as a traveller in his jour
ney is led by his guide, as a soldier in his engage
ments is led by his captain; not driven as beasts,
but led as rational creatures ; drawn with the cords
of a man, and the bands of love. It is the unduubt-
ed character cf all true believers, that they are led
by the Spirit ef Gpd : having submitted themselves
in believing te his ccnduCt, they de in their obedi
ence fellpw that ccnduct, and are sweetly led into
all truth and all duty. 2. Their privilege; They
are the sons of God; received into the number of
God's children by adcptfon ; pwned and lnved by
him as his children.
And these that are the sens pf Gpd, have the
Spirit. (1.) Te wprk in them the disposition of children;
(v. 15.) Ye have not received the spirit of bondage
again to fear. Understand it, [1.] Of that spirit
of bondage which the Old Testament church was
under, by reason of the darkness and terror of that
dispensation. The veil signified bondage, 2 Cor.
3. 15. Compare v. 17. The Spirit pf adpption was
not then so plentifully poured out as now ; for the
law opened the wound, but little pf the remedy.
Npw ypu are net under that dispensatien, you have
nut received that Spirit. [2.] Of that spirit ef bond
age, which the saints were, many of them them
selves, under at their conversion, under the convic
tions of sin and wrath set home by the Spirit ; as
they, (Acts 2. 37.) the jailer, (Acts 16. 30.) Paul,
Acts 9. 6. Then the Spirit himself was to the saints
a spirit of bondage; "But," says the apostle, "with
you this is over." "God as a Judge," says Dr.
Manton, " by the spirit of bondage, sends us to
Christ as Mediator, and Christ as Mediateigby the
Spirit of adoption, sends us back again to God as a
Father. " Though a child of God may come under
fear of bondage again, and may be questioning his
senship, yet the blessed Spirit is npt again a spirit of
bpndage, fer then he weuld witness an untruth.
But ypu have received the Spirit of adoption. Men
may give a charter cf adpptfon ; but it is God's pre
rogative, when he adepts, to give a Spirit of aoop-
tipn ; the nature ef children. The Spirit of adop-
tipn wprks in the children cf Gpd a filial lpve to God
as a Father, a delight in him, and a dependence
upen him, as a Father. A sanctified seul bears the
image ef Gpd, as the child bears the image of the
father. Whereby we cry, Abba, Father. Praying is here
called crying; which is npt pnly an earnest, but a
natural expressien of desire ; children that cannot
speak, vent their desires by crying. Now, the
Spirit teaches us in prayer to ccme to God as a
Father, with a holy humble confidence, embolden
ing the soul in that duty.
Abba, Father. Abba is a Syriac word signifying
father, or my father; irarir, a Greek werd; and
why bpth, Abba, Father? Because Christ said so
in prayer, (Mark 14. 36.) Abba, Father: and we
have received the Spirit nf the Son. It denotes an
affectionate endearing importunity, and a believing
stress laid upon the relation. Little children, beg
ging of their parents, can say little but Father,
Father, and that is rhetoric enough. It also denotes,
that the adoption is common both to Jews and Gen
tiles ;.the Jews call him Abba in their language ; the
Greeks may call him wotd g in their language ; for in
Christ Jesus there is neither Greek nor Jew.
(2.) To witness to the relation of children,' v. 16.
The former is the work of the Spirit as a Sanctifier,
this as a Comforter.

has

Beareth witness with our spirit. Many a man
is the witness of his own spirit to the goodness of

ROMANS, VIII

331

his state, who has not the concurring testimony of
the Spirit Many speak peace to themselves, to
whom the God of heaven does not speak peace.
But they that are sanctified, have God's Spirit wit
nessing with their spirits ; which is to be understood
not of any immediate extraordinary revelation, but
an ordinary work of the Spirit, in and by the means
of ccmfort speaking peace te the soul. This testi
mony is always agreeable to the written word, and
is therefore always grounded upen sanctificatinn ;
for the Spirit in the heart cannet cpntradict the
Spirit in the wprd. The Spirit witnesses to npne
the privileges ef children, whp have net the nature
and disposition of children.
17. And if children, then heirs; heirs of
God, and joint-heirs with Christ ; if so be
that we suffer with him, that we may be
also glorified together. 1 8. For I reckon
that the sufferings of this present time are
not worthy to be compared with the glory
which shall be revealed in us. 19. For
the earnest expectation of the creature
waiteth for the manifestation of the sons of
God. 20. For the creature was made sub
ject to vanity, not willingly, but by reason
of him who hath subjected the same va.
hope, 21. Because the creature itself also
shall be delivered from the bondage of
corruption into the glorious liberty of the
children of God. 22. For we know that
the whole creation groaneth and travaileth
in pain together until now. 23. And not
only they, but ourselves also, which have
the first-fruits of the Spirit, even we our
selves groan within ourselves, waiting for
the adoption, to wit, the redemption of our
body. 24. For we are saved by hope-: but
hope that is seen is not hope : for what a
man seeth, why doth he yet hope for 1 25.
But if we hope for that we see not, then do
we with patience wait for it.
In these words, the apostle describes a fourth il
lustrious branch of the happiness of believers, that
is, a title to the future glory. This is fitly annexed
to our sonship ; for as the adoption of sons entitles us
to, so the disposition of sons fits and prepares us for,
that glory.
If children; then heirs, v. 17. In earthly inhe
ritances this rule does not hold, only the first-born
are heirs ; but the church is a church of first-born,
for they are all heirs. Heaven is an inheritance
that all the saints are heirs to. They do not come
to it as purchasers, by any merit or procurement of
their own ; but as heirsjpurely by the act of God ;
for God makes heirs. The saints are heirs, though
in this world they are heirs under age ; see Gal. 4.
1, 2. Their present state is a state of education and
preparation for the inheritance. How comfortable
should this be to all the children of God, how little
soever they have in possession, that, being heirs,
they have enough in reversion !
But the honour and happiness of an heir liesin the
value and worth of that which he is heir to ; we read
of those that inherit the wind ; and therefore we
have here an abstract of the premises.
I. Heirs of God. The Lord himself is the por
tion of the saints' inheritance ; (Ps. 16. 5.) a goodly
heritage, v. 6. The saints are spiritual priests,

that have the Lord for their inheritance, Num. 18.
20. The vision of God and the fruition of God make
up the inheritance the saints are heirs to. God him
self will be with them, and will be their Ged, Rev.
21. 3.
II. Joint-heirs with Christ. Christ, as Mediator,
is said to-be the heir of all things, (Heb. 1. 2.) and
true believers, by virtue of their union with him,
shall inherit all things, Rev. 21. 7. They that now
partake of the Spirit of Christ as his brethren, shall
as his brethren partake of his glory, (John 17. 24. )
shall sit down with him upon his throne, Rev. 3. 21.
Lord, what is man, that thou shouldest thus magnify
him! Now, this future glory is further spoken or,
as the reward of present sufferings, and as the ac
complishment of present hopes.
1. As the reward of the saints' present sufferings ;
and it is a rich reward ; If so be that we suffer with
him, (v. 17.) or, forasmuch as we suffer with him.
The state ofthe church in this world always, is, but
was then especially, an afflicted state ; te be a chris
tian, was certainly to be a sufferer. Now, to com
fort them in reference to those sufferings, he tells
them that they suffered with Christ, for his sake, for
his honour, and for the testimony of a good con
science ; and we shall be glorified with him. These
that suffered with David in his persecuted state,
were advanced by him and with him when he came
to the crown ; see 2 Tim. 2. 12. See the gains of
suffering' for Christ ; though we may be losers for
him, we shall not, we cannot, be losers by him in
the end. This the gospel is filled with the assur
ances of. Now, that suffering saints may have
strong supports and consolations from their hopes pf
heaven, he helds the balance, (v. 18.) in a compari-
. son between the two, which is observable.
(1.) In one scale he puts the sufferings of this
present time. The sufferings of the saints are but
sufferings of this present time, strike no deeper than
the things of time, last no longer than the present
time ; (2 Cor. 4. 17. ) light affliction, and but for a
moment. So that on the sufferings he writes tekel,
weighed hi the balance, and found light
(2.) In the other scalehe puts the glory; and
finds that a weight, an exce'edingand eternal weight ;
glory that shall be revealed. In our present state
we come short, not only in the enjoyment, but in the
knowledge, pf that glory; (1 Cor. 2. 9. 1 Jphn 3. 2.)
it shall be revealed. It surpasses all that we have
yet seen or known : present vouchsafements are
sweet and precious, very precious, very sweet ; but
there is something to come, something behind the
curtain, that will outshine all. Shall be revealed in
us; not only revealed to us, to be seen, but revealed
in us, to be enjoyed. The kingdom of God is with
in you; and will be so to eternity.
(3.) He determines the sufferings not worthy to
be compared with the glory — Ik £i-t* s-gos t*v M%av.
They cannot merit that glory ; and if suffering for
Christ will not merit, much less will doing. They
shoulcFnot at all deter and frighten us from the dili
gent and earnest pursuit ef that glory. The suffer
ings are small and short, and concern the body only :
but the glory is rich and great, and concerns the
soul, and is eternal.
This he reckons. I reckon — Myifofta-i. It is not
a rash and sudden determination, but the product of
a very serious and deliberate consideration. He
had reasoned the case within himself, weighed the
arguments on both sides, and thus at last resolves
the point. O how vastly different are the sentence
of the word and the sentiment of the world, concern
ing the sufferings of this present time !
I reckon, as an arithmetician that is balancing an
account; he first sums up what is disbursed for
Christ in the sufferings of this present time, and
finds they come to very little ; he then sums up what

332

ROMANS, VIII.

is secured to us by Christ in the glpry that shall be
revealed, and that, he finds an infinite sum, trans
cending all conception, the disbursement abundantly
made- up, and the losses infinitely countervailed.
And who would be afraid then to suffer for Christ,
who, as he is beforehand with us in suffering, so he.
will net be behindhand with us in recompense ?
New Paul was as cumpetent a judge pf this point
as ever any mere man was. He could reckon not
by art only, -but by experience ; for he kriewbothu
He knew what the sufferings of this present time
were ; see 2 Cor. 11. 23 — -28. He knew what the
glory of heaven is; see 2 Cor. 12. 3, 4. • And upun
the view ef beth, 'he gives this judgment here.
There is nething like a believing view of the glory
which shall be revealed, to support and bear up the
spirit under all the sufferings of this present time.
The reproach of Christ appears riches to* those who
have respect to the recompense of reward, Heb.
11. 26.
2. As the accomplishment of the saints' present
hopes and expectations, v. 19,. &c. As the saints
are suffering for it, so they are waiting for it. Hea
ven is therefore sure ; for God i>y his Spirit, would
not raise and encourage those hopes only to defeat
and disappoint them ; he will establish that word
unto his servants, on ¦which fie has caused them to
hope, (Ps. 119. 49.) and heaven is therefore sweet';
for if hope deferred makes the heart sick, surely
when the desire comes it will be a tree of life, Prov.
13. 12.
Now he observes an expectation- of this glory ;
(1.) In the creatures, v. 19—22. Thatmustneeds
be a great transcendent glbry, which all the crea
tures are so earnestly expecting and longing for.
This observation in these verses has some difficulty ¦
in it, which puzzles interpreters a little-: and the
more, because it is a remark net made in any ether
scripture, with which it might be cempared.
By the creature here we understand, not as some
do, the Gentile world, and their expectation of
Christ and the gospel ; which is an exposition very
foreign and forced ; but the whole frame of nature,
especially that of this lower world ; the whole crea
tion, the compages of inanimate and sensible crea
tures ; which, because of their harmony and mutual
dependence, and because they all constitute and
make up one world, are spoken pf in the singular
number as the creature. The sense pf the appstle
in these four verses we may take in these pbserva-
tfons :
[1.] That there is a present vanity, which the
creature, by reason of the s'n of man, is made sub
ject to, v. 20. When -man sinned, the- ground was
cursed for man's sake, and with it all the creatures
(especially of this lower world, Where our acquaint
ance lies) became subject to that curse ; became
mutable and mortal. Under the bondage of corrup
tion, v. 21. There is an impurity, deformity, and
infirmity, which the creature has contracted by the
fall of man : the creation is sullied and stained, much
of the beauty of the world gone. There is an enmity
of one creature to another ; they are all subject to
continual alteration and decay ofthe individuals,
liable to the strokes of God's judgments upon man.
When the world was drowned, and almost all the
creatures in it, surely then it Was subject to vanity
indeed. The whole species of creatures is designed
for, and is hastening to, a total dissolution by fire.
And it is not the least part of their vanity andoond-
age, that they are used, er abused rather, by men
as instruments pf sin. The creatures are nften
abused to the dishunpurpf their Creator, the hurt
of his children, or the service of his enemies. When
the creatures are made the food and fuel of our lusts,
fhey are subject to vanity, they are captivated by
the law of sin.

And this, not willingly, not of their own choice;
all the creatures desire their own perfection and
consummation. When they are made instruments
of sin, it is not willingly. Or, They are thus capti
vated, not for any sin of their own, which they had
committed, but for man's suj ; By reason of him who
hath subjected the same. Adam did it meritoriously ;
the creatures being delivered to him, when he by
sin delivered himself, he delivered them likewise
into the -bendage pf cprruptipn. Gnd did it judi
cially,; he passed a sentence upen the creatures for
the sin cf man, by which they became subject And
this yoke (poor creatures) they bear in hope that it
will not be so always. 'Eb-' \mt\Si, mi xa), &c. — in
hope that the creature itself; so many Greek Copies
join the words. We have reason to pity the poor
creatures, that for our sin are become subject to .
vanity. [2.] That the creatures groan and travail in pain
together under this vanity and corruption, v. 22.
It is a figurative expression. Sin is a burthen to the
whole creation ; the sin of the Jews, in crucifying
Christ, 'set the earth a quaking under them. The
idols were a burthen to the weary beast, Isa. 46. 1.
There is a general outcry of the whole creation
against the sin of man : the stone crieth out of the
wall, (Hab. 2. 11.) the land cries, Job 31. 38.
[3.] That the creature, that is now thus bur-
thened, shall, at the time of the restitution of all
things, be delivered from this bondage into the glori
ous liberty of 'the children of God ; (v. 21.)theyshall
no more be subject to vanity and corruption, and the
other fruits of the curse; but, on the contrary, this
lower world shall be renewed : when there will be
new heavens, there will be a new earth ; (2 Pet 3.
13. Rev. 21. 1.) and there shall be a glory conferred
upon all the creatures, which shall be (in the pro
portion of their natures) as suitable and as great an
advancement as the .glory of the children of God
shall be to them. The fire at the last day shall be
¦a refining, not a destroying, annihilating fire. What
comes of the souls of brutes, that go downward,
none can tell. But it should seem by the scripture
there will be some kind of restoration of them: And
if it be objected, What use will they be of to glo
rified saints ? we may suppose them of as much use
as they were to Adam in innocency; and if it be
only to illustrate the wisdom, power, and goodness,
of their Creator, that is enough. Compare with
this, Ps. 96. 10 — 13. — 98. 7 — 9. Let the heavens re
joice before the Lord, for he cometh.
[4.] That the creature doth therefore earnestly
expect and wait for the manifestation' of the chil
dren of God, v. 19. Observe, At the second com
ing of Christ there will be a manifestation of the
children cf Gpd. Npw the saints are God's hidden
pnes, the wheat seems fost in a heap of chaff; but
then they shall be manifested. It dees net yet ap
pear what we shall be, (1 Jphn 3. 2.) but then the
glury shall be revealed. The children ef God shall
appear in their own colours. And this redemption
of the creature is reserved till then ; for as it was
with man, and for man, that they fell under the
curse, so with man, and for man, they shall be de
livered. All the curse and filth that now adhere to
the creature, shall be dene away then when those
that have suffered with Christ upen earth, shall
reign with him upen the earth. This the whole
creatien looks and longs for ; and it may serve as a
reasen why npw a gpod man should be merciful to
his beast.
(2.) In the saints, who are new creatures, v. 23—
25. Observe,
[1.] The grounds of this expectation in the saints.
It is our having received the first-fruits of the Spirit;
which both quickens our desires, and encourages
our hopes, and both ways raises our expectations.

ROMANS, VIII.

333

The first-fruits did both sanctify and insure the
lump. Grace is the first-fruits of glory, it is glory
begun. We, having received such clusters in this
wilderness, cannot but long for the full vintage in
the heavenly Canaan. Not only they ; not only the
creatures, who are not capable of such a happiness
as the first-fruits of the Spirit; but even we, who
have such present rich receivings, cannot but long
for something more and greater. In having the
first-fruits of the Spirit, we have that which is very
precious ; but we have not all we would have.
We groan within ourselves; which denotes the
strength and secrecy of these desires : not making a
loud noise, as the hypocrites howling upon the bed
for corn and wine, but with silent groans, which
pierce heaven soonest of all. Or, We groan among
ourselves. It is the unanimous vote, the joint de
sire of the whole church, all agree in this ; Come,
Lord Jesus, come quickly. The groaning denotes a
very earnest and importunate desire, the soul pained
with the delay. Present receivings and comforts
are consistent with a great many groans ; not as the
pangs of one dying, but as the throes of a woman in
travail ; groans that are symptoms of life, not of
death. ,
£2.] The object of this expectation. What is it
we are thus desiring Mid waiting for? What would
we have? The adoption, to wit, the redemption of
our body. Though the soul be the principal part
of the man, yet the Lord has declared himself for
the body also, and has provided a great deal of ho
nour and happiness for the body. The-resurrec-
tion is here called the redemption of the body. It
shall then be rescued from the power of death and
the grave, and the bondage of corruption; and
though a vile body, yet it shall be refined and beauti
fied, and made like that glorious body of Christ,
Phil. 3. 21. 1 Cor. 15. 42.
This is called the adoption. First, It is the adop
tion manifested before all the world, angels and
men. Now are we the sons of God, but it does not
yet appear, the honour is now clouded ; but then
God will publicly own all his children. The deed
of adoption, which is now written, signed, and seal
ed, will then be recognized, proclaimed, and pub
lished. As Christ was, sn the saints will be, de
clared to be the sons of God with power, by the re
surrection from the dead, ch. 1. 4. It will then.be
put past dispute. Secondly, It is the adoption per
fected and completed. The children of God have
bodies as well as souls ; and till those bodies are
brought into the glorious liberty of the children of
God, the adoption is not perfect But then it will
be complete, when the Captain of our salvatfon shall
bring the many suns to glory, Heb. 2. 10.
This is that which we expect, which our flesh
rests in hope ef, Ps. 16. 9, 10. All the days pf pur
appointed time, we are waiting till this change
comes, when he shall call, and we shall answer, and
he will have a desire to the work of his hands, Job
14. 14, 15.
, [3.] The agreeableness of this to our present
state, v. 24, 25. Our happiness is not in present
possession; We are saved by hope. In this, as in
other things, God hath made our present state a
state of trial and probation — that our reward is out
of sight Those that will deal with God, must deal
upon trust It is acknowledged that one of the prin
cipal graces of a christian, is hope, (1 Cor. 13. 13.)
which necessarily implies a good thing to come,
which is the object of that hope. Faith respects
the promise, hope the thing promised. Faith is the
evidence, hepe the expectaticn, pf things not seen.
Faith is the mother of hppe.
We do with patience wait. In hoping for this glory,
we have need of patience, to bear the sufferings we
meet with in the way to it, and the delays of it. Our

way is rough and long ; but he that shall come, will
come, and will not tariy ; and therefore theugh he
seem to tarry, it becomes us to wait for him.
26. Likewise the Spirit also helpeth our
infirmities : for we know not what we should
pray for as we ought : but the Spirit itself
maketh intercession for us with groanings
which cannot be uttered. 27. And he that
searcheth the hearts knoweth what is the
mind of the Spirit, because he maketh in
tercession for the saints, according to the.
will qfGod. 28. And we know that all
things work together for good to them that
love God, to them who are the called ac
cording to his purpose.
The apostle here suggests two privileges more,
which true christians are entitled to.
I. The help of the Spirit in prayer. While we
are in this world, hoping and waiting for what we
see not, we must be praying. Hope supposes desire,
and that desire offered up to God is prayer; we
groan. Now observe,
1. Our weakness in prayer ; We know not what
we should pray fir as we ought. (1.) As te the
matter ef our requests, we know not what to ask.
We are not competent judge's of. our own condition :
Who knows what is good fir a man in this life? Eccl.
6. 12. We are short-sighted, and very muph biassed
in favour of the flesh, and apt to separate the end
from the way. Ye know not what ye ask, Matt. 20.
22. We are like' foolish children, that are ready
to cry for fruit before it is ripe, and fit for them ; see
Luke 9. 54, 55. (2. ) As to the manner, we know not
hpw tp pray as we pught It is npt enough that we
do that which is good, but we must'do it well ; seek
in a due order : and here we are often at a loss;
graces are weak, affections cold, thoughts wander
ing : and it is not always easy to find the heart to
pray, 2 Sam. 7. 27. The apostle speaks of this in
the first person ; We know not. He puts himself
among the rest. Folly, and weakness, and distrac
tion in prayer, are that which all the saints are com
plaining pf. If so great a saint as Paul knew not what
to pray for, what little reasen have we to go forth
about that duty* in our own strength !
2. The assistances which the Spirit gives us in that
duty. He helps our infirmities; meant especially of
our praying infirmities, which most easily beset us
in that duty, against which the Spirit helps. The
Spirit in the word helps ; many rules and promises
there are in the word tor our help ; the Spirit in the
heart helps, dwelling in us, working in us, as a Spirit
of grace and supplication ; especially with respect
to the infirmities we are under when we are m a
suffering state, when our faith is most apt to fail ; for
this end the Holy Ghost was poured out Helpeth,
o-utx.ni\*f*Cama.t — heaves with us, over-against.us,
helps as we help one that would lift up a burthen, by
lifting over-against him at the other end ; helps with
us, with us doing our endeavour, putting forth the
strength we have. We must not sit still, and expect
that the Spirit should do all ; when the Spirit goes
before us, we must bestir ourselves. We cannot
without God, and he will not without us.
What help ? Why, the Spirit itself makes inter
cession for us, dictates our requests, indites our peti
tions, draws up our plea for us. Christ intercedes
for us in heaven, the Spirit intercedes for us in our
hearts ; so graciously has God provided for the en
couragement of the praying remnant. The Spirit,
as an enlightening Spirit, teaches us what to pray
for ; as a sanctifying Spirit, Works and excites pray-

334

ROMANS, VIII.

ing graces ; as a comforting Spirit, silences our fears,
and helps us over all our discouragements. The Holy
Spirit is the Spring of all our desires and breathings
toward God. Now this intercession which the Spirit
makes is,
(1.) With groanings that cannot be uttered. The
strength and fervency of those desires which the
Holy Spirit works, are hereby intimated. There
may be praying in the Spirit, where there is not a
word spoken ; as Moses prayed, (Exod, 14. 15.) and
Hannah, 1 Sam. 1. 13.
It is not the rhetoric and eloquence, but the faith
and fervency, of our prayers, that the Spirit works,
as an intercessor, in us. Cannot be uttered ; they
are so confused, the soul is in such a hurry with
temptations and troubles, we know not what to say,
nor how to express ourselves. Here is the Spirit in
terceding with groans that cannot be uttered. When
we can but cry, Abba, Father, and refer ourselves to
him with a holy humble boldness, this is the work
of the Spirit.
(2.) According to the will qfGod, v. 27. The
Spirit in the heart never contradicts the Spirit in the
word. Those desires that are contrary to the will
of Gpd, dp npt come from the Spirit The Spirit
interceding in us evermere melts pur wills into the
will pf Gpd. Not as Iwill but as thou wilt.
3. The sure success cf these in'ercessicns; He
that searches the heart, knoweth what is the mind of
the Spirit, v. 27.
Tp a hypocrite, all whpse religien lies in his
tongue, nothing is more dreadful than that God
searches the heart and sees through all his disguises.
To a sincere christian, who makes heart-work of
his duty, nothing is more comfortable than that God
searches the heart, for then he will hear and answer
those desires which we want words to express. He
knows what we have need of before we ask, Matt
6. 8. He knows what is the mind of his own Spirit
in us. And as he always hears the Son interceding
for us, so he always hears the Spirit interceding in
us, because his intercession is according to the will
of God.
What could have been done more for the comfort
of the Lord's people, in all their addresses to God ?
Christ had said, " Whatever you ask the Father ac
cording to his will, he will give it you." But how
shall we learn to ask according to his will ? Why
the Spirit will teach us that Therefore it is, that
the seed of Jacob never seek in vain.
II. The concurrence of all providences for the
good of those that are Christ's, v. 28. It might be
objected, that, notwithstanding all these privileges,
We see believers compassed about with manifold
afflictions ; though the Spirit makes intercession for
them, yet their troubles are continued. It is very
true ; but in this the Spirit's intercession is always
effectual, that, however it goes with them, all this is
working together for their good. Observe here,
1. The character of the saints, who are interested
in this privilege ; they are here described by such
properties as are common to all that are truly sanc
tified. ' (1.) They love God. This includes all the out
goings of the soul's affections toward God as the
chiefest good and highest end. It is our love to God
that makes every providence sweet, and therefore
profitable. Those that love God, make the best of
all he does, and take all in good part.
(2.) They are the called according to his purpose;
effectually called according to the eternal purpose.
The call is effectual, not according to any merit or
desert of our's, but according to God's own gracious
purpose. 2. The privilege of the saints, that all things work
together for good to them, that is, all the providences
of Gpd that concern them. All that Ged performs

he performs for them, Ps. 57, 2. Their" sins are
not of his performing, therefore not intended here,
though his permitting of sin is made to work for their
good, 2 Chron. 32. 31. But all the providences of
God are their's; merciful providences, afflicting
providences, personal, public : they are all for good ;
Eerhaps for temporal good, as Joseph's troubles;
owever for spiritual and eternal good. _ That is good
for them, that dpes their seuls gppd. Either directly
er indirectly, every providence has a tendency to the
spiritual good of those that love God ; breaking them
off from sin, bringing them nearer to God, weaning
them from the world, fitting them for heaven.
Work together. They work, as physic works upon
the body, various ways, according to the intention of
the physician ; but all for the patient's gepd. They
work together, as several ingredients in a medicine.
ccncur to answenthe intention. God hath set the
one over against the other; (Eccl. 7. 14.) a-vvteyii,
a verb singular, with a noun plural, denoting the
harmony of Providence and its uniform designs, all
the wheels as one wheel, Ezek. 10. 13.
He worketh all things together for good; so some
read it. It is not from any specific quaSty in the pro
vidences themselves, but from the power and grace
of God working in, with, and by, these providences,
All this we know; know it for a certainty, from
the word of God, from our own experience, and
from the experience of all the saints.
29. For whom he did foreknow, he also
did predestinate to be conformed to the
image of his Son, that he might be the first
born among many brethren. 30. Moreover
whom he did predestinate, them he also
called : and whom he called, them he also
justified : and whom he justified; them he
also glorified.
The apostle, having reckoned up so many ingre
dients of the happiness of true believers, comes here
to represent the ground of them all, which he lays
in predestination. These precious privilegesare con
veyed to us by the charter of the covenant, but they
are founded in the counsel of God, which infallibly
secures the eVent That Jesus Christ, the purchaser,
might not labour in vain, nor spend his strength and
life for nought and in vain, there is a remnant given
him, a seed that he shall see, so that the good plea
sure of the Lord shall prosper in his hands. For
the explication of which, he here sets before us the
order of the causes of our salvation, a golden chain,
which cannet be broken. There are four links of it
I. Whom he did foreknow, he also did predesti
nate to be conformed to the image of his Son. All that
God designed for glory and happiness' as the end,
he decreed to grace and holiness as the way. Not,
whom he did foreknow to be holy, them he predes
tinated to be so. The counsels and decrees of God
do not truckle to the frail and fickle will of men ;
no, God's foreknowledge of the saints is the same
with that everlasting love wherewith he is said to
have loved them, Jer. 31. 3. God's knowing his
people is the same with his owning of them, Ps. 1. 6.
John 10. 14. 2 Tim. 2. 19. See ch. 11. 2. Words
of knowledge often in scripture denote affection : so
here: Fleet according to the foreknowledge of God,
1 Pet. 1. 2. And the same word is rendered fore
ordained, 1 Pet. 1. 20. Whom he didforeknotOf'that
is, whom he designed for his friends and favourites.
I know thee byname, said God to Mpses, Exod. 33.
12. Now those whem Gpd thus foreknew, he did
predestinate to be conformed te Christ.
1. Holiness cpnsists in our conformity to the image
of Christ. That takes in the whole of sanctification,

ROMANS, VIII.

335

of which Christ is the great pattern and samplar.
To be spirited as Christ was, to walk and live as
Christ did, to bear our sufferings patiently as Christ
did. Christ is the express image of his Father,- and
the saints are conformed to the image of Christ
Thus it is by the mediation and interpesal pf Christ,
that we have. Gpd's fove restored to us, and God's
likeness renewed upen us, in which twp things cpn-
sists the happiness cf man.
2. All that God hath from eternity foreknown with
favour, he hath predestinated to this conformity. It
is not we that can conform ourselves to Christ ; our
giving of ourselves to Christ takes rise in God's
. giving of us to him : and in giving us to him, he pre
destinated us to be conformable to his image. It is a
mere cavil therefore to call the dectrine ef electien,
a licentipus dpctrine ; and to argue, that it gives en-
ceuragement te sin, as if the end were separated
from the way, and happiness from hpliness. Nene
can knew their electien but by their ccnformity to
the image ef Christ; for all that are chesen are
chosen to sanctificatipn ; (2 Thess. 2. 13.) and surely
it cannet be a temptation to any to be conformed to
the world, to believe that they were predestinated
to be conformed to Christ
3. That which is herein chiefly designed, is, the
honour of Jesus Christ, that he might be the First
born among many brethren; that Christ might have
the honour of being the great pattern, as well as the
great prince ; and in this, as in other things, might
have pre-eminence. It was in the first-born that all
the children were dedicated to God under the law ;
the first-born was the head of the family, on whom
all the rest did depend : now in the family of the
saints, Christ must have the honour of being the
first-born. And blessed be God that there are many
brethren ; though they seem but a few in one place,
at one time, yet, when they come all together, they
will be a great many.
There is therefore a certain number predestinated,
that the end of Christ's undertaking might be infalli
bly secured. Had the event been left at uncertainties
in the divine counsels, to depend upon the contingent
turn of man's will, Christ might have been the first
born amengbutfewer nnbrethren ; a captain witheut
snldiers, and a prince witheut subjects : te prevent
which, and to secure to him many brethren, the de
cree is absclute, the thing ascertained, that he might
be sure te see his seed; there is a remnant predesti
nated te be cenformed to his image ; which decree
will certainly have its accomplishment in the holi
ness and happiness of that chosen race ; and so, in
spite of all the opposition of the powers of darkness,
Christ will be the first-born among many, very many
brethren. II. Whom he did predestinate, them he also called.
Net pnly with the external call, (so many are called,
that were not chosen, Matt 20. 16. — 22. 14. ) but with
the internal and effectual call. The former cemes
to the ear only, but this to the heart. All that God
did from eternity predestinate to grace and glory, he
does, in the fulness ef time, effectually call. The
call is then effectual, when we ceme at the call ; and
we then ceme at the call, when the Spirit draws us,
convinces the conscience of guilt and wrath, en
lightens the understanding, bows the will, persuades
and enables us to embrace Christ in the promises,
makes us willing in the day of his power. It is an
effectual call from self and earth, to God and Christ
and heaven, as our end ; from sin and vanity, to grace
and holiness and seriousness as our way. This is the
gospel call.
Them he called, that the purpose of God, accord
ing to election, might stand; we are called to that
to which we were chosen. So that the only way to
make our election sure, is, to make sure our calline-,
2 Pet 1. 10.

III. Whom he called, them he also justified. All
that are effectually called, are justified; absolved
from guilt, and accepted as righteous through Jesus
Christ. They are recti in curia — right in court; no
sin that ever they have been guilty of, shall come
against them, to condemn them. The book is crossed,
the bond cancelled, the judgment vacated, the at
tainder reversed ; and they are no longer dealt with
as criminals, but owned and loved as friends and
favourites. Blessed is the man whose iniquity is thus
forgiven. None are thus justified but those that are
effectually called. Those that stand it out against
the gospel call, abide under guilt and wrath.
IV. Whom he justified, them he also glorified.
The power of corruption being broken in effectual
calling, and the guilt of sin removed in justification,
all that which -hinders is taken out of the way, and
nothing can come between that soul and glory. Ob
serve, It is spoken of as a thing done, he glorified,
because of the certainty of it ; he hath saved us, and
called us with a holy calling.
In the eternal glorification of all the elect, God's
design ef lpve has its full accemplishment This
was what he aimed at all aleng — to bring them to
heaven. Nothing less than that glery wpuld make
up the fulness of his covenant-relation to them as
God ; and therefore, in all he does for them, and in
them, he has this in his eye. Are they chosen ? It
is to salvation. Called? It is to his kingdom and
glory. Begotten again ? It is to an inheritance in
corruptible. Afflicted ? It is to work for them this
exceeding and eternal weight of glory.
Observe, The author of all these is the same. It
is God himself that predestinated, caileth, justifieth,
glorifieth ; so the Lord alone did lead him, and there
was no strange God with him. Created wills are so
very fickle, and created powers sp very feeble, that
if any ef these did depend upon the creature, the
whole would shake. But God himself hath under
taken the doing of it from first to last, that we might
abide in a constant dependence upon him and sub
jection to him, and ascribe all the praise to him ;
that every crown may be cast before the throne.
This is a mighty encouragement to our faith and
hope ; for, as for God, his way, his work, is perfect ;
he that hath laid the foundation, will build upon it;
and the top-stone will at length be brought forth with
shoutings, and it will be our eternal werk to cry,
Grace, grace te it
31. What shall we then say to these
things ? If God be for us, who can be against
us ? 32. He that spared not his own Son,
but delivered him up for us all, how shall he
not with him also freely give us all things ?
33. Who shall lay any thing to the charge
of God's elect ? It is God that justifieth.
34. Who is he that condemneth ? It is Christ
that died, yea rather, that is risen again,
who is even at the right hand of God, who
also maketh intercession for us. 35. Who
shall separate us from the love of Christ?
Shall tribulation, or distress, or persecution,
or famine, or nakedness, or peril, or sy^ord ?
36. As it is written, For thy sake we are
killed all the day long ; we are accounted as
sheep for the slaughter. 37. Nay, in all
these things we are more than conquerors
through him that loved us. 38. For; I am
persuaded, that neither death, nor life, nor
angels, nor principalities, nor powers, nor

336

ROMANS, VIII.

things present, nor things to come, 39. Nor
height, nor depth, nor any other creature,
shall be able to separate us from the love of
God, which is in Christ Jesus our Lord.
The apestle clcses this excellent disceurse upen
the privdeges ef believers with a hely triumph, in
the name ef all the saints.
Having largely set forth the mystery of God's love
to us in Christ, and the exceeding great and pre
cious privileges we enjoy by him, he concludes like
an orator ; What shall we then say to these things ?
What use shall we make of all that has been said ?
He speaks as one amazed and swallowed up with the
contemplation ind admiration of it, wondering at the
height and depth, and length and Dreadth, of the
love of Christ, which passeth knowledge. The more
we know of other things, the less we wonder at
them ; but the further we are led into an acquaint
ance with gospel-mysteries, the more we are affect
ed with the admiration of them. If Paul were at a
loss what to say to these things, no marvel if we be.
And what does he say ; Why, if ever Paul rode
in a triumphant chariot on this side heaven, here it
was : with such a holy height and bravery of spirit,
with such a fluency and copiousness of expression,
does he here comfort himself and all the people of
God, upon the consideration of these privileges.
In general, he here makes a challenge, throws
down the gauntlet, as it were, dares all the enemies
of the saints to do their werst : If God be fir us,
who can be against us ? The ground pf the chal
lenge is Gud's being for us ; in that he sums up all nur
privileges. That includes all, that God is for us; nut
Only recenciled te us, and sp npt against us, but in
covenant with us, and so engaged for us ; all his
attributes for us, his promises for us ; all that he is,
and has, and does, is for his people. He performs all
things for them. He is for them, even when he
seems to act against them.
And if so, who can . be against us, so as to prevail
against us, so as to hinder our happiness ? Be they
ever so great and strong, ever so many, ever so
iriighty, ever so malicious, what can they dp ? While
Gpd is for us, and we keep in his leve, we may with
a hply boldness defy all the powers of darkness. Let
Satan do his worst, he is chained; let the world do
its worst, it is conquered : principalities and powers
are spoiled and disarmed, and triumphed over, in
the 'cross of Christ. Who then dares fight against
us, while God himself is fighting for us ? And this
we say to these things, this is the inference we draw
from these premises. More particularly,
I. We have supplies ready in all our wants ; (v.
32.) He that spared, &c. Who can be against us,
to strip us, to deprive us of our comforts ? Who
can cut off our streams, while we have a fountain to
goto? 1. Observe what God has done for us, on which
our hopes are built; He spared not his own Son.
When he was to undertake our salvation, the Father
was willing to part with him, did not think him too
precious a gift to bestow for the salvation of poor
souls; now we may know that he loves us, in that
he hath not withheld his Son, his own Son, his only
Son, frorh us, as he said of Abraham, Gen. 22. 12.
If nothing less will save man, rather than man shall
perish, let him go, though it were out of his bosom.
Thus did he deliver him up for us all, for all the
elect, for us all ; not only for our good, but in our
stead, as a sacrifice of atonement to be a propitia
tion for sin. When he had undertaken it, he did not
spare him. Though he were his ewn Spn, yet, being
made sin for us, it pleased the Lerd to bruise him.
'Obk 'tffi<ra,1i>—he did not abate him a farthing of that
great debt, but charged it home. Awake, 0 sword.

He did not spare his own Son that served him, that
he might spare us, though we have done him so
much disservice.
2. What we may therefore expect he will do. He
will with him freely give us all things. (1.) It ig
implied, that he will give us Christ, for other things
are bestowed with him: not only with him given for
us, but with him given to us. He that put himself
to so much charge to make the purchase for us,
surely will not hesitate at making the application to
us. (2. ) He will with him freely give us all things,
all things that he sees to be needful and necessaiy
for us ; all good things, and more we would not de
sire, Ps. 34. 10. And Infinite Wisdom shall be the
judge, whether it be good for us, and needful for us,
or np. Freely give; freely, witheut reluctancy;
he is ready to give, meets us with his favours ; and
freely, without recompense, without money, and
without price.
How shall he not? Can it be imagined that he
should do the greater, and not do the lesser ? That
he should give so great a gift for us when we were
enemies, and should deny us any good thing, now
that through him we are - friends and children ?
Thus may we by faith argue against pur fears of
want He that hath prepared a crown and kingdom
for us, will be sure to give us enough to bear our
charges in the way to it. He that nath designed
us for the inheritance of sons when we come to age,
will not let us want necessaries in the mean time.
II. We have an answer ready to all accusations,
and a security against all condemnations; (v. 33,
34.) Who shall lay any thing? Dnth the law accuse
them ? Dp their ewn consciences accuse them ? Is
the devil, the accuser of the brethren, accusing them
before our God day and night ? This is enough to
answer all those accusatiens, It is God that justifieth.
Men may justify themselves, as the Pharisees did,
and yet the accusatiens may be in full force against
them ; but if Ged justifies, that answers all. He is
the judge, the king, the party offended, and his
judgment is according to truth, and sooner or later
all the world will be brought to be of his mind; so
that we may challenge all our accusers to come and
put in their charge. This cverthrows them all ; it
is God, the righteous faithful God, that justifieth.
Who is he that'condemneth? Though they cannot
make good the charge, yet they will be ready to con
demn ; but we have a plea ready to move in arrest
of judgment, a plea which cannot be overruled.
It is Christ that died, &c. It is by virtue of our
interest in Christ, our relation to him, and our union
with him, that we are thus secured,
1. His death ; it is Christ that died. By the merit
pf his death he paid pur debt; and the surety's pay
ment is a geodplea to an action of debt It is Christ,
an able all-sufficient Saviour.
2. His resurrection ; yea rather that is risen again.
This is a much greater encouragement, for it is a
convincing evidence that divine justice was satisfied
by the merit cf his death. His resurrection was his
acquittance, it was a legal discharge. Therefore
the apostle mentiens it with a yea rather. If he
had died, and net risen again, we had been where
we were.
3. His sitting at the right hand ef Gpd ; He is even
at the right hand of God. A further evidence, that
he had done his wprk, and a mighty encouragement
to us in reference to all accusatiens, that we liave a
friend, such a friend, in ceurt At the right hand
of God; which denctes, that he is ready there, al
ways at hand ; and that he is ruling there j all pewer
is given to him. Our friend is himself the judge.
4. The intercession whiGh he makes there. He is
there, not unconcerned about us, not forgetful of us,
but making intercession. He is agent for us there ;
an advocate for us, to answer all accusatiens, to put

romans; viii.

337

in our plea, and to prosecute it with effect, to appear
for us, and to present our petitions.
And is not this abundant matter for comfort"?
What shall we say to these things ? Is this the man
ner of men, O Lord God ? What room is left for
doubting and disquietment? Why art theu cast
down, O my soul ?
Some understand the accusation and condemnation
here spoken of, of that which the suffering saints
met with from men. The primitive christians had
many black crimes laid to their' charge — heresy,-
sedition, rebellion, and what not? For these, the
ruling powers cendemned them; "But no matter
for that;" (says the apostle;) "while we stand
right at God's bar, it is of no great moment how we
stand at men'si To all the hard censures, the ma
licious calumnies, and the unjust and unrighteous.
sentences of men, we may with comfort oppose our
justification before G°d through Christ Jesus, as
that which doth abundantly ccuntervail," 1 Cer. 4.
3, 4. : .
III. We have gepd assurance cf pur preservation
and continuance in this blessed state, v. 35, to the
end. The fears of the saints, lest they should lose
their hold of Chrisr., are pften very discouraging'
and disquieting, and create them a great deal of
disturbance: but here is that which may silence
their fears, and still such storms, that npthing can
separate them.
« .We have here from the appstle,
1. A daring challenge te all the enemies ef the
saints,, to separate them, if they could, from the
love of Christ Who shall? None shall, v. 35 — 37.
God having nfanifested his lnve in giving' his own
Spn for us, and npt hesitating at that, can. we ima
gine that any thing else should" divert or dissolve
that love ? Observe here,
(l.)The present calamities of Christ's beloved
ones, supposed ; that they meet with tribulation on
all hands, are in distress, know not which 'way to
look for any succour and relief in this world, are
followed with persecution from an angry malicious
\gorld that always hated those whom Christ loved ;
pjnched with famine, and starved with nakedness,
when stripped of all creature-comforts; exposed to
the, greatest perils;, the sword of the magistrate
drawn against them, ready to be sheathed in their
bowels, bathed in their blood. Can a case be sup
posed more black and dismal ? It is illustrated (v.
36.) by a passage quoted from Ps. 44.- 22. For thy
sake we are killed all the day long : which intimates,
thaf we are not to think strange, no not concerning
the fiery blnpdy trial. We see,, the Old Testament
saints had the same lnt ; so persecuted they the pro
phets that were before us. Killed all the day long,
continually exposed to, and expecting, the fatal
stroke. There-is still every day, and all the day,
long, one or other of the people pf Gpd bleeding and
dying under the rage ef persecuting enemies., Ac
counted as sh'eep for the slaughter; they make no
more of killing a christian than of butchering a
sheep- Sheep are killed, not because they are hurt
ful while they live, but because they are useful when
they are dead. They kill the christians, fo please
themselves, to be food to their malice. They, eat
up my people as they eat bread, Ps. 14. 4:
_(2.) The inability of all these things to separate
us from the love qf Christ Shall they, can they,
do if? No, by no means. All this will not cut the
bond of love and friendship that is between Christy
and true believers,
[1. J Christ doth not, will not, love us the less for
all this. All these troubles are very consistent with
the strong arid constant love ofthe Lord Jesus. They
are neither a cause nor an evidence pf the abatement
of his Ipve. When Paul was whipped, and beaten,
and imprisened, and stoned, did Christ fove hhn
Vol. vi.— 2 0

ever the less? Were his'favnurs intermitted?- His
smiles any whit suspended? His visits mere shy?
By ne means, but the cnntrary. These things sepa
rate us from th% lpve ef.pthefLfriends. When Paul
was brought before^Ne'r*. all men forsepk him, but
then the Lord stood by him, 2 Tim. 4. 16, 17.
Whatever persecuting enemies may rob us of, they
cannot rcb us pf the fove ef Christ ;..they cannpt in
tercept his lpve-tekens, they cannot interrupt or ex
clude his visits : and therefore let, them do their
worst, they cannot make a true believer miserable.
[2.} We dp nnt, will npt, fove him the less for
this ; and that for this reason, because we do hot
think that hedoves us the less. Charity thinks no
evil, entertains no misgiving thoughts, makes no
hard .conclusions, no unkind constructions, takes all
,in good part, that comes from love. A true chris
tian loves Christ never the less, though he suffer for'
him ; thinks never the worse of Christ, though he
lose all for him.
(3.) 'The triumph of believers in this; (v. 37.)
Nay; in all these things we are more than conquerors^
[1.J We are conquerors : though killed all the
day long, yet conquerors. A strange way of con
quering, but it was Christ's way ; thus he triumphed
over principalities and powers in his cross. It is a
surer and a nobler way of conquest by faith and pa-
tience.than by fire arid sword. The enemies have
sometimes, confessed themselves baffled and over
come by the invincible courage and constancy of
the martyrs, who thus overcame the most victorious
princes by not- loving their lives to the death, Rev.
12. 11.
[2.] We are more than conquerors. In our par
tient bearing of these trials we are not only conquer
ors, but more than conquerors, .that is, triumphers.
Those are more than conquerors, tiiat conquer,
First, With little loss. Many conquests are dear
bought; but what do the suffering saints loSe?
Why, they, lose that which' the tjpld lpses in the
furnace, npthing but the dross. If is no great loss
to fose things which are not; a body that is of the
earth, earthy. ,.
^Secondly, With great gain. The spoils are ex
ceeding rich ; glory, honour, and peace, a crown of
righteousness that fades not away..'. In this the suf
fering saints have triumphed; not" only have not
been .separated from the love of Christ^ but have'
been taken into the mpst sensible endearments and
embraces of , it. As afflictions abound, consolations
! much more abound, 2 Cor. 1. 5. There is one more
than a cenqueror, when pressed^bove measure. He
that embraced the stake, and said, " Welcome the
cross of Christ, welcome everlasting life ;" He that
! dated'his letter from' the delectable orchard of the
Leonine prison : He that said, " In these flames I
feel no more pain than if I were upon a bed of down :"
She who, a little before her martyrdom, being asketj
how she did, said, " Well and merry, and going to
heaven :" Those that have gone smiling to the stake,
and stopd singing in the flames; these were more
than conquerors. '
, f.3.] It is only through Christ that loved us; the
merit of his death taking the sting out of all these
troubles ; the Spirit of his grace strengthening us,
and enabling us to.bear them with holy courage and
constancy, and coming in with special comforts and
supports. Thus we are conquerors, not in our own
strength, but in the grace that is in Christ Jesus.
We are conquerors by virtue of our interest in
Christ's victory. He hath overcome the world for
us, (John 16. 33.) both the good things and the evil
things of it ; so that we have nothing else fo do but
to pursue the victory, and to divide the spoil, and so
are more than conquerors.
2. A direct and positive conclusion of the Whole
matter ; For lam persuaded, v. 38, 39. It denotes

333

ROMANS, IX.

a full, and strong,' and affectionate* persuasipn, •aris
ing from the experience ef the strength and sweet
ness ef the divine leve. And here hfe enumerates
all these things which might be supposed likely to
separate between Christ and ,believens, and con
cludes that it could not be done.
(1.) Neither death nor life ; neithier the terrors of
death on the one hand, nor the comforts and plea
sures of life on the other; neither the fear 'of death,.
nor the hope of life. Or, We shall not be separated
from that love, either in death or in life. »-
(2.) Nor angels, nor principalities, nor powers.
Both the good angels and the bad are called princi
palities and powers: the good, Eprft 1. 21. Col. 1.
16. the bad, Eph. 6. 12. Col. 2. 15. And neither
shall do it. The good angels wUl not, the bad shall
not ; and neither can. The good angels are engaged
friends, the bad are restrained enemies.
(3.) Nor things present, nor things to come : nei
ther the sense, of troubles present, nor the fear of
. troubles to come. Time shall not separate us, eter
nity shall not Things present separate us from
things to come, and.things to come separate and cut
us off from things present ; but neither from the love
of Christ, whose favour is twisted in with both pre
sent things and things to come.
(4. ) Nor height, nor depth : neither the height of
prosperity and preferment, nor the depth of adver
sity and disgrace ; nothing from heaven above, no
storms, no tempests; nothing nn earth belpw, np
rocks, no seas, no dungeons.
¦ (5.) Nor any other creature: any thing that can
be named or thought of; it will'not, it cannot, sepa
rate us from the love of God which is in Christ Jesus
our Lord. It cannot cijt off or impair our love to
God, or God's to us ; nothing dpes it, can de it, but
sin. -Observe, The leve that is between Gnd and
true believers, is through Christ. He is the Me
diator ef pur love ; it is .in and through him that God
can love us, and that we dare love God. That is
the ground of the steadfastness of the love ; therefore
God rests in his love, (Zeph. 3. 17.) beoause Jesus
Christ, in whom he loves us, is, the same yesterday,
to-day, and for ever. - - ¦
Mr. Hugh Kennedy, an eminent christian ef Ayr,
in Scotland, when he was dyjng, called for a Bible;
but finding his sight gpne, he said, Turn me to the
eighth of the Romans, and set my finger at those
words, I am persuaded that neither death nor life,
&c. " Now/' said he, " is my finger upon them ?"
And when they told him it was, without speaking
any more, he said, "Now, God be with you, mv chil
dren ; I have breakfasted with you, and shall sup
with my Lord Jesus Christ this night ;" and so de
parted.
CHAP. IX.
The apostle, having plainly asserted, and largely proved, that
justification and; salvation are to be had by faith only, and
not by the works ofthe law ; hy Christ, and not by Moses ;
comes, in this and the following chapters, to anticipate an
objection which might be made against this. If this be so,
then what becomes of the Jetvs, of them all as a complex
body; especially those of them that do not embrace Christ,
nor believe the gospel ? By this rule they must needs come
short of happiness ; and then, what becomes of the promise
made to the fathers, which entailed salvation upon the
Jews? Is not that promise nullified and made of none effect?
Which is not a thing to be imagined concerning any word
of God. That doctrine therefore, might they say, is not to
be embraced, from which flows such a consequence as this.
That the consequence of the rejection of the unbelieving
Jews, follows from Paul's doctrine, he grants, but endea
vours to soften and mollify, v. 1 . . 5. But that from thence
it follows, that the word of God takes no effect he denies,
(v. 6.) and proves the denial in the rest of the chapter.
Which serves likewise to illustrate the great doctrine of
predestination, which he had spoken of (ch. E. 28. ) as the
first wheel, which in the business of salvation sets all the
other wheels a-going.

1. T SAY the truth in Christ, I lie not,
JL my conscience also bearing me wit
ness in the Holy Ghost, 2. That I have
great heaviness and continual sorrow in
my heart. 3. For I could wish that ;my-
*self were accursed from Christ for my bre
thren, my kinsmen according to the flesh :
4. Who are Israelites ; to whom pertain the
adoption, and the glory, and the covenants,
and the giving of the law, and the service
of God, and the promises ; 5. Whose are
the fathers, and of whom, as concerning
the flesh, Christ came, who is over all, Goa
blessed -for ever. Amen.
We have here the apostle's solemn professipn of
a great cpneern fnr the natinn and pepple pf the
Jews : that he was heartily troubled, that so maW
of them were enemies to the gospel, and out of t^
way Of salvation. For this he had great heaviness
and continual sorrow. Such a profession as this Was
requisite to take off the odium, which otherwiseTie
might have contracted by asserting and proving their
rejection. It is wisdom as much as may be to mol
lify those truths which sound harsh, and seem un
pleasant : dip the nail in oil, it will drive the better.
The Jews had a particular pique at Paul above'any
ofthe apostles, as appears by the story ofthe Acts:
and therefore were the more apt to take thing's amiss
of him : to prevent which, he introduces his dis
course with this tender and affectionate profession ¦
that they might npt think he triumphed er insulted
over the rejected Jews, or was pleased with the ca
lamities that were coming upon them. Thus Jere
miah appeals to God concerning the Jews of his day,
whose ruin was hastening on ; (Jer. 17. 16.) Neither
have I desired the woeful day, thou knowest. Nay,
Paul was so far from desiring it, that he most pathe
tically deprecates it. And lest this should-be thought
only a copy of his countenance, to flatter and please
them,- I. He asserts it with a solemn protestation; (v.,1.)
I say the truth in Christ, " I speak it as a christian,
one of God's people, children that will not lie : as
pne that knpws npt hpw to give flattering titles."
Or, " I appeal to Christ, who searches the heart,
concerning it " He appeals likewise to his own con
science; which was instead of a thousand witnesses.
That which he was going to assert, was not orfly a
great and weighty thing, (such solemn protestations
are not to be thrown away upon trifles,) but it was
likewise a secret ; it was concerning a sorrow in hS
heart, to which none was a capable competent wit
ness, but God and his own conscience. That I have
great heaviness, v. 2. He does not say for what;
the very mention of it was unpleasant and invidious;
but it is plain that he means for the rejection ofthe
Jews. II. He backs it with a very serious imprecation,
which he was ready te make, eut pf lpve to the Jews.
I could wish; he does not say, I do wish, for it was
ne proper means appeinted for such an end; but if
it were, I could wish that my self were accursed from
Christ for my brethren — a very high pang of zeal
and affectien for his cpuntrymen. He would be wil
ling to undergo the greatest misery, to do them good.
Love is apt to be thus bold and venturous, and self-
denying. Because the glery pf Gpd's grace in the
salvatfon of many, is to be preferred before the wel
fare and happiness of a single person, Paul, if they
were put in competition, would be content to forego
all his own happiness, to purchase their's.
1. He would be content to be cut off from the land
of the living, in the most shameful and ignominious

ROMANS, IX.

339

manner, as an anathema, or a devoted person. They
thirsted for his bfood, persecuted him as the most
, obnoxious person in the world, the curse and plague
of his generation, 1 Cor. 4; 13. Acts 22. 22. "Now,"
says Paul, " I am willing to bear all this, and a great
deal more, for your good. Abuse me as much as
you will, count and call me at your pleasure ; your
unbelief* and rejection create in my heart a heavi
ness so much greater than all these troubles can,
that I could look upon them not only as tolerable,
but as desirable, rather than this rejection."
2. He would be content to be excommunicated
from the society of the faithful, to be separated from
the church, and from the communion of saints, as a
heathen man and a publican, if that would do them
any good. He could wish himself no more remem
bered among the saints, his name blotted out of the
church-reccrds ; though he had been so great a
planter of churches, and the spiritual father of so
many thousands, yet he would be content to be .dis
owned by the church, cut off from all communion
with it, and have his name buried in oblivion or re
proach, for the good of the Jews. It may be, seme
of the Jews had a prejudice against Christianity for
Paul's sake ; such a spleen they had at him, that
they hated the religion that he was of; "If that
stumble you," says Paijl, " I could wish I might be
cast out, not embraced' as a christian, sp ypu might
but be taken in. " Thus Moses,. (Exod. 32. 32. ) in
a like holy passion of concern, Blot me, I pray thee,
out of the book which thou hast written.
3. Nay, some think that the expression goes -fur
ther, and that he could be content to be cut off from
all his share of happiness in Christ, if that might be
a means of their salvation. It is a common charity,
that begins at home ; this is something higher, and
more noble and generous.
III. He gives us the reason of this affection and
concern. 1. Because of their relation to him ; My brethren,
my kinsmen, according to the fiesh. Though they
were very bitter against him upon all occasions, and
gave him the most unnatural and barbarohs usage,
yet thus respectfully does he4 speak of them. It
shews him to be a man of a forgiving spirit ; not that
I had ought to accuse my nation of, Acts 28. 19.
My kinsmen. Paul was a Hebrew of the Hebrews.
We ought to be in a special manner concerned Tor
the spiritual good of our relations, our brethren and
kinsmen. To them we lie under special engage
ments ; and we have more opportunity of doing good
to them ; and concerning them, and our usefulness
to them, we must in a special manner-give account.
2. Especially because of their relation to God ; (v.
4, 5.) Who are Israelites, the seed of Abraham,
God's friend, and of Jacob his chosen ; takewintothe
covenant nf peculiarity, dignified and distinguished
by visible church-privileges; many nf which are
here mentiened; the adoption: net that which is
saving, and which entitles to eternal happiness, but
that which was external and typical, and entitled
them to the land of Canaan. Israel is my son, Exod.
4. 22.
And the glory; the ark and the mercy-seat, over
which God dwelt between the cherubims ; that was
the glory of Israel, 1 Sam. 4. 21. The many sym
bols and tokens of the divine presence and guidance,
the cloud, the Shechinah, the distinguishing favours
conferred upon them, these were the glory.
And the covenant ; the covenant made with Abra
ham, and often renewed with his .seed upon divers
-occasions. There was a covenant at Sinai, (Exod.
24.) in the plains of Moab, (Deut. 29.) at Shechem,
(Josh. 24.) and often afterward ; and still these per
tained to Israel. Or, the covenant of peculiarity,
and in that, as in the type, the covenant Of grace.
And the giving of the law. It was to them that

the ceremonial and judicial law were given, and the
moral law in writing pertained to them. It is a great
privilege to have the law of God among us, and it is
to be accounted* so, Ps. 147. 19, 20. This was the
grandeur of Israel, Deut. 4. 7, 8.
And the service qf God. They had the ordinances
of God's worship among them ; the temple, the al
tars, the priests, the sacrifices, the feasts, and the
institutions relating to them. . They were in this re
spect greatly honoured, that, while other nations
were worshipping and serving stocks, and stones,
and devils, and they knew not what other idols of
their own invention, the Israelites were serving the
true God in the way of his own appointment.
And the promises; particular promises added te the ,
general covenant ; promises relating te the Messiah
and the gospel-state. Observe, Thepromises accom
pany the giving ofthe. law, and the service of God;
for the cpmfort pt the promises istto be had in obe
dience to that law, and attendance uppn that service.
V. 5. Whose are the fathers; Abraham, Isaac, and
Jaceb, thpse men ef i-enpwn, that stopd sp high in the
favour of God. The Jews stand in relation to them,
are their children, and proud enough they were of
it ; Wepave Abraham to our father. It was for the
fathers sake, that they were taken into covenant,
ch. 11. 28. But the greatest honour of all, was, that-
of them as concerning the fiesh, that is, as to his hu
man nature, Christ. came; for he took on him the
seed ef Abraham, Heb. 2. 16. As te his divine na
ture, he is the Lerd from heaven ; but as to his hu
man nature, he is of the seed ef Abraham. This
was the great privilege ef the Jews, that Christ was
ef kin to them.
Mentiening Christ, he interpeses a very great
werd ccncerning him, that he is over all, God bless
ed for ever. Lesfthe Jews sheuld think meanly nf
him, because he was ef their alliance, he here speaks
thus henpurably ccncerning him : and it is a very
full prcpf pf the Gedhead ef Christ ; he is nnt pnly
over all, as Mediator, but he is God blessed fir ever.
Therefore, how much sorer punishment were they
worthy of, that rejected him ? It was likewise the
honour ofthe Jews, and one reason why Paul had a
kindness for them, that, seeing God blessed for ever
would be a man, he would be a Jew ; and consider
ing the posture and character bf that people, at that
time, it may well be looked upon as a part of his
humiliation. 6. Not as though the word .of God hath
taken none effect. For they are not all
Israel, which are of Israel: 7. Neither,
because they are the seed of Abraham, are
they- all children : but, In Isaac shall thy
seed be called. 8. That is, They which
are the children of the flesh, these are not
the children of God : but the children ofthe
promise are counted for the seed. 9. For
this is the word of promise, At this time
will I come, and Sarah shall have a son.
1 0. And not only this ; but when Rebecca
a|so had conceived by one, even by our fa
ther Isaac; 11. (For the children being
not yet born, neither having done any good
or evil, that the purpose of God according
to election might stand, not of works, but
of him that calleth ;) 1 2. It was said unto
her, The elder shall serve the younger. 1 3.
As it is written, Jacob have I loved, but
Esau have I hated.

340

ROMANS, IX.

The apostle, having made his way to that which
he had to say, concerning the rejection of the body
of his 'countrymen, with a protestation of his own
affection for them, and a cpncessicn ef their undpubt-
ed privileges, cemes in these verses,' and the follow
ing part of the chapter, to prove, that the rejection
of the Jews, by the establishment of th* gospel-dis
pensation, did not atall invalidate the word of God's
promise to the patriarchs ; Not as though the word
of God hath taken no effect, v. 6. Which, consi
dering that present, state of the Jews, which created
to Paul so much heavmess and continual sorrow, (v.
2.) might be suspected. We are not to ascribe in-
emcacy to any word of God: npthing that he has
speken, does or can fall to the ground ; see Isa. 55.
10, 11. " The. promises and threatenings shall have
their accomplishment.; an4 one way or other he will
magnify the law, and make it hennurable. This is
to be understcpd,, especially of I the promise of God,
which by subsequent prpvidences may'be to a wa
vering faith very doubtful ; but it is not, it cannot be,
made of no effect ;~at the end it will speak, and not lie.
Now the difficulty is to reconcile the rejection of
the unbelieving Jews with the word pf Gpd's pro
mise, and the external tokens ef the divine^faveur,
which had been, conferred upen them.
This he dees four ways.
1. By explaining the true meaning and intention
of the promise, v., 6 — 13.
2. By asserting and proving the absolute sove
reignty of God, in disposing of the children of men,
V. 14—24.
3. By shewing how this rejection of the Jews, and
the taking in of the Gentiles/ were foretold in the
Old Testament, v. 25—29.
4. By fixing, the true reason of the Jews' rejection,
v. 30, to the end.
In this .paragraph the apostle explains the true
meaning and intention of the promise. When we
mistake the word, and misunderstand the promise,
no marvel, if we are ready to quarrel with God about
the accomplishment ; and therefore the sense of that
must first be duly stated. Now he here makes it
out, that,, when God said, he would be a God to
Abraham, and to his seed, (which was the famous
promise made unto the fathers,) he did not mean it
of all his seed according to the flesh, as if it were a
necessary concomitant of the blood of Abraham ; but
that he intended it with a limitation only to such and
such. And as from the beginning it was appropri
ated to Isaac, and not to Ishmael ; to Jacpb, and npt
to Esau ; and yet for all that, the word of God was
not made of no effect ; so now the same promise is
appropriated to believing Jews that embrace Christ
and Christianity, and, though it throw pff multitudes
that refuse Christ, yetthe promisees not therefore
defeated and invalidated, any more than it was by
the typical rejection of Ishmael and Esau.
I. He lays down' this proposition— ?th&t. they are
not all Israel, which are* of Israel, (v. 6.) neither
because they are, &c. v. 7. Many that descended
from the loins of Abraham and JaGob, and were of
that people which were surnamedby the name of
Israel, yet were very far from being Israelites in
deed, interested in the saving benefits -of- the new
covenant. They are not all really Israel, that are
so in name and profession. It does npt follow, that,
because they are the seed of Abraham, therefore
they must needs be the children of God ; though
they themselves fancied so, bpasted much ef, and
built much upnn, their relatibn to Abraham, Matt.
3. 9. John 8. 38—39. But it dues net folfow. Grace
dees nnt run in a blood ; npr are saving benefits in
separably annexed to external church privileges :
though it is common for people thus to stretch the
meaning of God's promise, to bolster themselves up
in a vain hope.

II. He proves this by instances; and therein
shews, not only that some of Abraham's seed were
chosen, and others not, but that God therein wrought
according to the counsel of his own will ; and not
with regard to that law of commandments, which
the present unbelieving Jews were so strangely wed
ded to.
1. He specifies the case of Isaac and Ishmael,
both of them the seed of Abraham ; and yet Isaac
only taken into covenant with Gdd, and Ishmael
^rejected and cast out. For this he quotes Gen. 21.
12. In Isaac shall thy seed be called: which comes
in there as a reason why Abraham must be willing
to cast out the bond-woman and her son, because '
the covenant was to «be established with Isaac, ch,
17. 19. And yet the word which God had spoken,
that he would be a God to Abraham and to his seed,
did not therefore fall to the ground ; for the bless
ings wrapt up in that great word, being communi
cated by God as a benefactor, he was free -to de
termine on what head they should rest, and accord
ingly entailed them upon Isaac, and rejected Ish
mael. This he explains further, (v. 8, 9.) and shews
what God intended to teach us by this dispensation.
(1.) That the children of the flesh, as such, by
virtue of their relation to Abraham according tothe
flesh, are not therefore the children of God, fortheri
Ishmael had put in a good claim. This remark
comes home to the unbelieving Jews, who boasted
of their relation to Abraham according to the flesh,
and looked for justification in a fleshly way, by those
carnal ordinances which Christ had abolished. They
had confidence in the flesh, Phil. 3. 3.
Ishmael was a child of the fiesh, conceived by
Hagar, that was young, and fresh, and likely enough
to have children ; there was nothing extraordinary
or supernatural in his conception, as there was in
Isaac's; he was born after the fiesh, (GtS. 4. 28.) '
representing those that expect justificatpnrand Sal
vation by their own Strength and righteousness. -
(2.) That the children ofthe promise are counted
for the seed. Those thatliave the honour and hap
piness of being counted for the seed, have it not for
the sake of any merit or desert of their own, but
purely by virtue of the promise, in which God hath
objiged himself of his own good pleasure to grant
the promised favour. Isaac was a child of promise ;
that he proves, v. 9. queted from Gen. 18. rlO. He *
was a child premised; (sp were many ethers;) but
he was cpnceived and born by force and virtue of
the premise, and sp a proper type and figure of those
who are now counted for the seed, even true he-
.lievers, whor are born, not of the will of the flesh,
nor of the will of man, but of- Gpd ; pf the incorrup
tible seed, even the wprd pf promise; by virtue, of
the special promise ef a new heart: see Gal. 4t 20.
It was through faith that Isaac was cenceived, Heb.
11. 11. Thus were the great mysteries ef salvation
taught under the Old Testament; net in express
words, but by significant types and dispensations of
providence, which- to them then were not so clear
as they are to us now, when the veil is taken away,
and the types are expounded by the antitypes.
2. In the case of Jacob and Esau, (v. 10—13.)'
which is much stronger, to shew that the carnal
seed of Abraham were not, as such, interested in
the promise, but only such of thfent as God in sove
reignty had appointed. There was a previous dif
ference between Ishmael and Isaac, before Ishmael
was cast out : Ishmael was the son nf the bond-wo-
man, bnrn lpng before Isaac,.wascf a fierce and rug
ged disposition, and had mocked, cr persecuted
Isaac ; to all which it might be supposed God had
regard, when he appointed Abraham to cast him
out. But in the case of Jacob and Esau, it was nei
ther so nor so, they were both the sons pf Isaac by

ROMANS, lk.

341

one mother : they were conceived, «? his — by one
conception; 1% i>k uofo-s, sp some copies read it
The difference was made between them' by the di--
vine counsel, before they' were born, or had done
any good or evil. Both lajhstruggling alike in their
mother's womb, when it was said, The elder shall
serve the younger; without respecl.to good or bad
works done or foreseen ; tlist the purpose of God
according to election might stand;. that this .great
truth may be established, that God chooses some
and refuses others, *as a free-agent; by his own ab-
solute and sovereign will, dispensing his favours, or
withholding them as he pleases.
This difference, that was put between Jacob and
Esau, he further, illustrates by a quotation from
Mal. 1. 2, 3. where it is said, not of Jacp-b and Esau
the persons, but the Edpmites and Israelites their
posterity ; Jacob have .1 loved, and Esau have I
hated. The .people of Israel were taken into the
covenant of , peculiarity, had the land of Canaan
¦given them, were blessed with the more signal ap
pearances of God for them in special prptecticns,
supplies, and deliverances, while the Edpmites were
rejected, .had np temple, altar, priests, or prophets ;
no such particular care taken pf them, er kindness
shewed to them. Such a difference did Ged put
between these fwp natipns, that bpth descended
from the loins of Abraham "and Isaac; as at first
there was a difference put between Jacojb and Esau,
the distinguishing heads of those two nations. .
So that all this choosing and refusing was typical,
and intended to shadow forth some Other election
and rejection. ' -
(1. ) Son^e understand it of the election and rejec
tion of conditions or qualifications. As Ged chese
Isaac and Jacob, and rejected Ishmael and Esau, sc
he might and. did choose faith to be the condition Of
salvation, and reject the works of the law. Thus
Arminius understands it, De rejectis et assumptis
talibus, certa qualitaie notatis—rConcerning such as
are rejected and such as are chosen, being distinguish
ed by^appropriat^. qualities ; so John Goodwin. But
this very much strainsihe scripture ; for the apostle
speaks all along of persons,, he-has mercy on whom,
he does not say on what kind of people, he will
have meroy. Beside that against this sense, those
two ebjectipns, (v. 14, .19. ). do not at. all arise; and
his answer to them concerning God's absolute sove
reignty over the children of men, is not at all perti
nent, if no more be meant than his apppinting the
conditions pf salvation.
(•2.) Others, understand it pf the election and re
jection of particular persons ; some loved, and pthers
hated, from eternity. ' But the appstle speaks of
Jacob and Esau, not-in their own persons, but as
ancestors ;• Jacob the people, and Esau the people;
,nor does God condemn any, or decree so to do, mere
ly because he will do it; without any reason taken
. from their own deserts.
(3. ) Others therefore understand it of the election
and rejection of people cpnsidered complexly. His
..design is tojustify God, and his mercy and truth, in
calling the Gentiles, and taking them into the church,
and into covenant with himself, while he suffered the
obstinate part of the Jews to persist in unbelief, and
so to unchurch themselves : thus hiding from their
eyes the things that belonged to their peace.
The apostle's reasoning for the explication and
proof of this, is, however, very applicable to, and,
no doubt, (as is usual, in scripture,) was intended
for, the clearing, of the methods of God's grace to
ward particular persons ; for the communication of
saving benefits bears some analogy to the communi
cation of church-privileges.
The choosing of Jacob the younger, and preferring
him before Esau the elder, (so crossing hands, ) were
to intimate, that the Jews, though the natural seed

of Abraham, and the first-born of the church, should
be laid aside ; and the Gentiles, who were as the
younger brother, should be taken in in their stead,
and have the birthright and blessing.
The Jews, considered as a body politic, a nation
and people knit together by the bond and cement of
the ceremonial law, the temple and priesthood, the
centre of their unity, had for many ages been the
darlings and favourites of heaven, a kingdom of
priests, a holy nation, dignified and distinguished by
God's miraculous appearances among them and for
them. New that the gespel was preached, and
christian churches planted, this national body was
thereby abandoned, their church-polity dissolved,
and christian churches (and in process ot time, chris
tian nations) embodied in like manner, become their
successors in the divine favour, and those special
privileges and protections which were the products
of that favour. To clear up the justice of God in
this great dispensation, is the scope of the apostle
here. 14. What shall we say then? Is there
unrighteousness with God ? God forbid.
1 5. For he saith to Moses, I will have
mercy on whom I will have mercy, and 1
will have compassion on whom I will have
compassion. 16. So then it is not of him
that willeth, nor of him that runneth, but
of God that sheweth mercy. 1 7. For the
scripture saith unto Pharaoh, Even for this
same purpose have I raised thee up* that 1
might shew my power in thee, and that my
name might be declared throughout all
the earth. 18. Therefore hath he mercy
on whom he will have mercy, and whom he
will he hardeneth. 19. Thou wilt say then
unto me, Why doth he yet find fault ? For
who hath resisted his will ? 20. Nay but,
O man, who art thou that repliest against
God ? Shall the thing formed say to him
that formed it, Why hast thou made me
thus ? 21 . Hath not the potter power over
the clay, of the same lump to make one ves
sel unto honour, and another unto disho
nour ? 22. What if God, willing to shew
his wrath, and to make his power known,
endured with much long-suffering the ves
sels of wrath fitted to destruction : 23. And
that he might make known the riches of his
glory on the vessels of mercy, which he had
afore prepared unto glory, 24. Even us,
whom he hath called, not of the Jews only,
but also ofthe Gentiles ?
The apostle, having asserted the true meaning of
the promise, comes here to maintain and prove the
absolute sovereignty of God, in disposing of the chil
dren of men, with reference to their eternal state.
And herein God is to be considered, not as rector
and governor, distributing rewards and punishments
according to his revealed laws and covenants, but
as an owner and benefactor, giving to the children
of men such grace and favour as he has determined
in and by his secret and eternal will and counsel :
both the favourof visible church-membership and
privileges, which is given to some people and denied
to others, and the favour of effectual grace, which

342.

ROMANS, IX.

is given(to some particular persons and denied to
others. Now this part of his disccurse is in answer to twp
objections. I. It might be objected, Is there unrighteousness .
with God? If God, in dealing with the children of
men, do thus, in an arbitrary manner, choose some
and refuse others, may it not be suspected, that
there is unrighteousness with him ? This the apostle
startles at the thought of; God forbid! Far be it
from us to think such a thing ; shall not the judge
of all the earth do right? Gen. 18. 25. ch. 3. 5, 6.
He denies the consequences, and proves the de
nial, 1, In respect of those to whom he shews mercy,
v. 15, 16. He quotes that scripture, to shew God's
sovereignty in dispensing his favours, (Exod. 33. 19. )
I will be gracious to whom I will be gracious. All
God's reasens nf mercy are taken from within him
self. All the children ef men being plunged alike
into a state ef sin and misery, equally under guilt
and wrath, God, in a way of sovereignty, picks out
some from this fallen apostatized race, to be vessels
of grace and glory. He dispenses his gifts to whom
he will, without giving us any reason : according to
his own good pleasure he pitches upon some to be
monuments of mercy and grace, preventing grace,
effectual grace, while he passes by others. The
expression is very emphatical, and the repetition
makes it more sp ; I will have mercy on whom I
will have mercy. It imports a perfect absoluteness
in Ged's will ; he will dp what he will, and giveth
net account pf any pf his matters, npr is it fit he
should. As these great werds, I am that I am,
(Exod. 3. 14.) dp abundantly express the absolute
independency ef his being ; so 'these words, I will
have mercy on whom I will have mercy, do as fully
express the absolute prerogative and sovereignty of
his will.
To vindicate the righteousness of God, in shewing
jnercy to whom he will, the apostle appeals to that
which Gpd himself had sppken, wherein he claims
this sovereign pnwer and liberty. God is a compe
tent judge, even in his own case. Whatsoever God
does, or is resolved to "So, is both by the one and the
other proved to*be just.
vE\6»Va h av ihtZ — I will have mercy on whom I
will have mercy. When I begin, I will make an
end. Therefore God's mercy endures for ever, be
cause the reason of it is fetched from within him
self ; therefore his gifts and callings are without re
pentance. Hence he infers, (v. 16. ) It is not of him that will-
eth. Whatever good comes from God to man, the
glpry of it is not to be ascribed to the most generous
desire, or to the most industrious endeavour, of man,
but only and purely to the free grace and mercy of
God. In Jacob's case, it was not of him that willeth,
nor of him that runneth; it was not the earnest will
and desire of Rebecca, that Jacob might have the
blessing; it was not Jacob's haste to get it, (for he
was fain to run for it,) that procured him the bless
ing, but only the mercy and grace of God. Where
in the holy happy people of God differ from other
people, it is God and his grace that makes them
differ. Applying this general rule to the particular case
that Paul has before him ; the reason why the un-
wnrthy, undeserving, ill-deserving Gentiles are call
ed, and grafted into the church, while the greatest
part of the Jews are left to perish in unbelief, is nut
because these Gentiles were better deserving, er
better dispesed for such a favcur, but because cf
Gpd's free grace that made that difference. The
Gentiles did neither will it, ner run for it, for they
sat in darkness, Matt. 4. 16. In darkness, therefore
net willing what they knew net ; sitting in darkness,

a ccntented' pesture, therefore not running to.meet
it, but prevented with these invaluable blessings of
goodness. . Such is the method of God's grace to
wards all that partake pf.it, for he is found nf them
that spught him nut; (Isa. 65. 1.) in this preventing,
effectual, distinguishing grace, he acts as a benefac
tor, whese grace is his ewn. Our eye therefore
must net be evil, because his is gped; but pf all the
grace that we or pthers have, he, must have the
glery : Not unto us, Ps. 115. 1. . i
2. In respect cf these who perish, v. 17. Ged's "
sovereignty, manifested in the ruin ef sinners, is here
discevered in the instance cf Pharaph ; it is quuted
from Expd. 9. 16. Observe,
(1.) What Gqd did with Pharaph ; he raised him
up, brought him into the- werld, made him famous,
gave him the kingdom and. power ; set him up as a
beacon upon a hill, as the mark of all his plagues ;
(compare Exod. -9. 14.) hardened his heart, as he
had said he would ; (Exod. 4. 2 1. ) i" will harden his
heart, that is, withdraw softening grace, leave him'
to himself, let Satan loose against him, and lay.
hardening providences before him. Or, by raising
him. up, may be. meant the intermissien of the;
plagues which gave Pharaph respite, and the re
prieve ef Pharaph in those plagues. In the Hebrew,
I have made'-thee stand, continued thee yet in the
land of the living.
Thus doth God raise up sinners, make them for
himself, even for the. day of evil, (Prov. 16. 4.) raise.
them up in outwayd^t'osperity, external privileges;
(Matt 11..23'.)- sparing mercies.
(2.) What he designed in it ; That J might shew
my power in thee. Gpd would, by-all -this, serve
the hpnbur pf his name, and manifest his power in
baffling the. pride -and inselence cf that great and
daring tyrant, whp bid defiance te heaven itself, and
trampled upon 'all that was just and sacred. If Pha
raoh had not been so high an(J mighty, so bold and
hardy, the power of* Gad had not been- so illustrious
in the mining of him : but the taking off of the spirit
of ,such a prince, who hectored at.that rate, did in
deed proclaim God glorious- ih holiness, fearful in
praises, doing wonders, Exod; 15. 11. Thisis Pha
raoh, and all his multitude'. . ." >
¦ (3.) His conclusion concerning both these we
have,, v. 18. He hath mercy on whom he will have
mercy, and Whom he will he hardeneth. The va-
rtous dealings ef God, by whiqh he makes some to
differ from Pthers, must be resolved into his abso
lute sovereignty. He is debtor to nn man, his grace
is his own, and he may give it pr withhpld it as it
pleaseth him ; we have none of us deserved it, nay,
we have all justly forfeitednta thousand times; so .
that herein the work of our salvation is admirably
well ordered, that those who are saved, must thank
God only, and those who perish must thank them
selves only, Hos. 13. 9.
We are bound, as God hath bound us, to do our
utmost for the salvation of all we have to do with;
but God is bound no further than he has been pleas
ed te bind himself by his nwn ccvenant and promise,'
which is his revealed will ; and that is, that he will
receive, and not cast out, those that came to Christ;
but the drawing of souls in order to that coming, is
a preventing, distinguishing favour to whom he will.
Had he mercy on the Gentiles ? It was because he
would have mercy on them. Were the Jews hard
ened ? It was because it was his own pleasure to
deny them softening grace, and te give them up to
their chesen, affected unbelief. Even so, Father,
because it seemed good unto thee. That scripture
excellently explains this, Luke 10. 21. and, as this,
shews the snvereign will ef Gpd, in giving or with
holding both the means of grace, and the effectual
blessing upon those means.
II. It might be objected, Why doth he yet find

ROMANS, IX.

343

fault ? For who hath resisted his will ? v. 19/ Had
the apostle been arguing only for God's sovereignty,
in appointing and ordering the terms and conditions
of acceptance and salvation, there had not been the
least colour for this pbjection ; for he might well
find fault, if people refuse to come up to the terms
on which such a salvation is offered; the salvation
being so great, the terms could not be hard. But
there might be colpur fer the 'ebjecticn, against his
arguing for the sovereignty of God in giving and with
holding differencing and preventing grace: and the
objection is commonly -and readily advanced against
the doctrine of distinguishing grace. If God, while
he gives effectual grace to some, denies it to others,
why doth he find fault with those to whom he
denies it? If he hath rejected the Jews, and hid
from their eyes Ihe things that belong to their peace,
why doth he find fault with them for their blindness?
If it be his pleasure todiscard them as not a people,
and not obtaining 'mercy, their knocking off them
selves wafs no resistance of his will.
This objection he answers at large,
1. By reproving the qbjector ; (v. 28.) Nay but,
O man. This? is not an OBjection fit to be made by
the creature "against .his Creator, by man against
God. The truth, as it is in Jesus, is that which
abases man as nothing, less than nothing, and ad
vances God as sovereign Lord bf all. Observe how
contemptibly he. speaks of man, when he comes to
argue with God^his.. Maker; " Who art thou; thou
that art so foolish, so feeble, so-short-sighted, so in
competent a judge-'of the divine -counsels; art thou
able to "fathom such' a depth, dispute such a case,
to trace that way of God which is in the sea, his
path in the^reat waters ?"
That reptiest against God? It becomes us to sub
mit to him, nPt to reply against him ; to lie dpwn
under his hand, not to fly m^his'face, or to charge
him With folly. "-
„ 'O ail<tmi>x^in/iit®,—Thaianswerest again. God
is our master, and we are Jhis servants ;• and it dees
npt become servants to answer dgain% Tit 2. 9.
2. By resolving all into the divine sovereignty.
We are the thing formed, and he is the former;
and it does not become us to challenge or arraign
his wisdom in ordering and disposing of us into this
or that shape or Jfigure. The rude and unformed
mass of matterJhath no right to this or that form,
but is shaped at the pleasure ef him that fprmeth it.
God's sovereignty over us is fitly. illustrated by
the-power that the pptter hath pver the clay ; ccm-
pa-re Jer*. 18. 6. where, by a like comparison, God
asserts his dominion over the nation of the -Jews,
when he was about to -magnify his justice in their
destruction, by Nebuchadnezzar.
(1.) He gives us the comparison, v. 21. The
potter, out of the same lump, may make either a
fashionable vessel, and a vessel fit for creditable
and honourable uses, or a contemptible vessel, and
a vessel in which is no pleasure ; and herein he acts
arbitrarily, as he might have chosen whether he
would have made any vessel of it at all, but have
left it in the hole of the pit, out of which it was
digged. (2.) Theapplicatiennfthecemparispn, v. 22 — 24.
Two sorts of vessels God forms out of the great
lump of fallen mankind.
[1.} Vessels of wrath; vessels filled with wrath,
as a vessel of wine is a vessel filled with wine ; full
ofthe fury of the Lord, Isa. 51. 20. In these God
is willing to shew his wrath, that is, his punishing
justice, and his enmity to sin. This must be shew
ed to all the world, God will make it appear that
he hates sin. He will likewise make his power
known, to fuvalot auri. It is a power of strength and
energy, an inflicting power, which works and effects
the destruction of those that perish ; it is a destruc

tion that proceeds from the glory of his power, 2
Thess. 1. 9. The eternal damnatien of sinners will
be an abundant demonstration of the power of God ;
for he will act in it himself immediately, his wrath
preying as it were upon guilty consciences, and his
arm stretched cut totally to destroy their well-being,
and yet at the same instant wonderfully to preserve
the being of the creature.
In order to this, God endured' them with much
long-suffering; exercised a great deal of patience
toward them, let them alone, to fill up the measure
of sin, to grow till they were ripe for ruin, and so
they became fitted for destruction, fitted by their
own sin, and self-hardening. The reigning corrup
tions and wickedness of the soul are its prepared
ness and disposedness for hell : a soul is hereby
made combustible matter, fit for the flames of hell.
When Christ said to the Jews, (Matt. 23. 32.)
Fill ye up then the measure of your fathers, that
upon you may come all the righteous blood, (v. 35.)
he did, as it were, endure them with much long-
suffering, that they might, by their own obstinacy
and wilfulness in sin, fit themselves for destruction.
[2. J Vessels of mercy ; filled with mercy. The
happiness bestowed upon the saved remnant, is the
fruit, not.of their merit, but of God's mercy. The
spring of all their joy and glory of heaven, is, that
mercy of God which endures for ever.~ Vessels qf
honour must to eternity own themselves vessels of
mercy. Observe,
First, What he designs in them ; to make known
the riches of his glory, that is, of his goodness ; for
God's gppdness is his greatest glery, especially when
it is cemmuhicated with the greatest spvereignty.
I beseech thee shew me thy glory, saidMpses, Exed.
33. 18. I will make all my goodness to pass before
thee, said Gpd, (v. 19.) and that given eut freely ; 1
will be gracious to whom I will be gracious.
Gpd makes knpwn his gfory, this gppdness ef his,
in the preservatipn and supply pf all the creatures ;
the earth is full of his goodness, and the year
crowned with it ; but when he woiild demonstrate
the riches ef his gppdness, unsearchable riches, he
dees it in the salvation of the saints, that will be to
eternity glorious monuments of divine grace.
Secondly, What he does for them ; he does be
fore prepare them to glory., Sanctificaticn is the
preparatien pf the soul for glory, making it meet to
partake of the inheritance of the saints in light.
This is God's work ; we can destroy ourselves fast
enough, but we cannot save ourselves ; sinners fit
themselves for hell, but it is God that prepares
saints for heaven : and all those that God designs
for heaven hereafter, he prepares and fits for heaven
now : He works them to the self-same thing, 2 Cor.
5. 5.
And wnuld ypu knnw who these vessels qf mercy
are? Those whom he hath called; (v. 24.) for
whom he did predestinate, them he also called with
an effectual call : anti these not ofthe Jews only, but
ofthe Gentiles; for the partition-wall being taken
down, the world was laid in common ; and not, as it
had been, God's favour appropriated to the Jews,
and they put a degree nearer his acceptance than
the rest ofthe world ; they now stood upon the same
level with the Gentiles ; and the question is not now,
whether of the seed of Abraham or no, that is
neither here nor there, but whether or no called ac
cording to his purpose.
¦ 25. As he saith also in Osee, I will call
them my people, which were not my peo
ple ; and her beloved, who was not beloved.
26. And it shall come to pass, that in the
place where it was said unto them, Ye are
not my people; there shall they be called

344

ROMANS, IX.

the children of the living God. 27. Esaias
also crieth concerning Israel, Though the
number of the children of Israel be as the
sand ofthe sea, a remnant shall be saved :
28. For he will finish the work, and cut it
short in righteousness: because a short
work will the Lord make upon the earth.
29. And as Esaias said before, Except the
Lord of Sabaoth had left us a seed, we
had been as Sodoma, and been made like
unto Gomorrah.
Having explained the promise, and proved the
divine sovereignty, the apostle here shews hew the
rejectien ef the Jews, and the taking in nf the Gen
tiles, were foretold in the Old Testament, and there
fore must needs be very well consistent with the pro
mise made to the fathers under the Old Testament.
It tends very much to the clearing of a truth, to ob-
serve hpw the scripture is fulfilled in it The Jews
would, no doubt, willingly refer it to the Old Tes
tament, the scriptures of which were committed to
them : now he shews how this, which was so un
easy to them, was there spoken of,
I. By the prophet Hosea, who speaks of the tak
ing in of a great many of the Gentiles, Hos. 2. 23.
and Hos. 1. 10. The Gentiles had not been the
people of God; not nwning him, or owned by
him in that relation: "But," says he, "I will call
them my people, make them such, and own them as
such, notwithstanding all their unworthiness." A
blessed change ! Former badness is no bar to God's
present grace and mercy. And her beloved, which
was not beloved. Those that God calls his people,
he calls beloved : he loves those that are his own.
And lest it might be supposed that they should
become God's people only by being proselyted to the
Jewish religion, and made members of that nation,
he adds, from Hos. 1. 10. In the place where it was
said, 8cc. there shall they be called. They need not
be embodied with the Jews, nor gp up to Jerusalem
to. worship ; but wherever they are scattered over
the face of the earth, there will God own them.
Observe the great dignity and honour of the saints,
that they are called the children of the living God;
and his calling them so makes them so. Behold,
what manner of love ! This honour have all his
saints. II. By the prophet Isaiah, who speaks of the cast
ing off of many of the Jews, in two places.
1. One is Isa. 10. 22, 23. which speaks of the
saving of a remnant, that is, but a remnant ; which,
though in the prophecy it seems to refer to the pre
servation of a remnant from the destruction and de-
solation that were ccming upnn them by Sennacherib
and his army, yet is te be understepd as lupking
further ; and sufficiently proves that it is ne strange
thing for God to abandon to ruin a great many of
the seed of Abraham, and yet maintain his word of
promise to Abraham in full force and virtue. This
is intimated in the supposition, that the number of
the children of Israel was as the sand of the sea,
which was part of the promise made to Abraham,
Gen. 22. 17. And yet only a remnant shall be
saved ; for many are called, but few are chosen.
In this salvation of the remnant we are told, (v.
28.) from the prophet,. (1.) That he will ccmplete
the werk ; He will finish the work. When God be
gins, he will make an end, whether in ways ef judg
ment or of mercy. The rejection of the unbeliev
ing Jews, God would finish in their utter tain by
the Romans, who soon after this quite took away
their place and nation. The assuming of christian
churches into the divine faveur, and the spreading nf

the gpspel in other nations, was a work which God
would likewise finish, and be known by his name
JEHOVAH. As for God, his work is perfect.
Margin, He will finish the account, God, in his
eternal, counsels, has taken an account of the chii-,
dren of met, allotted them to such cr such a con
dition,- to such a share of privileges; and as they
come info being, his dealings with them are pursu
ant to these counsels : and, he will finish the account,
complete the mystical body, call in as many as be-
lohgto the election of grace ; and then the account
will be finished. (2.) That he will contract it; not
only finish it, but fihish'it quickly. Under the Old
Testament he seemed to tarry, andto make a longer
and more tedious work of it ; the wheels moved but
slowly toward the extent of the <jhurch ; but now
he will cut it short, andjnake a short work upon
the earth. Gentile' converts were now flying as a
clnud. But he will cut it .shert in righteousness,
both in wisdom and in justice. Men, when fhey
cut short, do amifes ; they do indeed dispatch causes;1
but when Ged cuts short, it is always in righteous*
ness. So the fathers generally apply it. • Some un •
derstand it of the evarlgelical law and covenant,
which Christ hab introduced* andjestkblished in the
world : he has in that finished the work.put ah end
to thetypes and ceremenies nf the Old Testament.
Christ said, It is finished, and then the veil was rent,
echeing as it were to the word that Christ said upon
the cross. And he will cut it short. The work (it,
is *iyas — the "wordi the law) was under the Old
Testament very long ; . a long train of institutions,
ceremonies, condition's: but ndw it is cut short; our
duty is now, under the'gespel, summed up in much
less ropm than it was under the la.w ; Jhe covenant
was abridged and ccn'tracted ; religion is brought
into a less compass: And it is in righteousness, in
favour to us, in justices to .his own design and coun
sel. With" us contractions darken things; '
Brevis esse lahoro,

Obscurus fio-

I strive to*be concise, hut prove obscure-
but it is not so in this case. Though it be cut short,
it is clear and plain ; and because short, the more
easy. 2. Another is quoted from Isa. 1. °, where the
prophet is shewing how 'in a time of general cala
mity and destruction God- would preserve a seed.
This is to the same purport with the former : and
the scope of it is to shew that it was no, strange
thing for God to leave the greatest part of the peo
ple ef the Jews to ruin, and. to reserve to himself
only a small remnant : so he had done formerly, as
appears by their ewn prophets ; and they must not
wonder if he did so now.-
Observe, (1.) What God is. He is the Lord of
sabaoth, the Lord of hosts ; a Hebrew word retained
in the Greek, as James 5. 4. All the host of hea
ven and earth are at his beck and disposal.' When
God secures a seed to himself out of a degenerate,
apostate world, he acts as Lord of sabaoth.- It is an
act of almighty power and infinite- sovereignty.
(2.) What his people are; they are. a seed, a
small number. The corn reserved for next year's
seedings, is but little, compared with that which is
spent and eaten. But they area useful number;
the seed, the substance, cf the next generation, Isa.
6. 13.
_ It is so far from being an impeachment of the jus
tice and righteousness of God, that so many perish
and are destroyed, that it is a wonder of divine
power and mercy that all are not destroyed, that
there are any saved : for even those that are left to
be a seed, if God had dealt with them according to
their sins, had perished with the rest This is the
great truth which this scripture teacheth us.

ROMANS, X,

345

30. What ..shall we say then ? That the
Gentiles, which follow not after righteous
ness, have attained to righteousness, even
the righteousness which is of faith. 31.
But Israel, which followed after the law of
righteousness, hath not attained to the law
of righteousness. 32. Wherefore ? Because
they sought it not by faith, but as it were
by the works of the law. For they stum
bled at that stumbling-stone ; 33. As it is
written, Behold, I lay in Sion a stumbling-
stone and rock of offence : and whosoever
believeth on him shall not be ashamed.
The apostle comes here at last to fix the true rea
son of the reception of the Gentiles, and the rejec
tion of the Jews. There was a difference in the way
of their seeking, and therefore there was that differ
ent success ; though still it was the free grace of
God that made them differ. He concludes like an
orator, What shall we say then ? What is the con
clusion of the whole dispute ?
I. Concerning the Gentiles, observe,
1. How they had been alienated from righteous
ness s they followed not after it ; they knew not their
guilt and misery, and therefore were not at all so
licitous to procure a remedy. In their conversion,
preventing grace was greatly magnified ; God was
found of them that sought him not, Isa. 65. 1. There
was nothing in them to dispose them for such a fa
vour, more than what free grace wrought in them.
Thus_doth God delight to dispense grace in a way
ofgovereignty and absolute dominion.
2. How they attained to righteousness, notwith
standing; by faiths not by being proselyted to the-
Jewish religion, and submitting to the ceremonial
law, but by embracing Christ, and believing in
Christ,: and submitting to the gospel. They attained
to that by the short cut of believing sincerely in
Christ, which the Jews had been long in vain beat
ing about the bush for.
II. Concerning the Jews, observe, ._.
1. How they missed their end ; they followed
after the law of righteousness ; (v. 31.) they talked
much of justification and holiness, seemed very am-
bitious of being the people of God, and the favour--
ites of heaven, but they did not attain to it, that is,
the greatest part of them did not ; as many as stuck
to their old Jewish principles and ceremonies, and
pursued a happiness in those observances, embrac
ing the shadows now that the substance was come,
these fell short of acceptance with God, were not
owned as his people, nor went to their house jus
tified. 2. How they mistook their way, which was the
cause of their missing the end, v. 32, 33. They
sought, but not in the right way, not in the hum
bling way, not in the instituted appointed way.
Not by faith, not by 'embracing the christian re
ligion, ana depending upon the merit of Christ, and
submitting to the terms of the gospel, which were
the very life and end of the law.
But they sought by the works of the law ; as if
they were to expect justification by their observance
of the precepts and ceremonies of the law ef Meses,
This was the stumbling-stone at which they stum
bled. They cpuld nut get, pver this cprrupt princi
ple which they had espeused. That the law was
«given them for no end but that'merely by their ob
servance of it, and ;obedjence to it, they might be
justified beforaGod : and so they could by no means
be reconciled tqjthe dPCtrinecfSfm st, which brought^
them off from^hat, tofecpect justiijfSation through
the merit and satisfaction of apother. Christ hkn-
Vol. vi.— 2 X

self is to some a stone pf stumbling, for which he
quotes Isa. 8. 14. — 28. 16. It is sad that Christ
should be set for the fall, of any, and yet it is so;
(Luke 2. 34. ) that ever poison should be sucked out
of the Balm of Gilead, that the foundation-stone
should be to any a stone of stumbling, and the rock
of salvation a rock of offence ; so he is to multitudes ;
so he was to the unbelieving Jews, who rejected
him, because he put an end to the ceremonial law.
But still there is a remnant that do believe on him ;
and they shall not be ashamed^ their hopes and ex
pectations ef justification by him shall not be disap
pointed, as their's are, who expect it by the law.
So that, upon the whele, the unbelieving Jews
have ne reason to quarrel with God for rejecting
them ; they had a fair offer of righteousness, and
life, and salvation, made them upon gospel-terms,
which they did not like, and would not come up to ;
and therefore if they perish, they may thank then)-
selves ; their blood is upon their own heads.
CHAP. X.
The dissolving of the peculiar church-state of the Jews, and
the rejection of that polity by the repealing of their cere
monial law ; the vacating of all the institutions of it, the
abolishing of their priesthoed, the burning of their temple,
and the taking away of their place and nation, and in their
room the substituting and erecting of a catholic church-
state among the Gentile nations ; though to us now, when
these things are long since done and completed, they may
seem no great matter ; yet to them who lived when they
were doing, who knew how high the Jews had stood in
God's favour, and how deplorable the condition of the
Gentile world had been for many ages, it appeared very
freat and marvellous, and a mystery hard to be understood.
'he apostle, in this chapter, as in the foregoing and that
which follows, is explaining and proving it ; but with seve
ral very useful digressions, which a little interrupt the
thread of his discourse.. To two great truths I would re
duce this chapter: I. That there is a great difference be
tween the righteousness of the law, which the unbelieving
Jews were wedded tq, and the righteousness of faith offered
in the gospel, v. I . . 11. II. That there is no difference
between Jews and Gentiles; but in point of justification
and acceptance with God, the gospel sets them both upon
the same level, v. 12, to the end.
1 . T| RETHREN, my heart's desire and
J3 prayer to God for Israel, is, that
they might be saved. 2. For I bear them
record that they have a zeal of God, but not
according to knowledge. 3. For they, being
ignorant of God's righteousness, and going
about to establish their own righteousness,
have not submitted themselves unto the
righteousness of God. 4. For Christ is the
end of the law for righteousness to every
one that believeth. 5. For Moses describ-
eth the righteousness which is of the law,
That the man which doeth those things
shall live by them. 6. But the righteous
ness which is of faith speaketh on this wise,
Say not in thine heart, Who shajl ascend
into heaven ? (that is, to bring Christ down "
from above :) 7. Or, Who shall descend into
the deep ? (that is, to bring up Christ again
from the dead.) 8. But what saith it ? The
word is nigh thee, even ih thy mouth, and in
thy heart, that is, the \yord of <faith, which
we preach ; 9. Thakif thou shalt confess
with thy mouth the Lord Jesus, and shalt
believe in* thine heart that God hath raised
ram from the dead, thou shalt be saved. 1 0.

346

ROMANS, X.

For with the heart man believeth unto righ
teousness ; and with the mouth confession is
made unto salvation. 11. For the scrip
ture saith, Whosoever believeth on him
.shall not be ashamed.
The sccpe ef the apostle in this part ef the chap
ter is to shew the vast difference between the righ
teousness of the law and the righteousness of faith,
and the great pre-eminence of the righteousness of
faith above that of the law ; that he might induce
and persuade the Jews to believe in Christ, aggra
vate the folly and sin of those that refused, and jus
tify God in the rejection of such refusers.
I. Paul here professes his good affection to the
Jews, with the reason nf it ; (v. 1, 2. ) where he gives
them a gepd wish, and a geod witness.
,1. Agppd wish; (v. 1.) a wish that they might
be saved; saved from the temporal ruin and destruc-
tipn that were coming upon them ; saved from the
wrath to come, eternal wrath, which was hanging
over their heads. It is implied in this wish, that
they might be convinced and converted; he cnuld
nut pray in faith, that they might be saved in their
unbelief. Theugh Paul preached against them, yet he pray
ed for them : herein he was merciful, as Gpd is,
whe is not willing that any should perish, (2 Pet 3.
9.) desires npt the death pf sinners. It is our duty
truly and earnestly to desire the salvation of the
souls of others, next to the salvation of our own.
This, he says, was his heart's desire and prayer :
which intimates,
(1.) The strength and sincerity of his desire; it
was his heart's desire ; it was not a formal compli
ment, as good wishes are with many from the teeth
outward, but a rfeal desire. This it was, before it
was his prayer. The soul of prayer is the heart's
desire. Cold desires do but beg denials : we must
even breathe out our souls in every prayer.
(2.) The offering up of this desire to God. It
was not only his heart's desire, but it was his prayer.
There may be desires, in the heart, and yet no
prayer, unless those desires be presented to God.
Wishing and woulding, if that be all, are not pray
ing. 2. A good witness, as a reason of his good wish ;
(v. 2.) I bear them record, that they have a zeal of
God. The unbelieving Jews were the most bitter
enemies Paul had in the world, and yet Paul gives
them as good a character as the truth would bear.
We should say the best we can even of our worst
enemies ; this is blessing them that curse us. Charity
teaches us to have the best opinion of persons, and
to put the best construction upon words and acticns,
that they will bear. We shuuld take netice of that
which is commendable even in bad people. They
have a zeal of God. Their opposition to the gospel
is from a principle of respect to the law, which they
knew to have come from God. There is such a
thing as a blind misguided zeal : such was that of
the Jews, who, when they hated Christ's people and
ministers, and cast them out, said, Let the Lord be
, glorified; (Isa. 66. 5.) nay, they killed them, and
thought they did God good service, John 16. 2.
* II. He here shews the fatal mistake that the un
believing Jews were guilty of ; which was their ruin.
Their zeal was not according to knowledge. It is
tru,e, God gave them that law which they were so
zealous for ; but they might have known that, by
the appearance of the promised Messiah, .an end
was put to it He introduced a new religion and
way of wprship, to which the fortner must give
place ; he proved himself the Son of Gbd, gave the
most convincing evidence that could be<«ff his being
the Messiah ; and yet they did net knpw, and weuM

nut pwn him, but shut their eyes against the clear
light, sp that their zeal fer the law was blind. This
he shews further, v. 3. where we may observe,
1. The nature of their unbelief; they have not
submitted themselves to the righteousness of God,
they have not yielded tp gpspel -terms, nor accepted
pf the tender ef justificatipn by faith in Christ, which
is made in the gespel. Unbelief is a nen-submission
to the righteousness of God, standing it out against
the gospel-preclamatipn cf indemnity. Have not
submitted. In true faith, there is need ef a great
deal of submission ; therefore the first lesson Christ
teaches, is, to deny ourselves. It is a great pie#e
of condescensien for a proud heart to be conten^to
be beholden to free grace ; we are lpath to sue su b
forma pauperis — as paupers.
2. The causes of their unbelief, and those are two.
(1.) Ignorance of God's righteousness. Theyjdid
not understand, and believe, and cpnsider, the strict >
justice of God, in. hating and punishing sin, and de
manding satisfaction; did npt considgr wjjat need
we have ef a rightepusness, wherein to appear be
fore him : if they had, they weuld never have stood
put against the gpspel-pffer, nor expected justifica
tion by their own works, as if they could satisfy
God's justice. Or, being ignorant of God's way of
justification, which he has now appointed, and re
vealed by Jesus Christ. They did not know it, be
cause they would not ; they shut their eyes against
the discoveries of it, and loved darkness rather. '
(2.) A proud cunceit ef their own righteousness;
going about to establish their own, a righteousness
of their ewn devising, and of their own working out,
by the merit of their works, and by their observance
ofthe ceremonial law. They thought they needed
not to be beholden to the merit of Christ, and there
fore depended upon their own performances as suffi
cient to make up a righteousness wherein to appear
before God. They ceuld nut with Paul disclaim a de
pendence upen this, (Phil. 3. 9.) Nat having'mine
own righteousness. See an instance of this pride-in
the Pharisee, Luke 18. 10, 11. Compare v. 14.
III. He here shews the folly of that mistake, and
what an unreasonable thing it was for tb.em.jo be
seeking justification by the works of the la^ now
that Christ was come, and had brought in an ever
lasting righteousness ; considering,
1. The Subserviency of the law to the gospel ; (v,
4.) Christ is the end of the law for righteoumesse
The design of the law was te lead peeple to Christ
The moral law was but for the searching of the
wound ; the ceremonial law for the shadowing forth
of the remedy; but Christ is the end of both; see
2 Cor. 3. 7. and compare Gal. 3. 23, 24. The use
of the law was to direct people for righteousness to
Christ. .,
Christ is the end of the ceremonial law"; he is the
period of it, because he is the perfection of it. When
the substance comes, the shadew is lone. Thir sa
crifices and efferings and purifications appointed
under the Old Testament; prefigured Chjist^and
peinted at him ; and their inability to take awSy sin
discovered the necessity of a Sacrifice, that should;
by being once offered, take away sin?'
Christ is the end of the moral law, in thaUie'did
that which the law could not do, (ch, 8. 3.) and se
cured the great end of it. .
The end ef the law was to bring men to perfect
obedience, and so to obtain justification; this is
now become impossible, by reason of the^power of
sin, and the corruption of nature ; but Christ isthe
end of the law; thelaw is not "destroyed, nor tliei
intention °f tlje lawgiver frustrate^; but full sa$-
faction' being made by the 'death of Christ for our
breach of thelaw, the end is attajnfd, and we put
in another way of^uftificatipn. ChKst is thus the
cnq[ of the law" fir righteousness, for justification;

ROMANS, X.

347

but it is only to every one that believeth ; upon our
believing, our humble consent to the terms of the
gospel, we become interested in Christ's satisfaction,
anoso are justified through the redemption that is in
Jesus. 2. The excellency of the gospel above the law.
This he proves, by shewing the different constitution
of these tw.P.
(1. ) What is the righteousness which is ofthe law ?
This he shews, v. 5. The tenor of it is, Do, and
live. Th°ugh i' direct us to a better and more ef
fectual righteousness in. Christ, yet in itself, consi
dered as a law, abstracted from its respect to Christ
and the gospel, (for so the unbelieving Jews em
braced and retained it,) it owneth nothing as a righ
teousness sufficient to justify a man, but that of per
fect obedience. For this he quotes that scripture,
(Lev. 18. 5.) Ye shall therefore keep my statutes
and niy judgments, which if a man do, he shall live
m them. To this he refers likewise, Gal. 3. 12.
The man that doeth them, shall live in them.
Live, that is, be happy, not only in the land of
•Canaan, but in heaven, of which Canaan was a type
and figure. The doing supposed, must be perfect
and sinless, without the least breach or violation.
The law which was given upon mount Sinai, though
it was not a pure covenant of works, (for who then
could be saved under that dispensation ?) yet, that it
might be the more effectual to drive people to Christ,
and to make the covenant of grace welcome, it had
a very great mixture of the strictness and terror of
the covenant of works.
Now, was it not extreme folly in the Jews, to ad
here so closely to this way of justification and salva
tion, which was in itself so hard, and by the cor
ruption of nature now become impossible, when
there was a new and a living way opened ?
(2. ) What is that righteousness which is of faith,
v. 6, &c. This he describes in the words of Moses,
in Deuteronomy, in the second law, (so Deuterono
my (Signifies,) where there was a much clearer re
velation of Christ and the gospel than there was in
the first giving of the law : he quotes it from Deut.
30. 11 — 14. and shews,
[1.] That it is not at all hard or difficult The
Way of justification and salvation has in it no such
depths or knots as may discourage us, no insupera
ble difficulties attending it ; but, as was foretold, it is
a high-way, Isa. 35. 8. We are not put to climb
for it, it is not in heaven ; we are not put to dive for
it, it is not in the deep.
First, We need not go to heaven, to search the
records there, or to inquire into the secrets of the
divine counsel. It is true, Christ is in heaven ; but
we may be justified and saved witheut gping thither,
te fetch him thence, er sending a special messenger
to him.
Secondly, We need not go to the deep, te fetch
Christ out of the grave, or from the state of the
dead ; Into the deep, to bring up Christ from the
dead. This plainly shews that Christ's descent
into the deep, or into 8S»t, was no more than his
going into the state of the dead, in allusion to Jonah.
It is true, Christ was in the grave, and it is>as true,
that he is now in heaven : but we need not perplex
and puzzle ourselves with fancied difficulties, nor
must we create to ourselves such gross and carnal
ideas of these things, as if the method of salvatipn
was impracticable, and the design pf the revelatien
was pnly to amuse us. Ne, salvation is not put at so
vast a distance from us.
[2.] But' it is very plain and easy; The word is
nigh thee. - Whenwe speak of looking upon Christ,
and receiving Christ, and feeding upon Christ, it is
not Christ in heaVen, nor Christ in the deep, that
we mean : but Christ in the promise, Christ ex
hibited to us, and offered, in the word. Christ is

nigh thee, for the word is nigh thee : high thee in
deed : it is in thy mouth, and in thy heart; there, is
no difficulty in understanding, believing, and owning
of it The work thou hast to do, lies within thee ;
the kingdom of God is within you, Luke 17. 21.
Thence thou must fetch thy evidences, not out of the
records of heaven. It is, that is, it is promised that
it shall be, in thy mouth, (Isa. 59. 21.) and in thy
heart, Jer. 31. 33. All that which is to be done for
us, is already done to our hands. Christ is come
down from heaven, we need not go to fetch him.
He is come up from the deep, we need not perplex
ourselves how to bring him up. There is nothing
now to be done, but a work in us ; that must be our
care, to look to our heart and mouth.
Those that were under the law, were to do all
themselves, Do this, and live; but the gospel dis
covers the greatest of the work done already, and
what remains cut short in righteousness ; salvation
offered upon very plain and easy terms, brought to
our door, as it were, in the word which is nigh us.
It is in our mouth, we are reading it daily ; it is in
our heart, we are, or should be, thinking of it daily.
Even the word, of faith; the gospel and the pro
mise of it ; called the word of faith. First, Because
it'is the object of faith about which it is conversant,
the word which we believe. Secondly, Because it is
the precept of faith, commanding it, and making it
the great condition of justification. Thirdly, Be
cause it is the ordinary means by which faith is
wrought and conveyed.
Now what is this word of faith ? We have the
tenor of it, v. 9, 10. the sum of the gospel, which is
plain and easy enough. Observe,
1. What is promised to us ; Thou shalt be saved.
It is salvation that the gospel exhibits and tenders.
Saved from guilt and wrath, with the salvation of
the soul, an eternal salvation, which Christ is the
author of, a Saviour to the uttermost.
2. Upon what terms. Two things are required
as conditions of salvation.
(1.) Confessing the Lord Jesus: openly professing
relation, to him and dependence on him, as our
Prince and Saviour ; owning Christianity in the face
of all the allurements and affrightments of this world,
standing by him in all weathers. Our Lord Jesus
lays a great stress upon this ccnfessing pf him be
fore men ; see Matt. 10. 32, 33. It is the product cf
many graces, evidences a great deal cf self-denial,
leve te Christ, cpntempt of the world, a mighty
courage and resolution. It was a very great thing,
especially, when the profession of Christ and Chris
tianity hazarded estate, honour, preferment, liberty,
life, and all that is dear in this werld ; which was
the case in the primitive times.
(2.) Believing in the heart, that God raised him
from the dead. The prcfession ef faith with, the
mouth, if there be not the power of it in the heart,
is but a mockery ; the root of it must be laid in an
unfeigned assent to the revelation of the gospel con
cerning Christ, especially concerning his resurrec
tion, which is the fundamental article of the chris
tian faith ; for thereby he was declared to be the
Sen pf Gpd with power, and full evidence was given,
that God accepted his satisfaction.
This is further illustrated, (v. 10.) and the order
inverted, because there must first1 be faith in the
heart, before there can be an acceptable confession
with the mouth. - r -
[1.] Concerning faith; it iswith the heart that
man believeth; which implies more than an assent
of the understanding, and takes in the consent of the
ljrill, an inward, hearty, sincere and strong consent.
It is not believing, (not to be reckoned so",) if it be
not with the heart. This is unto righteousness.
There is the righteousness of justification', and the
righteousness of sanctification. sFaith is to'both; it

348

ROMANS, X.

is the condition of our justification, (ch. 5. 1.) and it
is the root and spring of our sanctification ; in it, it is
begun ; by it, it is carried on, Acts 15. 9.
[-2. J Concerning profession; it is with the mouth
that confession is made; confession to God in prayer
and praise ; (ch. 15. 6. ) confession to men, owning
the ways of God before Pthers, especially when we
are called to it in a day of persecution. If is fit that
God should be honoured with the mouth, for he
made man's mouth, (Exod. 4. 11.) and at such a
time has promised to give his faithful people a mouth
and wisdom, Luke 21. 15. It is part of the honour
of Christ, that every tongue shall confess, Phil. 2.
11. And this is said to be unto salvation; because it
is the performance of the conditfon nf that promise,
Matt .10. 32. Justificaticn by faith lays the founda
tion of our title to salvation ; but by confession we
build upon that foundation, and come at last to the
full possession of that to which we were entitled.
So that we have here a brief summary of the
terms of salvation ; and they are very reasonable ;
in short this, that we must devote, dedicate, and
give up, to God, our souls and uur bodies ; our souls
in believing with the heart, and our bodies in con
fessing with the mouth. This do, and thou shalt
live. .For this, (v. 11.) he quotes Isa. 28. 16. Who
soever believeth on him shall not be ashamed; S *&-
*a.HT%uv<Mi<ri\a.i. That is,
First, He will not be ashamed to own that Christ
in whom he trusts ; he that believes in the heart,
will not be ashamed to confess with the moutlt It
is sinful shame that makes people deny Christ,
Mark 8. 38. He that believeth, will not make
haste ; (so the prophet has it ;) will not make haste
to run away from the sufferings he meets with in the
way.of his duty ; will not be ashamed of a despised
religion. Secondly, He shall not be ashamed of his hope in
Christ; he shall not be disappointed of his end. It
is our dutythat we must nut, it is eur privilege that
we shall not, be ashamed of our faith in Christ He
shall never have cause to repent his confidence in
reposing such a trust in the Lord Jesus.
12. For there is no difference between
the Jew and the Greek : for the same Lord
over all is rich unto all that call upon him.
13. For whosoever shall call upon the name
of the Lord shall be saved. 1 4. How then
shall they call on him in whom they have
not believed ? And how shall they believe
in him of whom they have not heard ? And
how shall they hear without a preacher ?
1 5. And how shall they preach, except they
be sent ? As it is written, How beautiful
are the feet of them that preach the gospel
of peace, and bring glad tidings of good
things ! 16. But they have not all obeyed
the gospel. For Esaias saith, Lord, who
hath believed our report ? 1 7. So then faith
cometh by hearing, and hearing by the word
of God. 18. But I say, Have they not
heard ] Yes verily, their sound went into
all the earth, and their words unto the ends
of the world. 19. But I say, Did not Israel
know ? First Moses saith, I will provoke
you to jealousy by them that are no people,
and by a foolish nation I will anger you.
' %0 But Esaias is very bold, and sailjh, I
was found of them thatjsought me not : I

was made manifest unto them that asked
not after me. 21. But to Israel he saith,
All day long I have stretched forth my
hands unto a disobedient and gainsaying
people. The first words express the design of the apostle
through these verses, that there is no difference he-
tween Jews and Gentiles, but they stand uporilhe
same level in point of acceptance with God. In
Jesus Christ there is neither Greek nor Jew, Col. 3.
11. God doth not save aiiy, or reject any, because
they are Jews, or because they are Greeksjibut doth
equally accept both upon gospel-terms. There is
no difference.
For the proof of this, he urges two arguments. '*¦
I. That God is the same to all ; The same Lord
over att is rich unto all. There is not one God to
the Jews, that is more kind, and another to the Gen*
tiles, that is less kind ; but he is the same to all, a
common father to all mankind. When he proclaim
ed his name, The Lord, the Lord God, graciotty
and merciful, he thereby signified not only what fie
was to the Jews, but what he is, and will be, to all
his creatures that seek unto him : not only good, but
rich, plenteous in goodness ; he hath wherewith to
supply them all, and he is free and ready to give oit
to them ; he is both able and willing : not only rich,
but rich unto us, liberal and bountiful in dispensing
his favours, To all that call upon him. Something
must be done by us, that we may reap of this bounty ;
and it is as little as can be, we must call upon him.
He will for this be inquired of ; (Ezek. 36. 37.) and
surely that which is not worth the asking; is not
worth the having. We have nothing to do but to
draw put by prayer, as there is occasion.
II. That the promise is the same to all; (v. 13.)
Whoever shall call; pne as well as another, without ,,
exceptipn. This extent, this undifferencing extent,
pf the promise beth to Jews and Gentiles he thinks,
should not be surprising, for it was foretold by the
prophet, Joel 2. 32. Calling upon the name of the
Lord is here put for all practical religion. >J„What is
the life of a christian but a life of prayer? ' It im
plies a sense of our dependence on him, and entire
dedication of ourselves to him, a believing expecta
tion of our all from him. He that exemplifies these
things shall be saved. It is but ask and nave; what
would we have more ?
For the further illustration of this, he observes,
i. How necessary it was that the gospel shdttld
be preached to the Gentiles, v. 14, 15. This was
it that the Jews were so angry with Paul for, that
he was the apostle of the Gentiles, and preached the
gospel to them. Now, he shews how needful it was
to bring them within'the reach of the forementioned
promise, an interest in which they should not enty
to any of their fellow-creatures.
(1.) They cannot call on him in whom they have
not believed. Except they believe that he is God,
they will not call upon him by prayer; to what pur
pose should they ? The grace of faith is absolutely
necessary to the duty of prayer ; we cannot pray
aright, nor pray to acceptation, without it He that
comes to God by prayer, must believe, Heb. 11; <>•
Till they believed the true God,Hhey were calling
upon idols, 0 Baal, hear us.
(2. ) They cannot believe in him of whom they have
not heard. Spme way er other the divine revelation
must be made known to us, before we can receive
it and assent to it ; it is not born with usA In hear
ing is included reading, which is tantamount, and by
which many are brought to believe ; (John 20. 31.)
These things are Written, that you may believe.
But hearing only is mentioned, as the mbre ordinary
and natural way of receiving information.

ROMANS} X.

349

(3.) Theyrcannot hear without a preacher; how
should they ? Somebody must tell them what they
are to believe. Preachers and hearers are cor
relates ; it is a blessed thing when they mutually re
joice in each other — tiie hearers in the skill and
faithfulness ofthe preacher, and the preacher in the
willingness and obedience of the hearers.
(4.) They cannot preach except they be sent, ex
cept they be both commissioned, and in some mea
sure qualified, for their preaching work. How shall
a man act as an ambassador, unless he have both his,
credentials and his instructions from the prince that
sends him ? This proves, that to the regular minis
try there must be a regular mission and ordination.
It is God's prerogative to sefld ministers ; he is the
Lord of the harvest, and therefore to him we must
pray that ne would send forth labourers, Matt. 9. ,
38. He only can qualify men for, and incline them
to, the work of the ministry. But the competency
off that ^qualification, and the sincerity of .that in
clination, must not be left to the judgment of every
man for himself: the nature Of the*thing will by no
means admit that ; but for the preservation of due
order in the church, this must needs be referred and
submitted to the judgment ef a competent number
of those that are themselves in that office, and of ap-;
proved wisdom and experience in it ; who, as in all
other callings, are presumed the most able judges ;
and who are empowered to Set apart such as they
find so qualified and inclined, to this work of the
ministry ; that by this preservation of the succession,
the name of Christ may endure for ever, and his
throne as the days of .heaven. And they that are
thus set apart, not pnly may, but must preach, as
those that are sent. t ,
2. How welcome the gespel eught to be to those
to whom it was preached ; because it shewed the
way to salvation, v. 15. For this he quotes Isa. 52.
7, The like passage we have, Nahum 1. 15. which,
if it point at the glad tidings of the deliverance of
Israel out of Babylon in the type, yet it looks further
to the gospel, the good news of our salvation by Je
sus Christ Observe,
(1. ) What the gospel is : it is the gospel of peace;
it is the word of reconciliation between God and
man. On earth peace, Luke 2. 14. Or, peace is
put in generaf for all good ; so it is explained here ;
it is-glad tidings of gqod things; the things of the
gospel are good thifgk indeed, the best things;
tidings concerning them are the most joyful tidings",
the best news that ever came from heaven tp earth.
(2. ) What the work of ministers'is j,tq preach tjus
goSpjel, to bring these glad\tidingst; to evangelize
peace, (so the original is,) to evangelize good things."
Every preacher is in this'sense an evangelist^: th'ey
are npt only messengers to'Garry the news, but am
bassadors to tr,ea1;: and the first gospel -nreachers
were angels, Luke 2. 13, 8ca
(3.) How acceptable they should therefore be to
the ohildsen, of men for their wofk's sake; How
beautiful are the feet, how welcome are they ! Mary
Magdalene expressed her love to Christ by kissing^
his feet, and afterwar4 by holding hirti by the feetjr
Matt. 28. 9. And when Christ was sending^forth
• his disciples, he washed their feet' Those- that
preach the gospelspf peace, should see to it that their
^feet, their life and, con versatien, be beautiful: the
* holiness of ministers' lives is the beauty of their feet.
How beautiful, in the eyes of them that hear them.
TJtjpse that%elcome the ifressage, cannet but leve
the messengers. See 1 TheSS; 5. 12, 13. *
3. He answers an ebjectien against all this, which
might be taken from the small success which the ges-
. pil had in many places ; (y. 16.) But they have not
all obeyed jhe gospel. All the Jews have npt, all the
Gentiles have net ; far tiie greater part of both re-
maih in unbelief and disobedience. Observe, The

gospel is given us not only to he,knoWn and believed,
but to be obeyed. It is not a system of notions, but
a rule of practice. This little success of the word
was likewise foretold by the prophet; (Isa. 53, 1.)
Who'hath believed our report? yery few have ; few
to what one would think should have believed it ;
jfonsideringhtfw faithful a report it is, and how well
' worthy of aft acceptation j very few to the many that
persist in unbeliet It is no strange thing, but it is
a very sad and uncomfortable thing, for the ministers
of Christ to brinir the report pf the gpspel, and npt
to be believed in it« Under such a melancholy con-
sideratipn it is gppd for us to go to God and make
our. complaint to him. Lord, who hath, 8cc.
In answer to this,
( 1. ) He shews that the word preached is the ordi
nary means- of working faith ; (v, 17.) So then, Sg*
~«hoWeyer; though many that hear, do not believe,
yet those that believe, have first heard. Faith
cometh by hedring.* It is the summary ef what he
had said before, v. 14. The beginning, progress,
and strength of faith, is by hearing. The word oi
God is therefore called the word of faith: it begets
and nourishes it. God gives faith, but it is by the
wojjfl as the instrument Hearing, that hearing
which works faith, is by the word of God. It is not
hearing the enticing words of man's wisdom, but
hearing the word of God, that will befriend faith,
and hearing it as the word of God. See 1 Thess. 2. 13.
(2.) That those who would not believe the report
of the gospel, yet, having heard it, they were thereby
left inexcusable, and may thank themselves for their
own rujn, v. 18, to the end. '
[1.] The Gentiles have heard it ; (v. 18.) Have
they not heard ? Yes, more of less, they have ; either
heard the gospel, or however heard ef it. Their
sound went into all the earth ; npt Pnly a cnnfused
sevihd, but their words, mere distinct and intelligible
notices of these things, are gone unto the ends of the
world. The commission which the apostles received,
runs thus ; Go ye into all the world, preach to every
creature, disciple , all nations ; and they did with in
defatigable industry and wonderful success pursue
that commission. See the extent of Paul's province,
eh. 15. 19. To this remote island of Britain, Ofte of
the utmost comers ef the world, not only the Sound,
but the words, of the gospel came within a few years
after Christ's ascension. It was in order to this, that
the gift of tongues was at the very first poured so
plentifully upon the .apostles, Acts 2. In the ex
pression here he*plainly alludes to Ps. 19. 4. which
speaks of the notices which the visible works of God
in the creation give to all the world of the power and
Godhead of the Creator. As under the Old Testa
ment- Gpd provided, for the publishing of the work
of creation, by the sun, moon, and stars ; so now for
the publishing of the work of redemption to all the
world, by the preaching of gqspel-ministers, who
are therefore called stars.
£2.] The.Jews have heard it too, v. 19— 21. For
this he appeals to two passages of the Old Testa
ment, to shew how .inexcusable they are too. Did
notjsrael know that the Gentiles were to be called
in ? ' They might have known it from Moses and
Isaiah. * First, One is 'taken from Deut 32. 21. I will pro
voke you to jealousy. The Jews hot only had the
offer, "but saw the Gentiles accepting^ef it, and ad
vantaged by that acceptance, by the same token that
they were vexed at it. They had the refusal; Tb
youfirst. Acts 3, 26. In all places where the apostles
came, still the Jews had the first offer, and the Gen
tiles had but their leavings. If ene weuld npt, annther
weuld. Now this provoked them to jealousy. They,
as the elder brother in the parable, (Luke 15. ) envied
the reception and entertainment of the prodigal Gen
tiles upon their repentance. The Gentiles are here

350

ROMANS, XI.

called no people, and a foolish nation, not the pro
fessing people of God. ' How much soever there be
of the wit and wisdom of the world, those that are
not the people of God, are, and in the end will he
found to De, a foolish people. Such was the state of
the Gentile world, who yet were made the people
of God, and Christ to them the Wisdpm ot Goda
What a provocation it was to the Jews to see the
Gentiles taken into favour, we may see, Acts 13. 45.
—17. 5, 13. and especially Acts 22. 22." It.wast^n
instance of the great .wickedness of the Jews, that
they were thus enraged ; and this in Deuteronpmy
is the matter of a threatening. God often makes
people's sin their punishment A man# needs no
greater plague than to be left to the impetuous rage
of his own lusts.
Secondly, Another is taken from Isa. 65. 1,«2.'
which is very full, and in it Esaias is very bold ; bold
indeed, to speak so plainly of the rejection of his own
countrymen. Those that will be found faithful have
need to be very bold. Those that are resolved to
please God, must not be afraid to displease any man.
Npw Esaias speaks 'beldly and plainly,
1. Of the preventing grace andfaveur pf God in
the reception and entertainment of the Gentiles;
¦Iv. 20.) I was found of them that sought me not.
The prescribed method is Seek and find; that is a
rule for us,, not a rule for God, who is often foundof
those that do not seek. His grace is his own, differ^
encing grace his own, and he dispenses it in a way
of sovereignty, gives or withholds it at pleasure ;
prevents us with the blessings, the richest, choicest
blessings, of his goodness. Thus *he- manifested
himself to the Gentiles, by sending»the light of the
gospel among them, when they were so far from
seeking him and -asking after him, that they were
following after lying vanities, and serving dumb idols.
Was not this our own particular case ? Did not Gpd
begin in love, and manifest himself to us when we
did not ask after him ? And was not that a time pf *
lpve indeed, to be eften remembered with a great
deal of thankfulness ?
2. Of the obstinacy and perverseness of Israel, not
withstanding the fair offers and affectionate invita
tions they had, v. 21. Observe,
(1.) God's great goodness to, them ; All- day long
I have stretched forth my harids. ' [1.] His offers;
I have stretched forth my hands ; offering them life
and salvation with the greatest sincerity and serious
ness that can be, with all possible expressions of
earnestness and importunity ; she^ng them the hap
piness tendered; setting it before them with the
greatest evidence, reasoning the case with them?-
Stretphing forth the hands, is the gesture of those
that require audience, (Acts 26. 1.} or desire ac
ceptance, Prov. l.,24, Christ was crucified with his
hands stretched out. Stretched forth *my hands as
offering reconciliation ; come let us shake hands and
be friends; and our 'duty is to give the hand to him.
2 Chron. 30: 8. [2.] His patience in ipaking these
offers : All day long. The patience of Gpd toward
provpking sinners is admirable. He waits to be gra
cious. The time cf Gpd's patience is here Called a
day, lightscme as a day, and fit fer work and busi
ness ; but limited as a day, and a night at the end pf
it. He bears leng, but he will net bear always.
(2.) Their great badness te him. i They were a
disobedient gainsaying people. One word in the
Hebrew, in Isaiah, is here well explained by two;
not only disobedient to the call, not yielding to it, but
gainsaying and quarrelling with it, which is much
worse. Many that will not accept of a good proposal,
yet will acknowledge that they have nothing to say
against it : but the Jews who believed not, rested not
there, but contradicted and blasphemed. God's pa
tience with them was a very great aggravation of
their disobedience, and rendered that the more ex

ceeding sinful ; as their, disobedience advanced the
honour of 'God's patience, and rendered that the
more exceeding gracibus. It is a wonder of mercy in.
God, that his goodness is not overcome by man's bad
ness; and it is a wonder of wickedness in man, that
his badness is not overcome by God's- goodness.
CHAR XI.
The apostle, having reconciled that great truth of the rejec
tion ofthe Jews with the promise made unto the fathers, is,
in this chapter, further labouring to mollify the harshness
of it, and to reconcile it to the divine goodness in general.
It might be said, Hath God then cast away his peopleS the
apostle therefore sets himself, in this chapter, to make a
return to this objection; and that two ways: I. He shews
at large what the mercy is, that is mixed with this wrath,
v. 1 . . 32. II. He infers from thence the infinite wisdom
. and sovereignty of God; with the adoration of which he
concludes this chapter and subject, v. SS. . 36.
1.. T SAY then, Hath God cast away his
JL people.? God forbid. For I also an*
an Israelite, of the seed of Abraham, of
the tribe of Benjamin. 2. God hath not
cast away his people which he foreknew.
Wot ye not what the scripture saith *of
Ehas? How he maketh intercession to
God against Israel, saying, 3. Lord, they
have killed thy prophets, and digged down
thine altars ; and I am left alone, and they
seek my life. 4. But what saith the answer
of God unto him ? I have reserved to my
self seven thousand men, who have not
bowed the knee to the image o/"Baal. ¦ 5.
Even so then at this present time also there
is a remnant according' to the election of
grace. 6. And if by grace, then is it no
more of works: otherwise grace is no more
grace. But if it be of works, then is it no
more grace: otherwise work is no more
work. 7. ^Vhat then? Israel hath not ob
tained thaLwhich he seeketh for; but the
election hath obtained it,vand the rest were
blinded, 8. (According as it is written, God
hath given them the spirit of slumber, eyes
that they should not see, and ears that they
should not hear;) unto this day. 9. And
David saith, Let their table be made a
snare, and a trap, and a stumbling-block,
and a#recompense unto them: 10. Let
their eyes»*be darkened, that triey may not
see, andbowrdown their back al way. 11.
I say then, Have they stumbled that they
should fall ? Gocljbrbid :'but rather> through
their fall salvation is come unto the Gentiles,
for to provoke them to jealousy. 12'. Now
if the fall of them be the riches of the world,
and the diminishing of them the riches of
the Gentiles ; how^ much more their %U
ness? 13. For«I,speak to you Gentiles,*fo
as much as lam thef apostle of the Gentiles,
I magnify mine office : 1'4. If by any means
I may provoke to emulation fhem which o?e,
my flesh, and might save some of 'them.
15. For if the casting away of them Srthe

RQMANS, XI*.

351

reconciling of the world, what shall.the re
ceiving of them be, but life from the dead ?
16. For if the first-fruit be^hcAy, the lump
is 'also holy: and if the root be holy, so are
the branches. 17. And if some Qf the
branches be broken off, and thou, being a
wild olive-tree, wert graffed in among them,t
and with them paytakest of the root and
fatness of the olive-tree; 18. Boast not
against the branches. But if thou boast,
thou bearest not the root, but the root thee,.
1 9. Thou wilt say then, The branches were
broken off, that I might be graffed in. 20.
Well ; because of unbelief they were broken
off, and thou standest by faith. Be not high
-minded, but fear: 21. For if God spared
not the natural branches," tdke'heed lest he
also spare not thee. 22. Behold therefore
the goodness and severity of God : on them
which fell, severity •, but towards thee, good-
ness,if thou continue in his goodness : other
wise, thou also shalt be cut off. ' 23. And
they also, if they abide net still in unbelief,
shall be graffed in : for God is able* to graff
them in again. 24. For. if' thou wert cut
out of the olive-tree which is wild by nature,
and wert graffed contrary to nature into a
good olive-tree*: howmuch more shall these,
which be'* the natural branches, be graffed
into their own olive-tree ? 25. For I would
not,»br.ethren, that ye should be igndrant of
this mystery, lest ye should be wise in your
own conceits; that blindness- in part is hap-
penedio Israel, until the fulness of the Gen-.
tiles be come in. 26.iAnd so all Israel shall
be saved : as it is written^/There shall come
out of Sion the Deliverer, and shall turn
away ungqdliness from Jacob : 27. For this'
"is my covenant unto them, when I shall take
away their sins. 28. As concerning the gos
pel, they are enemies for : your sakes :- hut;
as touching the electiori, they. are beloved
for the fathers' sakes. 29. For the gifts and
calling of God are without fepentance. 30.
For as ye in times past have irnot believed
God, yet have npwpbtained mercythrough
their unbelief : 3% .Even so have these also
now not believed, 'that through your mercy
they also may*obtaih'"mercy. 32J For God
hath concluded thpm.all in unbelief, that he
might haves mercy upon all.
» - *
t The apostle proposes here a plausible objection,
which might be urged against the divine conduct in
pasting off the Jewish nation; (v. 1.) " Hath Gbd
cast away his'people? Is the rejection total and final ?
Are they all abandoned to wrath and ruin, and that
eternal ? Is the extent of the sentence so large as
to be without reserve, or the continuance of it so long
as to be without repeal ? Will he have no more a
peculiar people to himself?"
In opposition to this, he shews that there was a

great deal pf goodness and mercy expressed along
with ti)is 'seeminjjj.severity; particularly, he insists
upon three things. I. That though some of the Jews
were cast off, yet they were not all so. II. That
though -the bodf of the Jews were cast off, yet the
Gentiles were taken in. And, III. That though the
Jews were cast off at present, yet in God's due time
they should be taken into his church again.
I. The Jews, it is true, were many of them cast
off, -but not all. The supposition of this he intro
duces with a Gbd forbid. He will by no means en
dure such a suggestion. God had made a distinction
between some and others of them.
1. There was a chosen remnant of believing Jews,
that obtained righteousness and life by faith in Jesus
Christ, v. 1 — 7. These are said to be such as he
foreknew, (v. 41.) that is, had thoughts of love to,
before the world was ; for whom he thus foreknew
he did predestinate. There lies the ground of the
difference. They are called the election, (v. 7. ) the
elect, God's chosen ones : whom he calls the elec
tion, because. that which first distinguished them
from, and dignified them above, others, was, God's
electing love. Believers are the election, all those,
and,those only, whom God hath chosen. Now,
(1.) He shews that he himself was one of them ;
for I also am an Israelite; as if he had said,
"Should I say that all the Jews are rejected, I
should cut off my own claims, and see myself aban
doned." Paul was a chosen vessel, (Acts 9. 15.)
and yet he was of the seed of Abraham; and par
ticularly of the tribe of Benjamin, the least and
youngest of all the tribes of Israel. ¦.
(2.) He suggests, that, as in Elias'stime,-so now,
this chosen remnant" was really more and greater
than one would think it was : which intimates like
wise, that it is no new or unusual thing for God's
grace and favour to Israel to be limited and con
fined to a remnant of that people ; for so it wa in
Elijah's time. The scripture saith it of Elias, »
'Hiu-rw the story qf Elias, the great reformer of
the Old Testament. Observe,.
[1.] His mistake concerning Israel; as if their
apostacy in the days of Ahab Was so general, that
he' himself was the only faithful servant God had in
*the -^prld. He refers to 1 Kings 19. 14. where, (it
is, here said) he makefh intercession to God against
Israel. A strange kind pf intercession :' hluyzavu
t? 06} xa7i T» 'ltrpt)L»\ — He deals With God against ,
Israel; so it may' be read; so hwyxdvu is trans
lated, Acts. 25. 24. The Jews hilv%iv /uoi — have
dealt-With me. In prayer we deal with God, com
mune -with him, discourse with him: it is said of
Elijah, (Jam. 5. 17.) thatheprayed in praying. We
are then likely to pray in praying, to make a busi-
nessof that duty,, when we pray as those that are
dealing with God in the duty. Now Elijah in this
prayer spake as if there were none left faithful in
Israel but himself only. See to what a low ebb the
profession* of religion may sometimes be brought,
and how much the face of it may be eclipsed, that
the most wise and observing men may give it up for
gone. So it was in Elijah's time. That which
makes the show of a nation, is, the powers and the
multitude. Thepowers of Israel were then perse
cuting powers; They have killed thy prophets, and
digged down thine altars, and they seek my life.
The multitude of Israel were then idolatrous : lam
left alone. Thus those few that were faithful to
Gpd, were not only lost in the crowd of idolaters,
but crushed and driven into corners by the rage of
persecutors. When the wicked rise, a man is hidden,
Prbv. 28. 12.
Digged down thine altars; not only neglected
theni, and let them go out of repair, butdigged them
down. When altars were set up for Baal, it is no
wonder if God's altars were pulled down; they

352

ROMANS* XI.

could not endure that standing testimony against
their idolatry, * ,
This was his intercession against Israel ; as if he
had said, " Lord, is not this a people ripe for ruin,
worthy to be cast off? What else canst thbu dp for
thy great name ?" It is a very sad thing for any
person or people to have the prayers of Qod's"peo-
ple against them ; especially of God's prophets : for
God esppuses, and sponer pr later will visibly own,
the cause of his praying people. ¦" '.
[2.] The rectifying this, mistake by the answer
of God ; (v. 4. ) I have reserved. Note, First,
Things are often much better with the church of
God than wise and good men think they are. 'They
are ready to conclude hardly, and to give up all for
gone, when it is not so. Secondly, In. times of ge
neral apostacy, there is usually a remnant that keep
their integrity; some, though but a few; all do iffit
go one way. Thirdly, That when there is a rem
nant who keep their integrity in itimes of general
apostacy, it is God that reserves to himself, that
rejnnant. If he had left them to themselves, they
had gone down the stream with the rest. It is his
free and almighty grace that makes the difference
between them and others.
Seven thousand: a competent "number to bear
their testimony against the idolatry of Israel ; and
yet, compared with the many thousands Pf Israel, a
very small number ; one of a city, and two of a
tribe, like the grape-gleanings of the, vintage.,
Christ's flock is but a little flock : and yet, when
they come all together at last, they will be a great
ancLinnumerable multitude,. Rev. 7. 9...
- Now the description of this remnant, is, that they
have not bowed the knee to the image of Baal. That
was then the reigning sin of Israel'. In court, city,
and country, Baal had the ascendant ; and the gene
rality of people, more or less, pa^d their respect to
Baal. * The best evidence of integrity is. a freedom
from the present prevailing corruptions of the»times
and places that we live in; to swim agairiit the
stream when it is strong. Those God will , own for
his faithful witnesses, that are bold in bearing their
testimony to the present truth, 2 Pet. lf 12. This
is thank-worthy ; not to bow to Baal when every
body bows. Sober singularity is commonly the
badge of true sincerity.
[3.] The application of this instance to the case
in hand; (v. 5 — 7.) Even so at this present time.
God's methods of dispensation toward his church
are as they used to be. As it has been, so it is.
In Elijah's time there was a remnant, and so there
is now. If then there was a remnant left under the
Old Testament, when the displays of grace were less
clear, and the pourings out of the Spirit less plenti
ful ; much more now under the gospel, when the
grace of God, -which bringeth salvation, appears
mere illustrious.
A remnant, a few of many ; a remnant of believ
ing Jews, when the rest were obstinate in their un
belief. , , .
This is called a remnant according to the election
of grace; they are such as were chosen from eter
nity in the counsels of divine love, to be vessels of
grace and glory. Whom he did predestinate them
he called. If the difference between them and
others be made purely by the grace of God, as cer
tainly it is, (I have reserved them, saith he, to my
self, ) then it must needs be according to the election ;
for we are sure that whatever God does, he does it
according to the counsel of his ewn will.
Now concerning this remnant, we may observe,
First, Whence it takes its rise ; from the free
grace of God, (v. 6.) that grace which excludes
works. The eternal election, in which the differ
ence between some and pthers is first founded, is
purely pf grace, free grace; not for the sake of

works done, or foreseen ; if so; it wduld not be grace.
Gratia non est -ullo modo gratia, si non sit omni
modo gratuita—^It is not grace, properly so called,
if it be not perfectly free. Election is purely ac
cording to the good pleasure of his will, Eph. 1. 5.
Paul's heart was so full' of the freeness^of God's
grace, that in the midst of his discourse he turns
aside, as it were, to make the remark, If of grace,
then not of works. And spme pbserve, that faith
itself,- .which in the matter pf justificatipn is opposed
"to works, is here included in them ; for faithJias a
peculiar receptivity to receive the free grace of God
ter pur justificatipn, but nnt to receive that grace for
our. election.
Secondly, What it obtains: that which Israel,
that is, the body of that people, in vain sought for;
(v. 7. ) Israel hath not obtained that which he seeketh
for; justification, and acceptance with God; (see
ch. 9. 31.) but the election has obtained it In them
the promise of Gpd has its accomplishment, and
God s'ancient kindness for that people is rememV-
beretl. He calls the remnant of believers, not the
elect, but the election, to shew that the sole founda
tion of all their hopes and happiness is laid in elec
tion. 'They were the persons whom God had in his
eye, in the counsels of his love ; they are the elec-'
tipn, they are God's choice. *
Such was the favour of God to the chosen rem
nant. But,
2. The rest were blinded, v. 7. Some are-chosen
and called ; and the call is made effectual. But
ethers are left to perish in their unbelief ; nay, they
were made' worse by that which should have made
them better. The gospel, which to them that be
lieved was the savour of. life unto life, -to the unbe-
lievirig was the savour of death unto death. The
same sun softens wax and hardens clay. Good old
Simeonibresaw that the child Jesus was set for the
falli as well as for the rising again, of many in Israel,
Luke 2. 34. # * * *
Were blinded; 'uru^Bmrav — they were hardened;
so some. They were seared, and made brawny
and insensible. They could neither see the light,
nor feel the touch, of gospel-grace.' Blindness and
hardness^ are expressivejof the same senselessness
and stupidity of spirit. They shut their eyes, and
would not see ; that%as their sin : and then God, in
a way oft righteous judgment, blinded their eyes,
that they v could not see; there was their punishj
ment. * ., •
This see'med harsh doctrine: to qualify it there
fore he vouches two witnesses out of the Old Testa
ment, which speak of such a thing.
(1.) Isaiah, who spake of such a judgment in his
day, ch. 29. 10.— 6. 9. The spirit of slumber, that
is, an indisposednegs to mind either tjieir duty or in
terest. 'TH6y are under the power of a prevailing
unconpernedn^Ss, like people that are slumbering
and sleeping ; not affected with any thing that is
said or done. 'They were resolved to continue; as
they were, ¦ and weuld not stir. The following
words explain what is n^sant bynthe spirit of slum
ber; eyes, that they ..should not seejand^ears, that
they should not hear. They had the faculties, but
in the things that belonged to their peace they had
not the use of those faculties ; they were quite in
fatuated, «they s^w Christ, but tb»y did not belffive
in him ; they heard his word, but they, did not re
ceive it ; and so both their hearing arid*their seeing
were in vain. It was all one as if they had neither
seen nor heard. Of all judgments spiritual judg
ments are the- sorest, and most to be dreadeut
though they make the least nojse. , 4
. Unto this day. Ever since Esaias prophesied,
this hardening work hath been in the doing ; some
among them have been blind and senseless. Or
rather, ever since the first preaching of the gospel :

ROMANS, XI.

353

though they have had the most con vincirfg evidences,
that could.be of the truth of it, the most powerful
preaching, the fairest offers, the clearest calls from
Christ himself, and from his^postles ; yet to this day
they are blinded. It- is still true concerning multi-
tudes-of them, even to this day in which we live ;
they are hardened and blinded; the obstinacy and
unbelief go by succession, from generation to genera
tion, according to their own fearful imprecation,
which entailed the curse; Hisblood be uponus, and
upon our children. ¦
¦ ,(2.) David,. (v. 9, 10.) quoted from Ps. 69. 22, 23.
where David having-in the Spirit fereteld the suffer
ings of Christ from his own peeople the Jews', par
ticularly that of their giving him vinegar to drink,
(v. 21. which was literally fulfilled, Matt. 277 48.)
an expression of the greatest contempt and malice
that could be ; in the next words, under the form of
an imprecation, he foretells the dreadful judgments
of God upon' them, for it ; Let their table become a
snare: -which the apostle here applies to the present
blindness of the Jews, and the offence they took at
the gospel, which increased their hardness.
This teaches us how to understand other prayers
of David against his enemies ; they are to be looked
upon as prophetical of the judgments of God upon
the public and obstinate enemies of Christ and his
kingdom. His prayer that it might be so, was a
prophecy that it should be so, and not the.priyate
expressions of his own angry resentments. It was
likewise intended to justify God, and to clear his
righteousness in such judgments. He speaks here,
[l.J ¦ Of 'the ruin of their comforts ; Let their fable
be made a snare, that is, as the psalmist explains it,
Let that which should be for their welfare, be a
trap to them. The curse of God will turn- meat
into poison. It is a threatening like that, (Mal. 2. 2. )
I wul curse your blessings. Their table a snare,
that is, an .occasion of sin, and an occasion of misery.
Their very food, that should nourish them, shall
choke them. .
[2.] Of the ruin of their powers and- faculties,
(v. 10. ) their eyes darkened, their backs bowed
down ; that they can neither find the; right way, nor,
if they could, are "they able to walk in it. The
Jews,' after their national rejection Of Christ and his
gospel, became infatuated in their politics, so that
their very counsels turned against them, and hasten
ed their ruin by the Romans. They looked like a
Eeople designed for slavery and contempt, their
acks bowed down, to be ridden and trampled upon
by all the nations about them.
Or, it may be understood spiritually ; their backs
are bowed down in carnality and , worldly-minded-
ness. * Curvse in terris animse — They mind earthly
things. This is an exact description of the state
and temper of the present remainder of that peo
ple, than whom, if the accounts we have of them be
true, there is not a more worldly, wilful, blind,
selfishi ill-natured, people in the world. They are
manifestly to this day under the power of this curse.
Divine curses will work long. It is a sign we have
our ey es"darkened, if we are bowed down in worldly-
mindedness. '
II. Another thing which qualified this doctrine of
the rejection of the Jews, was, that though they
were cast off and unchurched, yet the Gentiles were
taken in, (v. 11 — 14.) which he applies by way of
caution to the Gentiles, v. 17 — 22.
1. The rejectien of the Jews made room for the
reception of the Gentiles. The Jews' leavings were
a feast for the poor Gentiles; (v. 11.) "Have they
stumbled, that they should fall? Had, God no other
end in the forsaking and rejecting of them than their
destruction?" He startles at that, rejecting the
thought with abhorrence, as usually he does when
any thing is suggested which seems to reflect upon
Vol. vi.— 2 Y

the wisdom or righteousness, or goodness of God ;
Gqd forbid; no, through their fill salvation is come
to the Gentiles. Not but that salvation might have
come to the Gentiles if they had stood ; but by the
divine appeintment it was so ordered, that the
fospel should be preached to the Gentiles, upon the
ews' refusal ef it. Thus in the parable ; (Matt.
22. 8, 9.) Tliey that were first bidden were not wor
thy, Go ye therefore into the highways, Luke 14.
21. And sp it was in the history; (Acts 13. 46.)
It was necessary ,that the word of God should first
have been spoken io you; but seeing ye put it from
you, lo, we turn to the ¦ Gentiles ; so, Acts 18. 6.
Ged will have a church in the wcrld, will have the
wedding furnished with guests ; and if ene will not
come, another will, or why was the offer made ? The
Jews had the refusal, and so the tender came to the
Gentiles. See how infinite Wisdom brings light out
of darkness, good out of evil, meat out of the eater,
andsweetness out of the strong.
To the same purporthe says, (v. 12.) The fall of
them was the riches-of the world, it hastened the
gospel so much the sooner into the Gentile world.
The gospel is the greatest riches of the place
where it is ; it is better than thousands of gold and
silver. Or, The riches of the Gentiles was the
multitude of converts among them. True believers
are God's jewels.
To the same purport, (v. 15.) The casting away
'of them is the reconciling of the world. God's dis-
, pleasure toward them made way for his favour to
ward the Gentiles. God was in Christ reconciling
the world, 2 Cor. 5. 19. And therefore he took
occasion from the unbelief of the Jews, openly to
disavow, and disown them, though they have been
his peculiar favourites ; to shew that in dispensing
his favours he would now no longer act in such a
way of peculiarity and restriction, but that in every
nation he that feared God, and wrought righteous
ness, should be accepted of him, Acts 10. 34, 35.
2. The use that the apostle makes of this doctrine
ccncerning the substitutieh pf the Gentiles in the
repmoPthe Jews.
:(1.) As a kinsman to the Jews, here is a word of
excitement and exhortation to them ; to stir them up
to receive and embrace the gospel-offer. This,
Gpd intended in his favour to the Gentiles, to pro
voke the Jews to jealousy ; (v. 11.) and Paul endea
vours to enforce it accordingly ; (v. 14. ) If by any
, means I might provoke to emulation them who are
nvO flesh. ¦ "Shall the despised Gentiles run away
with all the comforts and privileges of the gospel,
and'shall not we repent our refusal, and now at last
put in for a share ? Shall not we believe and obey,
and be pardoned and saved, as well as the Gentiles?"
See an instance of such an emulation in Esau, Gen.
28. 6 — 9. There is a commendable emulation in
the affairs of our souls : why should not we be as
holy and happy as any of our neighbours ? In this
emulation there needs no suspicion, undermining or
countermining; for the church hath room enough,
and the new cevenant grace and cemfort enough,
for us all. The blessings are not lessened by the
multitudes of the sharers. And might save some of
them. See what was Paul's business, to save souls ;
and yet the utmost he promises himself is but to
save some. Though he were such a powerful
preacher, spoke and wrote with such evidence and
demonstration of the Spirit, yet of the many he dealt
with he could but save some. Ministers must think
their pains well bestowed, if they can but be instru
mental to save some.
(2.) As an apostle to the Gentiles, here is a word '
of caution for them. "I speak to you Gentiles. You
believing Romans, you hear what riches of salvation
are come to you by the fall of the Jews, but take
heed lest you do any thing to forfeit it. " Paul takes

354

ROMANS, XI.

this, as other occasions, toapply his discourse to the
Gentiles, because he was the apostle of the Gentiles,
appointed for the service of their faith, to plant and
water, churches in the Gentile nations. This was,
the purport of his extraordinary mission,. Acts 22.
21. / will send thee for hence unto theJ'Gentiles ;
compare Acts 9. 15. It was likewise the intention
of his ordination, Gal. 2. 9. Compare Acts 13.( 2.
It ought to be our great and special care to do good
to. those that are under our charge : we must parti
cularly mind that which is. our own work. ,ltwas
an instance of God's-.great loye to the. poor Gentiles,
that he appointed Paul, who in gif Es and graces ex--
celled all the.apostles, to be the apostle of the Gen
tiles. . ' . *
The Gentile world was a. wider provin'ce : and the
work to be done in it required a very able, skilful,
zealous, courageous workman ; such a one was Paul. .
God calls those to special work, that he either sees
or makes fit for it.
I magnify mine office. There were those that
vilified it, and him because of it. ' It was because he
was the apostle of the Gentiles, that the Jews were
so outrageous against him; (Acts 22. 21, 22.) and
yet he thought never the worse of it, though it set
him up as the .butt of all the Jewish rage and malice.
It is a sign of true love to Jesus Christ, to reckon that
service and work for him truly honourable, which
the world looks upon with scorn, as mean and Con
temptible. The office of the ministry is an office .to-
be magnified. Ministers are ambassaders forChrist,
and stewards ef themy'steries ef God, and for their
¦work's sake are to be esteemed highly, in loye.
Mine office; t»» Jiaxovi'av p* — my ministry, my ser;
vice, not my lordship and dominion. It was. not the •
dignity and power, but the duty and wprk, pf an
apnstle, that Paul was sp much in luve with.
New two things he exhorts the Gentiles to, with
reference to the rejected Jews.
[ 1. ] To have a respect for the Jews, notwithstand
ing, and to desire their conversion. This is Intimatr
ed in the prospect he gives them of the advantage
that would accrue to the church by their, conversion,
v. 12, 15. It would be as life from the dead ; and
therefore they must not insult and- triumph over
those poor Jews, but rather pity them, and desire
their welfare, and long for the receiving of them in
again. . .
[2.] To take heed to themselves, lest they should
stumble and fall, as the Jews had done, -o. 17^-22.
Where observe, ' ,
First, The privilege which the Gentiles had -by
being taken into the church. They were grafted
in, (v. 17.) as a branch of a wild olive into a good'
olive; which is contrary to' the way and custom of
the husbandman, who grafts the good olive into the
bad; but those that God grafts iptp the church, he
finds wild and barren, and good for nothing. Men
fraft, to mend the tree ; but God grafts, to mend the
ranch. . . ¦¦
1. The church of God is an olive-tree ; flourishing.
and fruitful as an olive ; (Ps. 52. 8. Hos. 14. 6.) the
fruit useful for the honour both of God and man,
Judg. 9. 9.
2. Thpse that are out of the church, are as wild
olive-trees ; not only useless, but what they do pro
duce is sour and unsavoury. Wild by nature, v. 24.
This was the state of the poor Gentiles, that wanted
church privileges, and in respect of real sanctifica
tion ; and it is the natural state of every one of us, to
be wild by nature. . , . .'..,. ,
3. Conversion is the grafting in of wild branches
into the good olive. We must be cut off from the
old stock', and be brought into union with a new root.
4. Those that are grafted into the good ohVe-tree,
partake of the root and fatness of the olive. It is
applicable to a saving union with Christ ; all that are

by a lively faith grafted into Christ, partake of him
as the branches from the root ; receive from Ins ful
ness, But it is here spoken of a visibk;church-mem-
bership* from- which, the Jews were as branches
broken off; 'and jso the Gentiles were, grafted in, iv
iwrtic — among them, that continued,, or in; the room
of them that were broken off. '
. The Gentiles, heing grafted' into,-the church, par
take of the same privileges that the, Jews did, the
root and fatness. The olive-tree' is the'vgible
church, (called so Jer. 11. 16.) the root of this tree
was Abraham ; not^the ropt pf communication', so
Christ only is the root; but the root of administra
tion, He being the first with whom the covenahtwas
so solemnly made. Now. the bplieving Gentiles par
take of this root ; he also isfi son of Abraham, (Luke
19. 9.) the blessing of Abraham comes ufionthe Gen
tiles, (Gal. 3. 14!) the same fatness of the olive-tree,
the same for substance, special protectipn; lively
cracl'es, means cf,salvatipn^ a standing ministry, in
stituted urdinances"; and amralg- the rest, the visible
church-membership cf their infant seed,»which was.
part cf the fatness pf .the olive-jtree that the Jews
had, and cann'ot„be imagined to ^be denied to the
Gentiles. Secondly, A caution not to.abuse these privilege?.
1. "Be not proud ; (v. 18.) Boast not against the
branches. Do not therefore, trample upon the Jews
as a reprobate people, .nor insult over them thatare
-broken off, much less1 over those that do continue."
Grace is given, not to make us proud, but to make
us thankful. The law of faith excludes all boasting,
either of ourselves or against others. " Do-not say,
(v. 19.) They were broken off, that I might])?' graft
ed in; do not think that thou didst merit more at the
hand of God than they, or didst stand higher in.his
favour." , , .•<•',- ' v
" But remember, thou bearespnot the root, but the
root thee; though thou art, grafted in, thou art still
but a branch borne by the root; nay, arid an en
grafted branch, brought into the" good olive contrary
to nafure, (v. 24.) riot free-born; but by an, act, of
grace enfranchised and naturalised. Abraham, the
root of, the; Jewish church, is not beholden to thee;
,but thou art greatly obliged to him, as the trustee
of the covenant, and the father of many nations.
Therefore, if thou boast, know, (that word must be
supplied to clear the sense,) thou bearest not the root
but the root thee." ¦
~2. " Be not secure ; (v. 20.) Be npt high-trtfnded,
but fear. Be not too confident of your o-^vn strength
and standing." A holy fear is an excellenfaDreser-
vative against high-mindedness : happy is the man
that thus feareth always. We need notfear but God
will be true to his word ; all the danger is lest we be ,
false to our's. Let us therefore fear,: Heb. 4. t(
The church, of Rpme npw bpasts pf a patent pf per-'
petual preservations but the apbstle here, in his eph>
tie to that church when she was ineher infancy and
integrity, enters an express caveat against that boast,
and all claimsof that kind.
Fear what ? " Why fear lest thou commit a for
feiture as they haye done ; lest thqu lose the privi
leges thou now enjoyest, as they havelost.their's."
The evils that befall others, should be eur warnings.
Go (saith God to Jerusalem, Jer. 7. 12.) and see
what I did to Shiloh ; so now, let all the churches of ,
God go see what he did to Jerusalem, and what is
become of the day of their visitation : that we may
hear and fear, and take heed of Jerusalem's sin. '
The patent which churches have of their privileges,
is not for "a certain term, er entailed upon them and
their heirs ; but it runs as leng as they carry them
selves well, and ne longer. '
Consider, (1.) "How they were broken off. It
was not undeservedly, by an act pf absolute sove
reignty and prerogative, but because of unbelief,"

ROMANS, XI.

355

It seems then, it is possible -for churches that have
long stood by faith, to fall into such a state of infide
lity as may be their ruin. Their unbelief did not
only prpvoke God to cut them off, but they did by
that cut themselves off: it was not Only the merito
rious, but the formal cause pf their separation.
" Now, thou art liable to the same infirmity^ and
corruption that they fell by. " Further observe, %hey
were natural branches; (v. 21.) not only interested
in Abraham's covenant, but descending from Abra
ham's loins/ and, so born upon the promises, and
.thence had a kind of tenant-right : yet- when they
sunk into unbelief, Gbd did not spare them. Pre
scription, long usage,, the faithfulness, of . their an
cestors, would not secure them. It was in vain to
plead, though they insisted much upon it,' that they
were Abraham's seed, Matt. 3:. 9. John 8. 33. It is
true, they were the husbandmen to whom the vine
yard was first let out; but when they forfeited it, it
was justly taken (from them, Matt. 21. 41, 43.
" This is called here severity, tj. 22. Qod laid righ
teousness to the line, and judgment to the plummet,
and dealt with them according to their sins. Seve
rity js a word that sounds harsh. ; and I do not re
member that it is any where else in scripture ascrib
ed to God ; and it is. here applied to the unchurching
of the Jews. God is most severe toward those that
have.been in profession nearest to him, if they rebel
against him, Amos 3. 2. Patience and privileges
abused, turn to the greatest mvrath. Of all judg
ments, spiritual judgments are the sorest; for of those
he is here 'speaking, v. 8.
(2.) " How thou standest; thou that art -engrafted
in. He speaks to the Gentile Churches in general;
though perhaps tacitly reflecting on some particular
person, who might have expressed some such pride
and triumph in the Jews' rejection. "Consider
then," [1.] "By what means thou standest; by faith',
which is a depending grace, and fetches in strength
from heaven. - Thou dost npt stand in any strength
ef thy own, of which thou mightest be confident :
thou art no more than the free grace of God makes
thee, and his grace is his own, which he gives or;
withholds at pleasure. That which ruined them
was unbelief, and by faith thou standest : therefore
tjiou hast no faster hold than they had, thou standest
on no firmeffoundatipn than they did." «
[2. ] " On what terms ; (v. 22. ) toward thee good
ness, if thou continue-in his goodness, continue in a
dependence upon, and 'compliance with, the free
grace of God, the wantof1 which it was that ruined
the Jews ; if thou be careful to keep up thine inter
est in the divine favour, by being continually care
ful to please God, and fearful of offending him."
The sum of our duty, the conditiori.of pur happiness,
is, to keep ourselves in the leve ef God. Fear the
Lord and his goodness, Hos. 3. -5. "¦'
III. Another thing that qualified this doctrine of
the Jews' rejection, is, that though for the present
they are cast pff, yet the rejection is- not final; but
when the fulness of time is come, they will be taken
in again. They are not cast off for ever, but mercy
is remembered in the midst of wrath. Let us ob
serve, 1. How this conversion of the Jews is here de
scribed. (1. ) It is said to be their fulness, (v. 12. ) that is,'
the addition of them to the church, the filling up
again of that place which became vacant by their
rejection. This would be the enriching of the world,
that is, the church in the world, with a great deal
of light and strength and beauty.
(2. ) It is called the receiving o/them. The con
version of a soul is the receiving of that soul, so the
conversion of a nation. They shall be received into
favour, into the church, into the love of Christ,

whose arms are stretched out for the receiving of.all
those that will come to him.
And this will be as' life from the dead; so strange
and surprising, and yfet withal so welcome and ac
ceptable. The cpnversien cf the Jews will bring .
great jey to the church. See Luke 15. 32. He was
dead, and is alive; and therefore it was meet we
should make merry and be glad.
(3. ) It is called the" grafting of them in again, (v,
23. ) into the church, from which they had been bro
ken off. That which is grafted in, receives sap and
virtue from the root ; so does a soul that is truly
grafted into the church, receive life and strength
and grace from Christ the quickening root.
They shall be grafted into their own olive-tree;
(v. 24.) that is,, into the church, which forrperly
they had been the most eminent and conspicuous
members of ; to retrieve these privileges of visible
church-membership, which* they had so long en
joyed, but have now sinned away and forfeited( by
their unbelief. . , i * ¦
(4.) It is called, the, saving pf all Israel, v. 26.
.True conversion may well be called salvation; it is
salvation begun. . See Acts 2. 47. The adding cf
them te the church is the saving of them : t»s o-a^a-
fiivm, in the present tense, are saved. Wh$n con-
versipn-wprk gpes en,- salvatien-work goes on.
2. What it is. grounded upon, and what- reason we
have to look for it.
(1. ) Because of the holiness of the first?fruits and
the root, v. 16. Some by thefirstrfruiis understand
those of the Jews, that were already converted to
the faith of Christ, and received into the church;
which were, as the first-fruits, dedicated to-God,'as
earnests of, a more plentiful and sanctified harvest,
A good beginning promises a good ending. Why
may we not suppose that others may be savingly
wrought upon as well as those who are already
brought in? Others, by the first-fruits, understand
the same with the root, the patriarchs, Abraham,
Isaac, and Jacob, from whom- the Jews descended,
and with whom, as the prime trustees, the Covenant
was deposited: and so they were the root ofthe Jews,
not only as a people, but as a church. Now, if they
were holy, which is not meant so much of inherent
as of federal holiness ; if they were in the church
and in the covenant, then we have reason to con
clude, -that God hath a kindness for the lump, the
body Of that peeple ; and for the branches, the par
ticular members of it. The Jews are in a sense a
holy nation,, (Exod. 19. 6.) being descended from
hply parents. Npw it cannet be imagined, that such
a hply natipn shnuW be totally and finally cast cff.
This .proves that the'seed ef believers, as such,
are within the pale of the visible church, and within
the verge of the covenant, till they do, by their un
belief, throw themselves out ; for if the root be hply,
so are the branches. Though real qualifications are
not propagated, yet relative privileges are. Though
a wise man does not beget a wise man, yet a free
man begets a free man. Though grace does not run
in the blood, yet external privileges do, (till they are
forfeited,) even to a thousand generations. Look
how they will answer it another day; that cut off the
entail, by turning the seed of the faithful out of the
church, and so not allowing the blessing of Abraham
to come upon the Gentiles. The Jewish branches
are reckoned holy, because the root was so.
This is expressed more plainly; (v. 28.) They are
beloved for the fathers' sakes. In this love to the
fathers, the first foundation of their church-state was
laid; (Deut 4. 37.) Because he loved thy fathers,
therefore he chose their seed after them. And the
same love would revive their privileges, for still the
ancient loving-kindness is remembered; they are
beloved for the fathers' sakes. It is God's usual me
thod of grace. Kindness to the children for the fa-

356

ROMANS, XI.

ther's sake, is therefore called the kindness of God,
2 Sam. 9. 3,7.
Though, as concerning the gospel, that is,' in the
present dispensation of it, they are enemies tojtfir
your sakes, for the sake of the Gentiles, against
whom they have such ah antipathy ; yet when God's
time' is Come, ""that will wear off, and God's love to
their fathers will be remembered. See a promise
that points at this, Lev. 26. 42, The iniquity of
the .fathers is visited but to the third and fourth
generation; but there is mercy kept for thousands.
Many fare the better for the sake of their godly an1
cestors. *
It is upon this account that the church is called
their own olive-tree. Long it had been their own
peculiar; which is some encouragement to us fo
hope that there may be room for them in it again,
for old "acquaintance-sake. That which hath been
may be again.
Though particular persons and generations wear
off in unbelief, yet there having been a national
church-membership, though for the present sus
pended, we may expect that it will be revived again.
i(-2.) Because of the power, of God; (v. 23.) God
is able to graft them in again. The conversion of
souls is a work of ajmighty power ; and when they
seem most hardened, and' blinded, and obstinate,
our comfort is, that God is able to work a change,
able to graft those in,- that have been long cast out
and withered. When the house is kept by the
strong riian armed, with all his force, yet God is
stronger than he, and is able to dispossess him.
The condition bf their restoration is faith ; If they
abide not still in unbelief. So that nothing is to be
done but to remove that unbelief, that is the great
obstacle ; and God is able totake that away, though
nothing less than an almighty power will do it ; the
same power that raised up Christ from the dead,
Eph. 1. 19, 20. Otherwise, can these dry bones
live? ' •
(3.) Because of the grace of God manifested to
the Gentiles. Those that have themselves expe
rienced the grace of God, preventing, distinguishing
grace, may from thence take encouragement to hope
well concerning others. This is his argument; (v.
24.) "If thou wert grafted into a good olive, that
wast wild by nature, much more shall thes'e that
were the natural branches, and may therefore- be
presumed somewhat nearer to the divine accept
ance." This is a suggestion very proper to check the in
solence of those Gentile christians, that lopked with
disdain and triumph upnn the cenditinn nf the re
jected Jews, arid trampled upen them ; as if he had
said, "Their cenditinn, bad as it is, is not so bad as
your's was before your conversion; and therefore
why may it not be made as good as your's is ?" This
is his argument, (v. 30, 31.) As ye in time past 'have
not, &c. It is good for those that have found mercy
with God, to be often thinking what they were in
time past, and how they obtained that mercy. This
would help to soften our censures of, and quicken
cur prayers for, those that still continue in unbelief.
He argues further from the occasion of the Gen
tiles' call, that is, the unbelief of the Jews ; thence
it took rise ; " You have obtained mercy through
their unbelief; much more shall they obtain mercy
through your mercy. If the putting out of their
candle was the lighting of your's, by that power of
God, who brings good out of evil ; much more shall
the continued light of your candle, when God's time
is come, be a means of lighting their's again."
" That through your mercy, they might obtain
mercy, that they may be beholden to you, as you
have been to them." He takes it for granted, that
the believing Gentiles would do their utmost endea
vour to work upon the Jews ; that when God had

Eersuaded Japhet, he weuld belabouring to persuade
hem. True graCe hates nionopplies. These that
have found mercy themselves, should endeavour that '
through their mercy others also may obtain mercy.
(4. ) Because of the promises and prophecies of the
Old Testament, which point at this. He quotes a
very remarkable one, v. 26, from Isa. 59. 20, 21,
Where we riiay observe,
[1.] The coming of Christ promised ; There shall
corne out of Zion the Deliverer. " Jesus Christ is the
great Deliverer, which supposes mankind in a state
of misery and danger. In Isaiah it is, the Redeemer
shall come to Zion. There he is called the Re
deemer; here, the Deliverer; he delivers in a way
of redemption, by a price. There he is said to come
to Zion, because when the prophet prophesied, he
was yet to come into the workup and Zion was his
first head-auarters ; thither he came, there he took
up his residence : but when the apostle wrote this;
he was come, he had been in Zion j and he is speak
ing of the fruits of his appearing, which shall come
out of Zion; from thence, as from the spring-,
issued forth those streams of living water, which in'
the everlasting gospel watered the nations. Out of.
Zion went forth the law, Isa. 2. 3. Compare Luke
24. 47.
[2.] The end and purpose of this coming; He
shall turn away ungodliness from Jacob. Christ's
errand into the world was to turn away ungodliness, -
to turn away the guilt by the purchase of pardoning
mercy, and to turn away the power by the pouring
out of 'renewing grace ; to save his people frorh their
sins, (Matt. 1. 21.) tp part betwixt us and our sins ;
that iniquity might not be our ruin, and that it might
net be eur ruler. ' . ¦
Especially to turn it away from Jacob ; which is
that for the sake of which he quotes the text, as a
proof of the great kindness God intended for the
seed of Jacob. What greater kindness could he do
them than tp turn away ungodliness from them, to
take away that which comes between them and aU
happiness ; take away sin, and then make way for
all good ? This is the blessing that Christ was sent
to bestow upon the world, and to tender it to the
Jews in the first place, (Acts 3. 26.) to turn people
from their iniquities.
In Isaiah, it is, The Redeemer shall come to Zion,
and unto them that turn from transgression in Jacob i
which shews who in Zion were to have a'share in,
and to reap benefit by, the deliverance promised,
those, and those only, that leave their sins, 'and turn
tp God ; to them Christ comes as a Redeemer, but as
an Avenger te them that persist in impenitence See
Deut. 30. 2, 3. Those that turn from sinj will be
owned as the true citizens nf Zipn, (Eph. 2. 19.) the
right Jacnb, Ps. 24. 4, 6. Putting bpth these read
ings together, we learn thatnene have an interest in
Christ but these that turn from their sins, nor can
any turn from their sins but by the strength of the
grace of Christ.
For this is my covenant with them; this, that the
Deliverer shall come to them ; this, that my Spirit
shall not depart from them, as it follows, Isa. 59.
21. God's gracious intentions concerning Israel
were made the matter of a covenant, which the God
that cannot lie could not but be true and faithful to.
They were the children ofthe covenant, Acts 3. Si.
The apostle adds, when I shall take away their sins;
which some think refers to Isa. 27. 9. or only to the
foregoing words, to turn away ungodliness. Pardon
of sin is laid as the foundation of all the blessings of
the new covenant ; (Heb. 8. 12.) For I will be mer
ciful. Now from all this he infers, that certainly
Gpd had great mercy in store fer that people, some
thing answerable to the extent of these rich pro
mises : and he proves his inference (v. 29.) by this
truth, For the gifts and callings-of God are without

ROMANS, XI.

357

repentance. Repentance is sometimes taken for a
change of mind, and so God never repents, for he is
in one mind, and who can turn him ? Sometimes for
a change of way, and that is here understood ; inti
mating the constancy and unchangeableness of that
love of God, which is founded in election. Those
gifts and callings are immutable ; whom he so loves,
he loves to the end. We find God repenting that
he had given man a being, (Gen. 6. 6. It repented
the Lord that he had made man,) and repenting that
he had given a man honour and power ; (1 Sam. 15.
11. It repenteth me that I have set up Saul to be
king;) but we never find God repenting that he had
given man grace, or effectually called him; those
gifts and callings are without repentance.
3. The time and extent of this conversion, when
and where it is to be expected. It is called a mys
tery, (y. 25.) that which was not obvious, and which
one would not expect upon the view of the present
state of that people ; who appeared generally so ob
stinate against Christ and Christianity, that it was a
riddle to talk of their unanimous conversion. The
conversion of the Gentiles is called a mystery, Eph.
3. 3, 6, 9. The case of the rejected Jews seemed as
bad now as that of the Gentiles had been. The
work of conversien was carried en in a mystery.
New he wpuld have them knuw sp much pf this
mystery as to keep them humble, lest you be wise
in your own conceit, lest ypu be sp much puffed up
with ypur church-membership, and trample upen
the Jews. Ignerance is the cause cf pur self-ccnceit-
edness. J would not have you ignorant, lest you be
wise myour own conceits. Observe,
(1.) Their present state; Blindness, in part, is
happened to Israel, v. 25. Here is scmething to
qualify it, that it is but in part; there is a remnant
that see the things that belong to their peace;
though part, the far greater part, are in blindness,
v. 7, 8.
Te the same purport, (v. 32.) God has concluded
them att in unbelief; shut them up as in a prison ;
given them over to their own hearts' lusts. Shut
ting up is sometimes put for conviction, as Gal. 3,
22. They all stand before God convicted of unbe
lief. They would not believe. " Why then" (saith
God) "you shall not." They peremptorily refused
to submit to Christ and his government ; which re
fusal of their's was, as it were, entered upon record
in the court of Heaven, and was conclusive against
Ihem. (2. ) When this blessed change should be ; when
the fulness of the Gentiles shall come in, when the
gospel has had its intended success, and made its
progress in the Gentile world; compare, v. 12. The
Jews shall continue in blindness, till God hath per
formed his whole work among the Gentiles, and
then their turn will come next to be remembered.
This was the puipose and ordination of God, for
wise and holy ends ; things should not be ripe for
the Jews' conversion, till the church was replenished
with the Gentiles ; that it might appear that God's
taking them again, was not because he had need ef
them, but ef his pwn free grace.
(3. ) The extent ef it ; all Israel shall be saved, v.
26. He will have mercy upon all, v. 32. Not every
individual person, but the body of the people. Not
that ever they should be restored to their covenant
or peculiarity again, to have their priesthood and
temple, and ceremonies again ; (an end is put to aU
those things ;) but they should be brought to believe
in Christ the true Messiah whom they crucified, and
be incorporated in the Christian church, and become
one sheep-fold with the Gentiles under Christ the
great Shepherd.
But the question is, concerning the accomplish
ment of all this.
[1.] Some think itis done already; when before,

and in, and after, the destruction of Jerusalem by
the Romans, multitudes of the Jews were convinced
of their infidelity, and turned Christians ; so many,
that, considering how many millions of them were
cutoff in the destruction, we may reasonably con
clude, that of those which survived, the greater part
were Christian, and embpdied in the Christian"
church; and it was a very inccnsiderable number
that persisted ebstinate. Fer many ages Judea had,
as ether Christian provinces, their ministers and
churches, and a faGe of religion. And most of this
work, they suppose, was done toward the close of
the ministry of the apostles, when the Gentiles were
generally come in.
[2.] Others think, that it is yet to have its ac
complishment toward the end of the world ; that
those Jews which yet wonderfully remain distinct
from the rest of the nations by their names, customs,
and religion, and are very numerous, especially in
the Levant parts, shall, by the working ofthe Spirit
with the word, be convinced of then- sin, and broughf
generally to embrace the Christian faith, and to join
in with the Christian churches ; which will contri
bute much to their strength and beauty. Alas ! who
shall live when God doeth this ?
33, O the depth of the riches both of the
wisdom and knowledge of God ! How un
searchable are his judgments, and his ways
past finding out ! 34. For who hath known
the mind of the Lord, or who hath been his
counsellor ? 35. Or who hath first given
to him, and it shall be recompensed unto
him again ? 36. For of him, and through
him, and to him, are all things : to whom
be glory for ever. Amen.
The apostle having insisted so largely, through,
the greatest part of this chapter, upon reconciling
the rejection of the Jews with the divine goodness,
he concludes here with the acknowledgment and
admiration of the divine wisdom and sovereignty in
all this. Here the apostle does, with great affection
and awe, adore,
I. The secrecy of the divine counsels; O the
depth! in these proceedings toward the Jews and
Gentiles ; or, in general, the whole mystery of the
gospel, which we cannot fully comprehend. The
riches of the wisdom and knowledge of God, the
abundant instances of his wisdom and knowledge, in
the contriv-- ig and carrying on the work of our re-
demptic , jy Christ; a depth which the angels pry
into, 1 te.,'1. 12. Much more may it puzzle any
human understanding to give an acceunt pf the me
thods, and reasons, and designs, and reaches of it.
Paul was as well acquainted with the mysteries of
the kingdom of God as ever any mere man was ;
and yet he confesses himself at a loss in the contem
plation; and despairing to find the bottom, he hum
bly sits down at the brink, and adores the depth.
Those that know most in this state of imperfection,
cannot but be most sensible of their own weakness
and short-sightedness; and that after all their
searches, and all their attainments in those searches,
while they are here, they cannot order their speech
by reason of darkness. Praise is silent to thee, Ps.
65. 1.
The depth ofthe riches. Men's riches of all kinds
are shallow ; you may soon see the bottom : but
God's riches are deep ; (Ps. 36. 6.) Thy judgments
are a great deep. There is not only depth ih the
divine counsels, but riches too; which .denotes an
abundance of that which is precious and valuable ;
so complete are the dimensions of the divine coun
sels, they have not only depth and height, but

358

ROMANS, XI.

breadth and length, (Eph. 3. 18.) and that passing
knowledge, v. 19.
Riches ofthe wisdom and knowledge qfGod. His
seeing of all things by one clear, and certain, and
infallible view ;' all things that are, or ever were, or
ever shall be ; that all is naked and open before him :
' there is his knowledge. vHis ruling and ordering of all
#iings, directing and disposing of them to his own
glory, and the bringing about of his own purposes
and counsels in all ; that is his wisdom. And the vast
reach of both these is such a depth as is past our
fathoming, and we may soon lose ourselves in the
contemplation of them. Such knowledge is too won
derful for me, Ps. 139. 6. Compare v. 17, 18.
Hqw unsearchable are his judgments! that is, his
counsels and purposes : and his ways, that is, the
execution of these counsels and purposes. We know
not what he designs ;' when the wheels are set in
motion, and Providence has begun to work, we know
not What he has in view ; it is pastfinding out. This
does not only overturn all our positive conclusions
about the divine counsels, but it also checks all our
curious inquiries.
Secret things belong not to us, Deut. 29. 29. God's
way is in the sea, Ps. 77. 19. Cempare Jpb 23. 8,
9. Ps. 97. 2. What he dees, we knnw not npw,
Jphn 13. 7. We cannet give a reaspn pf Gpd's pro
ceedings, nor by searching find out God. See Job
5. 9. — 9. 10. The judgments of his mouth, and the
way of our duty, blessed be God, are plain and easy,
it is a high-way ; but the judgments of his hands,
and the ways of his providence, are dark and mys
terious, which therefore we must not pry into, but
silently adore and acquiesce in.
The apostle speaks this here, especially with re
ference to that strange turn, the casting off of the
Jews, and the entertainment of the Gentiles, with a
purpose to take in the Jews again in due time ; these
were strange proceedings, the choosing of some, the
refusing of others, and neither according to the pro
babilities of human, conjecture. Even so, Father,
because it see'med good in thine eyes. These are
methods unaccountable, concerning which we must
say, O the depth !
Past finding out, &vtt-iy'ii*?t>t-?-eannot be traced.
God leaves no prints or footsteps behind him, does
not make a path to shine after him ; but his paths
of providence are new every morning ; he does not
go the same way so often as to make a track of it.
How little a portion is heard of him ! Job 26. 14. It
follows, (v. 34.) For who hath known the mind of
the Lord? Is there any creature made of his cabi
net-council, or laid, as Christ was in the bosom of
the Father ? Is there any to whom he has .imparted
his counsels, or that is able, upon the view of his
providences, to know the way that he takes ? There
is that vast distance and disproportion between God
and man, between the Creator and the creature, as
for ever excludes the thought of such an intimacy
and familiarity.
The apostle makes the same challenge ; (1 Cor.
2. 16.) For who hath known the mind ofthe Lord?
And yet there he adds, But we have the mind of
Christ: which intimates, that through Christ true
believers, who have his Spirit, know so much of the
mind of God as is necessary to their happiness.
He that did know the mind of the Lord, he has
declared him, John 1. 18. And so, though we know
riot the mind of the Lord, yet, if we have the mind
of Christ, we have enough. The secret ofthe Lord
is with them that fear him, Ps. 25. 14. Shall I hide
from Abraham the thine which Ido ? See John 15.
15. Or who, has been his counsellor? He needs no
counsellor, for he is infinitely wise ; nor is any crea
ture capable of being his counsellor ; that would be
like lighting a candle to the sun. This seems to

refer to that scripture, (Isa. 40. 13, 14.) Who hath
directed the Spirit of the Lord, or, being his coun
sellor, has taught him ? With whom took he counsel?
&c. It is the substance of God's challenge to Job
concerning the work of creation, (Job 38,) and is
applicable to all the methods of his providence. • It
is nonsense for any man to prescribe to God, or to
teach him how to govern the world.
II. The sovereignty ofthe divine counsels. ' In all
these things God acts as a free agent, does what he
will, because he will, and gives not account' of any
of his matters; (Job 23. 13.— 33. 13.) and yet there
is no unrighteousness with him. To clear whijh,
1. He challenges any to prove God a debtor to
him; (v. 35.) Who hath first given to him ? Who
is there of all the creatures, that can prove God is
beholden to him ? Whatever we do for him, or de
vote to him, it must be with that acknowledgment,
which is for ever an estopel (a bar) to such demands ;
(1 Chron. 29. 14.) Of thine own we have given thee.
All the duties we can perform, are not requitals,, but
restitutions rather.
If any can prove that God is their debtor,, the
apostle here stands bound for the payment, and pro
claims, in God's name, that payment is readjv It
shall be recompensed to. him again. It is certain, God
will let nobody lose by him ; but never any One yet
durst make a demand of this kind, or attempt to
prove it.
This is here suggested, to silence the clamours of
.the Jews. When God took away their visible church-
privileges from them, he did but take his own : and
may he not do what he will with his own ? Give pr
withhold his grace where and when he pleases ? To
silence likewise the insultings of the Gentiles. When
God sent the gospel among them, and gave so many
pf them grace and wisdem to accept cf.it, it was not
because he owed them so much favour, or that they
could challenge it as a debt, but of his own good
pleasure. 2. He resolves all into the sovereignty of God ;
(v. 36.) For ofhim,_ and through him, and to him,
are all things : God is all in all. All things, in heaven
and earth, especially those things which relate to
our salvation, the things that belong, te our peace,
they are all of him by way pf creaticn, through him
by way cf providential influence, that they maybe to
him in their final tendency and result. Of Goi, as
the spring and fountain pf all ; through Christ/God-
man as the conveyance ; to God as the ultimate end.
These three include, in general, all God's casual re
lations to his creatures ; of him, as the first efficient ;
through him, as the supreme dirigent ; to him, as the
ultimate final cause ; for the Lord hath made all for
himself, Rev. 4. 11.
If all be o/him, and through him, there is all the
reason in the world, that all should be to him, and
for him. It is a necessary circulation ; if the rivers
receive their waters from the sea, they return them
to the sea again, Eccl. 1.7. To do all to the glory of
God, is to make a virtue of necessity ; for all shall in
the end be to him, whether we will or no.
And so he concludes with a short doxology ; -To
whom be glory for ever, Amen. God's universal
agency as the first cause, the sovereign ruler, and
the last end, ought to be the matter of our adoration.
Thus all his works do praise him objectively; but
his saints do bless him actively ; they hand that
praise to h'm, which all the creatures do minister
matter for, Ps. 145. 10.
He had been discoursing at large of the counsels
of God concerning man, sifting the point with a
great deal of accuracy ; but, after all, he concludes
with the acknowledginent of the, divine sovereigntyi
as that into which all these things must be ultimate
ly resolved, and in which alone the mind can safely
and sweetly rest This is, if not the scholastical way.

ROMANS, XII.

359

yet the christian way, of disputation. Whatever
are the premises, let God's glory be the conclusion ;
especially when we come to talk ofthe divine coun
sels and actirigs, it is best for us to turn our argu
ments into awful and serious adorations. The glo
rified saints, that see furthest into these mysteries,
never dispute, but praise to eternity.
CHAP. XII.
The apostle, having at large cleared and confirmed the prime
fundamental, doctrines bf Christianity, comes in the next
place to press the principal duties. We mistake our reli
gion, if we look upon it only as a system of notions, and a
guide to speculation. No, it is a practical religion, that
fends to the right ordering of the conversation. It is de
signed not only to inform our judgments, but to reform our
hearts and lives. From the method of the apostle's writing
in this, as in some other of the epistles, (as from the ma-
nagery of the principal ministers of state in Christ's king'
dom, ) the stewards of the mysteries of God may take di
rection how to divide the word of truth : not to press duty
abstracted from privilege, nor privilege abstracted from
duty ; but let both go together, with a complicated design,
they will, greatly promote and befriend each other. The
duties are drawn from the privileges, by way bf inference.
The foundatia.ii of christian practice must be laid in chris
tian knowledge and faith. We must first understand how
we receive Christ Jesus the Lord, and then we shall know
the better how to walk in him.
There is a great deal of duty prescribed in this chapter; the
exhortations are short and pithy, briefly summing up what
is good, and what the Lord our God in Christ requires of
us. it is an abridgment of the christian directory, an ex
cellent heap of rules for the right ordering of the conversa
tion, as becomes the gospel.
It is joined to the foregoing discourse by the word, therefore.
It is the practical application of doctrinal truths, that is the .
life of preaching. He had been discoursing at large of
justification by faith, and ofthe riches of free grace, and the
pledges and assurances we have of the glory that is tn be
reVealed. From hence carnal libertines would be apt to
infer, " Therefore we may live as we list, and walk in the
way of our hearts and the sight of our eyes." No, that
does not follow ; the faith that justifies, is a faith that works
by love. And there is no other way to heaven, but the
way of holiness and obedience. Therefore what God hath
joined together, let no man put asunder.
The particular exhortations of this chapter are reducible to
trie three principal heads of christian duty ; our duty "to
God, to ourselves, and to our brother. The grace of God
teachesly, and.

es us, in general, to live gddly^sobe'rly, and righteous
id to deny all that which is contrary hereunto. Now
mis .chapter will gjye us to understand what godliness, so
briety, and righteousness, are, though some w hat intermixed.
1 .' T BESEECH you therefore, brethren,
JL by the mercies of God, that ye pre
sent your bodies "a living sacrifice, holy,
acceptable- unto God, which is your rea
sonable service. % And be not conformed
to this world : but be ye transformed by the
renewing of your mind, that ye may prove
what is that go6r>, and acceptable, and per
fect, will; of £or>. 3. For I say, through
the grace given unto me, to every man that
is among»you, not "to think qf himself 'more
highly than he ought to think ; but to think
soberly, "according as God hath dealt to
every man the measure of faith. 4. For
as we have many members in dne body,
and all members have not the same office :
5. So we, beiAg many, are one body ih
Christ, and every one members one of an
other. . 6. Having tthen gifts differing ac
cording to the grace that is given to us,
whether prophecy,„te us pr&phesy accord
ing to the proportion of faith ; 7. Or minis

try, let us wait on our ministering : or he that
teacheth, on teaching; 8. Or he that ex-
horteth, on exhortation : he that giveth, let
him do it with simplicity ; he that ruleth,
with diligence ; he that sheweth mercy, with
cheerfulness. 9. Let love be without dis
simulation. Abhor that which is evil ; cleave
to "that which is good. 1 0. Be kindly affec-
tioned one to ^another with brotherly love ;
in honour preferring one another ; 11. Not
slothful in business ; fervent in spirit ; serv
ing the Lord ; 1 2. Rejoicing in hope ; pa
tient in tribulation ; continuing instant in
prayer ; 1 3. Distributing to the necessity
of saints; given to hospitality. 14. Bless
them which persecute you :, bless, arid curse
not. 1 5. Rejoice with them that do rejoice,
and weep with, them that weep.5* 16. Be
ofthe same mind one toward* another.
Mind not high things, but condescend to
men of low estate. Be not wise ih your
own conceits. 1 7. Recompense to no man
evil for evil. Provide things honest in the
sight' of all men. 18. If it be possible* as
much as lieth in you, live peaceably with
all men. 1 9. Dearly beloved, avenge not
yourselves, but rather give place' unto
wrath : for it is written, Vengeance is mine ;
I will repay, saith the Lord. 20." There
fore if thine enemy hunger, feed him ; if he
thirst, give him drink : for in so doing thou
shalt heap coals of fire on his, head. 21.
Be not overcome of evil, but overcome evil
with good.
We may observe here, according to the scheme
mentiened in the contents, the apostle's exhortations.
I. Concerning our duty to GjBd. - We see what is
godliness. *
1. Itis to surrender 6urselves to God, and so to
lay a good foundatipn. We must first give our own
Selves unte the Lprd, 2 Cpr. 8, 5. This is here
pressed as the spring nf all duty and, phedience, v.
1, 2. Man ccnsists pf bpdy and snul, Gen. 2. 7.
Eccl. 12. 7.
(1.) The bndy must be presented to him, v. 1.
The bpdy is for the Lord, and th$ Lord for the body.,.
1 Cor. 6. 13, 14. The exhortation is here introduced
very patHetically ; I beseech you, brethren. Though
he was a great apostle, yet he calls the meanest
christians brethren ; a term of affection and concern.
He uses entreafy ; that is the gps"pel-way ; as though
Goddid beseech you by us, 2 Cor.. 5. 20. Thcugh
he might with authpritytcpmrnand, yet fer love's
sake he rather beseeches, PhjWm. v. 8, 9. The^oor
useth entreaty, Prev. 1.8. 23. This is' to insfnuate
the exhortation, that it might come with, the more
pleasiiig power. Many are soonest wrought upon,
if they be accosted kindly; are more easily led'thaft
driven. ' Now observe,
[1.] The duty pressed. To present our bodies a
living sacrifice ; alluding to the sacrifices under the
law, which were presented or set before God at the
altar, ready to be offered to him. Your bodies, .your
whole selves ; so expressed, because under the law
the bpdies of beasts were offered in sacrifice, 1 Cor.
6. 20. Our bodies and sfiirits are designed. The
offering was sacrificed by the priest ; bdt presented

360

ROMANS, XII.

by the offerer, who transferred to God all his right,
title, and interest in it, by laying his hand en the head
of it -« Sacrifice is here taken fer whatspever is by
Gpd's pwn apfieintment dedicated to himself; see
1 Pet. 2. 5. We are beth temple, priest, and sacri
fice ; as Christ was in his peculiar sacrificing. There
were sacrifices cf atonement, and sacrifices cf ac-
- knewledgment Christ is the enly sacrifice nf atone
ment, whp was pnce offered to bear the sins of many ;
but our persons and performances, tendered to God
through Christ our priest,- are as sacrifices of ac
knowledgment to the honour of God.
Presenting of them denotes a voluntary act, done
by virtue of that absolute despotic power, which the
will has over the'body and all the members of.it. * It
must be a free-will offering. Your bodies; not your
beasts. Those legal offerings, as they had their
power from Christ, so they had their period in
Christ ' The presenting pf the body to God, implies not
only the avoiding of the sins that are committed with
or against the body, but the using of the body as a
servant of the soul in the service of God. It is to
glorify God with our bodies, (1 Cor. 6. 20.) to en
gage nur budies in the duties of immediate worship,
and inadiligent attendance to our particular callings,
and to be willing to suffer for God with our bodies,
when we are called to it. It is to yield, the members
of our bodies, as instruments of righteousness, ch. 6.
13. Though bodily exercise alone profits little, yet
in its place it is a proof and product cf the dedica-
tipn pf pur spuIs to Gpd.
First, Present them a Irving sacrifice ; net killed
as the sacrifices under the law. A christian makes
his bedy a sacrifice to Gpd, though he do not give it
to be burned. A body sincerely devoted to God is a
living sacrifice.
A living sacrifice ; by way of allusion ; (that which
was dead of itself, might npt be eaten, much less
sacrificed, Deut. 14. 21.) and byway pf opposition ;
" The sacrifice was to be slain, but you may be sa
crificed, and yet live on ;" an unbloody sacrifice. The
barbarous heathen sacrificed their children to their
idol-gods", not living, but slain sacrifices : but God
will have mercy, and not such sacrifice, though life
is forfeited te him.
A living sacrifice, inspired with the spiritual life
of the seul. It is Christ living in the spuI by faith,
that makes the bpdy a living sacrifice, Gal. 2. 20.
Holy love kindles the sacrifices, puts life into the
duties ; see ch. 6. 13. Alive, that is, to God, v. 11.
Secondly, They must be holy. There is a relative
holiness in every sacrifice, as dedicated to God.' But
beside that, there must be that real holiness, which
stands in an entire rectitude of heart and life, by
which we are conformed in both to the nature and
will of God : even our bodies must not be made the
instruments of sin and uncleanness, but set apart for
God, and put to holy uses, as the vessels of the taber
nacle were holy, being devoted to God's service.
It is the soul that is the proper subject pf hpliness :
but a sanctified soul communicates a holiness to the
body it acts and animates. That is holy, which is
according to the will of God '; when the bodily ac
tions are so, the body is holy. They are the temples
ofthe Holy Ghost, 1 Cor. 6. 19. Possess the body
in sanctification, 1 Thess. 4. 4, 5.
[2.] The arguments to enforce this; which are
three. First, Consider the mercies of God ; I beseech you
by the mercies of God. An affectionate obtestation,
and which should melt us into a compliance ; tia. rZv
c'mVz/xZv tb esS. This is an argument mest sweetly
Cogent. There is the mercy that is in God, and the
mercy that is from God ; mercy in the spring, and
mercy in the streams : both are included nere ; but
especially gospel-mercies, (mentioned, ch. 11.) the

transferring of what the Jews forfeited and lost by
their unbelief unto us Gentiles, (Eph. 3. 4—^6.) the
sure mercies of David, Isa. 55. 3. God is a mer
ciful God, therefere let us present eur bpdies to him-}
he will be sure te use them kindly, and knows how
to consider the frames of them, for he is of infinite
compassion. We receive from him every day the
fruits of his mercy ; particularly, mercy to our bo
dies ; he made them, he maintains them, ,he bought
them, he has put a great dignity upon them. It is
of the Lord's mercies, that we are not.consumed;
that our souls are held in life: and the greatest
mercy of all is, that Christ hath made not his body
only, but his soul, an offering for sin ; that he gave
himself for us, and gives himself to us. Now, sure
ly we cannot but be studying what we shall render to
the Lord for all this. And what shall we render ?
Let us render ourselves as an acknowledgment of
all these favours ; all we are, all we have, all we
can do ; and after all, it is but very poor returns for
very rich receivings : and yet, because it is what we
have, Secondly, It is acceptable to God. The great end
we should all labour after, is, to be accepted ofthe
Lord, (2 Cor. 5. 9.) to have him well-pleased with
our persons and performances. Now these living
sacrifices are acceptable to God; while the sacrifices
of the wicked, though fat and costly, are an abomi
nation to the Lord. It is God's great condescension,
that he will vcuchsafe to accept of any thing in us ;
and we can desire no more te make us happy; and
if the presenting purselves will but please nun, we
may easily conclude that we cannet bestow ourselves
better. Thirdly, It is eur reasonable service. TJiere is an
act cf reasen in it ; fpr it is the spuI that presents the
bedy. Blind devbtipn, that has ignorance for the
mother and nurse of it, is fit to be paid only to those
dung-hill gods, that have eyes, and see not. Our
God must be served in the spirit and with the un
derstanding. There is all the reason in the world
for it, and no good reason can possibly be produced
against it. Come now, and let us reason together,
Isa. 1. 18. God does not impose upon us any thing
hard or unreasonable, but that which is altogether
agreeable to the principles of right reason.
Ti»\o^ixw xa7geAtv ipZv — your service according to
the word ; so it may be read. The word of God
does not leave nut the bedy in hply wprship. That
service enly is acceptable to Gpd, which is accord
ing to the written word. It must be gospel-worship,
spiritual wership.
That is a reasonable service, which we are able
and ready te give a reasen fer ; in which we under
stand eurselves. Ged deals with us as with rational
creatures, and will have us se tp deal with him.
Thus must the bedy be presented to God.
(2.) The mind must be renewed for him. This is
pressed, (v. 2.) " be ye transformed by the,renev>-
ing qf your mind; see, to it that there be a saving
change wrought in ynu, and that it be carried ont"
Cnnversion and sanctification are the renewing of
the mind ; a change not ofthe substance, but ofthe
qualities, of the soul. It is the Same with making a
new heart and a new spirit; new dispositions and
inclinations ; new sympathies and antipathies ; the
understanding enlightened, the conscience softened,
the thoughts rectified, the will bowed to the will of
God, and the affections made spiritual and heavenly:
so that the man is not what he was ; old things are
passed away, ali things, are become new; he acts
from new principles, by new rules, with new designs.
The mind is the acting, ruling part of us ; so that the
renewing of that is the renewing of the whole man ;
for out of it are the issues of lift, Prov. 4. 23. The
progress of sanctification, dying to sin more and
mpre, and living to righteousness more and -more, is

ROMANS, XII.

361

the carrying on of this renewing work, till it be per
fected in glory. ¦?,A
This is called the transfornmg of us; it is like
putting on a new shape-andfligure. MeTa,uog<f So-Sk—
Be ye metamorphosed. The transfiguration of Christ
is expressed by this word, (Matt. 17. 2.) when he
put on a heavenly glory, which made his face to
shine like the "sun ;'*an,d the same "word is used, (2.
Cor. 3. 18. ) where we are said to be changed into the
same image from glary'to glory. - ,. , i
This traaisforpiation is here pressed as a duty ; not
that we pan work such a change ourselves-; we cpuld
as soon make a new world as make a new heart by
any power of Our own ; it is God' s' work, Ezek.
11. 19.— 36. 26, 27. But be ye transformed, that is,
" use the means -which God hath appointed and er-
dained for jt " It'is Gpd that turns us, and then we
are turned ; but we must frame our doings to turn,
Hos. 5. 4. "Lay your souls unflerthe changing trans
forming influences of the blessed Spirit 5 .seek unto
God for grace in the use of all the means of grace. "
Though the new man be created of God, yet we.
mast put it on, (Eph. 4. 24. ) and be pressing forward
toward perfection.
Now in this verse we may further observe,
[1.] What is the great enemy to- this renewing,
which we must avoid; and that is, conformity to
this world"; Be not conformed to this world. All the
disciples and followers of the Lord Jesus must be
noiiccnformists to this wprld. M» rvrx,»fta.rrlfa3-i —
Do not fashion yourselves,- according to the world.
We. must not conform to the things of the world;
they are mutable, and the fashion of them is passing
away ; do not conform either to the lusts of tiie flesh,
or the lusts of. the eye. We must not conform to
the' men of the" world, of that world which lies in
wickedness ; not walk according to the course of this
, , world, (Eph. 2. 2.) that is, we must not follow a mul
titude to do evil, Exod. 2?. 2." If sinners entice us,
we must not consent to them, but in our places wit-
¦ ness against them. Nay even in things 'indifferent,
and which are not in themselves sinful, we must so
far not,ponform to the custom and way cf the werld,
as not to act by the world's dictates as our chief rule,
nor to aiin at the 'world's" favours as our highest end.
True Christianity consists much in a sober singu
larity. Yet we must take he*ed of the extreme of
affected rudeness and morpseness, which seme run '
into. In civil things, the light cf nature and the
- custom of nations take place for our conduct } a»nd
' the Tule of the gospelln those cases is a rale of direc
tion, not a rule of contraries.
*¦ \2.~\ What is the great effect of this. renewing,
which we must labour after ; That ye may prove
what is that good, and acceptable; and perfect, will
pf God. By_the will of God here we are to under
stand his revealed will concerning our duty, what
the Lord eur Gpd requires of us. This is the will of,
God in general, even our 'sanctification : that wiU
ifrhich we* pray may be done? by us as it is done fty
* the angels ; especially his will, as it is revealed in the
New Testament, where he "hath in these last days
spoken to us by his Son. "t
First, The will of God is ^oad, and acceptable,
and perfect;, three excellent properties of a law. It
is good', (Mic. 6. 8.) it is- exactly consonant to* the
eternal reason of gcpdjahd evil. It is gppd in itself, it
• is gppd fpr us. Some^ think the evangelical law, is,
here called good, in distinctieh from the cerenjofiiai
few, which consisted of statutes that were not good,
Ezek.' 20. 25. It is acceptable, it iS)ple!asing to God ;
that and that only, is so, which is prescribed' by
him. The enly -way to attain his favour as the end,
is to conform to his will as the rule. It is perfect, to
wh'ch nothing can be added. The revealed will of
God is a sufficient rule of faith and practice, contain
ing all things which tend to the perfection of the
Vol. vu— 2 Z

man of God, to furnish us thoroughly to every good
'work, 2 Tim. 3. 16, 17.
Secondly, That it concerns christians to prove
what is .that wiH,of God, which is good, and accept
able, and perfect; to know it- with judgment and
approbation ; to know it experimentally ; to know
the excellency of the will of God by the experience
1 of a conformity to it It is to approve things that are
excellent, ^Phil. i. 10.) it is ioni//.i^u->,-(the same
wordThat is used here,) to try things that diffef ; in
'doubtfvil cases readily to apprehend what the will of
God is, and to close in with it. It is to be of quick
understanding in the fear ofthe Lord, Isa. 11. 3.
Thirdly, That those are best able to prove what
is the good,-- and acceptable, and perfect, will of God,
"¦who are transformed by thejrenewing qf their mind.
A living principlei'pf grace is in the soul, as far as it
prevails, ah unbiassed, unprejudiced, judgment con
cerning the things- of God.- It disposes the soul to
receive and entertain the revelations ef the divine
will. The promise is,' (John 7. 17.) If any man will
do'his'-Wiel, he shall know ofthe doctrine. A goo4 wit
can djspute and" digting^iSi about the will of God;
$rhile an honest, Bumble heart, that has spiritual
senses exercised, and is delivered into the mould of
the werd, loves it, and practises it. and has the relish
and saveur pf it. Thus to b^e godly, js to surrender
Ourselves to Gpd.
2. When this is done, to serve him in all manner
of -gospel-obedience. Some hints of this we have
here, (v. 11, 12.) ^Serving the Lord.- Wherefore
do we present ourselves to him, ' but that we may-
serve him*? Acts 2f. 23. Whose I am; and then it
follows, whom I serve, T'8 be> relieieus; is to serve
God. How? ,
(1.) We must make, a business of it, "and not be
slothful ip that -business. * Not slothful in business.
There is the business of the world, that of our par
ticular calling, in which we must not be sljothful,
1 Thess* 4. 11. Butrthis seems te be meant ef the
business of serving the Lord; our Father's business,
Luke 2. 49. ». *
_"- Those that would approve themselves christians
indeed, must make rehgien their business, must
chcpse it, and learn it, and give themselves to it ;
they must love it, and employ themselves in it, and
¦¦abide by ft, as their great and main business.
And having made it our business, we must not be
slothful in it : not desire our own ease, and consult
that, when it comes in eompetitipn with pur duty.
We must nut drive en slpwly in religion;. Slothful
.servants will be reckoned with as wicked servants.
(2.) We must be. fervent in. spirit, serving the
Lord. God must be served with the spirit, (ch. 1.
9. John 4. 24.) jsnder the influences of the Holy
Spirit. Whatever we do in religion, it is pleasing
to God no further than it is done with our spirits
wrought upon by the Spirit of God. . And there
must be fervency in the Spirit ; a holy zeal, and
warmth, and ardency of affection in all we do : as
those that love God not only with the hearSancL,seul,
but with .all our hearts, and with all our souls. This
is the holy fire that kindles the sacrifice, and carries
it up to heaven", an offering of a sweet-smelfpig sa-
vfcut.- '
Serving the*Lord. T? xa/j J J»wi!ovTif ; so some
copies read it, serving the time, improving your op
portunities^ and making the best of *then} ; com-
fttying with the present seasons of grace.
."(3.) Rejoicing in.kppe. God ia worshipped and
honoured by our hope and trust in himy especially
when we rejoice in that hope, take a complacency in
that confidence ; which argues a great assurance of
the reality, and a great esteem of the excellency, of
the good hoped for.
(4.) Patient in tribulation. Thus also Gpd is
served, npt only by working for him when he calls

362

ROMANS, XII,

us to work, but by fitting still quietjy when he calls
us to suffer. Patience for God s sake, and with an
eye to his will and glory, is, true piety. ObsefVe,.
1 hose that rejoice in hope, are likely to.be patient
in tribulation. It is a believing prospect of the joy
set before us, that bears up the spirit under all out-
ward pressure.
(5.) Continuing instant in prayer, grayer is- a
.friend te hppe and patience, and we de in it serve
the Lord. Upotrxn^epStTis. ' It sighifeesjjpth fervency
and perseverance iii prayer. We sh-buld not be cold
in the« dhty, nor soon weary of it, Luke 18. I. 1
Thess. 5. 17. Eph. 6. 18. Col. 42. This is our duty,
which immediately respects God.
II. Concerning our duty which respect^ ourselves ;
this is jsobriety.
1. A sober opinion of ourselves, v. 3, It is- ushered
in with a solemn preface ; I say, through thegrrace
given unto me ; the graise of wisdom, by which he
understood the-necessity and excellency.of this duty ;
the grace of apostleship, by which he had authority
to press and enjoin it. ."J say" it, who am com
missioned to say it, in God's name. I say it, and it
isnot for you to gainsay it." ,•'¦•' '<
It is said to every ene ef.us, one as, well as another.
Pride is a sin that is bredjin the bone with all pi us,
and we h%ve€thereforg each oi us need to be cau
tioned and arpned against it. Not to think of himself
more highly than he otlght. to think. We must take
heed of having too great an opinion of ourselves, or
putting too high a valuation upon our own judgments,
abilities; persons, performances. ,Wve ijiiist not be
self-conceited, not esteem too much our own wisdnm'
»and pther*attainments ; npt think ourselves to "be
something, Gal. 6. 3. There is a high thpught pf
ourselves, which we may and must have, to think
ourselves too good to be the slaves of sin and drudges
to this world. But, on the other hand, we shpuld
think soberly, we must have a Ipw and modest opir
nion of ourselves and our own abilities, our gifjts and
^graces, according to what we have received from
God, and' not other/wise : not to be eqnfident and hot
in .matters' of doubtful disputatiun ; ridt stretch -cur-
•selves beypnd our line; not judge. and censure those
that differ from us ; .not deSire to rflake a fair shew-
in the flesh, Thes&and the- like are the fruits of a
sober opinion of ourselves.
The words will bear yet -another sense agreeable"
enough. Of himself, is not in the original ; therefore
it may be read, That no man be wise above what he
ought to be wise, but be wise unto sobriety. We
must not Exercise ourselves in things too high for
us, (Ps. 131. 1, 2.) not intrude into those things
whiohjjwe have not seen, (Col. 2. 18.) those secret
things which belong ndt to us, (Deut. 29. 29. ) not
covet to be wise abeve what is written. Theregis a
knpwledge that puffs up, which reaches after fur-
bidden fruit. We must take heed ef that, and labnur
after that knpwledge which tends te spbriety, to the
rectifying ef the heart, and the ieformihg ef the life.
Some understand it of thp sobriety which keeps us
in nur own place and station, from intruding into the
gifts and officesjpf others. See a# instance of this
sober, modest care in the exercise' of the greatest
spiritual gifts, 2 Cor. 10. 13—15.
To this head refers ahjo that exhortation, (v. 16.)
Be not wise in your own conceits. It is good to be
wise, but it is bad to think ourselves so ; for there is
mere hepe pf a fool, than of him that is wise in his
own eyes. It was an excellent thing for Moses to
have his face shine, and not know it. •
Now the reasons why we must have such a sober
vopinion of ourselves, and our own abilities and at
tainments, are these :
(1.) Because whatever we have that is good, God
hath dealt it to us ; every good and perfect gift comes
from above, James 1. 17,

What have we that we have not received? And
if we have received it, why then do we boast? 1 Cor.
4. 7. The best and most useful man in the jvorld is
no more, no better, than what the free grace of God
makes hinj every day. When we are thinking of
ourselves, we must remember to think not how we
have attained, as though our, might and the power
of our hand had gotten us these gifts ; but think how
kind God hath been to us, for it is he that gives us
power to do any thing that is^ood, and in him is all
our sufficiency. , _ -
(2.) Because God deals out his gifts in a certain
measure ; according to the measure qf faith. Ob
serve, the measure of spiritual gifts he calls the mea
sure qf faith; for that is the radical grace. What
we have and do," that is good, is so far right and ac
ceptable as it is founded in faith, and, flows from
faith, and no further. Now, faith, and other spiritual
gifts with it are dealt 'by measure, according as In
finite Wisdom' sees meet for us. Christ had the
Spirit given him without measure, John 3. 34. But
the saints have it by measure ; see Eph. 4. 7. Chrjt,
who had gifts without measure, was meek and lw-"
ly ; and shall we, that are stinted, be proud and self-
conceited ?
(3.) Because God has dealt'out gifts to others, as
well as to us : Dealt to every man. Had, we, the ,
monopoly of the Spirit, or a patent to be sole pro
prietors of spiritual gifts, there might be some pre
tence for this conceitedness of ourselves ; but others
have their share as well as we. God is a common'
Father; and Christ a common Root, to all the saints,
who all derive virtue from him ; and therefore it ill
becomes us to lift up ourselves, and to despise others,
as if we only were the people in favour with, Heaven,
and wisdom should die with us.
This reasoning he illustrates by a comparison
taken from the*members ofthe natural body; (as;!
Cor. 12. 12. Eph, 4.16.) As we have mdny mem
bers in one body ,-,&c. v. 4, 5. Here observe, "
[1.] All the saints make up one body in Christ,
whn is the Head pf the bedy, and the cemmpn Cen
tre cf their unity. Believers lie nef' in, the' world as
a confused disprderly heap, but are organized and x
knit together, as they are united te onl common
Head, and acted and animated by one common
Spirit. [2.] Particular believers are members of this,
body, constituent parts, which speak them less than
the whole j and in relation to the whole1,, deriving
life, and spirits from the head. Some members in
the body are bigger and more useful thah^ofhers,
and each receives spirits from the head according to
its; proportion. If the little finger' should receive
as much nourishment! as the leg, how unseemly and,
prejudicial would it be ! We must remember, that
we are nut the whole ; we think abe ve what is meet,
if we think sn ; we are but parts and members.
[3.] All the, members have not the' same office, (v.
4.) but each hath its respective glace and work as
signed it. The cffice cf the eye is to see, the office
pf the hand is te wprk, &c. Sc in the'mystical body,
spme are qualified fer, and called tc, one sort of
wprk ; pthers are, inilifce manner, fitted for, and
called te, another sprt of work. Magistrates, mi-
nistersj^people, in a christian commonwealth, haye
their several offices, and must not intrude one upon
another, or clash hvthe discharge of their several
offices. [4.] Each member hath its place an.^. office, for
the good andlsenefit of the whole, and of every, other
¦member. We are not only members of Christ, but
we are members one of another,- v. 5. We stand in
relation one to another ; we are engaged to do all
the good we can one to another, and to act in con
junction for the common benefit. , See this illustrat
ed at large, 1 Cor. 12. 14, &c. Therefore we must

ROMANS, XII.

363

not be puffed up with a conceit of our own attain^
ments, because, .whatever we haye, -as we received
it, so we received It not for ourselves, but for th€
good of others.
2. A sober use of the gifts that God hath giver*
us. As we must not -ton tile ope hand be proud^of
our talents, so on the other hand 'we must not bury
them. Take heed lest, under a pretence of humility
and self-denial, we be slothful in Eiying out ourselves
for the good" of others. We must .not say,.?" I am
npthing, therefore I will sit still, and do nothing;"
but, " I am nothing in myself, aad .therefore' I will
lay out myself to'thej utmost in, the strength of the
grace of Christ,"'' He specifies the ecclesiastical
Offices appointed in particular churches ; in the dis
charge of which, each mupt study to dp his own duty,
fnr'the preserving ef praer, and the. promoting of
edification in the church ; each knowing his*place,
and fulfilling it *• I. •'
Having: then gifts. The following induction of
particulars supplies the sense of this general. Hay-
ing gifts, let us hse them. Authority and ability.fqr
the ministerial work are the gift of, God.
. Gifts differing. The iinmediate design is differ-
em>thaugh' the ultimate tendency of all the same.
According to the ffrqce, %*pia-f*a.ra, na.rh mm x<>pt.
The free grace of God is the spring and Original of
all the gifts 4h£t are given to men. It is grace that
appoints the office, qualifies |ind inclines the person,
works "bojh to will and to do. There were in the
'primitive chursh extraordinary gifts of .tongues, ef
discerning, ef healing j but he speaks here uf thpse
that are erdttnaJry. Compare 1-Cor. 12. 4. l^Tirti.
4. 14. IPet. 4.10.
Seven particular gifts he specifies, (v. 6 — 8.)
which seem to be meaht ef sp many distinct offices,
.used by the prudential* constitution of many of the
primitive churches, especially the larger.
There, are . two general ones her€' "expressed by
prophesying and ministering; the former the work
p$ the bishops, the latter the work pf the deacons ;
„w4iich were' the oltly'twostanding officers, Phil. 1. 1.
'But the particular work*belonging to each of these,
'might be,, and, it should seem, was, •divided.and al-
' lotted ^btj£ommon\ consent and agreement, that it
might begone the more effectually because that
which.is, every body's work, is no body's work ;¦ and
he despatches his business best, that is vir unius
negotw— attends Ho one thing. Thus David sorted
theLeVites; '(1 Chron. 23. 4, 5J and in this, wis
dom iscfgr'ofitable to direct. The five latter' will
therefore be reduced to the two first.
(1.) Prophecy. Whether prophecy, let u\pro-_
phesy according, tq the proportion of faith. It is not '
meant of the extraordinary gift§ of foretelling tilings.
to come,but the ordinary office ofpreaching the wotil:
so prophesying is taken, 1 Cor.. .14. 1 — 3, &c.'l Cor. '
il. 4. 1 Thess. 5. 20" The work of the Old Testa
ment piophets was not only to foretell future things,
but to warn the people concerning sin and duty, and
to be their rememBrancer's concerning that, which
they knew before. And thus gospel-preachers are
prophets,' and do indeed, as far as the revelation of
the word goes, foretell things to come. Preaching
refers to the herbal condition pf the children cf
m6n, peints directly at a future stated
Now those that preach the word, must do it ac-
(ording to the proportion of faith — k*to t»v (Jv«ior
yiay tiic vinas ; that is, ,.
[1.] As to the manner of our prophesying, it
must be accprding to the proportion of the grace of
faith. HeTiad spoken (v. 3. ) of the measure of faith
dealt to every man. Let him that preaches set all
the faith he hath on work, to impress the truths he
preaches upon his own heart in the first place. ;As
people cannot hear well, so ministers cannot preach
well, without faith. First, believe' and then speak, Ps.

lie.W.'S Cor. i4. 13. . And we must remember the
propWtion of faith v that, thPUgh all men have not
faith$,ye\ a great many have beside ourselves : and
therefore we must allow others to have a shaire of
knowledge and %bility to instruct, as well as we, even
those'thfit in lesser things Jdiffer from us. " Hast
thou faith? Have it io thyself; and do not make
it a ruling rule to others, remembering that thou
hast but tjiy proportion." •
[2.] As to the mutter of-ouij prophesying, it must
be accerding te the prepprtipn pi the doctrine of
faith, ds it is revealed in the hely scriptures ef the
Old.ajid New Testament By this rule cf faith the
Berfens tried Paul's preaching, "Acts 17. 11. Cem-
pare'Acts 26. 22. Gal, 1. 9. There are spine sta
ple-truths, as I may call them-; seme prima axio-
*mata?—firsi axioms, plainly ,and unifurmly taught'in
thclscripture, which are the touchstone pf preach
ing, by which (thcugh we must not despise prophe
sying, ) we must prove all things, and then holdfast
that which is good, 1 Thess. 5. 20, 21. Truths that
are more dark, must be examined by those that are
more clear ; and then entertained, when they are
found to agree and comport with the analogy of faith ;
for it is certain,* one truth can never contradict an
other. *T
See here what ought to be*the great care ofr
preachfer% — to preach sound doctrine, according to
the/drm pf whplesome words, Tit 2. 8. 2 Tim. 1.
13, It is not so necessary that the prophesying be
according to„the proportion of art, the rules of logic
and rhetoric ; but it is necessary that it be accord
ing to the proportion pf faith : for it is the word of
faith that we preach.'
Now there are two particular works, which he
that prpphesieth hath to mind — teaching and exhort
ing; proper enough to be done by the same person,
at the same time ; and when he does the one, let
him mind that ; when he does the other, let him'do
that too as well as Tie can. If, by agreement be
tween the ministers of a congregation, this work be
divided; either constantly or interchangeably, so that
one teaches and the other exhorts, that is, (in our
modern dialect,) one expounds, and the other
preaches, let each do his work according to the pro-
pprtipn.pf faith. - * ,,
First, Let him that teacheth wait on teaching.
Teaching is the bare explaining and prcving pf gds-
pel-truths,- witheut practical applicaticn, as in the
expennding nf the scripture. Pastors and teachers
are the same office, (Eph. 4. 11.) but the particular
Syork somewhat different. Now he that has a fa
culty of teaching, and has undertaken that province,
let him stick to it. It is a good gift, let him use'it,
and give his mind to it. He that teacheth, let him,
be in his teaching; so some supply it, "o fifa<r*m,'h
tb Sifaa-icaxif. Let him be frequent and constant,
arid diligent In it; let him abide in that which is
his-proper work, and be in it as his element. See
1 Tim. 4. 15, 16. where it is explained by two
words, h tsto/c iVSv, and 'uri/tive <5utoJc, be in these
things and continue in them.
Secondly, Let him that exhorteth, wait on ex
hortation. Let him give himself to that. This is
the work' of the pastor, as the former of the teacher ;
to apply gospel-truths and rules more closely to the
case and ceiiditinn pf the peeple, and to press upon
them that which is more practical. Many that are
very accurate in teaching, may yet be very cold and
unskilful in exhorting; and on the contrary. The
one requires a clearer head, the other a warmer
heart Now where these gifts are evidently sepa
rated, (that the one excels in the one, and the other
in the ether,) it ccnduces to edification to divide the
work accordingly ; and whatsoever the work is, that
we undertake, let us mind it.
To wait on our work, is to bestow the best ef pur

364

ROMANS, XII.

time and thoughts? upon % to lay h6^d on all pjppor-
tunities for it; and to study, not only to do it,* but to
do it well.
(2.) Mh,istry. If a man hath iitumwi—rthe office
of a deacon, or assistant to the pastor and? teacher,
let him use that office well ; a churchwarden, (sflp-
EPse,) an elder, er an nverseer ef the pepr ; and per-
aps there were more put into these offices, and
there was more solemnity in them, anjl a greater
stress of care and business lay upon them in the
primitive churches,' than we are now well aware
of. It includes all those offices which concern the
to s£a> of the church, the outward business^f the
house of God. See Neh. 11. 16. Serving tqbles,.
Acts 6. 2. Now he on whom this care of minis
tering is devolved, let him attend to it with, faith
fulness and diligence ; -particularly, .„ .
[1.] He tfiat giveth, let him do it with simplicity v
Those church-officers, that were, the stewards of the
church's alms, collected money, and distributed it
according as the necessities outhe pepr were ; let
them dp it h awK0T»T( — liberally and faithfully : nut
cenverting what they receive, to their own use, or
distributing it with any sinister design, or' with re-.
spect of persons : not {reward and peevish^ with the
poor, or seeking pretences to put them by ; but with
all sincerity and integrity, having no other intention,
in it than to glorify jGod, and do good.
Some Understand it in general of all almsgiving^
He that hath wherewithal, let him give, and give
plentifully and liberally ; so the word iStranslsfted, 2
Cer.8.2.— 9.13. God loves aclieerful'.bountifu] giver.
[2. ] He that ruleth, with diligence. . It should
seem, hfe means those^that were assistants to the*
pastors, in exercising 'church-discipline, ^as their
eyes, and hands, and mouth, in the government o£
the churph; pr those ministers that in the centre-'
gation did' chiefly undertake arid»*apply themselvf s
to this ruling work; for we find those ruling, that
laboured in the word and doctrine, 1 Tim. 5. 17.
Now such must do it with diligence. It denotes both
care and industry to discover what is amiss, to re
duce those that go astray, to reprdvfe and admonish
those that are fallen, tp keep' the church pure.
These must take a great deal uf pains, that will ap
prove themselves faithful in the discharge? cf this
trust, and net let slip any eppprtutaity that may fa
cilitate and advance that work.
[3.] He that sheweth mercy, with cheerfulness.
, Some think it is meant in general of all that in any
thing shew mercy ; let them be willing to it, and"
take a pleasure in it ; God loves a cheerful giver.
But it seems te be meant ef spme particular church-
officers, whose work it was to take care ofthe sick,
and strangers; and they were generally widows, that
were in. that matter servants to the church ; dea
conesses ; (1 Tim. 5. 9, 10.-) though. Others, it is
likely might be employed. Now this must be done
with cheerfulness. A pleasing countenance in acts
of mercy is( a great relief and comfort to the mise
rable ; when they see it is not done grudgingly and
unwillingly, but with pleasant looks and gentle
words, and all possible indications of readiness and
alacrity. Those that have to do with, them who
are sick and sore, and commonly cross and peevish,
have need, to put on npt Pnly patience, but cheerful*
ness, to make the work the more easy and pleasant
to them, and, the more aPCeptable to God,
III. Concerning that part of our duty which re
spects our brethren : of which we have many in
stances, in brief exhortations.
Now all our duty towards one another, is summed
up in one word, and that a. sweet word, love. In
that is laid the foundation of all our mutual duty;
and therefore he mentions that first, which is the
livery of Christ's disciples, and the great law of our
religion; Let love be without dissimulation: not in

compliment and pretence, but 'in reality: not in
work^and tongue1 only, 1 John 3. 18. The right
love IS love unfeigned ; not as the kisses of an enemy,
which are deceitful. We sheuld be glad ef an pp-<
pqrtunity to prove the sincerity ofourlove,^Cor. 8.%.
More particularly,, there te a. love owing to our
friends, and to Our enemies. He specifies both.
1. To our* friends. He that hath friends, must
shew himself friendly. There is a mutual love that
christians owe, andmust pay. v ' .
(l.).An affectioriatelove; Iv. 10.) Be kindly af-
fectixmed one to another, with brotherly love, qtki.
r^yti ; it signifies not only love, but a readiness and
inclination to love ; the most, genuine aijd free affec
tion, kindness 'flowing out as from a spring. It
properly denotes the love j>f parents to their •chil-S
dren ; which as it is the most tender, se it is the most
natural.^pf any Pther;.Unferced, unconstrained ; such
riiust out love be to erne another ; and such it will be,
where there isa new nature, and the law of love is
written in the heart. * Tms kind affection puts us on
to express ourselves Jsoth in word ^nd action witM
the most courtesy and oh^gingness that" may be;
One to another. This may recommend^the grace
of love to us, that, as^it is made our duty to.love
others, so it is as mucl? their duty to love us. . And
what can be sweeter on this side heaven, than to love'-
and be beloved ? He that thus watereth, shall be
watered also.himself. _,- « *
(2. )' A Jespectful love ; In honour prefirmg one
another. Instead of contending for superiority, let"
u§ be forward to give to others the pre*eminen6^
Thisns explained, Phil. 2. 3. Let edch esteem other
better than themselves."* And there is this good.rea*
son for it, because, if we know, ouf own^earts,*^
know more evil by purselves*than we do by any or*
.else in the world. We should' he forward {o;take
.iiotice of the-giftsand graces, ana perftortijjices of
our brethren, and value them accordingly ; be iSojy
forwardj.to/!*-aMe<another, and more jfleaseitjphear
another praised, than ourselves ; tS miftn ^h\ixȣ9pii-
yiftevsi — going before, or leadmgvne another in ho-,
nour; so some#read it : not in taking honour, ,bnt4n/
giving hpnnur. " " Strive which pf *pou, shal^ be most*
fprwafrd to pay respect te those tp whom ;Us due,'
and to perform all christian offices of love (which are"
all included in the word honour J to your toethren,
as there is occasion. Let all your contention be,
which shall be most humble, and1 useful, md cour *
descending." So the sense is' the same witffTit. &'
14.tZ.ef them learn, *pt>irs-&rQai-—togo befbtfingoofi,
worksH For though we must prefer otnerb(i& oaf
translatien reads it,) and put en others, as more ca
pable and deserving than ourselves^yet wf tiujstnot
make that ah excuse for our lying by, and doing no^
tffing ; nor, under a pretence: of honouring others/*
and their serviceableness and performaBces, indulge ;
ourselves 'in ease &nd slothfulness. TKfi*efore nfcj
immediately adds, (v. 11.) Not slothful^n-busmesr.
(3.) A liberal love; (v. 13.) Distributing totlit
necessities of saints. It is but a mock love, which
rests in the verbal expressions of kindness and re
spect, while the wants of our brethren Call for real
supplies, and it is in the power of our hands to fur- '
nishthemi . - (
[1.] It is no strange thing for saints in this worMf
to want necessaries for the support of their natural
life. In those primitive times, prevailing- persecu- ,
tions must n^eds reduce many of the suffering saints
to great extremities; and still, the poor, even the1
poor saints, we have always with us. Surely the
things of this world are not the best things.; if they
were, the saints, who are thfe favourites of hefiven,
would not be put off with so little of them.
[2.] Tt is the duty of those who have wherewithal
to distribute, or (as it might better be. read,) tb comr
municate to those necessities. It is not enough <0

ROMANS, XIV

365

draw outfhe soul, but we must draw out the purse,
to the hungry. See Jam. 2. 15, 16. l.John 3. 17.
Communicating — toivmirlt;. It intimates that our
poor brethren have a kind of interest in that which
God hath given us ; and that pur relieving of them
should cume from a sense and fellow-feeling of their
wants", as though we suffered with Jhem. The cha
ritable benevolence of the Philippians to Paul, is
called their communicating with his affliction, Phil.
, 4. 14. ' " .
We must be ready,' as we have ability and oppor
tunity, to relieve any that are 'in want; but we are
in a specjaj mariner bound to communicate to the
saints. There is a common lpve owing to our fellow-
creatures, but a special love pwing to pur fellpw-
christians; (Gal. 6. 10.) Especially to them who are
of the household qf faith.
Communicating. t<*7? f*nUie—to the memories
of the saints ; so some pf the ancients read it, instead
of t*i! xptieui. There is a debt owing to the me--
mory Of those who through faith and patignce in
herit the promises*; to, value it, to vindicate it, to
embalm it Let the memory pf .the just be blessed ;
sp spme rearL,,Prev. 10. 7.
He mentions annther branch of thjs bbuntiful l*>yej
given to hospitality. Those who have houses of
their own, should, b© ready to entertain those"who
go about doing good, or who,,for fear of persecution,
are forced' to wander for shelter. They had not
then so much of the convenience of common inns as
we have ; or the wandering christians durst not fre
quent them ; or they ha^ not wherewithal to bear
the charges ;>and therefore it, was a special kindness
to bid them welcome on free-cost Nor is it yet an
antiquated, superseded duty ; as there is occasion?
we must welcome strangers, for we know not the
heart of a stranger, I was wstranger, and ye took
me' in, is mentioned as one instance of the. merciful-
, ness of those that shall obtain mercy, : th <ji?,o£iv»*v
"tii*t<i*cK?r-f allowing or pursuing hospitality. It in-
j^imatesjbot only that we must take opportunity,
but thai we must seek' opportunity, thus %o shew
, mercy. As Abraham, who sat. at the tent-door,
"(Gen. 18. l..)_an&Lot, who sat^in the gate of Sodom,
(Gen. J.9. 1. ) expecting travellers, whom they might
meet and prevint with a klndfinvitation, and sp they
entertained' angels unawares; Heb. K..2. ,. t,
* (4)*,A.sytnpathiaing leve; (v. 15.) Rejoice with
them that dp rejoice, and weep with them that weep.
Where these is.a mutual leve between the members
of the mystical bpdy, there will be such a fellew-#
fgelittg. See 1 Cpr. 12. 26t True lpyewill inteijest
us uj the sorfOws,,ahd joysof'pne another, and teach
us to njake'them eur ojvn. - Observe the cpmmpn
mixture in this world,' some rejoicing, and others
weeping; (as the people, Ezra 3. 12,, 13.), for the
trial, as of other graces, so of brotherly love*and.
.pteristian sympathy. Not that we must participate,
in. the sinful mirths or mournings of any, bvjt' only 'in
just an3 reasonable joys and! sorrows : not envying
those that>p^speB, but rejoicing with them; truly
glad that others have the success and comfort which
we have not;:not despising those that are in trouble,
but concerned for them, and ready to help them, as-
being ourselves in the body. This is to do as God
floes ; who, not only has pleasure in the prosperity of
his servants, fPs. 3S.27.,)', but is; likewise afflicted in
all their afflictions, Sa. 63. 9. , i.
(5. ) A united love*; "Be ofthe same mind one to?
ward another; (v. 18.} labour, as much as you can,
to agree in apprehension ; and wherein you come
short of that, yet agree in affection ; endeavour to be
all one, not affecting to clash, and cphtradict, and
thwart pne another ; but keep the unity of the Spirit
m the bond of peace,. Phil 2. 2.— 3,, 15, 16. 1 Cor.
I. 10. to foro tit iK\i\«[ ^om^n^-wishing the same
good to others, that ycu dp to ypur&lves ;" so some

understand it. This is to lpve our brethren as our
selves, desirjng their welfare as our own.
. (6. ) A condescending lpve ; Mind not high things,
'/but condescend io men of low estate, v. 16. True
luve cannot be without lowliness, Eph. 4. 1, 2. Phil.
3. 3. When our Lord Jesus washed his. disciples'
feet, to teach us brotherly love, (John 13. 5. — 14. 34. )
it was designed especially to intimate to us, that to
lov.e one another aright, is tb be willing to stoop to
the meanest offices of kindness' for the good of one
another. Love isacende'sfiending erace ; JVon bene
conveniunt — majestds et amor— -Majesty and love
do but ill assort with each other. Observe hew it is
pressed here •
[1.] Mind not, high thiftgs. We must net be am
bitious of honour1 and preferment, nor look upon
worldly pomp and dignity with any inordinate value
or desire, but rather with a holy contempt Whep
David's advancements were nigh, his spirit was
humble; (Ps. 131. 1.) Ido not exercise myself in
great matters. The Romans, living in the imperial
city, which reigned pver the kings ef the earth,
£Rev. 17. 18^ and was at that time in the meredian
ef its splendpuri were perhaps ready, to take occa
sion frpm thence to think the better of themselves.
Even the holy seed were tainted with this leaven.
Roman christians would be ready to look scornfully
upon other christians, as some citizens do upon the
country ; and therefore the apostle so often cautions
them against high-mihdedness ; compare cA.ll. 20.
They hvedneau the court, and cunversed daily with
the gaiety and grandeur ef it ; " Well," saith he,
*' dp not mind it, be npt in love with it. " ' .
[2.] Condescend to men of law' estate— Tilt td-
irun'isvvva.ira.y&ii.ntii, First^ It may be meant of mean, things^ to which
we must condescend. . If our condition in the world
be poor and low, our enjoyments coarse and scanty,
our employments despicable and contemptible, yet
we must bring our minds to it, and acquiesce in jtt
So the margin ; Be contented with mean things. tBe
reconciled to the place which God in his providence
hath»pufus in, whatever it be. We must account,
nothing below us but sin : stoop to mean habitations,
mean. fare, mean clothing, mean accommodations
when- they are our lot, and not grudge. «Nay, we
must be carried with a kind of impetus, by the forpe
of the new5 nature, (so the word rvtMrdyo/um pro
perly signjfies, and. it is very significant,),. toward
mean things, when God appoints us' to them ; as the
old corrupt nature is carried out toward high things. -
'We must accommodate ourselves to mean things. )
We should make a low condition and mean circum
stances more the centre of our desires, than a high
condition. „ \
Secondly, It may be meant of mean persons: so
we read it, (I think both are to be included,) Con- ,
descend to men of low estate.
We mpst associate ourselves with, and accommo
date ourselves to, tho*se that are poor and mgan iii
the world, if they be such as fear God. David,
though a king upon the throne, was a companion for.;
all such, (Ps. 119. 63.) We need not be ashamed
to converse wijh the lowly, -while the great God
overlooks heaven and»earth, to look at such. True '
love values grace in rags as well as in scarlet. A
jewel is a jewel, though it lie in the dirt. The con
trary to this condescension isjeproved, Jam. 2. 1—4..
Condescend; iuit yourselves' to them, stoop to them
for their good ; as- Paul, i Cor. 9. 19, &c. Some
think the original word is a metaphor taken from
travellers, when those that are stronger and swifter
of foot, stay fpr those that are weak and slow, make
a halt, and take them with him ; thus must clins-
.tiahs he tender toward their fellow-travellers.
, As a means tb promote this, he adds, Be not Wise
in your own conceits i to the same purport with v.

366

ROMANS, XII,

3. We shall never find in our hearts to condescend
to others, while we find there so great .a conceit of
ourselves : and therefore, that must needs be morti-4
fied;- Ms j-iWS-e <ppwipoi wa.\ fai/Toic — "Be npt wise
by yourselves, be not confident of the sufficiency of
ypur own wisdom, so as to despise others, or think
you have no need of them, (Prov. 3. 7.) nor be shy
of communicating what you have to others. We
are members one pf another, depend upon one
another, are obliged to one another ; and therefore,
Be not wise by yourselves ; remembering it is the
merchandise of wisdom that we profess ; new mer
chandise censists in ccmmerce, receiving and re
turning.'' (7. ) A leve that engages us, as much as lies in us,
to live peaceably with all men, v. 18, Even these
with whom we cannet live intimately and familiarly,
by reaspn pf distance in degree er" profession ; yet
we must with such live peaceably, we must be harm
less and inoffensive, not giving others occasion to
quarrel with lis ; and we must be gall-less andunre-
vengeful, not taking occasion to quarrel with them.
Thus must we labour to preserve the peace, that it
be not broken, and to piece it again, when it is bro
ken. The'wisdqpn. from above is pure and peaceable.
Observe how the exhortatipn is limited. It is net
expressed se as to oblige us to imppssibilities ; if it be
possible, as much as lies in you. Thus Heb. 12. 14.
Follow peace. Eph. 1. 3. Endeavouring to keefiji
Study |hfe things th*at make fur peace.
If it be possible. It is net possible, tepreservethe
peace, wfierf we cannet do it w.ithqut offending God
and.wouhding conscience : Id posspmus quad jure
fiossumus — That isfiossible, which is possibly with
out incurring bla^e. The wisdomthat is frenf abovje,
ifirst pure, andthen peaceable, Jam. 3. 17... Peace
' witheut purity, is the peace ef the devil's palace.
As much as lieth in* you. There must 'be twe
werds lo the bargain ofpe,ace. We can but speak
for, ourselves. We may.be unavoidably striven
with ; as Jeremiah, who was a man qf contention.
(Jer. 15. 10.) and that we cannot help:, our care
must be, that nothing be wanting on our parts, to
preserve the peace, Ps, 120. 7. * I am for peace,
though, when I speak, they are for war,
2. To our enemies. Since men became eflemies
;to God, they have been found very apt te be ene-"
mies ene to another. Let 'but the centre' of love be
once forsaken,, and the lines will either clash and
interfere, or be at an>uncomfortable distance. And
of all men, those that embrace religjpn haVe reasen
,to expect te meet with enemies in a werld whpse
smiles seldum concutr with Christ's.
Now*ehfistianity teaches'ijs hew to behave towards
our enemies ; and in this instruction it quite differs
from all other rules and methods, .which generally
.aim at victory and deminipn ; but this at inwaird
peade and satisfactien. * Whoever ^re our ene.mies,
that wish us ill, and seek to do us ill, our rule is, to
do them no hurt, but all the g6od we can.
(1.) To dqithem no hurt; (v. 17.) Recoftipense to
no man evil fir evil. For that is a bifctish reepm-
"pense, and befitting only those animals, which are
not conscious either of any being above them, or of
any state before them. Or if mankind were made
(as some dream) in . a state of war, such recom
penses as these' wese agreeable enough ; but we
have not so learned God, who does so much for his
enemies, (Matt. 5. 45.) much less have we so
learned Christ, who died for us when we were
enemies, (ch. 5. 8, 10.) so toed that world, which
hated him without a cause. •'
"To no man; neither te Jew ner Greek; net to
pne that has been thy friend, for by recompensing
evil for evil, thou wilt certainly lose him ; not toiBne
that has been thine enemy, for by not recompens
ing evil for evil, thou mayest perhaps gain him."

.To the same purport, v. 19. Dearly beloved,
avenge not yourselves^ And-^Yfhy must this be
ushered in with such an affectionate ccmpellation,
rather than any ether ef. the exhortations of this
chaptej? Surely, because this is intended for the
ccmpOsirtg pf- angry spirits, that are het in the re
sentment ef a pijpvpcaticn.f He addresses himself
to such in this endearing language, to mollify and
qualify them. Any thing that breathes love, sweet
ens the blood, lays the storm, and cools the intem
perate heat. Would you pacify a brother'effended.,?
Call him dearly beloved. Such a soft, wordj fitly
spoken, may be effectual to turn away wrath.
"Avenge not yourselves : when any body has
dope you any ill turn, do not desire or endeavour to
bring the like mischief or inconvenience upon him."
It is npt forbidden to the magistrate to right those
that are wronged, by punishing the wrong-doer J or
to make and execute jugt add whplesome laws
against malefactors ; but it fprbids private revenge;'
which flows from anger and ill-will ; afld this 4^.
fitly forbidden, for it is presumed that we are in
competent judges in our own case. Nay, if persons
wronged in seeking, the defence of thelaw, and ma
gistrates in granting it, act from any particular per
sonal pique or quarrel, and not from a cencern that
public peace and erderj.be_,maintained,; and right
done; even such proceedings, through seemingly
regular, will fall under this prohibited self reveng
ing. Sjee hovy strict the law, of ChritRis in this
matter, Mat;t 5. 38—40. , It is forbidden not only,
to take it into.our .own hands, to avenge ourselves, '
but to desire and tbijst after even that judgment in
our case, which the law affords, for the satisfying of '
a revengeful humour. -
¦This is a hard lessorf to .corrupt nature ; and there
fore he subjoins, #
[1.1 A remedy against it ; Rather give place vnto
wrath" $*^Pt tp pur own wrath ; to give place to
that, is to gh;e' place to the devil, Eph. 4. 26, 27.
We must resist and stifle, and smother,' and, sup
press that ; but, First, To the wrath of our enemy.
"Give place to it, be of a yielding temper; do not
answer wrath with wrath, but with Jove rather.
Yielding* fjg.cifi.es greSt, offences, Eccj. r0. £•» Re-
"ceive affronts gjidinjiirieS, as a stone is received
into a ((heap of wool, w"hich giveaway to it, and, so
it dpes npt rebound back, or go any further."* Sqit
explains that of our Saviour, (Matt 5. 39.) Who
soever shall smite. thee on the right cheek, turn to'
fiim the other, also. Instead of ineditaung how to
reVenge one wrong, prepare to receive another.
When men's passions are 'up, and the stream is
strong, .let it have its course; lest by an unseason
able opposition it be made to rage and swell the
more. When others are angry, let us besscalm;
this is a remedy againit revenge, and,seems to.bi the
genuine, sense. But, Secondly, ^Many apply it to
the wrath of God ; "Give place 'to that, make room
for him to take the throne of judgment, ana let him
alone to deal wifh.thine adversary." .y
[2.] A reason ^gainst it; For it is written, Ven
geance 'is mine. We find it written, Deut. 32. 35.
-God is the sovereign King,, the righteous Judge, and
to him it belongs to administer justtee ; for, being a
^God of infinite knowledge, by him actions are
weighed in unerring balances ; and, being a God of
infinity purity, he hates sin and cannot endure to
look upon iniquity. * Some of this power he hath
trusted in the hands of the civil magistrates ; (Gen.
9. 6. ch. 13. 4.) their legal punishments therefore
are to be lopked uppn as a branch of God's reveng-
ings. This is a gppd reaspn, why we should not
avenge eurselves; for if vengeance be God's, then,
First, We may not do it We step into the
throne of God, if we do, an4 take his work out of
his hand.

ROMANS, XIII.

367

Secondly, We need not do it, for God will, if we
meekly leave the matter with 'him ; he will avenge
us as far as there is reason and justice for it; and
further we cannot desire it See Ps. 38. 14, 15. I
heard not, for thou wilt hear /and what need is there
for me to hear, and God hear too?
(2. ) We must not only not do hurt to our enemies,
but our religion goes higlier, and teaches us to do
them all the good we can. It is a command pecu
liar to Christianity, and which does highlv commend
it ; Love your enemies. Matt. 5. 44. We are here
taught to shew that leve to them,' both in word and
deed. [1.] In word; (v. 14.) Bless them who persecute
you. It has been the common lot of God's people,
to be persecuted, either with a powerful hand, or
with a spiteful tongue. Now we are here taught to
bless those that sp persecute" us. Bless them ; First,
'/Speak well cf 'them. If there be any thing in
ihem, that is cetnmendable and praise-worthy, take
notice of it, and mention it to their honour." Se
condly, " Speak respectfully to them, according as
their place is ; not rendering railing for railing, and
* bitterness for bitterness. " And," Thirdly, We must
wish well to them, and desire their' good, so far
from seeking any revenge. Nay, Fourthly, Wo
must offer up that desire to God, by prayer for them.
If it be not in the power of our hand to dp' any thing
else'fpr them, yet we can testify our good will by
praying for them*; for which our master bath given
us not only a riile, but an example to back that rule,
Luke, 23. 34.
Bless, and curse not. It denotes a thorough gppd-
- will in all the instances and expressions of it ; not,
" Bless them when you are at prayer, and curse
them at other times;" but, "Bless them always,,
and curse not at all." Cursing ill becomes the
mouth of those whose work it is to bless God, and
whose happiness it is to be blessed of him.
[2. ] In deed ; (v. 20. ) "If thine enemy hunger,
as. thou hast ability and opportunity, be ready and
forward to shew him any "kindness, and do him any
office of love for his gdod ; and never the less for
ward for his having been thine enemy, but rather
the more that thou mayest thereby testify the sin-
>cerity of thy forgiving of him." It was said of
* Archbishop Cranmfer, that the way for a man to
make him nis friend; was te dp him an ill turn. It
is qupted from Prov. 25. 21, 22. So that,_high a
precept as it seems to be, the Old Testament was
not a stranger to it. Observe here, .'
First, What we must do. We must do good to
our enemies. " If he hunger, do not insult over
him, and say, 'Now God is avenging me of him,
and pleading my cause ;'" do not make such a con
struction of his wants. But feed him, , iTnen, when
he has need of thine help, ahd,thou Hast an oppor
tunity of starving him, and trampling upon him^ then
feed him," (4A«'?{ «W», a significant word,) "feed
him abundantly, nay, feed him carefully and indul
gently;" frustulatim pasce—feed him with small
pieces,^ " feed him', as we do children and sick peo
ple, with much tenderness. Contrive to do it so as
to express thy love. If he thirst, give him drink :
#irigt*mit—4trmk to him, in token of reconciliation
and friendship. So confirm your love 'to him. "
'¦ Secondly, Why we must do this. Because'in so
doing, thou shalt heap coals of fire on his head. Two
senses are given of this,1 which I think are both to
be taken in disjunctively. Thou shalt heap coals
of fire on his head; that is, " Thou shalt either/' 1.
"Melt him intd repentance and friendship, and
mollify his spirit toward thee;" alluding to those
whp melt metals; they net pnly put fire under
them, but heap fire uppn them ; thus Saul was
melted and ccnquered with the kindness nf David,
1 Sam. 24. 16.— 26. 21. " thpu wilt win a friend by

it, and if. thy kindness have net that effect, then,"
2. . " It will aggravate his condemnation-, and make
his malice against thee the mere inexcusable. Theu
wilt hereby hasten upen him the tokens ef Gpd's
wrath and vengeance. " Net that this must be pur
intentien in shewing him kindness, but, fer pur en
couragement, such will be the effect.
To this purpose is the exhortation in the last
verse, which suggests a paradox not easily under-
Stood by the worijl ; that in all matters of strife and
contention.'thpse that revenge are the conquered;
and those that forgive are the conquerors.
, (1.) " Be not overcome of evil. Let not the evil
of any provocation that is given ypu, have such a
ppwer pver yeu, or make such an impression upon
you, as to dispossess you of yourselves ; to disturb
your peace, to destroy your love, to ruffle and dis-
compose your spirits, to transport you to any inde
cencies, or to bring you to study' pr endeaveur any
reveng&" He that cannet quietly bear an injury,
isperfeCtly conquered by it.
(2.) "But overcome evil with good; with the
good of patience and forbearance, nay, and of kind
ness and beneficence to those that wrong you ; learn
to defeat their ill designs against you, and either to
change them, or however to preserve your own
peace." He that hath this rule pver his spirit, is
¦better than the mighty,
To conclude, there remain two exhortations yet
untouched, which are general, and which recom
mend all the rest as gopd in themselves, and nf gppd
report. [1.] As good in themselves ; >(v. 9.) Abhor that
which is. evil, cleave tor that which is good. God
hath shewed us what is good ; these christian duties
here enjoined ; and^'thar is evil, which is opposite to
them. ' Now pbserye,-
First, We must riot only not do evil, but we must
abhor that which is evil. We must hate sin with an
utter and irreconcilable hatred; have an antipathy
to it "as the worst of evils, contrary to our new na
ture, and to our true interest; hating all the ap
pearances of sin, even the garment spotted with the
flesh. Secondly, We must not only do that which is good,
but we must cleave to it. It denotes a deliberate
choice of, a sincere affection for, and a constant per
severance in, that which is gopd. " So cleave to it,
as not, to be* allured or affrighted from it; cleave to
[him that- is good, 4ven to' the Lord, (Acts 11. 23.)
vyith a dependence and acquiescence. " It is sub
joined to the precept of brotherly love, as directive
of it ; we must love our brethren, but not love them
so much as for their, sakes to commit any sin, or
omit' any duty ; not think the bettor of any sin fpr
the Sake ef the persen.fhat cemmits it, but fprsake
all the friends in the werld, to cleave to God and
[If], As of good" report; (v.. 17.) "Provide things
honest in the sight of att men; do not only do, but
study and forecast and take care to do, that whioh
is amiable and creditable, and recommends religion
to all* with whom you converse." See Phil. 4. 8.
These acts of charity and beneficence are in a spe
cial manner of good report among men ; and there
fore afe to be industriously followed by all that con
sult the glory of God, and the credit of their pro
fession.
CHAP. XIII.
There are three good lessons taught us in this chapter, where
the apostle enlarges more upon his precepts than he had
done in the foregoing chapter, finding them more needful
to he fully pressed. I. A lesson of subjection to lawful
authority, v. 1 . . 6. II. A lesson of justice and love to our
brethren, v. 7 . . 10. III. A lesson of sobriety and godliness
in ourselves, v. 11, to the end.

368

ROMANS, XIII.

1. T ET every soul be subject unto the
M-A higher powers. For there is no
power but of God : the powers' that be are
ordained of God. 2. W hosoevef therefore
resisteth the power, resisteth the ordinance
of God ; and they that resist shall receive
to themselves damnation/ 3. For rulers are
not a terror to good works, but to the evil.
Wilt thou then not be afraid of the rjower ?
Do that which is good, and thou shalt have
praise of the same : 4. For he is the minis
ter of God to thee for good. But if thou do
that which is evil, be afraid ; for he beareth
not the sword in vain : for he is the minis
ter of God, a revenger to e±ecute, wrath
upon him that doeth evil. 5. Wherefore.ye
must needs be subject, not only for wrath,
but also for conscience sake. 6. For this
cause pay ye tribute also : for they are God's
ministers, attending continually upon this
very thing.
We are here taught how to conduct ourselves to
ward magistrates, and those that* are in authority
over us ; called here, the higher powers ; intimating
their authority, they are powers; and their dignity,
they are higher powers ; including not pnly the king'
as supreme, but all inferior ^magistrates under him :
and yet it is expressed, not bf the persons that are
in that power, but thefilace of power itself, in which
they are. However the persons themselves may be
wicked, and of those vile persons which the citizerf
of Zion tontemneth, (Ps. li. 4.) yet the just power
which they have must be submitted to and obeyed.
He had taught us, in the foregoing chapter, not to'
.avenge ourselves, or to recompense evil for evil ; lest
it should seem as if .that did cancel the ordinance of
a civil magistracy among christians, "he takes occa
sion to assert the necessity of it, and pf the due in-
• flicting of punishment upon evil doers, however it
looks like recompensing evil for evil. Observe,
' I. The duty enjoined ; let every soul be subject.
Every soul, every person, one as well" as another,
not ^ excluding the clergy, -who call- themselves
spiritual persons ; however the church of Rome dpes
not only exempt such from subjection to the civil
powers, but place them in authority above them,
making the greatest princes subject to the pope, who
thus exalteth himself above all that is called God.
Every soul. • Not that our consciences are to be
subjected to the will of any man.' It is God's pre
rogative to make laws .immediately to bind con
science, and we must render to God the things that
are Grid's. But it intimates that our subjection must
be -free and voluntary, sincere and hearty. Curse
not the king, no not in thy -thought, Eccl. 10. 20.
To compass and imagine is treason begun.
This subjection of soul here required, includes in
ward henpur, (IPet. 2. 17.) and eutward reverence
and respect, bath in speaking to them and in speak
ing pf them ; ebedience to their commands in things
lawful and hpnest, and in ether things a patient sub
jection to the penalty without resistance ; a con
formity in every thing to the place and duty of sub
jects, bringing our minds to the relation and con
dition, and the inferiority and subordination of it
"They are higher powers; be content they should
be so, and submit to them accordingly."
Now there was good reason for the pressing of
this duty of subjection to civil magistrates : 1. Be
cause of the reproach which the christian religion

lay under in the world, as an enemy to public peace,
order, and government ; as a sect that turned the
world Upside-down, and the embracers of it as ene-
*mies to Casar, and the more because the leaders
were Galileans; an old^lander ; Jerusalem was re
presented as a rebellious city, hurtful to kings and
provinces, Ezra 4. 15, 16, Our Lord Jesus was so
reproached, though he told them his kingdom was
not of this world : no marvel then, if his followers
have been loaded in all ages with. the like calumnies ;
caUedfactious, seditious, and turbulent, and lcoked
uppn as the treiiblers ef the land; their enemies
having found such «representaticns needful fnr the
justifying pf their barbarous rage against them.
The apestie therefpre, for the obviatingW ' that re
proach, and the clearing of christiariityijf'rom it,
shews that obedienee" to civil magistrates is one of
the laws of Christ, whose religion helps to make
peeple geodi subjects ; and it was very unjust to
charge upon Christianity that faction and rebellion
which its principles and rules- are so directly con*
trary to. 2. Because of the temptation Twhich the
christians lay under to be otherwise affected to civil
magistrates ; some of them being originally Jews?
and sp leavened with a principle, that it was un
meet fer any pf the seed pf Abraham to be Subject
to one of another nation ; their king must be of their
brethren, Deut. 17. 15. Besides, Paul had taught
them, that they were not under the lawftihey were
made free by Christ. Lest that liberty should be
turned into licentiousness, and misconstrued to, coun
tenance faction and rebellion, the apostle enjoins
ebedience te civil governinent ; which was the more
necessary te be pressed npw, because the magis-1
trates were heathen and unbelievers ; which yet does
not destroy their. civil power and authority. Be
sides, the civil powers were persecuting powers;
the body of the law was against them.
II. The reasons to enforce this duty, Why must
we be subject ?
1. Fnr wrath's sake. Because ef the danger we
run eurselves into by resistance. Magistrates bear
the swerd, and to ppppse them, is to hazard all that
is dear to us in this world ; for it is to no purpose to
contend with him that bears the sword. The chris
tians were then in these persecuting times obnoxious
to the sword of the magistrate for their religion, and
they needed not make themselves more obnoxious
by their rebellion. The least shew of resistance or
sedition in a christian would soon be aggravated and
improved, and would be, very prejudicial to' the
whole society ; and therefore they had more need
than others to be exact in their subjection, that those>
who had so much occasion against them in the mat
ter of their God, might have no other occasion.
To this head must that argument be referred, (v.
2.) They that resigPsha.ll receive to themselves dam
nation : Ktlfta. mi'.|,<!vt<«, they shall be called to an ac
count for it. God will reckon with them for'itj be
cause the resistance reflects upon him'; the magis
trate* will reekon with them for it-for they will come
under the lash of the law, and will find the higher
powers too high. to be trampled upon, all civil go
vernments being justly strict and severe against trea
son and rebellion; soit follows, (v. 3.) Rulers are a
terror. This is a gopd argument, but it is low for j^
christian. ; . . ,'
2. .We. must be subject, net pnly fir wraM.WK,.
fpr conscience-sake: npt so mnchformidine fitSnX—
from the fear of punishment, as virtutis amore-~
from the love of virtue. This makes common civil
offices acceptable te Gpd, when they are done ttr
conscience-sake, with an eye to Gpd, to his provi
dence putting us into such relations, and to his pre
cept making subjection the duty of those relations.
Thus the same thing may be done from a very <m-
ferent principle.

ROMANS, XIII.

369

Now to oblige conscience to this subjection, he
argued, v. 1 — 4, 6.
(1.) From the institution of magistracy; There is
no power but bf God; God, as rulerand governor
of the world, hath appointed the ordinance of magis
tracy ; so that all civil power is derived from him as
from its priginal, and he hath by his providence put
the administration intp those .hands, whatever they
are, that have ij. By him f ings reign, Prov. 8. 15.
The usurpation of power*,and the abuse of power
are not pf Gpd, fpr he is net the autlwr pf sin ;' but
the pewer itself is. As eur natural powers, though
often abused and made instruments of sin, are from
God's creating power, so civil powers are from God's
governing power. , The most unjust and oppressive
princes in the world have.no pewer but what is
gpren&hem from above ; (Jehu 19. li») The Divine
Providence being in a special manner conversant
abcut those changes and revelutipns of governments,
which have such an influence upon states and king
doms, and such a^multitude of particular persons
and lesser communities.
Or, it may be meant of government in general : it
is an instance of God's wisdom, power,, and good
ness, in the management of mankind, that he has
disposed them into 'such a state as distinguishes be
tween goverhors and governed; and has not left
' them like the fishes of the sea, where the greater
devour the lesser, He did herein consult thebenefit
of his creatures.
The powers that be: whatever the particular form
and method of- government are ; whether by mo
narchy, aristocracy,, or democracy; wherever the
governing power is lodged, it is an ordinance of God,
and it is to be Received and submitted to accordingly ;
though immediately an ordinance of man, (1 Pet 2.
13.).y.et originally an ordinance of God.
Ordained of 'God ; v-emr/thai; a military word,
signifying not only the' ordination of magistrates, but
the subordination of inferior magistrates (to the su
preme, as in an army ; for among magistrates there
is a diversity of gifts, and trusts, and services.
* Hence it follows, (v. 2.) that whosoever resisteth
the power, resisteth the ordinance of God. There
,are other things from God, that are the greatest
calamities : but magistracy is from God, as an' ordi
nance, it is a great law, and it is a great blessing : so
that the children of Belial, that will not endurethe
' yoke of government, will be found breaking a law,
and.despising a blessing. Magistrates are therefore
called s-orfs, (Ps. 82. 6. ).hecause they bear the image
of God's authority. And those who spurn at their
power, reflect upon God himself. This is not' at all
applicable to the particular rights of kings and king
doms, and the branches of their constitution ; nor
can any certain rule be fetched from hence for the
modelling of the original contracts between the go
vernors and governed ; but it is intended ^for direc
tion to private persons_in theirprivate capacity, to
behave themselves quietly and peaceably in the
sphere which God has set them in, with a due re
gard to the civil powers which God in his provi
dence has set over them, 1 Tim. 2. i, 2.
Magistrates are here again and again called God's
ministers. He is the minister of God, v. 4, 6.
Magistrates are in a more peculiar manner God's
servants; the dignity they have, calls for duty.
Though they are lords to us, they are servants to
God, have work to do for him, and an account to
make up to him.
In the administration of public justice, the deter
mining of quarrels, the protecting of the innocent,
the' righting of the wronged, the punishing ef ef-
fenders, and the preserving ef nafipnal peace and
order, that every man may not do what is right in
his own eyes; in these things it is that magistrates
act as God's ministers. As the killing of an inferior
Vol. vi.— 3 A

magistrate, while he is actually doing his duty, is
accounted treason against the prince ; so the resist
ing of any magistrates in the discharge of these
duties of their place, is the resisting of an ordinance
of God.
(2. ) From the intention ef magistracy ; Rulers are
not a terror to good works, but to the evil, &c. Ma
gistracy was designed te be,
[1.] A terror to evil werks, and evil werkers.
They bear the swerd ; nnt pnly the swnrd pf war,
but the swerd pf justice. They are heirs of restraint,
te put pffenders to shame; Laish wanted such, Judg.
18. 7. Such is the pewer ef sin and corruption, that
many will not be restrained from the greatest enor
mities, and such as are most pernicious to human
society, by any regard to the law of God and nature
or the wrath to come ; but only by the fear of tem
poral punishments, which the wilfulness and per-
verseness of degenerate mankind have made neces
sary. Hence it appears, that laws with penalties
for the lawless and disobedient, (1 Tim. 1. 9.) must
be constituted in christian nations, and are agreeable
with, and not contradictory to, the gospel. When
men are become such beasts, such ravenous beasts,
one to another, they must be dealt With accordingly,
taken and destroyed m terrorem — to deter others.
The horse and the mule must thus be held in with
bit and bridle.
In this work the magistrate is the minister of God,
v. 4. He acts as God's agent, to whom vengeance
belongs; and therefore must take heed of infusing
into his, judgments any private personal resentments
of his own, To execute wrath upon him that doeth
evil. In this the judicial processes of the most vigi
lant faithful magistrates, though some faint resem
blance and preludium of the judgments of the great
day, yet come far short of the judgment of God :
they reach only to the evil act, can execute wrath
only on him that doeth evil : but God's judgment ex
tends to the evil thought, and is a discerner of the in
tents of the heart.
He beareth not the sword in vain. It is not for
nothing that God hath put such a power into the
magistrate's hand ; but it is intended for the restrain
ing and suppressing of disorders. And therefore,
" If thou do thatwhich is evil, which falls under the
cognizance and censure of the civil magistrate, be
afraid-; for civil powers have quick eyes and long
arms." It is a gppd thing when the punishment ef male
factors is managed as an prdinance cf Gpd, instituted
and apppinted by him.
First, As a hply Gpd, that hates sin; against
which, as it appears and puts up its head, a public
testimony is thus borne. Secondly, As King of na
tions, and the God of peace and order, which are
hereby preserved. Thirdly, As the Protector of
the good Whose persons, families, estates, and names,
are by this means hedged about. Fourthly, As one
that desires not the -eternal ruin of sinners, but by
the punishment of some would terrify others, and so
prevent the like wickedness, that others may hear
and fear, and do no more presumptuously. Nay, it
is intended for a kindness to those that are punished,
that by the destruction of the flesh the spirit may be
saved in the day of the Lord Jesus.
[2.] A praise to them that do well. Those that
keep in the way of their duty, shall have the com
mendation and protection of the civil powers, to
their credit and comfprt. " Dp that which is good,
(v. 3.) and thou needest nut be afraid of the power,
which, theugh terrible, reaches none but those that
by their own sin make themselves obnoxious to it ;
the fire burns only that which is combustible : nay,
thou shalt have praise of it. "
This is the intention of magistracy, and therefore
we must, for conscience-sake, be subject to it, as a

370

ROMANS, XIII.

cpnstitutinn designed fer the public good, to which
all private interests must give way. But pity it is,
that ever this gracious intention should be perverted,
and that those who bear the sword, while they coun
tenance and connive at sin, should be a terror to
those whp dp well. But sp it is, when the vilest
men are exalted; (Ps. 12. 1, 8.) and yet even then,
the blessing and benefit ef a common protection and
a face of government and order, are such, that it is
purduty in that case rather to submit to persecution
for well-doing, and to take it patiently, than by any
irregular and disorderly practices to attempt a re
dress. Never did sovereign prince pervert the ends
of government as Nero did, and yet to him Paul ap
pealed, and under him had the protection of the law
and the inferior magistrates more than once. Bet
ter a bad government than none at all.
(3.) From pur interest in it; "He is the minister
.of God to thee for good. Thou hast the benefit and
advantage of the government, and therefore must do
what thou canst to preserve it, and nothing to dis
turb it." Protection draws allegiance. If we have
protection from the government, we owe subjection-
to it ; by upholding the government, we keep up bur
own hedge. This subjection is likewise consented
to by the tribute we pay; (v. 6.) " For this cause
pay you tribute ; as a testimony of your submission,
and an acknowledgment that in conscience you think
it to be due. You do by paying taxes contribute
ypUr share to the support of the power ; if therefore
you be not subject, you do but pull down with one
hand what you support with the other ; and is that
' conscience ?"
" By your paying tribute, ycu not only own the
magistrate's authority, but the blessing' of that au
thority to yourselves ; a sense of which yoii thereby
testify, givmg him that as a recompense for the great
pains he takes in the government ; for honour is a
burthen ; and if he do as he ought, Ae is attending
continually upon this very thing : for it is enough to
take up all a man's thoughts and time : in conside
ration of which fatigue, we pay tribute, and must
be subject."
Pay you tribute, ,<pog»t ts\s7ts. He does not say,
" You give it as an alms," but, " You pay it as a just
debt, or lend it to be repaid in all the blessings and
advantages of public government, which you reap '
the benefit of. "This is thelesson the appstle teaches,
and it becpmes all christians to learn and practise it,
that the godly in the land may he found (whatever
others are,) the quiet and the peaceable in the land.
7. Render therefore to all their dues:
tribute to whom tribute is due; custom to
whom custom ; fear to whom fear ; honour
to whom honour. 8. Owe no man any thing,
but to love one another : for he that loveth
another, hath fulfilled the law. 9. For this,
Thou shalt not commit adultery, Thou shalt"
not kill, Thou shalt not steal, Thou shalt
not bear false witness, Thou shalt not
covet ; and if there be any other command
ment, it is briefly comprehended in this say
ing, namely, Thou shalt love thy neighbour
as thyself. 1 0. Love worketh no ill to his
neighbour : therefore love is the fulfilling of
the law.
We are here taught a lesson of justice and charity.
I. Of justice ; (v. 7.) Render therefore to all their
dues ; especially to magistrates, for this_ refers to
what goes before ; and likewise to all with whom
we have to do. To be just, is to give to all their due,
to give every body his own, What we have, we have

it is stewards ; pthers have an interest'in it, and must
have their dues. " Render to God his due 1n the
first place, to yourselves, tdyour families, your rela
tions, to the commonwealth,, to the' church, to tiie
poor, to those that you have dealings with, in buying,
selling, exchanging,' &c. Render to all their*Uues;
and that readily and cheerfully, not tarrying till you
are by law cpmpelled te it." He specifies,
1. Due taxes ; Tribute to whom tribute'is due,
custom to whom custoih. Mcst of the countries
where the gospel was first preached, were subjedt'
at this time to the Roman yoke, and were made pro
vinces of the empire. He wrote this to the Romans,
who, as they were rich; "so they were drained by
taxes and impositions, to the just andhpnest paymept
ef which they are here pressed b^the apcstle. Some
distinguish between tribute and'eustom, understand-,
ing by thefprmer cpnslant standing taxes, andljythV
ether those which were occasicnally required :'bofn*
which are te be faithfully and censcienticusly paid
as they become legally due. Our Lord was born
when his mother went to be taxed ; arid enjoined tih$-
payment of tribute to Caesar. Many, who in other
things seem to be just, yet make no cdhscienGe*f
this, but pass it off w'ith a false ill-favpured maxim,
that it is np sin to cheat the kiiig ; directly contrary
to Paul's rule, Tribute to whom tribute js due. •'
2. Due respect ; Fear to whom fear, honour t&
whom honour. This sums up the duty which we
owe not only to magistrates, out to all superiors,
parents, masters, all that are over us in the Lord,
according to the fifth commandment ; Honour thy
father and mother. Cnmpare Lev. 19. 3, Ye shall
fear every man his mother and his father ; 'not with1
a fear of amazement, 'but' a ldving, reverent, re
spectful, obediential fear. Where there'is'riot this
respect in* the heart to our superiors, ne other duty
will bepaid aright. *
, 3, Due payment ef debts ; (v. 8.) " Owe no man
any thing;; do not continue in any one's debt, while
you are able to pay it, farther than by, at least, the
tacit consent of the person to whom you are indebted.
Give. every one his own. Do not spend that upon*
yourselves, much less heap it up for yourselves,
which you owe to others," The wickAffiarreweth,
and payeth not again, Ps. 37. 21. Many that are'
very sensible ef the trouble, think little ef the sin
pf being in debt
II. Of charity ; Owe no man any thing; J$ih.f7i — yoi/,
do owe np man any thing ; so some re^d it ; " What
ever you owe to any relation, or to any withwlfcm
you have to dp, it is eminently summed up and in
cluded ih this debt ef lpve. But to love one another,
that is a debt that must be always in the paying,
and yet always ewing." Lnve is a debt ; the law qf
God and the interest of mankind made it so; it is
not a thihg which' we are left at liberty about, ; but it
is enjoined us, as the principle and summary of all
dutypwirig pne to another ; for love is the fulfilling
ofthe law ; not perfectly, but it is a good step' to*
wards it. • It is inclusive of all the duties of the
second table, which he specifies v. 9. and those sup'
pose the love of God. See 1 John 4. 20. If the
love be sincere, it is accepted as thefulfillmg ofthe
law. Surely we serve a gopd master, that has
summed up all pur duty in pne werd, and that a
short wurd and a sweet werd, love, the beauty and *
harmeny nf the universe. Loving and being loved,
is all the pleasure, joy, and happiness, of an intelli
gent being. God is love, (1 John 4. 16.) and love is
his image upon the soul : where it is, the soul is well
mpulded, and the heart fitted fer every good work.
Npw, to prove that lpve is the fulfilling pf the law,
he gives us,
1. An inductinn of particular precepts, v, 9. He
specifies the five last of the ten commandments,
which he observes to be all summed up in this royal

ROMANS, XIII.

371

law, Thou shalt love thy neighbour as thyself '; with
an as of quaUty*, nut pf equality; " with the same
sincerity that thou lovest thyself, tiibugh npt in the
same measure and degree. " ' He that loves his neigh
bour as himself, will b^ desirous of the welfare of
his neighbour's body, goods', anfl good name, as of
his own. 0" this is Wit that golden rule, of doing
as we would be done by. Were there no restraints
Qf human laws in these things, no punishments in
curred, (which, the malignity of hujnan nature hath
made necessary,) the law of love would of itself be
effectual to prevent all such wrengs and injuries, and
to keep peace .and gppd prder ameng us. In thn
enumeration of. these commandments, he puts the
seventh before the" sixth, and mentions this first,
"3£hou shalt not commit adultery; for though that
commohly goes under the name of love,' (pity it is
that so gopd a word Should be so abused,) yet it is
» really as great a violation of it ias killing and stealing
is : which shews that true brotherly love is love to
the souls of our ^brethren in the first place. He that
tempts others to sin, and defiles their ni inds and con
sciences, though he may pretend the most passionate
love, (Prov. 7. 15, 18.) does really hate them, just,
as the devil does, who wars against the soul.
2. A general rule concerning 'the nature of bro-
' therly love ; Love worketh- no ill; (v. 10.) he that
walks in love, that is acted and governed by a prin
ciple of love, he worketh no ill; he neither prac
tices nor contrives any ill to his neighbour, to any
one that he has any thing to do with: ** eg>affT»u,
the projecting of evil is in effect the performing of
it. I-Ience devjsing of iniquity is called the working
of evil, upon the bed, Mic. 2. 1. Love intends and
designs no .ill to any body, is utterly against the doing
of that which may turn to the prejudice, offence, or
grief, of any. It worketh nq ill; it prohibits thework-
ing of any ill : more is implied than is expressed ; it
not only worketh no ill, but it worketh all the good
that may be, devfteth liberal things. For it is a sin
not only to devise evil against thy neighbour, but to
withhold good from them to whom it is due ; both
are forbidden together, Prov. 3. 27 — 29. This proves
that love is the fulfilling ofthe law, answers all the
end of it ; for what else is that but to restrain us
from evil-doing, and fo Constrain us to well-doing ?
Love is a living active principle of obedience to* the
wholelaw. The whole law is written in the heart,
if the law of , love be there.
11. And that, knowing the time, that
now it is high time to wake out of sleep :
.for now is our salvation nearer" than when
we believed. "12. The night is far spent,
the dayis at hand ulet us therefore cast off
the works of jdarkness, and let us put on
the armour of light. 13. Let us walk honest
ly as in the day; not in rioting and drunk
enness, not in chambering and wantonness,
not in strife and envying. 1 4. But put ye
on the Lord Jesus Christ, and make not
provision for the flesh, to fulfil the lusts
thereof. We are here taught a lesson of sobriety and god
liness in ourselves. Our main care must be to look
to ourselves. Four things we are here taught, as a
christian's directory, for his day's work ; when to
awake, how to dress ourselves, how to walk, and
-what provision to make.
I. When to awake ; Now it is high time to awake;
(v. 11. ) to awake out of the sleep of sin ; for a sinful
condition is a sleeping condition ; out of the sleep of
carnal security, sloth and negligence ; out of the

sleep of spiritual death, and out of the sleep of spiri
tual deadness ; both the wise and foolish virgins slum
bered and slept, Matt. 25. 5. We have need to be
often excited and stirred up to awake. The word
of command to all Christ's disciples, is, Watch.
" Awake, be concerned about your souls and your
eternal interest ; take heed of sin, be ready to, and
serious in, that which is good, and live in a constant
expectation of the coming of our Lord. Considering, "
* 1 . " The time we are cast into ; Knowing the time.
Consider what time of day it is with us, 'and you will
see it is high time to awake. It is gospel-time, it is
the accepted time, it is working time ; it is a time
when more is expected than was in the times of
that ignorance which God winked at, when people
sat in darkness. It is high time to awake ; for the
sun hath been up a great while, and shines in our
faces. Have we this light to sleep in ? See 1 Thess.
5. 5, 6. It is high time to awake ; for others are
awake and up about us. Know the time to be a busy
time ; we have a great deal of work to do, and our
master is calling us to it again and again. Know the
time to be a perilous time ; we are in the midst of
enemies and snares ; it is high time to awake, for the
Philistines are upon us ; our neighbour's house is on
, fire, and our own in danger. It is time to awake, for
we have slept enough, (1 Pet. 4. 3.) high time in
deed, for Behold, the Bridegroom cometh."
2. " The salvation we are upon the brink of; Now
is our salvation nearer than when we believed; than
when we first believed, and so took upon us the pro
fession of Christianity. The eternal happiness we
chose for our portion, is now nearer us than it was
when we became christians. Let us mind our way,
and mend our pace, for we are now nearer our jour
ney's end, than we were when we had our first love.
The' nearer we are to our centre, the quicker should
our motion be. Is there but a step betwixt us and
heaven, and shall we be so very slow and dull in our
christian course, and move so heavily ? The more
the days are shortened, and the more grace is in
creased, the_ nearer is our salvation, and the more
quick and vigorous we should be in our spiritual
motions. "
II. Howtodressourselves. That is the next care,
when we are awake and up ; " The night is far spent,
the day is at hand; therefore it is time to dress our
selves. Clearer discoveries will be quickly made of
gospel-grace than have been yet made, as light gets
ground. The night of Jewish rage and cruelty is just
af an end ; their persecuting power is near a period ;
the day of our deliverance from them is at hand,
that day of redemption which Christ promised, Luke
21. 28. And the day of our complete salvatiqn, in
the heavenly glory, is at hand. Observe then,"
1. " What we must put off; put off our night-
clothes, which it is a shame to appear abroad in ;
.cast off the works qf darkness." Sinful works are
works of darkness ; they come from the darkness of
ignorance and mistake, they covet the darkness of
privacy and concealment, and they end in the dark
ness of hell and destruction. Let us therefore, who
are of the day, cast them off; not only cease from
the practice of them, but detest and abhor them,
and have no more to do with them. Because eter
nity is just at the dopr, let us take heed lest we be
found doing that which will then make against us,
2 Pet. 3. 11, 14.
2. " What we must^ttf on.'' The christian's care
must be wherewithal we shall be clothed, hew shall
we dress eur suuls ?
(1.) Put on the armour of light. Christians are
suldiers in the midst pf enemies, and their life a
warfare, therefore their array must be armour, that
they may stand upon their defence ; the armour of
God, which we are directed to, Eph. 6. 13, &c. A
christian may reckon himself undressed, if he be

372

ROMANS, XIV

unarmed. The graces of the Spirit are this armour,
to secure the soul from Satan's temptations, and the
assaults of this present evil world.
This is called the armour of light, some think, al
luding to the bright glittering armour which the
Roman soldiers used to wear ; or such armour as be
comes us to wear in the day-light. The graces of the
Spirit are suitable, splendid ornaments; are, in the
sight of God, of great price.
(2.) Put on the Lord Jesus Christ, v. 14/ 'This
stands in opposition to a great many base lusts, men
tioned v. 13. Rioting and drunkenness, which must
be cast off: one would think it .should follow, but,
" Put on sobriety, temperance, chastity, the opposite
virtues :" no, " Put on Christ, that includes all. Put
on the righteousness of Christ for justification ;• be
found in him, (Phil. 3. 9.) as a man is found in his
clothes ; put on the priestly garments of the elder
brother, that in them you may obtain the blessing ;
put on the spirit and grace of Christ for sanctifica-
•tion; put on the new man, (Eph. 4. 24.) get the
habit of grace confirmed, the acts of it quickened."
Jesus Christ is the best clothing for christians to
adorn themselves with, to arm themselves with ; it
Is decent, distinguishing, dignifying, and defending.
Without Christ, we are naked, deformed ; all other
things are filthy rags, fig-leaves, a sorry shelter,
God has provided us coats of skins; large, strong,
warm, and durable. By baptism we have in profes
sion put on Christ, Gal, 3. 27. Let us do it in truth
and sincerity.
The Lord Jesus Christ ; '• Put him on as Lord to
rule you, as Jesus to save you, and in both, as Christ
anointed and appointed by the Father, to this ruling,
saving work. "
III. How to walk. When we are up and dressed,
we are not to sit still in an affected closeness and
privacy, as monks and hermits. What have we gppd
clothes for, but to appear abroad in them ?
Let us walk. Christianity teaches us how to walk
so as to please God, whose eye is upon us : 1 Thess.
4. 1. Walk honestly as in the day. , Compare Eph.
5. 8. Walk as children' of light. Our conversation
must be as becomes the gospel.
Walk honestly ; tbtr^H/iivas — decently and becom
ingly, so as to credit your profession, and to adom
the doctrine of God our Saviour, and recommend re
ligion in its beauty to others. Christians should be
in a special manner careful to conduct themselves
well in those things wherein men have an eye. upon
them, and to study that which is lovely and of good
repprt. Particularly, here are three pair cf sins we
are cautiened against.
1. We musthot walk in rioting and drunkenness ;
we must abstain from all excess in eating and drink
ing. We must not give the least countenance to
revelling, nor indulge our sensual appetite in any
private excesses. Christians must not overcharge
their hearts with surfeiting and drunkenness, Luke
. 21. 34. This is not walking as in the day ; for they
that are drunk, are drunk in the night, 1 Thess. 5. 7.
2. Not in chambering and wantonness ; not in any
of those lusts of the flesh, those works of darkness,
which are forbidden in the seventh commandment.
Downright adultery and fornication are the cham
bering forbidden ; lascivious thoughts and affections,
lascivious looks, words, books, songs, gestures,
dances, dalliances, which lead to, and are degrees
of, that uncleanness, are the wantonness here for
bidden ; whatsoever transgresseth the pure and sa
cred' law of chastity and modesty.
3. Not in strife and envying. These are also
works of darkness; for though the acts and in
stances of strife and envy are very common, yet
none are willing to own the principles, or to acknow
ledge themselves envious and contentious. It may
be the lot pf the best saints to be envied and striven

with ;'but to strive and to envy, ill becomes the
disciples and followers of the peaceable and humble
Jesus. Where* there are riot and drunkenness,
there usually are chambering and wantonness, and
strife and envy, Solomon puts them all together,'
Prov. 23. 29,- &c. * Those that tarry long at the
wine, (v. 30.) have contentions and wounds without
cause, (v. 29.) and their eyes behold strange women,
v. 33.
IV. What provision to make ; (v. 14.) " Make
not provision for the fiesh. Be not careful about the
body." Our great care must be to provide for our
souls ; but must we take no care a|jout our bodies ?
Must we not provide for them, when they need it ?
Yes, but two things are here forbidden ;
1. Preplexing ourselves witi} an inordinate care,1
intimated in those words, «rg6y««y pi srowio-S-t ; " Bfe
not solicitous in forecasting 'for the bpdy ; dp not
stretch ycur wits, nor set yeur thoughts, upon the
tenter-hooks in making this provision : be not car&.
ful and cumbered about jt, do "notjafce thought^
Matt. 6. 31. It forbids an anxiousincuHibering care.
2. Indulging ourselves in an irregular desiise. We
are not forbidden barely to provide for the body, (it
is a lamp that must be supplied with oil,) but we
are forbidden to fulfil the lusts thereof The neces
sities pf the bedy must be" considered, but the lusts
of it must not be gratified. Natural desire's" must
be answered, but wanton appetites must Be checked
and denied. To ask meat for our necessities, is
duty, we are taught to pray for daily bread ; but to
ask meat for pur lusts, is provoking, Ps. 78. io".
Those, who profess to walk in the spirit, must not'
fulfil the lusts of the flesh, Gal. 5. 16*
CHAP, xiv:
The apostle having, in the former chapter1, directed our con
duct one towards another in, civil things, and prescribed'
the sacred laws of justice, peaceableness, and order, to be
observed by us as members of the commonwealth ; he
comes, in this, and part of the following chapter, in like,
manner to direct our demeanour one towards another in
sacred things, which pertain more "immediately to con
science and religion, and which we observe as members of
the church. Particularly, he gives rules hpw to manage
our different apprehension? about indifferent things ; in the
management of which, it seems, there was something amiss
among the Roman christians, to whom he wrote, which he'
here labours to redress. But the rules are general, and of
standing use in the church, for the preservation of that
christian 'love which he had so earnestly pressed in; the
foregoing chapter as the fulfilling of the law. It is certain
that nothing is more threatening, nor more often fatal, to
christian societies, than the contentions and divisions of
their members. By these wounds the life and soul of reli
gion expire. .Now in this chapter, we afe furnished with'
the sovereign balm of Gilead ; the blessed-apostle prescribes
like a wise physician. Why then is* not the hurt of the
daughter of my people recovered, but because his directions
are not followed ? This chapter, rightly understood, made.
use of, and lived up to, would set things to rights, and heal
us all.
!• TTIM that is weak in the faith receive
-IX ye, but not to doubtful disputations. '
2. Fpr one believeth that he may eat all
things : another, who is weak, eateth herbs.
3. Let not him that eateth despise him that
eateth not; and let not him which eateth
not judge him that eateth : for God hath re
ceived him. 4. Who art thou that judgest
another man's servant ? to his own master
he standeth or falleth. Yea, he shall be
holden up: for God is able to make him
stand. 5. One man esteemeth one day
above another: another esteemeth every
day alike. Let every man be fully per-

ROMANS, XIV.

373

suaded in his'own mind. 6. He that re
garded the day,regardeth & unto .the Lord;
dnd he that regardeth not the day, to the
Lprdhe doth not regard it. He that eat
eth, eateth- to the Lord, for he giveth God
thanks; and he that eateth not, to the Lord
he eateth not, and giveth God thanks. 7.
For none of us liveth to himself, and no
man dieth to himself. 8. For whether we
live, we live unto the Lord ; and whether
we die, we die unto the Lord; whether we
live therefore, or die, we are the Lord's. 9.
tFor"to-this end Christ both died, and rose,
and revived, that he might be Lord both of
the 5ead and living. 10. But why dost
thou judge thy brother 1 Or why dost thou
set at nought thy brother ? for we shall all
stand before' the judgment-seat of Christ.
11. For it is written, As I live, saith the
Lord, every knee shall bow to me, and
every tongue shall confess to God. 12. Sa
then every one df us shalj give account of
himself to God. 1 3. Let us not therefore
judge one another any more: but judge
this rather, that ho man put a stumbling-
block or an occasion to fall in his brother's
Way. 14. I know, and am persuaded by
the Lord Jesus, that there is nothing un
clean of -itself : but to him that esteemeth
anything to be unclean, to him it is un
clean. 1 5. But if thy brother be grieved
with 'thy meat, now walkest thou not cha
ritably. Destroy not him with thy meat,
for whom Christ died. 16. Let not then
your good be evil spoken of: 17. For the
kingdom of God is not meat and drink;
but righteousness, and peace, and joy in the
Holy Ghost,. 18. For he that in these
things- serveth Christ is acceptable to God,
and approved of men. 1 9. Let us therefore
follow after the things which make for
peace, and things wherewith one may edify
another. 20. For meat destroy not the
work of God. All things indeed are pure ;
but it is evil- for that man who eateth with
offence. 21. It is good neither to eat flesh,
nor to, drink wine, nor any thing thereby
thy' brother stumbleth, or is offended, or is
made weak. 22. Hast thou faith ? Have
it to thyself before God. Happy is he that
condemneth not himself in that thing which
he alloweth. 23. And he that doubteth is
damned if he eat, because he eateth not of
faith : for whatsoever is not of faith is sin.
We have, in this chapter,
I. An account of the unhappy contention which
had broken out in the christian church. Our master
had foretold that offences would come ; and, it-
seems, so they did, for want of that wisdom and love
•which would have prevented it, and kept up union
among them.

1. There was a difference among them about the
distinction of meats and days; those are the two
things specified. There might be other similar oc
casions of difference, while these made the most
noise, and were most taken notice of.
The case was this : the members of the christian
church at Rome were some of them originally Gen
tiles, and others of them Jews. We find Jews at
Rome, believing, Acts 8. 24. Now those that had
been Jews, were trained up in the observance of the
ceremonial appointments, touching meats and days.
This, which had been bred in the bone with them,
would hardly be got out of the flesh, even after they
turned christians ; especially with some of them,
who were not easily weaned from what they had
long been wedded to. They were not well instruct
ed touching the cancelling of the ceremonial law by
the death of Christ, and therefore retained the cere
monial institutions, and practised accordingly ; while
other christians, that understood themselves better,
and knew their christian liberty, made no such dif
ference. (1.) Concerning meats ; (v. 2.) One believeth that
he may eat all things, he is well satisfied that the
ceremonial distinction of meats into clean and un
clean, is no longer in force, but that every creature
of God is good, and nothing to be refused ; nothing
unclean of itself, v. 14. This he was assured of,
not only from the general tenor and scope of the
gospel, but particularly from the revelation, which
Peter, the apostle of the circumcision, (and there
fore more immediately concerned in it,) had to this
purport, Acts 10. 15, 28. This the strong christian
is clear in, and practises accordingly ; eating what
is set before him, and asking no question for con
science-sake, 1 Cor. 10. 27.
On the other hand, another, who is weak, is dissa
tisfied in this point, is not clear in his christian li
berty, but rather inclines to think, that the meats
forbidden by the law, remain still unclean; and
therefore, to keep at a distance from them, he will
eat no flesh at all, but eateth herbs, contenting him
self only with the fruits of the earth. See to what
degrees of mortification and self-denial a tender con
science will submit. None know but they that ex
perience it, how great both the restraining and the
constraining power of conscience is.
(2. ) Concerning days ; (v. 5. ) Those who thought
themselves still under some kind of obligation by
the ceremonial law, esteemed one day above an
other; kept up a respect to the times of the passover,
pentecost, new moons, and feasts of tabernacles ;
thought those days better than other davs, and so
lemnized them accordingly with particular observ
ances, binding themselves to some religious rest
and exercise on those days. Those who knew that
all these things were abolished and done away by
Christ's coming, esteemed every day alike. We
must understand it with- an exception ofthe Lord's
day, which all christians unanimously observed ; but
they made no account, took no notice, of those anti
quated festivals of the Jews.
Here the apostle speaks of the distinction of meats
and days as a thing indifferent, when it went no
further than the opinion and practice of some parti
cular persons, who had been trained up all their
days to such observances, and therefore were the
more excusable if they hardly parted with them.
But in the epistle to the Galatians, where he deals
with those that were originally Gentiles, but were
influenced by some judaizing teachers, not only to
believe such a distinction, and to practise accord
ingly, but to lay a stress upon it as necessary to sal
vation, and to make the observation of the Jewish
festivals public and congregational } here the case
was altered, and it is charged upon them as the
frustrating of the design pf the gospel, falling from

374

ROMANS, XIY.

grace, Gal. 4. 9—11. These here did it out of
weakness, the Galatians did it out of wilfulness and
wickedness ; and therefore the apostle handles
them thus differently.
This epistle is supposed to have been written some
time before that to the Galatians. The apostle
seems willing to let the ceremonial law wither by
degrees, and to let it have an honourable burial ;
now these weak Romans seem to be only following
it weeping to its grave, but those Galatians were
raking it out of its ashes.
2. It was not so much the difference itself that did
the mischief, as the mismanagement of the differ
ence, making it a bone of contention.
(l.)_ Those who were strong, and knew their
christian liberty, and made use of it, despised the
weak, who did not : whereas they should have pi
tied them, and helped them, and afforded them
meek and friendly instruction, they trampled upon
them as silly, and humoursome, and superstitious,
for scrupling those things which they knew to be
lawful. So apt are those who have knowledge, to
be puffed up with it, and to look disdainfully and
scornfully upon their brethren.
(2.) Those who were weak, and durst not use
their christian liberty, judged and censured the
strong, who did, as if they were loose christians,
carnal professors, that cared not what they did, but
walked at all adventures, and stuck at nothing.
They judged them as breakers of the law, con
temners of God's ordinance, and the like. Such
censures as these discovered a great deal of rashness
and uncharitableness, and would doubtless tend
much to the alienating of affection.
Well, this was the disease, and we see it remain
ing in the church to this day ; the like differences,
in like manner mismanaged, are still the disturbers
of the church's peace. But,
II. We have proper directions and suggestions
laid down for allaying this contention, and prevent
ing the ill consequences of it. The apostle, as a
wise physician, prescribes proper remedies for the
disease ; which are made up ot rules and reasons.
Such gentle methods does he take, with such
cords of a man does he draw them together ; not by
excommunicating, suspending and silencing either
side, but by persuading them both to a mutual for
bearance : and as a faithful day's-man, he lays his
hand upon them both ; reasoning the case with the
strong, that they should not be so scornful ; and with
the weak, that they should not be so censorious. If
the contending parties will but submit to this fair
arbitration, each abate of his rigour, and sacrifice
their differences to their graces, all will be well
quickly. Let us observe the rules he gives, some to the
strong, and some to the weak, and some to both, for
they are interwoven; and reduce the reasons to
theirproper rules.
1. Those who are weak, must be received, but not
to doubtful disputations, v. 1. "Take this for a
general rule ; spend your zeal in those things wherein
you and all the people of God are agreed, and do
not dispute about matters that are doubtful. Receive
him, ir$t>rKitfiGivi<rS-i — take him to you, bid him wel
come, receive him with the greatest affection and
tenderness; Porrigitc manum; (so the Syriac;)
Lend him your hand, to help him, to fetch him to
you, to encourage him. Receive him into your com
pany and converse and communion, entertain him,
with readiness and condescension, and treat him
with all possible endearments."
"Receive him; not to quarrel with him, and to
argue about uncertain points that are in controversy,
which will but confound him, and fill his head with
empty notions, perplex him, and shake his faith.
Let not your christian, friendship and fellowship be

disturbed' with such vam janglings and strifes of
words." " Not to judge his doub'tful thoughts;'' (so th^,
margin;) "not 'to pump out his weak sentiments
concerning those things, which he is in driubt.about,"
that you may censure and condemn him. Receive^
him, not to expose -him, but to instruct and
strengthen him." See 1 Cor. 1: 10. Phil. 3. is, 16.
2. Those yvho are strong, must by no means des- .
pise the weak ; nor those who are weals., judge the
strong, v. 3. This is levelled directly against the.
fault of each party. It is seldom that any such con
tention exists, but there is a fault on' both sides, and
both must mend. ''*¦'¦
He argues against both these jointly; we mustnpt'
despise or judge our brethren. ,; Why«So '?
(1.) Because GoA hath received them; and^we,
reflect upon him, if we reject- those whbmihe hath
received. God never cast off any one that had trfij;
grace, though -we were but weak in it ; never broki?
the bruised reed. Strong believers- and weak be^
lievers, those that eat, and' those that eat not, if the$
be true believers, are accepted of God.
It will be good for us to put this question to our
selves, when we are tempted to behave sCbrhfully'
towards our brethren, to disdain and censure them;
" Has not God owned them ; and if he has, dare I
disown them ?"
¦"Nay, God doth not only receive him,. but hold
him up, v. 4. You think that he who eateth, "will
fall by his presumption, or that, he whb eateth not,
will sink under the weight of his own fears and scru
ples : but if they have true faith, and an eye to God/
the one in the intelligent use of his christian liberty,,
and the other in the conscientious forbearance of itr
they shall be held up ; the one in his mtegrityi:and
the other in his comfort. This hope is bu^tjiupon
the power of God, for God is able to make him standi
and being able, no doubt he is willing to exerj»ha,t
power for the preservation of those that are his,
own. " In reference to spiritual difficulties and dan
gers, (our own and others,) much of our hope and
comfort is grounded upon the;divin6 power, 1 Pet.
1. 5. Jude v. 24. ... • »
(2.) Because they are servants to their own mas
ter ;,(v. 4. ) Who art thou that judgest another man's
servant? We reckon it apiece of ill manners? to
meddle with other peoples servants, and to find
fault with them, and censure them." Weak and
strong christians are indeed our brethren, but they
are not our servants. This rash judging >s reproved,
Jam. 3. 1. under the notion of being 'many masters.
We make ourselves our brethren's masters^'and do
in effect usurp the throne of God, when we take
upon uS thus to judge them ; especially, to judge their
thoughts and intentions, which are out of our view;
to judge their persons and state,' concerning which
it is hard to conclude by those few indications.which
fall within our cognizance. God. sees not as man
sees ; and he is their master, and not we. In judg
ing and censuring our brethren, we meddle with thM
which does not belong to us : we have work enough
to do at home ; and if we must needs be judging, let
us exercise our faculty upon our own hearts and
ways. To his own master he stands or falls; his doom
will be according to his master's sentence, and not
according to our's. How'well for us is it, that we
are not to stand or fall by the judgment one of ano
ther, but by the righteous and unerring judgment
of God, which is according to truth ! "While thy
brother's cause is before thy judgment, it is coram,
non judice — before one who is not the judge; the
court of heaven is the proper court for trial, where,
and where only, the sentence is definitive and con
cluding ; and to which, if his heart be upright, Jw
may comfortably appeal from thy rash censure.'

ROMANS, XIV.

373

t

(3.) Because both the one and the other, if they
be true believers, and are right. in the main, have
an eye to God, and do approve themselves to God
in what they do, v. 6.
, He that regards the day, that makes conscience
of observing the Jewish fasts and festivals, not im-
iosing it upon others, nor laying a stress upon it,
jut^ willing to be as he thinks on the surer side, as
thinking, there is ho harm in resting from worldly
labours, and worshipping God on those days, it is
well. We' have reason to think, because in other
things he conducts himself like a good christian,
that in this also his eye is single, and that he re-
gardeth it unto the Lord; and God will accept of
his honest intention, though he be under a mistake
about the observation of days; for the sincerity and
uprightness of the heart were never rejected for the
weakness and infirmity of the head : so good a mas
ter do we serve.
On? the other hand, he that regards not the day,
that does not make a difference between one day and
another ; does not call one day holy, and another
profane ; one day lucky, and another unlucky.; but
esteems, every day alike : he does not do it out of a
spirit of opposition, contradiction, or contempt of his
brother ; it he be a good christian, he does not, he
dares not, do it from such a principle : and therefore
we charitably conclude, that to the Lord ht doth not
regard it. tie therefore makes no such difference
pf days, because he knows God hath made none ;
and therefore intends his honour in endeavouring to
dedicate every day to him.
. So for the other instance ; He that eateth whatever
. is set before him, though it be blood, though it be
swine's flesh, if it be food convenient for him, he
eateth to the Lord. , He understands the liberty that
God has«rgranted him, and uses it to the glory of
God, with an eye to his wisdom and goodness, in en
larging our allowance now under the gospel, and
taking off the yoke of legal restraints ; and he giveth
God thanks, for the variety of food he has,' and the
liberty he has to eat it, and that in those things his
^conscience is not fettered.
On the other- hand, he that eateth not those meats
jivhich were forbidden by the ceremonial law, to the
Lord lie eateth not; it is for God's sake, because he
is afraid of'offending God by eating that which he is
store was once prohibited ; and he giveth God thanks
too, that there is enough beside. If he conscien
tiously deny himself that which he takes to be for
bidden fruit, yet he blesses God that of other trees
in the garden he may freely eat. Thus while both
have an eye to God-in'what they do, and approve
themselves to him in their integrity, why should
either of them be judged or despised ?
Observe, Whether we eat flesh, or eat herbs, it
is a thankful regard to God, the author and giver of
all our mercies, that sanctifies and sweetens it.
Bishop Sanderson, in his 34th sermon, upon 1
Tim. 4. 4. justly makes this observation: It appears
by this, that saying grace (ais we commonly call it,
perhaps from 1 Cor. 10. 30.) before arid after meat,
was the common known practice of the church,
among christians of all sorts, weak and strong : an
ancient, commendable, apostolical, christian prac
tice, derived down from Christ's example through
all the ages of the church ; (Matt. 14. 19.— 15. 36.
Luke 9. 16. John 6. 11. Matt. 26. 26, 27. Acts 27.
35.) blessing the creatures in the name of God be
fore we use them, 'and blessing the name of God for
them after, both included; for \v\oyur and iv^agtruii
are used promiscuously.
To clear this argument against rash judging and
despising, he shews how essential it is to true Chris
tianity, to have a regard to God, and not to our
selves; which therefore, unless the contrary do
manifestly appear, we must presume, concerning

those that in lesser things differ from us. Observe
his description of true christians, taken from their
end and aim, (v. 7, 8. ) and the ground of it, v. 9,
[1.] Our end and aim: not self, but the Lord.
As the particular end specifies the action, so the
general scope and tendency specify the state. If
we would know what way we walk in, we must in
quire what end we walk toward.
First, Not to self. We have learned to deny our
selves ; that was our first lesson ; None of us liveth to
himself. This is a thing in which all the people of
God are one, however they differ in other things ;
though some are weak and others are strong, yet
both agree in this, not to live to themselves. Not
one that hath given up his name to Christ, is al
lowedly a self-seeker ; it is contrary to the founda
tion of true Christianity.
We neither live to ourselves, nor die to ourselves,
we are not our own masters, nor our own proprie
tors ; we are not at our own disposal. The business
of our lives is not to please ourselves, but to please
God. The business of our deaths, which we are
every day exposed to, and delivered to, is not to
make ourselves talked of; we run not such hazards
out of vain-glory, while we are dying daily. When
we come to die actually, neither is that to ourselves ;
it is not barely that we would be unclothed* and
eased of the burthen of the flesh ; but it is to the
Lord, that we may depart, and be with Christ, may
be present with the Lord.
Secondly, But lo the Lord, (v. 8.) to the Lord
Christ, to whom all power and judgment are com
mitted, and in whose name we are taught, as chris
tians, to do every thing we do, (Col. 3. 17.) with an
eye to the will of Christ as our rule, to the glory of
Christ as our end, Phil. 1. 21. Christ is the gain
we aim at, living and dying. We live, to glorify
him in all the actions and affairs of life; we die, .
whether a natural or a violent death, to glorify him,
and to go to be glorified with him. Christ is the
centre, in which all the lines of life and death do
meet. This is true Christianity, which makes Christ
all in all.
So that, whether we live or die, we are the Lord's,
devoted to him, depending on him, designed and
designing for him. Though some christians are
weak, and others strong ; though of different sizes,
capacities, apprehensions and practices, in lesser
things, yet they are all the Lord's : alleying, and
serving, and approving themselves to Christ, and
are accordingly owned and accepted of him. Is it
for us then to judge or despise them, as if we were
their masters, and they were to make it their
business to please us, and to stand or fall by our
dooms ?
[2.] The ground of this, v. 9. It is grounded
upon Christ's absolute sovereignty and dominion,
which were the fruit and end of his death and resur
rection. To this end he both died, and rose, and
revived, (he, being risen, entered upon a heavenly
life, the glory which he had before, that he might be
Lord, both of dead and living, that he might be
universal Monarch, Lord of all, (Acts 10. 36.) all
the animate and inanimate creatures ; for heis head
over all things to the church. He is Lord of those
that are living, to rule them; of those that1 are dead,
to revive them, and raise them up. This was that
name above every name, which God gave him as
the reward of his humiliation, Phil. 2. 8, 9. It was
after he had died and risen, that he said, All power
Is given unto me; (Matt. 28. 18.) and presently he
exerts that power in issuing out commissions, v,
19,20.
'. Now if Christ paid so dear for his dominion over
souls and consciences, and has such a just and undis
puted right to exercise that dominion ; we must not
so much as seem to invade it, or intrench upon it,

376

ROMANS, XIV.

by judgh)g,the consciences of our brethren, and ar
raigning then! at our bar.
When we are ready to reproach, and reflect upon,
the name and memory of those that are dead and
gone, and to pass a censure upon them, (which some
the rather do, because such judgments of the dead
are more likely to pass uncontrolled and uncontra
dicted,) we must consider that Christ is Lord ofthe
dead, as well as of the living. If they are dead,
they have already given up their account, and let
that suffice.
And this leads to another reason against judging
and despising;
(4.) Because both the one and the other must
shortly give an account, v. 10 — 12. A believing re
gard to the judgment of the great day, would silence
all these rash judgings ; Why dost thou that art
weak, judge thy brother that is strong ? And why
dost thou that art strong, set at nought thy brother
that is weak ? Why is all this clashing, and contra
dicting, and censuring, among christians ? We shall
all stand before the judgment-seat of Christ, 2 Cor.
5. 10. Christ will be the Judge, and he has both
authority and ability to determine men's eternal
state according to their works, and before him we
shall stand as persons to be tried, and to give up an
account ; expecting our final doom from him, which
will be eternally conclusive.
To illustrate this, (v. 11.) he quotes a passage out
of the Old Testament, which speaks of Christ's
universal sovereignty and dominion, and that es
tablished with an oath; As Hive, (saith the Lord,)
every knee shall bow to me. It is quoted from Isa.
45. 23. there it is, I have sworn by myself; here it
is, As I live. So that whenever God saith, As I
live, it is to be interpreted as swearing by himself;
for it is God's prerogative to have life in himself:
there is a farther ratification of it there, The word
is gone out of my mouth.
It is a prophecy, in general, of Christ's dominion ;
and here very fully applied to the judgment of the
great day, which will be the highest and most illus-
'trious exercise of that dominion. Here is a proof
of Christ's godhead, he is the Lord, and he is God,
equal with the Father.* Divine honour is due to
him, and must be paid. It is paid to God through
him as Mediator. God will judge the world by him,
Acts 17. 31.
The bowing ofthe knee to him, and the confession
made with the tongue, are but outward-expressions
of inward adoration and praise. Every knee, and
every tongue, either freely, or by force.
[1.] All his friends do it freely ; are made willing
in the day of his power. Grace is the soul's cheer^
ful, entire, and avowed subjection to Jesus Christ.
First, Bowing to him ; the understanding bowed to
his truths, the will to his laws, the whole man to his
authority ; and this expressed by the bowing of the
knee, the posture of adoration and prayer. It is
proclaimed before our Joseph, Bow the knee, Gen.
41. 43. Though bodily exercise alone profits little,
yet as it is guided by inward fear and reverence, it
is accepted. Secondly, Confessing to him; ac
knowledging his glory, grace, and greatness ; ac
knowledging our own meanness and vileness, con
fessing our sins to him ; so some understand it.
[2.] All his foes shall be constrained "to do it,
whether they will or no. When he shall come in
the clouds, and every eye shall see him ; then, and
not till then, will all those promises, which speak of
his victories over his enemies and their subjection to
him, have their full and complete accomplishment :
then his foes shall be his footstool, and all his ene
mies shall lick the dust
Hence he concludes, (v. 12. ) Every one of us shall
give account of himself to God. We must not give
account for others, nor they for us: but every one

for himself. We must give account how we h&ve
spent our time, how we have improved our oppor
tunities,: what we have done, and how we have
done it.
And therefore, First, We have little tj do, to
judge others, for they are not accountable f o us, nor
are we accountable for them ; (Gal. 2. 6.) Whatso
ever they were, it maketh nq matter to me, Goa\ac-
cepteth no man's person. Whatever they are, and
whatever they do, they must give account to their
own master, and -not to us ; if we can in any thing be
helpers of their joy, it is well ; but we have not do
minion over their faith. And, Secondly, We have
the more to do, to judge ourselves, we have an ac
count of our own to make up ; and that is enough for
us ; let every man prove his own work, (Gal. 6. 4.)
state his own accounts, search his own heart and
life ; let that take up his thoughts, and he that is
strict in judging himself and abasing himself, will
not be apt to judge and despise his brother. Let all
these differences be referred to the arbitration 'jJ;
Christ at the great day.
(5.) Because the stress of Christianity is not to be
laid upon these tilings, nor are they at all essential
to religion, either on the one side or on the otherf
This is his reason, (v. 17, 18.) which is reducible to
this branch of exhortation ;
Why should you spend your zeal either for or
against those things which are so minute and incon
siderable in religion ? Some make it a reason,' why,
in case of offence likely to be taken, we should re
frain the use of our christian liberty; but it seems*
directed in general against that heat about those (
things, which he observed on both sides. The king- "'
dom of God is not meat, &c. Observe here,
[1.) The nature of true Christianity, what it is :
it is here called, The kingdom qf God; it is a re
ligion intended to rule us, a kingdom : it stands in a
true and hearty subjection to God's power and do
minion. The - gospel-dispensation is in a special
manner called the kingdom of God, in distinction
from the legal dispensation, Matt.. 3. 2. — i. ft.
First, It is not meat and drinks jt does not consist
either in using, or in abstaining from, such and such
meats and drinks. Christianity gives no rule in that
case, either in one way or other. The' Jewish re
ligion consisted much in meats and drinks; (Heb.S.
10:) abstaining from some meats religiously, (Lev.
11. 2.) eating other meats religiously; as in several
of the sacrifices, part of which were to be'eaten be
fore the Lord : but all those appointments are now
abolished, and are no more, Col. 2. 21, 22. The
matter is left at large ; every creature of God is' good,
1 Tim. 4. 4. So, as to other things, it is neither cff-
cumCision nor uncircumcision, (Gals! 5. 6, — 6. 15.
1 Cor. 7. 19.) it is not being of this party and per
suasion, of this or the other opinion in lesser things,
that will recommend us to God. It will not be asked
at the great day, " Who ate flesh, and who ate
herbs ?" " Who kept holy days, and who did not ?
Nor will it be asked, " Who was conformist, and
who was nonconformist ?" But it will be asked,
" Who feared God, and worked righteousness/and
who did not?" Nothing more destructive to!jrue
Christianity than placing it in modes and forms, and
circumstantials, which eat out the essentials. .
Secondly, It is righteousness, and peace, andjoy
in the Holy Ghost. These are some of the essentials
of Christianity ; things in which all the people of God
are agreed ; in the pursuit of which we must spend
our zeal, and which we must mind with an excelling
care. Righteousness, peace, and joy, are very com
prehensive words ; and each of them includes much,
both of the foundation and the superstructure of re
ligion. Might I limit the sense of them, it should
be thus. As to God, our great concern is righteOus-
I ness; to appear before him justified by the merit ot

ROMANS, XIV.

377

Christ's death, sanctified by the spirit of his grace;
for the righteous Lord loveth righteousness. As to
our brethren, it is peace; to live in peace and love,
and charity with them ; following peace with all
men ; Christ came into the world, to be the great
Peace-maker. As to ourselves, it is joy in the Holy
Ghost ; that spiritual joy which is wrought by the
blessed Spirit in the hearts of believers, which re
spects God as their reconciled Father, and heaven
as their expected home. Next to our compliance
with God, the life of religion consists in our com
placency in him ; to delight ourselves always in the
Lord. Surely we serve a good Master, who makes
beace and joy so essential to our religion. Then and
then only we may expect peace and joy in the Holy
Ghost, when the foundation is laid in righteousness,
Isa. 32, 17,
Thirdly, It is in these things to serve Christ, (v.
18. ) to do all this out of respect to Christ himself as
our Master, to his will as our rule, and to his glory
as our end. That which puts an acceptableness
upon all our good duties, is, a regard to Christ in
the doing of them. We are to serve his interests
and designs in the world; which are in the first
place to reconcile us to God, and then to reconcile
us one to another. What is Christianity but the
serving of Christ? And we may well afford to serve
him, who for us and for our salvation took upon him
the form of a servant.
[2. ] The advantages of it. He that duly observeth
these things,
First, Is acceptable to God. God is well pleased
with such a one, though he be not in every, thing
just of our length. He has the love and favour of
God ; his person, his performances,1 are accepted of
God, and we need no more to make us happy. If
God now accepts thy works, thou mayest eat thy
bread with joy. Those are most pleasing to God,
that are best pleased with him ; and they are those
that abound most in peace and joy in the Holy Ghost.
Secondly, He is approved of men, of all wise and
good men, and the opinion of others is not to be re
garded. The persons and things, which are accept
able to God, should be approved of us. Should not
we be pleased with that which God is pleased with ?
What is it to be sanctified, but to be of God's mind ?
Observe, The approbation of men is not to be slight
ed ; for we must provide things honest in the sight
of all men, and study those things that are lovely
and of good report : but the acceptance of God is to
be desired and aimed at in the first place, because,
sooner or later, God will bring all the world to be
of his mind.
3. Another rule here given, is this, that in these
doubtful things, every one not only may, but must,
walk according to the light that God hath given
him. This is laid down, v. 5. Let every man be
frilly persuaded in his own mind; that is, "Prac
tice according to your own judgment in those things,
and leave others to do so too. Do not censure the
practice of others, let them enjoy their own opinion ;
if they be persuaded in their own mind that they
ought to do so and so, do not condemn them ; but
if your sober sentiments be otherwise, do not make
their practice a rule to you, any more than you must
prescribe yours as a rule to them. Take heed of
acting contrary to the dictates of a doubting con
science. First, be persuaded that what you do is
lawful, before you venture to do it." In doubtful
things, it is good keeping on the sure side of the
hedge. If a weak christian doubt whether it be
lawful to eat flesh, while he remains under that
doubt he had best forbear, till he be fully persuaded
in his own mind. We must not pin our faith upon
any one's sleeve, or make the practice of others
our rule ; but follow the dictates of our own under-
Standing.
Vol. vi.— 3 B

To this purport he argues, v. 14. and v. 23.
Which two verses explain this, and give us a rule
not to act against the dictates,
(1.) Of a mistaken conscience, v. 14. If a thing
be indifferent, so that it is not in itself a sin not to do
it, if we really think it a sin to do it, it is to us a sin,
though not to others, because we act against our
consciences, though mistaken and misinformed.
He specifies the case in hand, concerning the dif
ference of meats. Observe,
[1.] His own clearness in this matter ; "I know
and am persuaded, I am fully persuaded, I am ac
quainted with my christian liberty, andam satisfied
in it, without any doubt or scruple, that there is
nothing unclean of itself, no kind of meat that lies
under any ceremonial uncleanness, nor is forbidden
to be eaten, if it be food proper for human bodies."
Several kinds of meat were forbidden to the Jews,
that in that, as in other things, they might be a
peculiar and separate people, Lev. 11. 44. Deut.
14. 2, 3. Sin had brought a curse upon the whole
creation, Curse/i is the ground fir thy sake; the
use of the creatures and dominion over them were
forfeited, so that to man they were all unclean, Tit.
1. 15. In token of which, God in the ceremonial
law prohibited the use of some, to shew what he
might have done concerning all ; but now that
Christ has removed the curse, the matter is set
at large again, and that prohibition is taken away.
Therefore he says that he was persuaded by the
Lord Jesus, not only as the author of that persua
sion, but as the ground of it ; it was built upon the
efficacy of Christ's death, which removed the curse,
took off the forfeiture, and restored our right to the
creature in general, and, consequently, put a period
to that particular distinguishing prohibition. So that
now there is nothing unclean of itself, every crea
ture of God is good ; nothing common : so the mar
gin, $ h koivcv; nothing which is common to others to
eat, from the use of which the professors of religion
are restrained : nothing profane; in this sense the
Jews used the word common. It is explained by
the word ¦5xaS-«{7«', Acts 10. 14. nothing common
or unclean.
It was not only from the revelation made to Peter
in this matter, but from the tenor and tendency of
the whole gospel, and the manifest design of Christ's
death in general, that Paul learned to count nothing
common or unclean. This was Paul's own clearness,
and he practised accordingly.
[2.] But here is a caution he gives to those who
had not that clearness in this matter, which he
had; To him that esteemeth any thing to be un
clean, though it be his error, yet to him it is un
clean. This particular case, thus determined, gives
a general rule, That he who does a thing which
he verily believes to be unlawful, however the thing
be in itself, to him it is a sin. This arises from
that/ unchangeable law of our creation, which is,
that our wills, in all their choices, motions and direc
tions, should follow the dictates of our under
standings. This is the order of nature ; which order
is broken, if the understanding (though misguided)
tell us that such a thing is a sin, and yet we will do
it. This is a will to do evil ; for if it appears to us
to be sin, there is the same pravity and corruption
of the will in the doing of it, as if really it were a
sin ; and therefore we ought not to do it. Not that
it is in the power of any man's conscience to alter
the nature of the action in itself, but only as to him
self. It must be understood likewise with this pro
viso, though men's judgments and opinions may
make that which is good in itself, to become evil to
them, yet they cannot make that which is evil in
itself, to become good, either in itself or to them.
If a man were verily persuaded (it is Dr. Sander
son's instance, sermon on ch. 14. 23.) that it were

378

ROMANS, XIV.

evil to ask his father's blessing, that mispersuasion
would make it become evil to him : but if he should
be as verily persuaded that it were good to curse his
father, that would not make it become good. The
Pharisees taught people to plead conscience, when
they made corban an excuse for denying relief to
their parents, Matt. 15. 5, 6. But that would not
serve any more than Paul's erroneous conscience
would justify his rage against Christianity, (Acts 26.
9.) or their's, John 16. 2.
(2.) Nor must we act against the dictates of a
doubting conscience. In those indifferent things
which we are sure it is no sin not to do, and yet are
not clear that it is lawful to do them, we must not
do them while we continue under those doubts ; for
he that doubteth, is damned if he eat, (v. 23.) it
turns into sin to him ; he is damned, xa7«j"ugiTs« —
he is condemned of his own conscience, becaiuse he
eateth not of faith, because- he does that which he
is not fully persuaded he may lawfully do. He is
not clear that it is lawful for him to eat swine's
flesh, (suppose,) and yet is drawn, notwithstanding
his doubts, to eat it, because he sees others do it,
because he would gratify his appetite with it, or
because he would not be reproached for his singu
larity. Here his own heart cannot but condemn
him as a transgressor. Our rule is, to walk as far
as we have attained, not further, Phil. 3. 15, 16.
For whatsoever is not qf faith, is sin. Taking it
in general, it is the same with that of the apostle,
(Heb. 11. 6. ) Without faith it is impossible to please
God. Whatever we do in religion, it will not turn
to any good account, except we do it from a princi
ple of faith, with a believing regard to the will of
Christ as our rule, to the glory of Christ as our end,
and to the righteousness of Christ as our plea. Here
it seems to be taken more strictly ; whatever is not
of faith, whatever is done while we are not clearly
persuaded of the lawfulness of it, is a sin against
conscience. He that will venture to do that which
his own conscience suggests to him to be unlawful,
when it is not so in itself, will by a like temptation
be brought to do that which his conscience tells him
is unlawful, when it is really so. The spirit of a
man is the candle of the Lord, and it is a dangerous
thing to debauch and put a force upon conscience,
though it be under a mistake.
This seems to be the meaning of that aphorism,
which sounds somewhat darkly, (v. 22.) Hapfiy is
he that condemns not himself in that thing which he
allows. Many a one allows himself in practice to
do that, which yet in his judgment and conscience
he condemns himself for ; allows it for the sake of
the pleasure, profit, or credit of it; allows it in
conformity to the custom ; and yet whilst he does
it, and pleads for it, his own heart gives him the
lie, and his conscience condemns him for it. Now,
happy is the man who so orders his conversation,
as not in any action to expose himself to the chal
lenges and reproaches of his own conscience ; that
does not make his own heart his adversary, as he
must needs do, who does that which he is not clear
he may lawfully do. He is happy, that has peace
and quietness within ; for the testimony of con
science will be a special cordial in troublesome
times; though men condemn us, it is well enough
if our hearts condemn us not, 1 John 3. 21.
4. Another rule here prescribed is to those who
are clear in these matters, and know their christian
liberty, yet to take heed of using it so as to give
offence to a weak brother. This is laid down, v.
13. "Let us not judge one another any more. Let
it suffice, that you have hitherto continued in this
uncharitable practice, and do so no more." The
better to insinuate the exhortation, he puts himself
in; Let us not; as if he had Said, "It is what I
have resolved against, therefore do you leave it: but

judge this rather; instead of censuring the practice
of others, let us look to the conduct of our own, that
no man put a stumbling-block, or an occasion to fall,
in his brother's way," t^oVxo^^o., » o-xanPaxo». We
must take heed of saying or doing any thing which
may occasion our brother to stumble or fall; the
one signifies a lesser, the other a greater degree of
mischief and offence, that which may be an occasion,
(1.) Of grief to our brother. "One that is weak,
and thinks it unlawful to eat such and such meats,
will be gradually troubled to see thee'eatthem, out
of a concern for the honour of the law which he
thinks forbids them, and for the good of thy soul
which he thinks is wronged by them; especially
when thou dost it wilfully, and with a seeming pre
sumption, and not with that tenderness and that
care to give satisfaction to thy weak brother, which
would become thee." Christians should take heed
of grieving one another, and of saddening the hearts
of Christ's little ones. See Matt. 18. 6. 10.
(2. ) Of guilt to our brother. The former is a
stumbling-block, that gives our brother a great
shake, and is a hinderance and discouragement to
him ; but this is an occasion to fall. "If thy weak
brother, purely by thine example and influence,
without any satisfaction received concerning his
christian liberty, be drawn to act against his con
science, and to walk Contrary to the light he has,
and so to contract guilt upon the soul ; though the
thing were lawful to thee, yet not being so to him,
(he having not yet thereto attained,) thou wast to
be blamed for giving him the occasion." See this
case explained, 1 Cor. 8. 9 — 11.
To the same purport, (v. 21.) he recommends it
to our care, not to give offence to any one by the use
of lawful things. It is good neither to eat flesh, nor
to drink wine; these are things lawful indeed and
comfortable, but not necessary to the support of
human life ; and therefore we may, and must, deny
ourselves in them, rather than give offence,
It is good, pleasing to God, profitable to our bro
ther, and no harm to ourselves. Daniel and his
fellows were in better liking with pulse and water,
than they were, who ate the portion of the king's
meat. It is a generous piece of self-denial, for
which we have Paul's example; (1 Cor. 8. 13.)
If meat make my brother to offend; he does not
say, I will eat no meat, that is to destroy himself;
I will eat no fiesh, that is to deny himself, while the
world stands. This is to be extended to all such
indifferent things, whereby thy brother stumbleth,
or is offended, is involved either in sin or in trouble:
or, is made weak ; his graces weakened, his com
forts weakened, his resolutions weakened, Is made
weak, that is, takes occasion to shew his weakness
by his censures and scruples. We must not weaken
those that are weak ; that is to quench the smoking
flax, and to break the bruised reed.
Observe the motives to enforce this caution,
[1. ] Consider the royal law of christian love and
charity, which is hereby broken; (v. 15.) If thy
brother be grieved with thy meat, be troubled to see
thee eat those things which the law of Moses did
forbid, which yet thou mayest lawfully do ; possibly
thou art ready to say, "Now he talks foolishly and
weakly, and it is no great matter what he says,"
We are apt, in such a case, to lay all the blame
on that side. But the reproof here is given to the
stronger and more knowing christian ; Now walkest
thou not charitably. Thus the apostle takes part
with the weakest, and condemns the defect in We
on the one side more than the; defect in knowledge
oh the other side ; agreeably to his principles else
where, that the way of love is the more excellent
way, 1 Cor. 12. 31. Knowledge puffeth up, but
charity edifieth, 1 Cor. 8. 1—3. Now walkest thou
not charitably. Charity to the souls of bur brethren

ROMANS, XIV.

379

is the best charity. True love wouid make us ten
der of their peace and purity, and beget a regard to
their consciences as well as to our own.. Christ
deals gently with those that have true grace, though
they are weak in it.
[2.] Consider the design of Christ's death ; De
stroy not him with thy meat, for whom Christ died,
v. 5, First, Drawing of a soul to sin, threatens the
destruction of that soul. By shaking his faith, pro
voking his passion, and tempting him to act against
the light of his own conscience, thou dost, as much
as in thee lies, destroy him, giving him an occasion
to return to Judaism again. M» ImxKvu It notes an
utter destruction. The beginning of sin is as the let
ting forth of water ; we are not sure that it will stop
any where on this side eternal destruction. Second
ly, The consideration of the love of Christ in dying
for souls, should make us very tender of the happi
ness and salvation of souls, and careful not to do any
thing which may obstruct and hinder it. Did Christ
quit a life for souls, such a life, and shall not we quit
a morsel of meat for them ? Shall we despise those
whom Christ valued at so high a rate ? Did he think
it worth while to deny hiniself so much for them as
to die for them, and shall not we think it worth
while to deny ourselves so little for them as ab
staining from flesh comes to ?
With thy meat. Thou pleadest that it is thy own
meat, and thou mayest do what thou wilt with it ;
but remember, that though the meat is thine, the
brother offended by it, is Christ's, and a part of his
purchase. While thou destroyest thy brother, thou
art helping forward the Devil's design, for he is the
great destroyer ; and, as much as in thee lies, thou
art crossing the design of Christ, for he is the great
Saviour ; and dost not only offend thy brother, but
offend Christ; for the work of salvation, is that
which his heart is upon. ,
But are any destroyed, for whom Christ died ? If
we understand it of the sufficiency and general in
tendment of Christ's death, which was to save all
upon gospel terms, no doubt but multitudes are. If
ofthe particular determination of the efficacy of his
death to the elect, then, though none that were
given to Christ shall perish, (John 6. 39. ) yet thou
mayest, as much as in thy power, destroy such.
No thanks to thee if they be not ; by doing that
which hath a tendency to it, thou dost manifest a
great opposition to Christ. Nay, and thou mayest
utterly destroy some, whose profession may be so
justifiable, that thou art bound to believe in a judg
ment of charity, that Christ died for them. Com
pare this with 1 Cor. 8. 10, 11.
[3.] Consider the work of God; (v. 20.) "For
meat destroy not the work of God, the work of
grace, particularly the work of faith in thy brother's
soul." The works of peace and comfort are de
stroyed by such an offence given ; take heed of it
therefore : do not undo that which God hath done ;
you should work together with God, do not counter
mine his work.
First, The work of grace and peace is the work
of God: it is wrought by him, it is wrought for
him ; it is a good work of his beginning, Phil. 1. 6.
Observe, The same for whom Christ died, (v. 15.)
are here called the work qf Gqd; beside the work
that is wrought for us, there is a work to be wrought
in us, in order to our salvation. Every saint is God's
workmanship, his husbandry, his building, Eph. 2.
10. 1 Cor. 3. 9.
Secondly, We must be very careful to do nothing
which tends to the destruction of this work, either
in ourselves or others. We must deny ourselves in
our appetites, inclinations, and in the use of chris
tian liberty, rather than obstruct and prejudice our
own or others' grace and peace. Many do for meat
and drink destroy the work of God in themselves;

nothing more destructive to the soul than pamper
ing and pleasing the flesh, and fulfilling the lusts of
it; so likewise in others, by wilful offence given.
Think what thou destroyest, the work of God, whose
work is honourable and glorious; think for what
thou destroyest it, for meat, which was but for the
belly, and the belly for it.
[4.] Consider the evil of giving offence, and what
an abuse it is of our christian liberty. He grants,
that all things indeed are pure; we may lawfully
eat flesh, even those meats which were prohibited
by the ceremonial law ; but if we abuse this liberty,
it turns into sin to us ; it is evil, to him that cats with
offence. Lawful things may be done unlawfully.
Eats with offence ; either carelessly, or designedly,
giving offence to his brethren.
It is observable, that the apostle directs his re
proof most against those who gave the offence ; not
as if they were not to be blamed, who causelessly
and weakly took the offence from the ignorance of
christian liberty, and the want of that charity which
is not easily provoked, and which thinketh no evil ;
(he several times tacitly reflects upon them ;) but
he directs his speech to the strong, because they
were better able to bear the reproof, and to begin
the reformation.
For the further pressing of this rule, we may
here observe two directions which have relation
to it.
First, Let not then your good be evil sfioken of;
(v. 16.) take heed of doing any thing which may
give occasion to others to speak evil, either of the
christian religion in general, or of your christian ,
liberty in particular. The gospel is your good ;
the liberties and franchises, the privileges and im
munities granted by it, are your good ; your know
ledge and strength of grace to discern and use your
liberty in things disputed, are your good; a good
which the weak brother hath not. Now let not this
be evil spoken of. It is true, we cannot hinder loose
and ungoverned tongues from speaking evil of us,
and of the best things we have ; but we must not (if
we can help it) give them any occasion to do it. Let
not the reproach arise from any default of ours; as
1 Tim. 4. 12. Let no man despise thee, that is, do
not make thyself despicable. So here, Do not use
your knowledge and strength in such a manner as to
give occasion to people to call it presumption and
loose walking, and disobedience to God's law. We
must deny ourselves in many cases for the preserva
tion of our credit and reputation ; forbearing to do
that which we rightly know we may lawfully do,
when our doing of it may be a prejudice to our good
name : as, when it is suspicious, and hath the ap
pearance of evil ; or when it is become scandalous
among good people ; or hath any way a brand upon
it. In such a case we must rather cross ourselves
than shame ourselves. Though it be but a little folly,
it may be like a dead -fly, very prejudicial to one
that is in reputation for wisdom and honour, Eccl.
10. 1.
We may apply it more generally. We should
manage all our good duties in such a manner that
they may not be evil spoken of. That which for
the matter of it is good and unexceptionable, may
sometimes, by mismanagement, be rendered liable
to a great deal of censure and reproach. Good
praying, preaching, and discourse, may often, for
want of prudence in ordering the time, the expres
sion, and other circumstances to edification, be evil
spoken of. It is indeed their sin, who do speak evil
of that which is good, for the sake of any such cir
cumstantial errors ; but it is our folly, if we give
any occasion to do so. As we tender the reputation
of the good we profess and practise, let us so order
it that it may not be evil spoken of.
Secondly, Hast thou faith? Haveit to thyself be-

380

ROMANS, XV.

fire God, v. 22, It is not meant of justifying faith ;
(that must not be hid, but manifested by our works ;)
but of a knowledge and persuasion of our christian
liberty in things disputed. " Hast thou clearness in
such a particular? Art thou satisfied that thou
mayest eat all meats, and observe all days, (except
the Lord's day,) alike ? Have it to thyself, enjoy
the comfort of it in thy own bosom, and do not trou
ble others by the imprudent use of it, \yhen it might
give offence, and cause thy weak brother to stumble
and fall." In these indifferent things', though we
must never contradict our persuasion, yet we may
sometimes conceal it, when the avowing of it will do
more hurt than good. " Have it to thyself; a rule
to thyself, not to be imposed upon others, or made a
rule to them ; or a rejoicing to thyself." Clearness
in doubtful matters contributes very much to our
comfortable walking, as it frees us from those scru
ples, jealousies, and suspicions, which those who
have not such clearness, are entangled in endlessly.
Compare Gal. 6. 4. Let every man prove his own
work, bring it to the touchstone of the word, and
try it by that so exactly, as to be well satisfied in
what he does ; and then he shall have rejoicing in
himself alone, and not in another. Paul had faith
in these things ; Iampersuaded that there is nothing
unclean of itself; but he had it to himself, so as not
to use his liberty to the offence of others.
How happy were it for the church, if those that
liave a clearness in disputable things, would be sa
tisfied to have it to themselves before God, and not
impose those things- upon others, and make them
terms of communion 5 than which nothing is more
opposite to christian liberty, nor more destructive
both to the peace of churches and the peace of con
sciences. That healing method is not the less ex
cellent for being common ; in things necessary, let
there be unity, in things unnecessary let there be
liberty, and in both let. there be charity, then all will
be well quickly.
Have it to thyself before God. The end of such
knowledge is, that, being satisfied in our liberty, we
may have a conscience void of offence toward God,
and let that content us. That is the true comfort
which we have before God. Those are right in
deed, that are so in God's sight.
5. There is one rule more laid down here ; and it
is general, Let us therefore follow after the things
which make for peace, and, things wherewith one
may edify another, v. 19. Here is the sum of our
duty towards our brethren.
(1.) We must study mutual peace. Many wish
for peace, and talk loud for it, that do not follow the
things that make for peace, but the contrary. Li
berty in things indifferent, condescension to those
that are weak and tender, zeal in the great things
of God wherein we are all agreed ; these are things
that make for peace. Meekness, humility, self-de
nial, and love, are the springs of peace ; the things
that make for our peace. We are not always so
happy as to obtain peace ; there are so many that
delight in war : but the God of peace will accept us,
if we follow after the things that make for peace, if
we do our endeavour.
(2.) We must study mutual edification. The
former makes way for this. We cannot edify one
another, while we are quarrelling and contending.
There are many ways by which we may edify one
another, if we did but seriously mind it ; by good
counsel, reproof, instruction, example, building up
not only ourselves, but one another, in the most holy
faith. We are God's building, God's temple, and
have need to be edified ; and therefore must study to
promote the spiritual growth one of another. None
so strong but they may be edified; none so weak,
but may edify; and while we edify others, we benefit
ourselves.

CHAP. XV.

The apostle in this chapter, continues the discourse of the
former, concerning mutual forbearance in indifferent
things ; and so draws towards ^-conclusion of the epistle.
Where such differences of apprehension, .and consequently
distances bf affection, are among christians, there is need
of precept upon precept, line upon line", to allay .the heat,
and to beget a better temper. The apostle, being desirous
to drive the nail home, as a nail in a sure place, follows
his blow, unwilling to leave the subject till he had some
hopes of prevailing : to which end he orders the cause be
fore them, and fills his mouth with the most pressing argu
ments.
We may observe, in this chapter, I. His precepts to them.
II. His prayers for them. III. His apology for writing to
them. IV. His account of himself and his own affairs.
V. His declaration of his purpose to come to see them. VI.
His desire of a share in their prayers.
I. "^K/'E then that are strong ought; to
TV bear the infirmities ofthe weak,
and not to please ourselves. 2. Let every
one of us please his neighbour for his good
to edification. 3. For even Christ pleased
not himself; but, as it is written, The .re
proaches of them that reproached thee fell
on me. 4. For whatsoever things were
written aforetime were written for our
learning, that we through patience and
comfort of the scriptures might have hope.
The apostle here lays down two precepts, with
reasons to enforce them, shewing the duty of the
strong christian to consider and condescend to the
weakest. I. We must bear the infirmities ofthe weak, v. 1.
We all have our infirmities ; but the weak are more
subject to them than others ; the weak in knowledge
or grace ; the bruised reed, and the smoking flax.
We must consider these ; not trample upon them,
but encourage them, and bear with their infirmities.
If through weakness they judge and censure us, and
speak evil of us, we must bear with them, pity them,
and not have our affections alienated from them.
Alas ! it is their weakness, they cannot help it.
Thus Christ bore with his weak disciples/and ex
cused for them. But there is more in it ; we must
also bear their infirmities, by sympathizing with
them, concerning ourselves for them, ministering
strength to them, as there is occasion. That is bear
ing one another's burthens.
II. We must not please ourselves, but our neigh
bour, v. 1, 2. We must deny our own humour,
in consideration of our brethren's weakness and in
firmity. 1. Christians must not please themselves.
We must not make it our business to gratify all the
little appetites and desires bf our own heart; it is
good for us to cross ourselves sometimes ; and then
we shall the better bear others crossing of us. We
shall be spoiled, (as Adonijah was,) if we be always
humoured. The first lesson we have to learn, is, to
deny ourselves, Matt. 16. 24. 2. Christians must
please their brethren. The design of Christianity is
to soften and meeken the spirit, to teach us the art
of obliging and true complaisance ; not to be ser
vants to the lusts of any, but to the necessities and
infirmities of our brethren ; to comply with all that
we have to do with, as far as we can with a good
conscience. Christians should study to be pleasing.
Not please ourselves in the use of our christian li
berty, which was allowed us, not for our own plea
sure, but for the glory of God, and the profit and
edification of others. So we must please our neigh
bour. How amiable and comfortable a society would
the church of Christ be, if christians would study
to please one another, as now we see them common-

ROMANS, XV.

381

ly industrious to cross, and thwart, and contradict
one another !
Please his neighbour, not in every thing, it is not
an unlimited rule ; but for his good, especially for
the good of his soul : not please him by serving his
wicked wills, and humouring him" in a sinful way, or
consenting to his enticements, or suffering sin upon
him ; this is a base way of pleasing our neighbour to
the ruin of his soul : if we thus please men, we are
not the servants of Christ : but please him for his
good ; not for our own secular good, or to make a
prey of him, but for his spiritual good.
To edification, not only for his profit, but for the
Srofit of others, to edify the body of Christ, by sta
ying to oblige one another. The closer the stones
lie, and the better they are squared to fit one an
other, the stronger is the building.
Now observe the reason, why christians must
please one another; for even Christ pleased not
himself. The self-denial of our Lord Jesus is the
best argument against the selfishness of christians.
Observe, •
(1.) That Christy leased not himself. He did not
consult his own worldly credit, ease, safety, or plea
sure ; he had not where to lay his head, lived upon
alms, would not be made a king ; detested no pro
posal with greater abhorrence than that, Master,
spare thyself ; didnot seek his own will, (John 5. 30.)
¦washed his disciples' feet, endured the contradiction,
of sinners against himself, troubled himself, (John*
11. 33.) did not consult his own honour; and, in a
word, emptied himself, and made himself of no re
putation : and all this for our sakes, to bring in a
righteousness for us, and to set us an example. His
whole life was a self-denying, self-displeasing life.
He bore the infirmities ofthe weak, Heb. 4. 15.
(2.) That herein the scripture was fulfilled; As
it is written, The reproaches of them that reproached
thee, fell on me. This is quoted out of Ps. 69. 9.
the former part of which verse is applied to Christ,
(John 2. 17.) The zeal of thine house hath eaten me
up : and the latter part here ; for David was a type
of Christ, and his sufferings, of Christ's sufferings.
It is quoted, to shew that Christ was so far from
pleasing himself, that he did in the highest degree
displease himself. Not as if his undertaking, con
sidered on the whole, were a task and grievance to
him, for he was very willing to it, and very cheerful
in it ; but in his humiliation, the content and satis
faction of natural inclination were altogether crossed
and denied. He preferred our benefit before his
own ease and pleasure. This the apostle chooses to
express in scripture-language ; for how can the
things of the Spirit of God be better spoken of than
in the Spirit's own words ? And in that scripture he
alleges, The reproaches of them that reproached
thee, fell on me.
[l.j The shame of those reproaches which Christ
underwent Whatever dishonour was done to God,
was a trouble to the Lord Jesus. He was grieved
for the hardness of people's hearts, beheld a sinful
place with sorrow and tears. When the saints were
persecuted, Christ so far displeased himself, as to
take what was done to them as done against himself;
Saul, Saul, why persecutest thou me? Christ also
did himself endure the greatest indignities; there
was much of reproach in his sufferings.
[2.] The sin of those reproaches which Christ
undertook to satisfy, for; so many understand it.
Every sin is a kind of reproach to God, especially
presumptuous sins£ now the guilt of these fell upon
Christ, when he was made Sin, that is, a sacrifice,
a Sin-offering for us. When the Lord laid upon him
the iniquities of us all, and he bore our sins in his
own body upon the tree, they fell upon him as upon
our surety. Upon me be the curse.
This was the greatest piece of self-displacency

that could be : considering his infinite spotless pu
rity and holiness ; the infinite love of the Father to
him, and his eternal concern for his Father's glory ;
nothing could be more contrary to him, nor more
against him, than to be made Sin and a Curse for us,
and to have the reproaches of God fall upon him ;
especially, considering for whom he thus displeased
himself, for strangers, enemies, and traitors; the
just for the unjust, 1 Pet. 3.- 18.
This seems to come in as a reason, why we should
bear the infirmities ofthe weak. We must not please
ourselves, for Christ pleased not himself; we must
bear the infirmities, ofthe weak, for Christ bore the
reproaches of those that reproached God. He bore
the guilt of sin, and the curse for it ; we are only
called to bear a little of the trouble of it. He bore
the presumptuous sins of the wicked ; we are called
only to bear the infirmities of the weak.
Even Christ; i, yw i Xj/r«. Even he who was
infinitely happy in the enjoyment of himself, who
needed not us or our services ; even he who thought
it no robbery to be equal with God, who had reason
enough to please himself, and no reason to be con
cerned, much less to be crossed, for us ; even he
pleased not himself, even he bore our sins. And
should not we be humble and self-denying, and ready
to consider one another, who are members one of
another ?
(3.) That therefore we must go and do likewise ;
For whatsoever things were written aforetime, were
written for our learning. [1.] That which is writ
ten of Christ, concerning his self-denial and suffer
ings, is written for our learning; he hath left us an
example. If Christ denied himself, surely we
should deny ourselves, from a principle of ingenu
ousness and of gratitude, and especially of conformity
to his image. The example of Christ, in what he
did and said, is recorded for our imitation. [2.]
That which is written in the scriptures of the Old
Testament in the general, is written for our learn
ing. What David had said in his own person, Paul
had just now applied to Christ; Now lest this should
look like a straining of the scripture, he gives us
this excellent rule in general, that all the scriptures
of the Old Testament (much more those of the
New) were written for our learning, and are not to
be looked upon as of private interpretation. What
happened to the Old Testament saints, happened to
them for ensample ; and the scriptures of the Old
Testament have many fulfillings. The scriptures
are left for a standing rule to us : they are written,
that they might remain for our use and benefit.
First, For our learning. There are many things
to be learned out of the scripture ; and that is the
best learning, that is drawn from those fountains.
Those are the most learned, that are most mighty
in the scriptures. We must therefore labour, not
only to understand the literal meaning of the scrip
tures, but to learn out of it that 'which will do us
good ; and have need of help therefore not only to
roll away the stone, but to draw out the water ; for
in many places the well is deep. Practical obser
vations are more necessary than critical expositions.
Secondly, That we through patience and comfort
ofthe scriptures might have hope. That hope which
hath eternal life for its object, is here proposed as
the end of scripture-learning. The scripture was
written, that we might know what to hope for from
God, and upon what grounds, and in what way.
This should recommend the scripture to us, that
it is a special friend to christian hope; Now the
way of attaining this hope, is, through patience
and comfort ofthe scripture. Patience and comfort
suppose trouble and sorrow; such is the lot ofthe
saints in this world ; and were it not so, we should
have no occasion for patience and comfort. But
both these befriend that hope, which is the life of

382

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our souls. Patience works experience, and expe
rience, hofie, that maketh not ashamed, ch. 5. 3 — 5.
The more-patience we exercise under troubles, the
more hopefully we may look through our troubles ;
nothing more destructive to hope than impatience.
And the comfort of the scriptures, that comfort
which springs from the word of God, (that is the
Surest and sweetest comfort,) is likewise a great
stay to hope, as it is an earnest in hand of the good
hoped for. The Spirit, as a Comforter, .is the Ear
nest of our inheritance.
5. Now the God of patience and conso
lation grant you to be like-minded one to
wards another, according to Christ Jesus :
6. That ye may with one mind and one
mouth glorify God, even the Father of our
Lord Jesus Christ.
The apostle, having delivered two exhortations,
before he proceeds to more, intermixes here a
prayer for the success of what he had said. Faith
ful ministers water their preaching with their pray
ers, because, whoever sows the seed, it is God that
gives the increase. We can but speak to the ear, it
is God's prerogative to speak to the heart. Observe,
I. The title he gives to God ; the God of patience
and consolation, who is both the Author and the
Foundation of all the patience and consolation of the
saints.; from whom it springs, and on whom it is
built. He gives the grace of patience, he confirms
and keeps it up as the God of consolation ; for the
comforts of the Holy Ghost help to support believ
ers, and to bear them up with courage and cheer
fulness under all their afflictions. When he comes
to beg the pouring out of the spirit of love and unity,
he addresses himself to God as the God of patience
and consolation ; 1. As a God that bears with us,
and comforts us ; is not extreme to mark what we
do amiss, but is ready to comfort them that are cast
down ; to teach us so to testify our love to our bre
thren, and by these means to preserve and maintain
unity, by being patient one with another, and com
fortable one to another. Or, 2. As a God that gives
us patience and comfort. He had spoken (v. 4. ) of
patience and comfort of the scriptures ; but here he
looks up to God as the God of patience and consola
tion : it comes through the scripture as the conduit-
pipe, but from God as the fountain-head. The more
patience and comfort we receive from God, the bet
ter disposed we are to love one another. Nothing
breaks the peace more than an impatient and peev-
ishi and fretful melancholy temper.
IL The mercy he begs of God ; Grant you to be
like-minded one towards another, according to Jesus
Christ. 1. The foundation of christian love and
peace is laid in like-mindedness ; a consent in judg
ment, as far as you have attained ; or however, a
concord and agreement in affection. To <5uto qponh
 to mind the same thing, all occasions of difference
removed, and all quarrels laid aside. 2. This like-
mindedness must be according to Christ Jesus; ac
cording to the precept of Christ, the royal law of
love, according to the pattern and example of Christ,
which he had propounded to them for their imita
tion; v. 3. Or, "Let Christ Jesus be the Centre of
unity. Agree in the truth, not in any error." It
was a cursed concord and harmony of those who
were of one mind, to give their power and strength
to the beast; (Rev. 17. 13.) that was not a like-
mindedness according to Christ, but against Christ ;
like the Babel-builders, who were one m their rebel
lion, Gen. 11. 6. The method of our prayer must
be, first for truth, and then for peace ; for such is
the method of the wisdom that is from above ; it is
first pure, then peaceable. That is to be like-mind

ed according to Christ Jesus. 3. Like-mindedness
among christians, according to Christ Jesus, is the
gift of God ; and a precious gift it is, for which we
must earnestly seek unto him. He is the Father qf
spirits, and fashions the hearts of men alike, (Ps. 33.
15.) opens the understanding, softens the heart,
sweetens the affections, and gives the grace of love,
and the Spirit, as a Spirit of love, to those that ask
him. We are taught to pray, that the will of God
may be done on earth, as it is done in heaven : now,
there it is done unanimously, among the angels, who
are one in their praises and services ; and our desire
must be, that the saints on earth may be so too.
III. The end of his desire ; that God may be glo
rified, v. 6. This is his plea with God in prayer,
and is likewise an argument with them to endeavour
it. We should have the glory of God in our eye in
every prayer ; therefore our first petition, as the
foundation of all the rest, must be, Hallowed be thy
name, Like-mindedness among christians, is in order to
our glorifying of God ;
1. With one mind and one mouth. It is desirable
that christians should agree in every thing, that so
they may agree in this, to praise God together. It
tends very much to the glory of God who is one, and
his name one, when it is so. It will not suffice, that
there be one mouth, but there must be one mind ;
for God looks at the heart ; nay, there will hardly
be one mouth, where there is not one mind ; and
God will scarcely be glorified, where there is not a
sweet conjunction of both. One mouth in confessing
the truths of God, in praising the name of God ; one
mouth in common converse, not jarring, biting, and
devouring one another; one mouth in the solemn
assembly; one speaking, but all joining.
2. As the Father of our Lord Jesus Christ. That
is his New Testament style. God must be glorified
as he has now revealed himself in the face of Jesus
Christ; according to the rules of the gospel, and
with an eye to Christ, in whom he is our Father.
The unity of christians glorifies God as the Father
of our Lord Jesus Christ; because it is a kind of
counter-part or representation ofthe oneness that is
between the Father and the Son. We are war
ranted so to speak of it, and, with that in our eye,
to desire it, and pray for it, from John 17. 21. That
they all may be one, as thou, Father, art m me, and
Iin thee : a high expression of the honour and sweet
ness of the saints' unity. And it follows, Tliat the
world may believe, that thou hast sent me ; and so
God may be glorified as the Father of our Lord
Jesus Christ.
7. Wherefore receive ye one anotner,
as Christ also received us to the glory of
God. 8. Now I say that Jesus Christ was
a minister of the circumcision for the truth
of God, to confirm the promises made unto
the fathers: 9. And that the Gentiles
might glorify God for his mercy ; as it is
written, For this cause I will confess to
thee among the Gentiles, and sing unto thy
name. 10. And again he saith, Rejoice, ye
Gentiles, with his people. 11. And again,
Praise the Lord, all ye Gentiles ; and laud
him, alive people. 12. And again Esaias
saith, There shall be a root of Jesse, and
he that shall rise to reign over the Gentiles ;
in him shall the Gentiles trust.
The apostle here returns to his exhortation to
christians. What he says here, (v. 7.) is to the

ROMANS, XV,

383

same purport with the former ; but the repetition
shews how much the apostle's neart was upon it.
"Receive one another into your affection, into
your communion, and into your common conversa
tion, as there is occasion." He had exhorted the
strong to receive the weak; (ch. 14. 1.) here, Re
ceive one another ; for sometimes the prejudices of
the weak christian make him shy of the strong, as
much as the pride of the strong christian makes him
shy of the weak ; neither of which ought to be.
Let there be a mutual embracing among christians.
Those that have received Christ by faith, must re
ceive all christians by brotherly love ; though poor
in the world, though persecuted and despised,
though it may be matter of reproach and danger to
you to receive them ; though in the less weighty
matters of the law they are of different apprehen
sions, though there may have been occasion for pri
vate piques ; yet laying aside, these, and the like con
siderations, receive ye one another.
Now the reason why christians must receive one
another, is taken, as before, from the condescending
love of Christ to us ; As Christ also received us, to
the glory of God. Can there be a more cogent ar
gument?* Has Christ been so kind to us, and shall
we be so unkind to those that are his ? Was he so
forward to entertain us, and shall we be backward
to entertain our brethren ? Christ has received us
into the nearest and dearest relations to himself :
has received us into his fold, into his family, into
the adoption of sons, into a covenant of friendship,
yea, into a marriage-covenant with himself ; has
received us (though we were strangers and enemies,
and had played the prodigal) into fellowship and
communion with himself.
Those words, to the glory qfGod, may refer both
to Christ's receiving us, which is our pattern ; and
to our receiving one another, which is our practice
according to that pattern.
I. Christ hath received us to the glory of God.
The end of our reception by Christ, is, that we
might glorify God in this world, and be glorified
with him in that to come. It was the glory of God,
and our glory in the enjoyment of God, that Christ
had ih his eye, when he condescended to receive us.
We are called to an eternal glory by Christ Jesus,
John 17. 24. See to what he received us, to a hap
piness transcending all comprehension ; see for
what he received us, for his Father's glory ; he had
that in his eye in all the instances of his favour to us.
II. We must receive one another to the glory of
God. That must be our great end in all our actions,
that God may be glorified ; and nothing more con
duces to that, than the mutual love and kindness of
those that profess religion ; compare v. 6. That ye
may with one mind and one mouth glorify God.
That which was a bone of contention among
them, was, a different apprehension about meats
and drinks, which took rise in distinction, between
Jews and Gentiles. Now, to prevent and make up
this difference, he shews how Jesus Christ hath re
ceived both Jews and Gentiles ; in him they are
both one, one new man, Eph. 2. 14— 16. Now it is
a rule, Quae conveniunt in aliquo tertio, inter se con-
veniunt — Things which agree with a third thing,
agree with each other. Those that agree in Christ,
who is the Alpha and. the Omega, the First and the
Last, and the great Centre of unity, may well afford
to agree among themselves. This coalescence of
the Jews and Gentiles in Christ and Christianity,
was a thing that filled and affected Paul so much,
that he could not mention it without some enlarge
ment and illustration.
1. He received the Jews, v. 8. Let not any think
hardly or scornfully therefore of those that were
originally Jews, and still, through weakness, retain
some savour oftheir old Judaism : for,

(1.) Jesus Christ was a Minister of the circumci
sion. That he was a Minister, fiaxo-ios — a Servant,
speaks his great and exemplary condescension, and
puts an honour upon the ministry: but that he was
a Minister ofthe circumcision, was himself circum
cised, and made under the law, and did in his own
person preach the gospel to the Jews, who were of
the circumcision — this makes the nation of the Jews
more considerable than otherwise they appear to be.
Christ conversed with the Jews, blessed them,
looked upon himself as primarily senc to the lost
sheep of the house of Israel, laid hold ofthe seed of
Abraham, (Heb. 2. 16. margin,) and by them, as
it were, catched at the whole body of mankind.
Christ's personal ministry was appropriated to them,
though the apostles had their commission enlarged.
(2.) He was so for the truth of God, That which
he preached to them, was, the truth ; for he came
into the world to bear witness to the truth, John 18.
37. And he is himself the Truth, John 14. 6. Or,
for the truth of God, that is, to make good the pro
mises given to the patriarchs, concerning the special
mercy God had in store for their seed. It was not
for the merit of the Jews, but for the truth of God,
that they were thus distinguished ; that God might
approve himself true to this word which he had
spoken. To confirm the promises made unto the fathers.
The best confirmation of promises is the perform
ance of them. It was promised, that in the seed of
Abraham all the nations of the earth should be bless
ed ;vthat Shiloh should come from between the feet
of Judah ; that out of Israel should proceed he that
should have the dominion ; that out of Zion should
go forth the law ; and many the like. There were
many intermediate providences, which seemed to
weaken those promises; providences which threat
ened the fatal decay of that people ; but when Mes
siah the Prince appeared in the fulness of time, as a
Minister of the circumcision, all these promises were
confirmed, and the truth of them was made to ap
pear ; for in Christ all the promises of God, both
those of the Old Testament and those of the New,
are Yea, and in him Amen. Understanding by the
promises made to the fathers, the whole covenant
of grace, darkly administered under the Old Testa
ment, and brought to a clearer light now under the
gospel ; it was Christ's great errand to confirm that
covenant, Dan. 9. 27. He confirmed it by shedding
the blood of the covenant.
2. He received the Gentiles likewise. This he
shews, v. 9 — 12.
(1.) Observe Christ's favour to the Gentiles, in
taking them in to praise God — the work of the**
church on earth, and the wages of that in heaven.
One design of Christ, was, that the Gentiles like
wise might be converted; that they might be one,
with the Jews in Christ's mystical body. A good
reason why they should not think the worse of any.
christian for his having been formerly a Gentile ;
for Christ hath received him. He invites the Gen
tiles, and welcomes them. Now observe how their
conversion is here expressed ; That the Gentiles
might glorify God for his mercy. A periphrasis of
conversion. [1.] They shall have matter for prase, even the
mercy of God. Considering the miserable and de
plorable condition that the Gentile world was in, the
receiving of them appears more as an act of mercy
than the receiving of the Jews.
They thatj were Lo-ammi — not a people, were
Lo-ruhama — not obtaining mercy, Hos. 1. 6, 9. 
2. 23. The greatest mercy of God to any people,
is, the receiving of them into covenant with him
self: and it is good to take notice of God's mercy in
. receiving us.
[2. ] They shall have a heart for praise. They

384

ROMANS, XV.

shall glorify^ God fir his mercy. Unconverted sin
ners do_ nothing to glorify God ; but converting grace
works in the soul a disposition to speak and do all to
the glory of God ; God intended to reap a harvest
of glory from the Gentiles, who had been so long
turning his glory into shame.
(2.) The fulfilling of the scriptures in this. The
favour of God to the Gentiles was not only mercy,
but truth. Though there were not promises di
rectly given to them, as to the fathers of the Jews;
yet there were many prophecies concerning them,
which related to the calling of them, and the im-
bodying of them in the church : some of which he
mentions, because it was a thing that the Jews were
hardly persuaded to believe. Thus, by referring
them to the Old Testament, he labours to qualify
their dislike of the Gentiles, and so to reconcile the
parties at variance.
[1.] It was foretold, that the Gentiles should have
the gospel preached to them, " I will confess to thee
among the Gentiles, (v. 9. ) thy name shall be known,
and owned in the Gentile world ; there shall gospel-
grace and love be celebrated. " This is quoted from
Ps. 18. 49. I will give thanks unto thee, O Lord,
among the heathen. A thankful explication and
commemoration of the name of God, are an excel
lent means of drawing others to know and praise
God. Christ, in and by his apostles and ministers,
whom he sent to disciple all nations, did confess to
God among the Gentiles. The exaltation of Christ,
as well as the conversion of sinners, is set forth by
the praising of God. Christ's declaring God's name
to his brethren, is called his praising qf God in the
midst ofthe congregation, Ps. 22. 22.
Taking these words as spoken by David, they
were spoken when he was old and dying, and he was,
not likely to confess to God among the Gentiles : but
when David's psalms are read and sung among the
Gentiles, to the praise and glory of God, it may be
said, that David is confessing to God among the Gen
tiles, and singing to his name. He that was the sweet
psalmist of Israel, is now the sweet psalmist of the
Gentiles. Converting grace makes people greatly
in love with David's psalms. Taking them as spoken
by Christ, the Son of David, it may be understood
of his spiritual indwelling by faith in the hearts of all
the praising saints.
If any confess to God among the Gentiles, and
sing to his name, it is not they, but Christ and his
grace in them. Hive, yet not I, but Christ liveth
in me ; so, I praise, yet not I, but Christ in me.
[2.] That the Gentiles should rejoice with his
people, v. 10. Thisis quoted from that song of Moses,
Deut. 32. 43. Observe, Those who were incorpo
rated among his people, are said to rejoice with his
people. No greater joy can come to any people,
than the coming of the gospel among them in power.
Those Jews that retain a prejudice against the Gen
tiles, will by no means admit them to any of their
joyful festivities ; for (say they) a stanger mtermed-
dleth not with the joy, Prov. 14. 10. But the par
tition-wall being taken down, the Gentiles are wel
come to rejoice with his people. Being brought into
the church, they share in its sufferings, are compa
nions in patience and tribulation; to recompense
which, they share in the joy.
[3. ] That they should praise God ; (v. 11. ) Praise
the Lord, all ye Gentiles. This is quoted out of that
short psalm, Ps. 117. 1. Converting grace sets
people a praising God, furnishes with the richest
matter for praise, and gives a heart to it. The Gen
tiles had been, for many ages, praising their idols of
wood and stone, but now they are brought to praise
the Lord ; and this, David in spirit speaks of. > In
calling upon all the nations to praise the Lord, it is
intimated, that they shall have the knowledge of
him. II

[4.] That they should believe in Christ, -(v. 12.)
quoted from Isa. 11. 10. Where observe,
First, The revelation of Christ, as the Gentiles'
King. He is here called the Root of Jesse, that is,
such a Branch from the family of David, as is the
very life and strength of the famly : compare Isa. 11.
1. Christ was David's Lord, and yet withal he was
the Son of David, (Matt. 22. 45.) for he was the
Root and Offspring of David, Rev. 22. 16. Christ,
as God, was David's Root ; Christ, as Man, was
David's Offspring.
And he that shall rise to reign over the Gentiles.
This explains the figurative expression of the pro
phet, he shall stand for an ensign of the people.
When Christ rose from the dead, when he ascended
on high, it was to reign over the Gentiles.
Secondly, The recourse ofthe Gentiles to him ; In
him shall the Gentiles trust. Faith is the soul's con
fidence in Christ, and dependence on him. The pro
phet has it, To him shall the Gentiles seek. The
method of faith, is, first to seek unto Christ, as to one
proposed to us for a Saviour ; and, findinghim able*
and willing to save, then to trust in him. They that
know him will trust in him. Or, this seeking to hint
is the effect of a trust in him; seeking him By prayer,
and pursuant endeavours. We shall never seek to
Christ till we trust in him. Trust is the mother;
diligence in the use of means, the daughter.
Jews and Gentiles being thus united in Christ's
love, why should they not be united in one another's
love ?
13. Now the God of hope fill you with
all joy and peace in bejieving, that ye may
abound in hope, through the power of the
Holy Ghost.
Here is another prayer directed to God, as the
God of hope ; and it is, as the former, (v. 5, 6.) for
spiritual blessings ; those are the best blessings, and
to be first and chiefly prayed for.
I. Observe how he addresses himself to God, as
the God of hope. It is good in prayer to fasten upon
those names, titles, and attributes of God, which are
most suitable to the errand we come upon, and will
best serve to encourage our faith concerning it
Every word in the prayer should be a plea. Thus
should the cause be skilfully ordered, and the mouth
filled with arguments. God is the God of hope.
He is the Foundation on which our hope is built, and
he is the Builder that doth himself raise it : he is
both the Object of our hope, and the Author of it.
That hope is but fancy, and will deceive us, which
is not fastened upon God, (as the Goodness hoped
for, and the Truth hoped in,) and which is not of his
working in us. We have both together, Ps. 119.
49. Thy word, ("there is God the Object,) on which
thou hast caused me to hope, there is God the Au
thor of our hope, 1 Pet. 1. 3.
II. What he asks of God ; not for himself, but for
them. 1. That they might be filled with all joy and peace
in believing. Joy and peace are two of those things in
which the kingdom of God consists, ch, U- 17. Joy
in God, peace of conscience, both arising from a sense
of our justification ; seech. 5. 1, 2. Joy and peace in
our own bosoms would promote a cheerful unity and
unanimity with our brethren. Observe,
(1.) How desirable this joy and peace are: they
are filling. Carnal joy puffs up the soul, but cannot
fill it ; therefore in laughter the heart is sad, _ True,
heavenly, spiritual joy is filling to the soul; it has a
satisfaction in it, answerable to the soul's vast and
just desires. Thus does God satiate and replenish
the weary soul. Nothing more than this joy, only
more of it, even the perfection of it in glory, is ths

ROMANS, XV.

385

desire ofthe soul that hath it, Ps. 4. 6, 7, — 36. 8.—
63. 5.-65. 4.
(2.) How it is attainable.* [1.] By prayer. We
must go to God for it ; he will for this be* inquired of.
Prayer fetches in spiritual joy and peace. [2.] By
believing ; that is the means to be used. It is vain,
and flashy, and transient joy, that is the product of
fancy ; true substantial joy is the fruit of faith. Be
lieving, ye rejoice with joy unspeakable, 1 Pet. 1.
8. It is owing to the_ weakness of our faith, that
we are so much wanting in joy and peace. Only
believe ; believe the goodness of Christ, the love of
Christ, the promises of the covenant, and the joys
and glories of heaven ; let faith be the substance and
evidence of these things, and the result must needs
bejoy and peace.
Observe, It is all joy and peace ; all sorts of true
joy and peace. When we come to God by prayer, we
must enlarge our desires ; we are not straitened in
him, why should we be straitened in ourselves ? Ask
for all joy ; open thy mouth wide, and he will fill it.
2. That they might abound in hope through the
power of the Holy Ghost. The joy and peace of be
lievers arise chiefly from their hopes. What is laid
out- upon them, is but little, compared with what is
laid up for them ; therefore the more hope they have
the more joy and peace they have. We do then
abound in hope, when we hope for.great things from
God, and are greatly established and confirmed in
these hopes. Christians should desire and labour
after an abundance of hope, such hope as will not
make ashamed. This is through the power of the
Holy Ghost. The same almighty power that works
grace, begets and strengthens this hope. Our own
Eower will never reach it ; and therefore where this
ope is, and is abounding, the blessed Spirit must
have all the glory.
14. And I myself also am persuaded of
you, my brethren, that ye also are full of
goodness, filled with all knowledge, able
also to admonish one another. 1 5. Never
theless, brethren, I have written the more
boldly unto you in some sort, as putting
you in mind, because of the grace that is
given to me of God, 1 6. That I should be
the minister of Jesus Christ to the Gentiles,
ministering the gospel of God, that the offer
ing up ofthe Gentiles might be acceptable,
being sanctfied by the Holy Ghost.
Here,
I. He commends these christians with the highest
characters that could be. . He began his epistle with
their praises, (ch. 1. 8.) Your faith is. spoken of
throughout the world, thereby to make way for his
discourse : and now he concludes with the like com
mendation, because sometimes he had reproved
them sharply, to qualify them, and to part friends.
This he does like an orator. It was not a piece of
idle flattery and compliment, but a due acknow
ledgment of their worth, and of the grace of God in
them. We must be forward to observe and com
mend that in others, which is excellent and praise
worthy ; it is part of the present recompense of vir
tue and usefulness, and will be of use to quicken
others to a holy emulation. It was a great credit to
the Romans to be commended by Paul, a man of
so great judgment and integrity, too skilful to be
deceived, and too honest to natter.
Paul had no personal acquaintance with these
christians, and yet he says, he was persuaded of
their excellencies, though he knew them only by
hearsay. As we must not, on the one hand, be so :
Vol. vi.— 3 C

simple as to believe every word; so, on the other
hand, we must not be so sceptical as to believe no
thing ; but especially we must be forward to believe
good concerning others : in that case charity hopeth
all things, and believeth all things, and (if the pro
babilities be any thing strong, as here they were) is
persuaded. It is safer to err on that hand.
Now observe what it was that he commended
them for.
1. That they were full of goodness; thereforethe
more likely to take in good part what he had written,
and to account it a kindness ; and not pnly so, but
to comply with' it, and to put it in practice; espe
cially that which relates to their union, and to the
healing of their differences. A good understanding
of one another, and a good will to one another, would
soon put an end to strife.
2. Filled with all knowledge. Goodness and know
ledge together ! A very rare and an excellent con
junction : the head and heart of the new man. All
knowledge, all necessary knowledge, all the know
ledge of those things which belong to their everlast
ing peace.
3. Able to admonish one another. To this there
is a further gift requisite, even the gift of utterance.
Those that have goodness and knowledge, should
communicate what they haveifor the use and benefit
of others. "You that excel so much in good gifts,
may think you have no need of any instructions of
mine." It is a comfort to faithful ministers, to see
their work superseded by the gifts and graces of
their people. How gladly would ministers leave
off their admonishing work, if people were able and
willing to admonish one another ! Would to God,
that all the Lord's people were prophets. But that
which is every body's work, is no body's work ; and
therefore, II. He clears himself from the suspicion of inter
meddling needlessly with that which did not belong
to him, v. 15. Observe how affectionately he speaks
to them ; My brethren, (v. 14. ) and again, brethren,
v. 15. He had himself, and taught others, the art
of obliging. He calls them all his brethren, to teach
them brotherly love one to another. Probably, he
wrote the more courteously to them,. because, being
Roman citizens, living near the court, they were
more genteel, and made a better figure ; and there
fore Paul, who became all things to all men, was
willing, by the respectfulness of his style, to please
them for their good. He acknowledges he had
written boldly in some sort — To\finpmept>ii Sari ft ipss,
in a manner that looked like boldness and presump
tion, and for which some might perhaps charge
him with taking too much upon him. But then con
sider, 1. He did it only as their remembrancer ; as put
ting you in mind. Such humble thoughts had Paul
of himself, though he excelled in knowledge, that
he would not pretend to tell them that which they
did not know before ; but only to remind them of
that in which they had formerly been by others in
structed. So Peter, 2 Pet. 1. 12.— 3. 1. People
commonly excuse themselves from the hearing of
the word, that the minister can tell them nothing
but what they knew before. If it be so, yet have
they not need to know it better, and to be put in
mind of it ?
2. He did it as the apostle ofthe Gentiles. It was
in pursuance of his office ; Because ofthe grace (the
apostleship, ch. 1. 5.) given to me of God, to be. the
minister of Jesus Christ to the Gentiles, v. 16. Paul
reckoned it a great favour, and an honour that God
had put upon him, in putting him into that office.
Now because of this, grace given to bim, he thus
laid out himself among the Gentiles, that he might
not receive that grace of God in vain. Christ re
ceived, that he might give ; so did Paul* so have we

386

ROMANS, XV.

talents which must not be buried. Places and offices
must be filled up with duty. It is good for ministers
to be often remembering the grace that is given unto
them of God. Minister verbi es, hoc age— You are
a minister of the word; give yourself wholly to it,
was Mr. Perkins's motto. Paul was a minister. Ob
serve here,
" (1.) Whose minister he was ; the minister of Jesus
Christ, 1' Cor. 4. 1. He is our Master ; his we are,
and him we serve.
(2.) To whom ; to the Gentiles. So Qod had ap
pointed him, Acts 22, 21. So Peter and he had
agreed, Gal. 2. 7 — 9. These Romans were Gen
tiles; "Now," says he, "I do not thrust myself
upon you, or seek any lordship over you ; I am ap
pointed to it : if yOu think I am rude and bold,
my commission is .my warrant, and must bear me
out." (3.) What he ministered; the gospel of God;
hpspyitra to ibttyye\im — ministering as about holy
things; so the word signifies; executing the office
of a christian priest, more spiritual, and therefore
more excellent, than the Leviticalpriesthood.
(4. ) For what end ; that the offering up (or sa
crificing) of the Gentiles might be acceptable, that
God may have the -glory which would redound to
his name by the conversion of the Gentiles. Paul
laid out himself thus, to bring about something that
might be acceptable to God. Observe how the con
version of the Gentiles is expressed ; it is the offer
ing up of the Gentiles; it is vpotr^aph, vZi iQvZv — the
oblation of the Gentiles: in which the Gentiles are
looked upon; either, [1.] As the priests offeringthe
oblation of prayer and praise, and other acts of re
ligion. Long had the Jews been the holy nation,
the kingdom of priests, but now the Gentiles are
become priests unto God, (Rev. 5. 10.) by their con
version to the christian faith consecrated to the ser
vice of God, that the scripture might be fulfilled,
(Mal. 1. 11.) In every place incense shall be offered,
and a pure offering. The converted Gentiles are
said to be made nigh, (Eph. 2. 13.)— the periphrasis
of priests. Or, [2.] The Gentiles are themselves
the sacrifice offered up to God by Paul, in the name
of Christ; a living sacrifice, holy, acceptable to
God, ch. 12. 1. A sanctified soul is offered up to
God in the flames of love, upon Christ the Altar.
Paul gathered in souls by his preaching, not to keep
them to himself, but to offer them up to God ; Be
hold, I, and the children that God hath given me.
And it is an acceptable offering; being sanctified by
the Holy Ghost, Paul preached to them, and dealt
with them ; but that which made them sacrifices to
God, was, their sanctification ; and that was not his
work, but the work of the Holy Ghost. None are
acceptably offered to God, but those that_are sanc
tified : unholy things can never be pleasing to the
holy God. '
1 7. I have therefore whereof I may glory
through Jesus Christ in those things which
pertain to God. 18. For I will not dare to
speak any of those things which Christ hath
not wrought by me, to make the Gentiles
obedient, by word and deed, 1 9. Through
mighty signs and wonders, by the power of
the Spirit of God; so that from Jerusalem,
and round about unto Illyricum, I have
fully preached the gospel of Christ. 20.
Yea, so have I strived to preach the gospel,
not where Christ was named, lest I should
found upon another man's foundation: 2i.
But as it is written, To whom he was not

spoken of, they shall see: and they that
have not heard shall understand.
The apostle here gives some account of himself
and of his own affairs. Having mentioned his minis
try and apostleship, he goes on further to magnify
his office in the efficacy of it ; and to mention,, to the
glory of God, the great success of his ministry, and
the wonderful things that God had done by him ; for
encouragement to the christian church at Rome, that
they were not alone in the profession of Christianity ;
but though, compared with the multitude of their
idolatrous neighbours, they were but a little flock,
yet, up and down the country, there were many that
were their companions in the kingdom and patience
of JesuS Christ. It was likewise a great confirma
tion of the truth of the christian doctrine, that it had
such strange success, and was.so far propagated by
such weak and unlikely means ; such multitudes
captivated to the obedience of Christ by the foolish
ness of preaching. Therefore Paul gives them this
account ; which he makes the matter of his glory
ing ; not vain glory, but holy, gracious glorying;
which appears by the limitations ; it is through Jesus
Christ. Thus does he centre all his glorying in
Christ ; he teaches us to do so, 1 Cor. 1. 31.J, Not
unto us, Ps. 115. 1. And it is in those thingsjwhkk
pertain to God, The conversion of souls is one of
those things that pertain to God, and therefore is
the matter of Paul s glorying ; not the things of the
flesh. "Whereof I may glory, Jx»?vii«ox«ir««»X«is-?'Iiio-i
to. ?rpis 6fi>. I would rather read it thus; Therefore
I have a rejoicing in Christ Jesus, (it is the same
word that is used, 2 Cor. 1. 12. and Phil. 3. 3, where
it is the character of the circumcision, that they
rejoice — xavx^ftwoi, in Christ Jesus,) concerning the
things qf God; or those things that are offered to
God — the living sacrifices of the Gentiles, v. 16.
Paul would have them to rejoice with him in the
extent and efficacy of his ministry ; of which lie
speaks hot only with the greatest deference possible
to the power of Christ, and the effectual working of
the Spirit as all in ail ; but with a protestation of the
truth of what he said ; (v. 18.) I will pot dare to
speak of any of those things which Christ hath not
wrought by me. He would not boast of things with1-
out his line, nor take the praise of another man's
work, as he might have done when he was writing to
distant strangers, who perhaps, could not contradict
him ; but (says he) I dare not do it : a faithful man
dares not lie, however he be tempted ; dares be true,
however he be terrified.
Now, in this account of himself, we may observe,
I. His unwearied diligence and industry in his
work. He was one that laboured more abundantly
than they all.
1. He preached in many places ;from Jerusalem,
whence the law went forth as a lamp that shineth,
and round about unto Illyricum, many hundred
miles distant from Jerusalem. We have in the book
of the Acts an account of Paul's travels. There we
find him, after he was sent forth to preach to the
Gentiles, (Acts 13.) labouring in that blessed work
in Seleucia, Cyprus, Pamphylia, Pisidia, an&Lycao-
nia;(ch. 13, 14.) afterward travelling through Syria
and Cilicia. Phrygia, Galatia, Mysia, Troas; and
thence called over to Macedonia, and so into Europe,
ch. 15, 16. Then we find him very busy at Thessa
lonica, Berea, Athens, Corinth, Ephesus, and the
parts adjacent. Those that know the extent and dis
tance of these countries, will conclude Paul an activt
man, rejoicing as a strong man to run a race. IUy-
ficum is the country now called Sclavonia, border
ing upon Hungary. Some take it for the same with
Bulgaria; others for the lower Pannonia: however,
it was a great way from Jerusalem, Now it might

ROMANS, XV.

387

be suspected, that if Paul undertook so much work,
surely he did it by the halves. "No," says he, " /
have fully preached the gospel of Christ ; have given
them a full-account of the truth and terms of the
gospel; have not shunned to declare the whole
counsel of God, (Acts 20. 27.) I have kept back no
thing that was necessary for them to know." Filled
the gospel, so the word is; vwt\vpns.ha.i ™ eja.yyit.Ki,
filled it as the net is filled with fishes in a large
draught; or filled the gospel, that is, filled them
¦with the gospel. Such a change does the gospel
make, that, when it comes in power to any place, it
fills the place. Other knowledge is airy, and leaves
souls empty, but the knpwledge of the gospel is
filling. 2. He preached in places that had not heard the
gospel before, v. 20, 21. He brake up fallow ground,
laid the first stone in many places, and introduced
Christianity there, where nothing had reigned for
many ages but idolatry and witchcraft, and all sorts
of diabolism. Paul brake the ice, and therefore
must needs meet with the more difficulties and dis
couragements in his work. Those who preached in
Judea, had, upon this account, a much easier task
than Paul, who was the apostle of the Gentiles ; for
they entered into the labours of others, John 4. 3.8.
Paul, being a hardy man, was, called out to the
hardest work; there were many instructors, but
Paul was the great father ; many that watered, but
Paul was the great planter. Well, he was a bold
man that made the first attack upon the palace of
the strong man armed in the Gentile world ; that
first assaulted Satan's interest there ; and Paul was
that man who ventured the first onset in many places,
and suffered greatly for it. He mentions this as a
proof of his apostleship ; for the office of the apostles
was especially to bring in those that were without,
and to lay the foundations of the new Jerusalem ; see
Rev. 21. 14. Not but that Paul preached in many
places where others had been at work before him ;
but he principally and mainly laid himself out for
the good of those that sat in darkness. He was in
care not to build upon another man's foundation, lest
he should thereby disprove his apostleship, and give
occasion to those who sought occasion to reflect upon
lim. He quotes a scripture for this, out of Isa. 52.
15. To whom he was not spoken of, they shall see.
That which had not been told them, shall they see;
so the prophet has it, much to the same purport.
This made the success of Paul's preaching the more
remarkable. The transition from darkness to light
is more sensible than the after-growth and increase
of that light And commonly the greatest success
of the gospel is at its first coming to a pldce ; after
ward, people become sermon-proof.
II. The great and wonderful success that he had
in this work. It was effectual to make the Gentiles
obedient. The design of the gospel is to bring people
to be obedient; it is not only a truth to be believed,
but a law to be obeyed. This Paul aimed at in all
his travels ; not his own wealth and honour, (if he
had, he had sadly missed his aim,) but the conver
sion and salvation of souls : that his heart was upon,
and for that he travailed in birth again.
Now how was this great work wrought ?
- li Christ was the principal Agent. He does not
say, "which I worked/' but, "which Christ
wrought by me," v. 18. Whatever good we do, it
is not we, but Christ by us, that does it ; the work
is his, the strength his ; he is All in all, he works all
our works, Phil. 2. 13. Isa. 26. 12. Paul takes all
occasions to own this, that the whole praise might
be transmitted to Christ.
Paul was a very active minister ; By word and
deed, that is, by his preaching, and by the miracles
he wrought to confirm his doctrine ; or his preach
ing and his living; Those ministers are likely to win

souls, that preach both by word and deed; by their
conversation shewing forth the power of the truths
they preach. This is according to Christ's example,
who began both to do and teach, Acts 1. 1.
Through mighty signs and wonders: iv imifiu
e-Hfidm — -by the power, or in the strength, of signs
and wonders. These made the preaching of the
word so effectual, being the appointed means of con
viction, and the divine seal affixed to the gospel-
charter, Mark 16. 17, 18.
3. The power qf the Spirit of God made this
effectual, and crowned all with the desired success,
¦p. 19. (1.) The power of the Spirit in Paul, as in
the other apostles, for the workingof those miracles.
Miracles were wrought by the power of the Holy
Ghost, (Acts 1. 8.) therefore reproaching the mi.
racles is called the blasphemy against the Holy
Ghost. Or, (2.) The power of the Spirit in the
hearts of those to whom the word was preached, and
who saw the miracles, making these means effectual
to some, and not to others. It is the Spirit's opera
tion that makes the difference. Paul himself, great
a preacher as he was, with all his mighty signs and
wonders, could not make one. soul obedient farther
than the power of the Spirit of God accompanied
his labours. It was the Spirit of the -Lord of hosts
that made those great mountains plain before this
Zerubbabel. This is an encouragement to faithful
ministers, who labour under the sense of. great weak
ness and infirmity, that it is all one to the blessed
Spirit to work by many, or by those that have no
power. The same almighty Spirit that wrought with
Paul, often perfects strength in weakness, and or
dains praise out of the mouth of babes and sucklings.
This success which he had in preaching, is that
which he here rejoices in ; for the converted nations
were his joy, and crown of rejoicing : and he tells
them of it, not only that they might rejoice with him,
but that they might be the more ready to receive the
truths which he had written to them, and to own him
whom Christ had thus signally owned.
22. For which cause also I have been
much hindered from coming to you.- 23.
But now having no more place in these
parts, and having a great desire these many
years to come unto you ; 24. Whensoever
I take my journey into Spain, I will come
to you : for I trust to see you in my journey,
and to be brought on my way thitherward
by you, if first I be somewhat filled with
your company. 25. But now I go unto
Jerusalem to minister unto the saints. 26.
For it hath pleased them of Macedonia and
Achaia to make a certain contribution for
the poor saints which are at Jerusalem.
27. It hath pleased them verily ; and their
debtors they are. For if the Gentiles have
been madepartakers of their spiritual things,
their duty is also to minister unto them in
carnal things. 28. When therefore I have
performed this, and have sealed to them
this fruit, I will come by you into Spain.
29. And I am, sure that, when I come unto
you, I shall ccpe in the fulness of the bless
ing of the gospel of Christ.
St. Paul here declares his purpose to come and see
the christians at Rome. Upon this head his matter
is but common and ordinary, appointing a visit to his

388

ROMANS, XV.

friends ; but the manner of his expression is gra
cious and savoury, very instructive, and for our imi
tation. We should learn by it to speak of our com
mon affairs in the language of Canaan. Even our
common discourse should haye an air of grace ; by
that it will appear what country we belong to.
, It should seem that Paul's company was very much
desired at Rome. He was a man that had as many
friends and as many enemies as most men ever had :
he passed through evil report and good report. No
doubt, they had heard much of him at Rome, and
longed to see him. Should the apostle of the Gen
tiles be. a stranger at Rome, the metropolis of the
Gentile world ? Why, as to this, he excuses it, that
he had not come yet, he- promises to come shortly,
and gives a good reason why he could not come now.
I. He excuses it, that he never came yet. Observe
how careful Paul was to keep in with his friends, and
to prevent and anticipate any exceptions against
him ; not as one that lorded it over God's heritage.
1, He assures them that he had a great desire to
see them ; not to see Rome, though it was now in its
greatest pomp and splendour ; nor to see the empe
ror's court ; nor to converse -with the philosophers
and learned men that were then at Rome, though
such conversation must needs be very desirable to so
great a scholar as Paul was, but to come unto you,
(v. 33.) a company of poor despised saints in Rome,
hated of the world, but loving God, and beloved of
him. These were the men that Paul was ambitious
of an acquaintance with at Rome ; they were the ex
cellent ones in whom he delighted, Ps. 16. 3. And
he had a special desire to see them, because of the
great character they had in all the churches for faith
and holiness ; they were men that excelled in virtue,
and therefore Paul was so desirous to come to them.
This desire Paul had had for many years, and yet
could never compass it. The providence of God
wisely over-rules the purposes and desires of men.
God's dearest servants are not always gratified in
every thing that they have a mind to. Yet all that
delight in God, have the desire o/their heart fulfilled,
(Ps. 37. 4.) though all the desires in their heart be
not humoured.
2. He tells them, that therefore he could not come
to them, because he had so much work cut out for
him elsewhere. For which cause, that is, because
of his labours in other countries, thence it was that
he was so much hindered. God had opened a wide
door for him in other places, and so diverted him.
Observe, in this, (1.) The gracious providence of
God conversant in a special manner about his minis
ters, casting their lot, not according to their con
trivance, but according to his own purpose. Paul
-was several times crossed in his intentions ; some
times hindered by Satan, (as 1 Thess. 2. 18. ) some
times forbidden by the Spirit, (Acts 16. 7. ) and here
diverted by other work. Man purposes but God dis
poses, Prov. 16. 9. — 19. 21. Jer. 10. 23. Ministers
purpose, and their friends purpose concerning them,
but God over-rules both, and orders the journeys,
removes, and settlements, of his faithful ministers as
he pleases. The stars are in the right hand of Christ,
to shine where he sets them. The gospel does not
come by chance to any place, but by the will and
counsel of God. (2. ) The gracious prudence of Paul,
in bestowing his time and pains there where there
was most need. Had Paul consulted his own ease,
wealth, and honour, the greatness of the work would
never have hindered him from seeing Rome, but
would rather have driven him thither, where he
might have had more preferment, and taken less
pains. _ But Paul sought the things of Christ more
than his own things, and therefore would not leave
his work of planting churches, no not for a time, to
go see Rome._ The Romans were whole, and needed
not the physician so as other poor places that were

sick and dying. While men and women were every
day dropping into eternity, and their precious souls
perishing for lack of vision, it was no time for Paul
to trifle. There was now a gale of opportunity, the
fields were white unto the harvest; sucha season
slipt might never be retrieved ; the necessities of
poor souls, were pressing, and called loud, and there-
tore Paul must be busy. It concerns us all to do that
first, which is most needful. True grace teaches us
to prefer that which is necessary before that which
is unnecessary, Luke 10. 41, 42. And christian pru
dence teaches us to prefer that which is more ne
cessary before that which is less so. This, Paul
mentions as a sufficient satisfying reason. We must
npt take it ill of our friends, if they prefer necessary
work, which is pleasing to God, before unnecessary
visits and compliments, which may be pleasing to us.
In this, as in other things, we must deny ourselves.
II. He promised to come and see them shortly,
v. 23, 24, 29.
Having no more place in these parts, that is,in
Greece, where he then was. The whole of that
country being more or less leavened with the savour
of the gospel, churches being planted in the most
considerable towns, and pastors settled to carry on
the work which Paul had begun, he had Httle more
to do there. He had driven the chariot of the gos
pel to the sea-coast, and having thus conquered
Greece, he is ready to wish there were another
Greece to conquer. Paul was one that went through
with his work, and yet then did not think of taking
his ease, but set himself to contrive more work, to
devise liberal things. Here was a workman that
needed not be ashamed. Observe,
1. How he forecasted his intended visit. His pro
ject was to see them in his way to Spain. It ap-
E ears. by this, that Paul intended a journey into
pain, to plant Christianity there. The difficulty
and peril of the work, the distance of the place, the
danger of the voyage, the other good works (though
less needful, he thinks) which Paul might find to do
in other places, did not quench the flame of his
holy zeal for the propagating of the gospel, which
did even eat him up, 'and make him forget himself.
But it is not certain, whether ever he fulfilled this
purpose, and went to Spain. Many of the best ex
positors think he did not, but was hindered in this
as he was in others of his purposes. He did indeed
come to Rome, but he was brought thither a pri
soner, and there was detained two years; and whither
he went after is uncertain : but several of his epistles
which he wrote in prison, intimate his purpose to
go eastward, and not toward Spain. However,
Paul, for, as much as it was in thine heart to bring
the light of the gospel into Spain, thou didst well,
in that it was in thine heart ; as God said to David,
2 Chron. 6. 8. The grace of God often with favour
accepts the sincere intention, when the providence
of God in wisdom prohibits the execution. And do
not we serve a good Master then ? 2 Cor. 8. 12.
Now, in his way to Spain, he proposed to come
to them. Observe his prudence. It is wisdom for
every one of us to order our affairs so that we may
do the most work in the least time.
Observe how doubtfully he speaks ; I trust to see
you: not, " I am resolved I will," but, "I hope I
shall." We must purpose all our purposes and
make all our promises, m like manner, with a sub
mission to the Divine Providence ; not boasting our
selves of to-morrow, because we know not what a
day may bring forth, Prov. 27. 1. James 4. 13— IS.
2. What he expected in this intended visit.
(1.) What he expected from them. He expected
they would bring him oh;his way toward Spain, fit
was not a stately attendance, such as princes have,
but a loving attendance, such as friends give, that
Paul expected. Spain was then a province of the

ROMANS, XV.

389

empire, well known to the ReJmans, who had a
great correspondence with it, and therefore they
might be helpful to Paul in his voyage thither ; and
it was not barely the accompanying of him part of
the way, but their furthering him in his expedition,
that he counted upon : not only out of their respect
to Paul, but out of respect to the souls of those poor
Spaniards that Paul was going to preach to. It is
justly expected from all christians, that they should
lay out themselves for the promoting and further
ing of every good work, especially that blessed
work of the conversion of souls ; which they should
contrive to make as easy as may be to their minis
ters, and as successful as may be to poor souls.
j (2.) What he. expected in them ; to be somewhat
filled with their company. That which Paul de
sired, was, their company and conversation. The
good company of the saints is very desirable and de
lightful. Paul was himself a man of great attain
ments in knowledge and grace, taller by head and
shoulders than other christains in these things, and
yet see how he pleased himself with the thoughts
of good company ; for as iron sharpens iron, so does
a man the countenance of his friend. He intimates
that he intended to make some stay with them, for
he would befitted with their company ; not justlook
at them, and away : and yet he thinks their con
verse so pleasant, that he should never have enough
of it ; it is but somewhat filled, he thought he should
leave them with a desire of more of their company.
Christian society, rightly managed and improved, is
a heaven upon earth, a comfortable earnest of our
gathering together unto Christ at the great day.
Yet observe, it is but somewhat filled, fori pipus — in
part. The satisfaction we have in communion with
the saints in this world, is but partial ; we are but
somewhat filled : it is partial, compared with our
communion with Christ ; that, and that only, will
completely satisfy, that will fill the soul : it is partial,
compared with the communion we hope to have
with the saints in the other world. When we shall
sit-down with Abraham, and Isaac, and Jacob, with
all the saints, and none but saints, and saints made
Eerfect, we shall have enough of that society, and
e quite filled with that company.
(3.) What he expected from God with them, v.
29. He expected to come in the fulness ofthe
blessing of the gospel of Christ. Observe, Con
cerning what he expected from them he speaks
doubtfully, I trust to be brought on my way, and to
be filled With your company. Paul had learnt not to
be too confident of the best. These very men slip
ped from him afterward, when he had occasion for
service therein ; (2 Tim. 16. ) At my first answer, no
man stood by me; none of the christians at Rome.
The Lord teach ,us to cease from man. But con
cerning what he expected from God, he speaks con
fidently. It was uncertain whether he should come
or no, but lam sure when Ido come, I shall come in
the fulness, ilfc. We cannot expect too little from
man, nor too much from God. Now Paul expected
that God would bring him to them, loaded with
blessings, so that he should be an instrument of
doing a deal of good among them, and fill them
with the blessings of the gospel. Compare ch. 1.
11. That I may, impart unto you some spiritual gift.
The blessing ofthe gospel of Christ is the best and
more desirable blessing. When Paul would raise
their expectation of something great and good in his
coming, he directs them to hope for the blessings of
the gospel, spiritual blessings, knowledge, and grace,
and comfort. There is then a happy meeting be
tween people and ministers, when they are both
under the fulness of , the blessing. The blessing of
the gospel is the treasure, which we have in earthen
vessels. When ministers are fully prepared to give
out, and people fully prepared to receive, this bless

ing, both are happy. Many have the gospel, who
have not the blessing of the gospel, and so they have
it in vain. The gospel will not profit, unless God
bless it to us; and it is our duty to wait upon him
for that blessing, and for the fulness of it.
III. He gives them a good reason why he could
not come and see them now _; because he had other
business upon his hands, which required his attend
ance, upon which he must first make a journey to
Jerusalem, v. 25 — 28. He gives a particular ac
count of it, to shew that the excuse was real. He
was going to Jerusalem, as the messenger of the
church's charity to the poor saints there. Observe
what he says,
1. Concerning this charity itself. And he speaks
of that upon this occasion — probably, to excite the
Roman christians to do the like, according to their
ability. Examples are moving, and Paul was very
ingenious at begging, not for himself, but for others.'
Observe, (1.) For whom it was intended -.for the poor saints
which are at Jerusalem, v. 26. It is no strange
thing for saints to be poor. Those whom God fa
vours, the world often frowns upon ; therefore richv^
are not the best things, nor poverty a curse.
It seems, the saints at Jerusalem were poorer than
other saints ; either, because the wealth of that peo
ple in general was now declining, as their utter ruin'
was hastening on ; and, to be sure, if any must be
kept poor, the saints must : or, because the famine
that was over all the world in the days of Claudius
Cjesar, did in a special manner prevail in Judea, a
dry country; and God having called the poor of
this world, the christians smarted most by it This
was the occasion of that contribution mentioned
Acts 11. 28 — 30. Or, because the saints at Jeru
salem suffered most by persecution ; for of all people
the unbelieving Jews were most inveterate in their
rage and malice against the christians, wrath being
come upon them to the uttermost, 1 Thess. 2. 16.
The christian Hebrews are particularly noted to as
having had their goods spoiled, (Heb. 10. 34.) in
consideration of which this contribution was made
for them. Though the saints at Jerusalem were at
a great distance from them, yet they thus extended
their bounty and liberality to them ; to teach us, as
we have ability, and as there is occasion, to stretch
out the hand of our charity to all that are of the
household of faiths though in places distant from us.
Though in personal instances of poverty, every
church should take care to maintain their own poor,
(for such poor we have always with us,) yet some
times, when more public instances of poverty are
presented as objects of our charity, though a great
way off from us, we must extend our bounty, as the
sun his beams ; and with the virtuous woman, stretch
out our hands to the poor, and reach forth our hand
to the needy, Prov. 31. 20,
(2.) By whom it was collected ; by them of Mace
donia (the chief of whom were the Philippians) and
Achaia, (the chief of whom were the Corinthians,)
two flourishing churches, though yet in their in
fancy, newly converted to Christianity. And I wish
the observation did not hold, that people are com
monly more liberal at their first acquaintance with
the gospel than they are afterward ; that, as "well as
other instances of the first love and the love ot
the espousals, being apt to cool and decay after a
while. It seems, they of Macedonia and Achaia were
rich and wealthy, while they at Jerusalem were
poor and needy/ Infinite Wisdom ordering it so,
that some should have what others want, and so
this mutual dependence of christians one upon an
other might be maintained.
It pleased them. This intimates how ready they
were to it; they were not pressed or constrained to

390

ROMANS, XV.i

it, but they did it of their own accord; and how
cheerful they were in it, they took a pleasure in do-
inggood ; and God loves a cheerful giver.
Jo mg,ke a certain contribution; KtitmUv nvi —
a communication; in token of the communion of
saints, and their fellow-membership, as in the natu
ral body one member communicates to the relief,
and succour, and preservation of another, as there
is occasion. Every thing that passes between chris
tians should be a proof and instance of that common
onion which they have one with another in Jesus
Christ Time was, when the saints at Jerusalem were on
the giving hand, and very liberal they were, when
they laid their estates at the apostles' feet for cha
ritable uses, and took special care that the Grecian
widows should not be neglected in the daily minis
tration, Acts 6. 1, &c. And now that the provi
dence of God had turned the scale, and made them
necessitous, they found the Grecians kind to them ;
for the merciful shall obtain mercy. We should
therefore give a portion to seven, and also to eight,
because we know not what evil may be on the
earth, which may make us glad to be beholden to
others. (3.) What reason there was for it ; (v. 27.) And
their debtors they are. Alms are called righteous
ness, Ps. 112. 9. Being but stewards of what we
have, we owe it there where our great Master (by
the calls of providence, concurring with the pre
cepts of the word) orders us to dispose of it : but
here there was a special debt owing ; the Gentiles
were greatly beholden to the Jews, and were bound
in gratitude to be very kind to them. From the
stock of Israel came Christ himself, according to
the flesh, who is the Light to lighten the Gentiles;
out of the same stock came the prophets, and
apostles, and first preachers of the gospel. The
Jews, having had the lively oracles committed to-
them, were the christians' library-keepers ; out of
Zion went forth the law, and the word of the Lord
from Jerusalem; their political church-state was
dissolved, and they were cut off, that the Gentiles
might be admitted in. Thus did the Gentiles par
take of their spiritual things, and did receive the
gospel of salvation as it were at second-hand from
the Jews ; and therefore their duty is, they are
bound in gratitude, to minister unto them in carnal
things: it is the least they can do: Kiimpyma.1 — to
minister as unto God in holy things; so the word
signifies. A conscientious regard to God in works
of charity and almsgiving, makes them an accepta
ble service and sacrifice to God, and fruit abound
ing to a good account. Paul mentions this, probably,
as the argument he had used with them to persuade
them to it, and it is an argument of equal cogency to
other Gentile churches.
2. Concerning Paul's agency in this business. He
could himself contribute nothing ; silver and gold he
had none, but lived upon the kindness of his friends; .
yet he ministered unto the saints, (v. 25.) by stir
ring up others, receiving what was gathered, and
transmitting it to Jerusalem. Many good works of
that kind stand at a stay for want of some one ac
tive person to lead in them, and to set the wheels
1 PauPs labour in this work is not to be interpreted
as any neglect of his preaching-work ; nor did Paul
leave the word of God, to serve tables ; for beside
that Paul, had other business in this journey, to visit
and confirm the churches, and took this by the bye;
this was indeed a part of the trust committed to
him, in which he was concerned to approve himself
faithful; (Gal. 2. 10.) They would that we should
remember the poor. Paul was one that laid out
himself to do good every way, like his Master, to
trie bodies as well as the souls of people. Minister

ing to the saints is good work, and is not below the
greatest apostles.
This, Paul had undertaken, and therefore he re
solves to go through with it, before he fell upon
other work; (v, 28.) When I have sealed to them
this fruit. He calls the alms fruit, for it is one of
the fruits of righteousness ; it sprang from the root
of grace in the givers, and redounded to the benefit
and comfort of the receivers. And his sealing of
it intimates his great care about it, that what was
given might be kept entire, and not embezzled, but
disposed of according to the design of the givers.
Paul was very solicitous to approve himself faithful
in the management of this matter : an excellent
pattern for ministers to write after, that the minis
try may in nothing be blamed.
30. Now I beseech you, brethren, for
the Lord Jesus Christ's sake, and for the
love of the Spirit, that ye strive together.
with me in your prayers to God for ma?
31. That I may be delivered from the$
that do not believe in Judea ; and that my
service which Ihave for Jerusalem may be
accepted ofthe saints: 32. That I may
come unto you with joy by the will of God,
and may with you be refreshed. 33. Now
the God of peace be with you all. Amen.
Here we have,
I. St. Paul's desire of a share in the prayers of
the Romans for him, expressed very earnestly, v.
30 — 32. Though Paul was a great appstle, yet he
begged the prayers of the meanest christians, not
here only, but in several other of the epistles. He had
prayed much for them, and this he desires as the
return of his kindness. Interchanging of prayers is
an excellent token of the interchanging of loves. Paul
speaks like one that knew himself, and would here
by teach us how to value the effectual fervent prayer
of the righteous. How careful should we be lest we
do any thing to forfet our interest in the love and
prayers of God's praying people ! (
1. Observe why they must pray for him. He
begs it with the greatest importunity* He might
suspect they would forget him in their prayers,
because they had no personal acquaintance with
him, and therefore he urged them very closely,
and begs it with the most affectionate obtestations,
by all that is sacred and valuable ; I beseech you,
(1.) " For tlie Lord Jesus Christ's sake; He is
my Master, I am going about his work, and Iris
glory is interested in the success of it : if you have
any regard to Jesus Christ, and to his cause and
kingdom, pray for me. You love Christ, and own
Christ ; for his sake then do me this kindness."
(2.) "For the love of the Spirit. As a proof
and instance of that love which the Spirit works in
the hearts of believers one to another, pray^forme;
as a fruit of that communion which we nave one
with another by the Spirit, though we neversaw
one another. If ever you experienced the Spirit's
love to you, and would be found returning your love
to the Spirit, be not wanting in this office «tf kind
ness." 2. How they must pray for him ; that ye sttrtie
together. (1.) That ye strive m prayer. Those that would
prevail in prayer, must strive in prayer. We must
put forth all that is within us, in that duty ; pray with
fixedness, faith, and fervency ; wrestle with Goo,
as Jacob did ; pray in praying, as Elias did, (Jam.
5. 17.) and stir up ourselves to take hold on God;
(Isa. 64. 7.) and this is not only when we are pray
ing for ourselves, but when we are praying for our

Romans, xvi.

39 J

friends. True love to our brethren should make us
as earnest for them as sense of our own need makes
it for ourselves.
(2.) That ye strive together with me. When he
begged their prayers for him, he did not intend there
by to excuse his praying for himself; no, "Strive
together with.me, who am wrestling with God daily,
upon my own and my friends' account. " He would
have them to ply the same oar. Paul and these
Romans were distant in place, and likely to be so,
and yet they might join together in prayer ; those
who are put far asunder by the disposal . of God's
providence, may yet meet together at the throne of
nis grace. Those who beg the prayers of others,
must not neglect to pray for themselves.
3. What they must beg of God for him. He men
tions particulars ; for in praying both for ourselves
and for our friends, it is good to be particular. What
wilt thou that I shall do for thee ? So says Christ,
when he holds out the golden sceptre. Though he
knows our state and wants perfectly, he will know
them from us. He recommends himself to their
prayers, With reference to three things.
(1.) The dangers which he was exposed to ; That
I may be delivered from them that do not believe in
Judeai The unbelieving Jews were the! most vio
lent enemies Paul had, and most enraged against
him, and some prospect he had of trouble from them
in this journey : and therefore they must pray that
God would deliver him. We may, and must, pray
against persecution. This prayer was answered in
several remarkable deliverances of Paul, recorded
Acts 21, 22, 23, 24.
(2.) His services; Pray, that my service which I
have fir Jerusalem, may be accepted qf the saints.
Why, was there any danger that it would not be ac
cepted? Can money be otherwise than acceptable
to the poor ? Yes, there was some ground of suspi
cion in this case ; for Paul was the apostle of the
Gentiles, and as the unbelieving Jews looked spite
fully at him, which was their wickedness, so those
that believed, were shy of him upon that account,
which was their weakness. He does not say, "Let
them choose whether they will accept it or no ; if
they will not, it shall be better bestowed;" but,
"Pray that it may be accepted." As God must
be sought unto for the restraining of the ill will of
our enemies, so also for the preserving and increas
ing of the good will of our friends ; for God hath
the hearts both of the one and of the other in his
hands. (3.) His journey to them. To engage their prayers
for him, he interests them in his concerns ; (v. 32.)
That I may come unto you with joy. If his present
journey to Jerusalem proved unsuccessful, his in
tended journey to Rome would be uncomfortable.
If he should not do good, and prosper, in one visit,
he thought he should have small joy of the next :
may come with joy, by the will qf God. All our joy
depends upon the will of God. The comfort of the
creature is in every thing according to the disposal
of the Creator.
II. Here is another prayer of the apostle for them ;
(v. 33. ) Now the God of peace be with you all,
Amen. The Lord of hosts, the God of battle, is the
God of peace, the Author and Lover of peace. He
describes God under this title here, because of the
divisions among them, to recommend peace to them ;
if God be the God of peace, let us be men of peace.
The Old Testament blessing, was, Peace be with
you ; now, The God of peace be with you. They
who have the fountain, cannot want any of the
streams. With you all; both weak and strong. To
dispose them to a nearer union, he puts them all to
gether in this prayer. Those who are united in the
blessing of God, should be united in affection one to
another.

CHAP. XVI.

Paul is now concluding this long and exceUent epistle, and
he does it with a great deal of affection. As in the main
body ofthe epistle he appears to have been a very know
ing man, so in these appurtenances of it he appears to have
been a very loving in an. So much knowledge and so much
love are a very rare, but (where it is) a very exceUent and
amiable, composition : for what is heaven, but knowledge
and love made perfect ? It is observable how often Paul
speaks as if he were concluding, and yet takes fresh hold
again. One would have thought that solemn benediction
which closed the foregoing chapter, should have ended the
epistle ; and yet here he begins again, and in this chapter he
repeats the blessing, (v. 20.) The grace of our Lord Jesus
Christ be with you, Amen. And yet he has something more
to say ; nay, again he repeats the blessing, (y. 24.) and
yet has not done ; an expression of his tender love. These
repeated benedictions, which stand for valedictions, speak
Paul loath to part.
Now, in this closing chapter, we may observe,
I. His recommendation of one friend to the Roman chris
tians, and his particular salutation of several among them,:
v. 1 . . 16. II. A caution to take heed of those who caused
divisions, v. 17. .20. III. Salutations added from some
who were with Paul, v. 21 . . 24. IV. He concludes with a
solemn celebration of the glory of God, v. 25 . . 27.
1. X COMMEND unto yoil Phebe our
JL,. sister, who is a servant ofthe church
which is at Cenchrea ; 2. That ye receive
her in the Lord, as becometh saints, and
that ye assist her in whatsoever business
she hath need of you : for she hath been a
succourer of many, and of myself also. 3.
Greet Priscilla and Aquila niy helpers in
Christ Jesus : 4. Who have for my life laid
down their own necks : unto whom not
only I give thanks, but also all the churches
ofthe Gentiles. 5. Likewise greet the church
that is in their house. Salute my well be
loved Epenetus, who is the first fruits of
Achaia unto Christ. 6. Greet Mary who
bestowed much labour on us. 7. Salute
Andronicus and Junia, my kinsmen, and
my fellow-prisoners, who are of note among
the apostles, who also were in Christ be
fore me. 8. Greet Amplias my beloved in
the Lord. 9. Salute Urbane, our helper in
Christ, and Stachys my beloved. 10. Sa
lute Apelles approved in Christ. Salute
them which are of Aristobulus' household.'
1 1 . Salute Herodion my kinsman. Greet
them that are ofthe household of Narcissus,
which are in the Lord. 12. Salute Try-
phena and Tryphosa, who labour in the
Lord. Salute the beloved Persis, who la
boured much in the Lord. 1 3. Salute Ru-
fus chosen in the Lord, and his mother and
mine. 14. Salute Asyncritus, Phlegon*
Hermas, Patrobas, Hermes, and the bre
thren which are with them. 15. Salute
Philologus, and Julia, Nereus, and his sis
ter, and Olympas, and all the saints which
are with them. 1 6. Salute one another with
a holy kiss. The churches of Christ sa
lute you.
Such remembrances as these are usual in letters
between friends; and yet Paul,, by the savouriness

392

ROMANS, XVI.

of his expressions, sanctifies these common compli
ments. I. Here is the recommendation of a friend, by
whom (as some think) this epistle was sent— one
Phebe, v. 1, 2. It should seem, that she was a per
son of quaUty and estate, who had business, which
called. her to Rome, where she was a stranger; and
therefore Paul recommends her to the acquaintance
of the christians there : an expression of his true
friendship to her. Paul was as well skilled in the
art of obliging as most men. True religion, rightly
received, never made any man uncivil. Courtesy
and Christianity agree well together. It was not in
compliment to her; but in sincerity, that,
1. He gives a very good character of her.
(1. ) As a sister to Paul ; Phebe our sister : not in
nature, but in grace ; not in affinity or consanguinity,
but in pure Christianity : his own sister in the faith of
Christ ; loving Paul, and beloved of him, with a pure
and chaste and spiritual love, as a sister; for there
is neither male nor female, but all are one in Christ
Jesus, Gal. 3. 28. Both Christ and his apostles had
some of their best friends among the devout (and
upon that account honourable) women.
(2.) As a servant to the church at Cenchrea:
JWoiw, a servant by office, a stated servant, not to
E reach the word, (that was forbidden to wtlmen,)
ut in acts of chanty and hospitality. Some think
she was one of the widows that ministered to the
sick, and were taken into the church's number,
1 Tim. 5. 9. But those were old and poor, whereas
Phebe seems to have been a person of some account ;
and yet it was no disparagement to her to be a ser
vant to the church. Probably, they used to meet at
her house, and she undertook the care of entertain
ing the ministers, especially strangers. Every orie
in his place should strive to serve the church, for
therein he serves Christ, and it will turn to a good
account another day. Cenchrea was a small sea
port town adjoining to Corinth, about twelve fur
longs distant. Some think there was a church there,
distinct from that at Corinth ; though, being so near,
it is very probable that the church of Corinth is
called the church of Cenchrea, because their place
of meeting might be there, on account of the great
opposition to them in the city ; (Acts 18. 12.) as at
Philippi they met out of the city by the water-side,
Acts 16. 13. So the reformed church of Paris might
be called the church at Charenton, where they for
merly met, out of the city.
(3.) As asuccourer of many, and particularly of
Paul, v. 2. She relieved many that were in want
and distress ; a good copy for women to write after,
that have ability. She was kind to those that need
ed kindness, intimated in her succouring of them ;
and her bounty was extensive, she was a succourer
of many. Observe the gratitude of Paul in mention
ing her particular kindness to him ; and to myself
also. Acknowledgment of favours is the least re
turn we can make. It was much to her honour,
that Paul left this upon record ; for wherever this
epistle is read, her kindness to Paul is told for a me
morial of her.
2. He • recommends her to their care and kind
ness, as one worthy to be taken notice of with pecu
liar respect.
(1.) " Receive her in the Lord. Entertain her,
bid her welcome." This pass, under Paul's hand,
couldnotbut recommendherto any christian church.
" Receive her in the Lord," that is, "for the Lord's
sake ; receive her as a servant and friend of Christ. "
As it becometh saints to receive ; who love Christ,
and therefore love all that are his, for his sake : or,
as becometh saints to be received, with love and
honour 'and the tenderest affection. There may
be occasion sometimes to improve our interest in
our friends, not only for ourselves, but for others

also ; interest being a price in the hand for doing
good. (2. ) Assist her in whatsoever business she has need
of you. Whether she had business of trade, or
law-business at the court, is not material; however,
being a woman, a stranger, a christian, she had need
of help : and Paul engaged them to be assistant to
her. It becomes christians to be helpful one to an
other in their affairs, especially to be helpful to
strangers ; for we are members one of another, and
we know not what need of help we may have our
selves. Observe, Paul bespeaks help for one that
had been so helpful to many; he that watereth,
shall be watered also himself.
II. Here are commendations to some particular
friends among those to whom he wrote, more than
in any other of the epistles. Though the care of aU
the churches came upon Paul daily, enough to dis
tract an ordinary head, yet he could retain the re
membrance of so many ; and his heart was so full
of love and affection, as to send salutations to each
of them, with particular characters of them, aiid
expressions of love to them, and concern for them.
Greet them, salute them; it is the same word,
&<riria-a<rBi. "Let them know that I remember
them, and love them, and wish them well." There
is something observable in divers of these salutations.
1. Concerning Aquila and Priscilla, a famous
couple, that Paul had a special kindness for.- They
were originally of Rome, but were banished thence
by the edict of Claudius, Acts 18. 2. At Corinth,
Paul became acquainted with them, wrought with
them at the trade of tent-making ; after some time,
When the edge of that edict was rebated, they re
turned to Rome, and thither he now sends commen
dations to them. He calls them his helpers in
Christ Jesus ; by private instructions and converse
furthering the success of Paul's public preaching;
one instance whereof we have in their instructing of
Apollos, Acts 18. 26. Those are helpers to faith
ful ministers, that lay out themselves in their fami
lies and among their neighbours, to do good to souls.
Nay, they did not only do much, but they ventured
much, for Paul ) they have fir my life laid down
their own necks. They exposed themselves, to se
cure Paul ; hazarded their own lives for the preser
vation of his, considering how much better they
might be spared than he. Paul was in a great deal
of danger at Corinth, while he sojourned with.them ;
but they sheltered him, though they thereby made
themselves obnoxious to the enraged multitude,
Acts 18. 12, 17. It was a good while ago that they
had done Paul this kindness ; and yet he, speaks as
sensibly of it as if it had been but yesterday. To
whom (says he) not only I give thanks, but also all
the churches ofthe Gentiles ; who were all beholden
to these good people for. helping to save the life of
him that was the apostle of the Gentiles. Paul men
tions this, to engage the christians at Rome to be
more kind to Aquila and Priscilla.
He sends likewise greeting to the church in their
house, v. 5. It seems then, -a church in a house is
no such absurd thing as some make it to be. Per
haps there was a congregation of christians that used
to meet at their house at stated times ; and then, no
doubt, it was, like the house of Obed-Edom, blessed
for the ark's sake. Others think that the church
was no more than a religious, pious, well-governed
family, that kept up the worship of God. Religion,
in the power of it reigning in a family, will turn a
house into a church. And doubtless it had a good
influence upon this, that Priscilla the good wife of
the family was so very eminent and forward jo reli
gion ; so eminent, that she is often named first.; A
virtuous woman, that looks well to the ways of her
household, may do much toward the advancement
of religion in a family. When Priscilla and Aquila

ROMANS, XVI.

393

¦were at Ephesus, though but sojourners there, yet
there also they had a church in their house, 1 Cor.
16. 19. A truly godly man will be careful to take
religion along with him, wherever he goes. When
Abraham removed his tent, he renewed his altar,
Gen. 13. 18.
#. Concerning Epenetus, v. 5. He calls him his
well-beloved. Where the law of love is in the heart,
the law of kindness will be in the tongue. Endear
ing language should pass among christians, to ex
press love, and to engage love. So he calls Amplias,
beloved in the Lord, with true christian love for
Christ's sake ; and Stachys, his beloved : a sign that
Paul had been in the third heaven, he was so much
made up of love.
Of Epenetus it is further said, that he was the
first-fruits of Achaia unto Christ: not only one of
the most eminent believers in that country, but one
of Ijhe first that was converted to the faith of Christ ;
one that was offered up to God by Paul, as the first-
fsuits of his ministry there; an earnest of a great
harvest ; for in Corinth, the chief city of Achaia,
God had much people, Acts 18. 10. Special respect
is to be paid to those that set out early, and come to
work in the vineyard at the first hour, at the first
call. The household of Stephanas is likewise said
to be the first-fruits of Achaia, 1 Cor. 16. 15. Per
haps Epenetus was one of that household ; or, how
ever, he was one of the first three; not the first
alone, but one of the first fleece of christians, that
the region of Achaia afforded. "
3. Concerning Mary, and some others who were
laborious in that which is good ; industrious chris
tians; Mary, who bestowed much labour on us. True
love never sticks at labour, but rather takes a plea
sure in it ; where there is much love, there will be
much labour. Some think this Mary had been at
- some of those places where Paul was, though now
removed to Rome, and had personally ministered to
bim ; others think Paul speaks of her labour as be
stowed upon him, because it was bestowed upon his
friends and fellow-labourers, and he took what was
done to them as done to himself. He says of Try-
phena and Tryphosa, two useful women in their
places, that they labour in the Lord; (v, 12.) and
of the beloved Persis, another good woman, that she
laboured much in the Lord, more than others did.
Among useful people, some are more useful than
others ; abounding more in the work of the Lord.
4. Concerning Andronicus and Junia, v. 7. Some
take them for a man and his wife, and the original
will well enough bear it; and considering the name
of the latter, that is more probable than that they
should be two men, as others think, and brethren.
Observe, (1.) They were Paul's cousins, -akin to him ; so
was Herodion, v. 11. Religion does not take away,
but rectifies, Sanctifies, and' improves, our respect
to our kindred; engaging us to lay out ourselves
most for their good, and to rejoice in them the
more, when we find them related to Christ by
faith. (2.) They were his fellow-prisoners. Partner
ship in suffering sometimes does much toward the
union of souls and the knitting of affections. We do
not find in the story of the Acts any imprisonment
of Paul before the writing of this epistle, but that
at Philippi, Acts 16. 23. But Paul was in prisons
more frequent j, (2 Cor. 11. 23.) in some of which,
it seems, he met with his friends Andronicus and
Junia.; yoke-fellows, aS mother things, so in suffer—
ing for Christ, and bearing his yoke. 4.
(3.) 'They, were of note among the apostles; not
so much perhaps, because they were persons of es
tate and quality in jthe world, asjjecause they were
eminent forknowleage; and gifts, and graces, which
made them famous"arHong the apostles, who were
Vol, vi.— 3 D* .

competent judges of those things, and were endued
with a spirit of discerning not only the sincerity, but
the eminency, of christians.
(4.) Who also were in Christ before me, that is,
were converted to the christian faith. In time they
had got the start of Paul, though he was converted
the next year after Christ's ascension. How ready
was Paul to acknowledge in others any kind of pre
cedency !
5. Concerning Apelles, who is here said to be ap
proved in Christ; (v. 10.) a high character! He
was one of known integrity and sincerity in his re
ligion, one that had been tried; his friends and
enemies had tried him, and he was as gold. He
was of approved knowledge and judgment, approv
ed courage and constancy ; a man that one might
trust and repose a confidence in.
6. Concerning Aristobulus and Narcissus; notice
is taken of their household, v. 10, 11. Those of
their household which are in the Lord, (as it is
limited, v. 11.) that were christians. How studious
was Paul to leave none out of his salutations, that
he had any knowledge of or acquaintance with !
Aristobulus and Narcissus themselves, some think,
were absent, or lately dead; others think they were
unbelievers, and such as did not themselves embrace
Christianity ; so Pareus : and some think this Nar
cissus was the same with one of that name, who is
frequently mentioned in the life of Claudius, as a
very rich man that had a great family, but was
very wicked and mischievous. It seems then, there
were some good servants, or other retainers, even
in the family of a wicked man ; a common case, 1
Tim. 6. 1. Compare v. 2. The poor servant is call
ed, and chosen, and faithful, while the rich master
is passed by, and left to perish in unbelief. Even
so, Father, because it seemed good unto thee.
7. Concerning Rufus, (v. 13.) chosen in the Lord.
He was a choice christian, whose gifts and graces
did evidence that he was eternally chosen in Christ
Jesus. He was one of a thousand for integrity and
holiness. And his mother and mine; his mother
by nature, and mine by christian love and spiritual
affection ; as he calls Phebe his sister, and teaches
Timothy to treat the elder women as mothers, 1
Tim. 5. 2. This good woman, upon some occasion
or other, had been as a mother to Paul, in caring
for him, and comforting of him; and Paul here
gratefully owns it, and calls her mother.
8. Concerning the rest, this is observable, that he
salutes the brethren which are with them, (v. 14. )
and the saints which are with them, (v. 15.) with
them in family-relations, with them in the bond of
christian communion. It is the good property of
saints to delight in being together ; and Paul thus
joins them together in his salutations to endear
them one to another. Lest any should find them
selves, aggrieved, as if Paul had forgotten them, he
concludes with the remembrance of the rest, as
brethren and saints, though not named. In chris
tian congregations there should be lesser societies
linked together in love and converse, and taking
opportunities of being often together. Among all
these to whom Paul sends greeting, here is not a
word of Peter ; which gives occasion to suspect that
he was not bishop of Rome, as the Papists say he
was ; for if he was, we cannot but suppose him re
sident : or however, how could Paul write so long
an epistle to the christians there, and take no notice
of him? .
Lastly, He concludes with the recommendation
ot them to the love and embraces one of another;
Sahite one another wilh a holy kiss. Mutual" salu
tations, as they express love; so they increase and
strengthen love, and endear christians one to an
other: therefore Paul here encourages the use of
tttem, and only directs that tliey may be holy; a

394

ftOMANS, XVI.

chaste kiss, in opposition to that which is wanton
and lascivious; a sincere kiss, in opposition to that
which is treacherous and dissembling, as Judas's,
when he betrayed Christ with a kiss. He adds, in
the close, a general salutation to them all, , in the
name of the churches of Christ; (v. 16.) "The
churches of Christ salute you; the churches which
I am with, and which I am accustomed to visit per
sonally, as knit together ih the bonds of the com
mon Christianity, desire me to testify their affection
to you and good wishes for you." This is one way
of maintaining the communion of saints.
17. Now I beseech you, brethren, mark
them which cause divisions and offences,
contrary to the doctrine which ye have
learned; and avoid them. 18. For they
that are such serve not our Lord 4Jesus
Christ, but their own belly ; and by good
words and fair speeches deceive, the hearts
of the simple. 19. For your obedience is
come abroad unto all men. I am glad
therefore on your behalf: but yet I would
have you wise unto that which is good,
and simple concerning evil. 20. And the
God of peace shall bruise Satan under
your feet shortly. The grace of our Lord
Jesus Christ be with you. Amen.
The apostle having endeavoured by his endearing
salutations to unite them together, it was not impro
per to subjoin a caution to take heed of those whose
principles and practices were destructive to chris
tian love. And we may observe,
1. The caution itself, which is given in the most
obliging manner that could be; I beseech you, bre
thren. He does not will and command, as one that
lorded it over God's heritage, but, for love's sake
beseeches. How earnest, how endearing, are Paul's
exhortations ! He teaches them,
1. To see their danger ; Mark them which cause
divisions and offences. Our Master had himself
foretold, that divisions and offences would come ; but
had entailed a woe on those by whom they comej
(Matt. 18. 7.) against such we are here cautioned.
Those who burthen the church with dividing and
offending impositions, who uphold and enforce those
impositions, who introduce and propagate dividing
and offending notions, which are erroneous or justly
suspected, who, out of pride, ambition, affectation
of novelty, or the like, causelessly separate from
their brethren, and by perverse disputes, censures,
and evil surmisings, alienate the affections of chris
tians one from another; these cause divisions and
offences, contrary to, or different from, (for that also
is implied, it is ira-pi. mh JiJa^riv,) the doctrine which
we have learned. Whatever varies from the form
of sound doctrine which we have in the scriptures,
opens a door to divisions and offences. If truth be
once deserted, unity and peace will not last long.
Now, mark those that thus cause divisions ; <nst>-
vu i. Observe them, the method they take, tije end
they drive at ; there is need of a piercing watchful
eye to discern the danger we are in from such peo
ple: for commonly the pretences areplausible, when
the projects are very pernicious. Do not look only
at thepiv isions and offences, but run up those streams
to the fountain, and mark those that cause them; and
especially that in theiti which causes these divisions
and offences-; those lus|s on each side, whence colne
these wars and fightings, A danger discovered is
half.prevented. , ^
2. To shun it ; "Avoid them. Shun all unneces
sary communion and communication with them,

lest you be leavened and infected by them, Do not
strike in with any dividing interests, nor embrace
any of those principles or practices which are de
structive to christian love and charity, or to the
truth which is according to godliness. Their word
will eat as doth a canker." Some think he espe
cially warns them to take heed of the Judaizing
teachers, who, under the covert of the christian
name, kept up the Mosaical ceremonies, and
preached the necessity of them ; who were indus
trious in all places to draw disciples after them,
and whom Paul in most of his epistles cautions the
churches to take heed of,
II. The reasons to enforce this caution.
1. Because of the pernicious policy of these sedu
cers, v. 18. The worse they are, the more need
we have to watch against them. Now observe his*
description of them, in two things.
(1.) The master they serve : not our Lord Jesus
Christ; though they call themselves christians, they
do not serve Christ; do not aim at his glory, pr%,
mote his interest, or do his will, whatever thef
pretend. How many are there, who call Christ
Master and Lord, that are far from, serving him !
But they serve their own belly, their carnal, sensual,
secular interests ; it is some base lust or other that
they are pleasing; pride, ambition, covetousness,
luxury, lasciviousness, these are the designs which
they are really carrying on. Their God is their
belly, Phil. 3. 19. What a base master do they
serve, and how unworthy to come in competition
with Christ, that serve their own bellies ; that make
gain their godliness, and the gratifying of a sensual
appetite the very scope and business of their lives,
to which all other purposes and designs must truckle,
and be made subservient.
(2.) The method they take to compass their de
sign ; By good words and fair speeches they decerns ¦
the hearts ofthe simple. Their words and speeds
have a shew of holiness and zeal for God; (it is an
easy thing to be godly from the teeth outward ; j and
a shew of kindness and love to those into, whom they
instil their corrupt doctrines, speaking them fail-
when they intend them the greatest miscbie££Thus
by good words and fair speeches the serpent beguilr
ed Eye. Observe, They corrupt their heads by
deceiving their hearts; pervert their judgments by
a sly insinuating of themselves into their affections.
We have great need therefore to keep our hearts
with all diligence, especially when seduciifgf spirits
are abroad.
2. Because of the peril we are in, through our
Eroneness and aptness to be inveigled and ensnared
y them ; «« For your obedience is come abroad unto
all men; you are noted in all the churches; for a
willing, tractable, complying people." And,
(1.) Therefore, because it was so, these seducing
teachers would be the more apt to assault them.
The Devil and his agents have a particular spite
at flourishing churches and flourishing souls, if The
ship that is Known to be richly laden, is most ex
posed to privateers ; the adversary and enemy co
vets such a prey, therefore look to yourselves^ 2
John, v. 8. "The false teachers hear thattyou are
an obedient people, and therefore they will be like
ly to come among you, to see if you will be obedient
to them. " Jt has been the common policy of sedu
cers, to set upon those who are softened, by convic
tions, and begin to inquire what they shall do, be
cause sucjh do most easily receive the impressjotii
of their opinions. Sad experience witnesses, no*
njany who have begun to ask the way to Zion/K'iA
tgeir faces thitherwardi haVe fatally split upon this
rocki which' speaks it much the duty of ministers,
with a double care^ to feed the lambs o| the flock,
to lay a. good foundation/and gently to lead those
that are with young.

ROMANS, XVI.

395

(2.) Though it were so, yet they were in danger
from these seducers. This Paul suggests with a
great deal of modesty and tenderness ; not as one
suspicious of them, but as one solicitous for them ;
"Your obedience is come abroad unto all men; we
grant that and rejoice in it ; I am glad therefore on
your behalf." Thus does he insinuate their com
mendation, the better to make way for the caution.
A holy, jealousy of our friends may very well con
sist with a holy joy in them. ' * You think yourselves
a very happy people, and so do I too : but for all
that you must not be secure ; I would have you wise
unto that which is good, and simple concerning evil.
You are a willing good-natured people, but you had
best take heed of being imposed upon by those se
ducers." A pliable temper is good when it is under
good conduct ; but otherwise it may be very insnar-
mg; and therefore he gives two general rules.
Tl.] To be wise unto that which is good, to be
skilful and intelligent in .the truths and ways of
God. "Be wise to try the spirits, to prove all
things, and then to hold fast that only which is
good." There is need of a great deal of wisdom in
our adherence to good truths, and good duties, and
good people, lest in any of these we be imposed
upon and deluded; Be ye therefore wise as serpents ;
(Matt 10. 16.) wise to discern that which is really
good from that which is counterfeit ; wise to distin
guish things that differ, to improve opportunities.
While we are in the midst of so many deceivers,
we have great need of that wisdom of the prudent,
¦which is to understand his way, Prov. 14. 8.
[2.] To be simple concerning evil; so wise as not
to be deceived, and yet so simple as not to be de
ceivers. It is a holy simplicity, not to be able to
contrive, or palliate, or carry on, any evil design ;
(}*•/>*/»£ — harmless, unmixed, inoffensive. In ma
lice be ye children, 1 Cor. 14. 20. The wisdom of
the serpent becomes christians, but not the subtlety
of the old serpent. We must withal be harmless as.
doves. That is a wisely simple man, that knows
not how to do any thing against the truth.
Now Paul was the more solicitous for the Roman
church, that that might keep its integrity, because
it was so famous ; it was a city upon a hill, and many
eyes were upon the christians there, so that an error
prevailing there would be a bad precedent, and
have an ill influence upon other churches. As in
deed it has since proved in fact ; the great apostacy
of the latter days taking its rise from that capital
city. The errors of leading churches, are leading
errors. When the bishop of Rome fell as a great
star from heaven, (Rev. 8. 10.) his tail drew a third
part of the stars after him, Rev. 12. 4.
3. Because of the promises of God, that we should
have victory at last ; which is given to quicken and
encourage, not to supersede, bur'watchful cares and
vigorous endeavours. It is a very sweet promise,
(v. 20.) The God of peace shall bruise Satan under
your feet.
(1.) The titles he gives to God ; the God of peace,
the Author and Giver of all good. When we come
to God for spiritual victories, we must not only eye
him as the Lord of hosts, -whose all power is, but as
the God of peace, a God at peace with us, speaking
peace to us, working peace in us, creating peace for
us. Victory comes from God more as the God of
Seace than as the God of war ; for in all our con-
icts, peace is the thing we must contend for. God,
as the God of peace, will restrain and vanquish all
those that cause divisions and offences, and so break
and disturb the peace of the church.
¦(2. ) The blessing he expects from God ; a victo
ry over Satan. IF he mean primarily those false
doctrines and seducing spirits spoken of before, of
. which Satan was the prime founder and author, yet,
doubtless, it comprehends all the other designs and

devices of Satan against souls, to defile, disturb, and
destroy them ; all his attempts to keep us from the
purity of heaven, the peace of heaven here, and the
possession of heaven hereafter. Satan tempting and
troubling, acting as a deceiver and as a destroyer,
the God of peace will bruise under our feet. He
had cautioned them before against simplicity : now
they, being conscious of their own great weakness
and folly, might think, "How shall we evade and
escape these snares that are laid for us ? Will not
these adversaries of our souls be at length too hard
for us?" "No," says he, "fear not; though you
cannot overcome in your own strength and wisdom,
yet the God of peace will do it for you ; and through
him that loved us we shall be more than conque
rors." [].] The victory shall be complete; He shall
bruise Satan under your feet ; plainly alluding to the
first promise of the Messiah made in paradise, (Gen.
3. 15.) that the seed of the woman should break the
serpent's head ; which is in the fulfilling every day,
while the saints are enabled to resist and overcome
the temptations of Satan ; and will be perfectly ful
filled, when, in spite of all the powers of darkness,
all that belong to the election of grace shall be
brought triumphantly to glory. When Joshua had
conquered the kings of Canaan, he called the cap
tains of Israel to set their feet upon the necks of
those kings; (Josh. 10. 24.) so will Christ, our
Joshua, enable all his faithful servants and soldiers
to set their feet upon Satan's neck, to trample upon,
and triumph over, their spiritual enemies. Christ
hath overcome for us, disarmed the strong man
armed, broken his power, and we have nothing to
do but to pursue the victory and divide the spoil.
Let this quicken us to our spiritual conflict, to fight
the good fight of faith ; we have to do with a con
quered enemy, and the victory will be perfect shortly.
[2.] The victory shall be speedy; He shall do it
shortly. Yet a little while, and he that shall come
will come. He hath said it, Behold,. I come quickly.
When Satan seems to have prevailed, and we are
ready to give up all for gone, then will the God of
peace cut the work short in righteousness. It will
encourage soldiers, when they know the war will be
at an end quickly, in such a victory. Some refer it
to the happy period of their contentions in true love
and unity ; others to the period of the church's per
secutions in the conversion of the powers of the em
pire to Christianity, when the bloody enemies of the
church were subdued and trampled on by Constan
tine, and the church under his government; it is
rather to be applied to the victory which all the
saints shall have over Satan, when they come to hea
ven, and shall be for ever out of his reach ; together
with the present victories which through grace they
obtain in earnest of that. Hold out therefore, faith
and patience, yet a little while ; when we are once
got through the Red sea, we shall see our spiritual
enemies dead on the shore, and triumphantly sing
the song of Moses, and the song of the Lamb.
To this therefore he subjoins the benediction,
The grace of our Lord Jesus Christ be with you;
the good will of Christ toward you, the good work of
Christ in you. This will be the best preservative
against the snares of heretics, and schismatics, and
false teachers. If the grace of Christ be with us,
who can be against us so as to prevail ? Be strong
therefore in the grace which is in Christ Jesus. Paul,
not only as a friend, but as a minister and an apostle,
who had received grace for grace, thus withjau-
thority blesses them with this blessing, and repeats
it, v. 24.
2 1 . Timotheus my work-fellow^and Lu
cius, and Jason, and Sosipater, my kins-

396

ROMANS, XVI.

men, salute you. 22. I Tertius, who wrote
this epistle, salute you in the Lord. 2'3.
Gaius, my host, and of the whole church,
saluteth you. Erastus, the chamberlain of
the city, saluteth you, and Quartus a bro
ther. 24. The grace of our Lord Jesus
Christ be with you all. Amen.
As the-apostle had before sent his own salutations
to many of this church, and that of the churches
round him to them all ; he here adds an affectionate
remembrance of them from some particular per
sons who were now with him, the better to promote
acquaintance and fellowship among distant saints;
and that the subscribing of these worthy names,
known to them, might the more recommend this
¦epistle. He jnentions,
1. Some that were his particular friends, and,
probably, known to the Roman christians ; Timo
theus my work-fellow. Paul sometimes calls Timo
thy his son, as an inferior ; but here he styles him
his work-fellow, as one equal with him ; such a re
spect does he put upon him : and Lucius, probably
Lucius of Cyrene, a noted man in the church of
Antioch, (Acts 13. 1.) as Jason was at Thessalonica,
where he suffered for entertaining Paul, (Acts 17.
3, 6.) and Sosipater, supposed to be the same with
Sopater of Berea, mentioned Acts 20. 4. These
last Paul calls his kinsmen; not only more largely,
as they were Jews, but as they were in blood or
affinity nearly allied to him. It seems, Paul was of
a good family, that he met with so many of his kin
dred in several places. It is a very great comfort to
see the holiness and usefulness of our kindred.
2. One that was Paul's amanuensis; (v. 22.)/
Tertius, who wrote this epistle. Paul made use of a
scribe, not out of state, or idleness, but because he
wrote a bad hand, which was not very legible, which
he excuses, when he wrote to the Galatians with his
own hand, Gal. 6. 11. m>\ix.ois ypw/ji.a.rt — with what
kind of letters. Perhaps this Tertius was the same
with Silas; for Silas (as some think) signifies the
third in Hebrew, as Tertius in Latin. Tertius either
wrote as Paul dictated, or transcribed it fair over
out of Paul's foul copy. The least piece of service
done to the church, and the ministers of the church,
shall not pass without a remembrance and a recom
pense. It was, an honour to Tertius, that he had a
hand, though but as a scribe, in writing this epistle.
3. Some others that were of note among the chris
tians; (v. 23.) Gaius my host. It is uncertain
whether this was Gaius of Derbe, (Acts 20. 4.) or
Gaius of Macedonia, (Acts 19. 29.) or rather Gaius
of Corinth ; (1 Cor. 1. 14.) and whether any of these
was he to whom John wrote his third epistle. How
ever, Paul commends him for his great hospitality ;
not only my host, but of the whole church ; one that
entertained them all, as there was occasion, opened
his doors to their church-meetings, and eased the
"" rest of the church by his readiness to treat all chris
tian strangers that came to them.
Erastus, the chamberlain of the city, is another;
he means of the city of Corinth, whence this epistle
Was dated. It seems, he was a person of honour and
account, one in public place, steward or treasurer.
Not many mighty, not many noble, are called, but
some are. His estate, and honour, and employ
ment, did not take him off from attending on Paul,
and laying out himself for the good of the church, it
should seem, in the work of the ministry ; for he is
. joined with Timothy, (Acts 19. 22.) and is men
tioned 2 Tim. 4. 20. It was no disparagement to the
chamberlain ofthe city, to be a preacher of the gos
pel of Christ. Quartus is likewise mentioned, and
called a brother; for as one is our Father, even
Christ, so all we are brethren.

25. Now to him who is of power to sta-
blish you according to my gospel, arid the
preaching of Jesus Christ, (according to the
revelation of the mystery, which was kept
secret since the world began, 26. But now
is made manifest, and by the scriptures of
the prophets, according to the command
ment of the everlasting God, made known
to all nations for the obedience of faith,)
27. To God only wise, be glory through
Jesus Christ for ever. Amen.
Here the apostle solemnly closes his epistle with a-
magnificent ascription of glory to the blessed God,
as one that terminated all in the praise and glory of
God, and studied to return all to him, seeing all is of -
him, and from him. He does, as it were, breathe
out his soul to these Romans in the praise of God,
choosing to make that the end of his epistle, which'
he made the end of his life. ' Observe here,
I. A description of the gospel of God, which
comes in in a parenthesis ; having occasion to speak
of it, as the means by which the power of God sta-
blishes souls, and the rule of that establishment; To
stablish you according to my gospel, Paul calls it
his gospel, because he was the preacher of it, and
because he did so much glory in it. Some think he
means especially that declaration, explication, and
application, of the doctrine of the gospel, which he
had now made in this epistle : but it rather takes in
all the preaching and writing of the apostles, among
whom Paul was a principal labourer. .Through
their word, (John 17. 20. ) the word committed to
them. Ministers are the ambassadors, and the gos-i
pel is their embassy. Paul had his head and heart
so full of the gospel, that he could scarcely mention
it without a digression to set forth the nature and ex
cellency of it.
1. It is ¦ the preaching of Jesus Christ. Christ
was the Preacher of it himself; it began to be spoken
by the Lord, Heb. 2. 3. So pleased was Christ wifji
his undertaking for our salvation, that he would him
self be the Publisher of it. Or, Christ is the Suh#
ject-matter of it; the sum and substance of the-
whole gospel was Jesus Christ, and him crucified.-
We preach not ourselves, says Paul, but Christ Jesus
the Lord, That which stablishes souls, is, the plain
preaching of Jesus Christ.
2. It is the revelation of the mystery which was
kept secret since the world began, and by the scrip
tures ofthe prophets made known. The subject-
matter of the gospel is a mystery ; our' redemption
and salvation by Jesus Christ, in the foundation,
method, and fruits of it, are, without controversy, a
great mystery of godliness, 1 Tim. 3. 16. This
speaks the honour of the gospel ; it is no vulgar com
mon thing, hammered out by any human wit, but it
is the admirable product of the eternal wisdom and
counsel of God, and has in it such an unconceivable
height, such an unfathomable depth, as pass know
ledge. It is a mystery which the angels desire to
look into, and cannot find the bottom of. And yet,
blessed be God, there is as much of this mystery
made plain as will suffice to bring us to heaven, if
we do not wilfully neglect so great salvation. Now,
(1.) This mystery was kept secret since the world
began; xpitois aiumit rvriyxfiiis. It was wrapped
up in silence from eternity ; so some ; d. temporibus
seternis; it is no new and upstart notion, no late in
vention, but took rise from the days of eternity aid
the purposes of God's everlasting love. Before the
foundation of the world was laid, this mystery was
hid in God, Eph. 3. 9] Or, since the world began,
so we translate it ; during all the times of the Old

ROMANS, XVI.

397

Testament, this mystery was comparatively kept
secret in the types and shadows of the ceremonial
law, and the dark predictions of the prophets, which
pointed at it, but so that they could not steadfastly
look to the end of those things, 2 Cor. 3. 13. Thus
it was hid from ages and generations, even among
the Jews; much more among the Gentiles that sat
in darkness, and had no notices at all of it. Even
the disciples of Christ themselves, before his resur
rection and ascension, were very much in the dark
about the mystery of redemption, and their notion
of it was very much clouded and confused ; such a
secret was it for many ages. But,
(2.) It is now made manifest. The veil is rent,
the shadows of the evening are done away, and life
and immortality are brought to light by the gospel,
and the Sun of righteousness is risen upon the world.
Paul does not pretend to have the monopoly of this
discovery, as if he alone knew it ; no, it is made
manifest to many others.
But how is it made manifest by the scriptures of
the prophets? Surely* because now the event had
given the best exposition to the prophecies of the
Old Testament. Being accomplished, they were ex
plained. The preaching of the prophets, as far as it
related to this mystery, was dark and unintelligible
in a great measure, in the ages wherein they lived;
but the scriptures of the prophets, that which they
left in writing, is now not only made plain in itself,
but by it this mystery is made known to all nations.
The Old Testament does not only borrow light from,
but return light to, the revelation of the New Testa
ment. If the New Testament explains the Old, the
Old Testament, by way of requital, very much il
lustrates the New. Thus the Old Testament pro
phets prophesy again, now their prophecies are ful
filled, before many people, and nations, and tongues.
I refer to Rev. 10. 11. which this explains. Now
Christ appears to have been the Treasure hid in the
field of the Old Testament. To him bear all the
prophets witness. See Luke 24. 27.
(3.) It is manifested according to the command
ment of the everlasting God, the purpose, counsel,
and decree, of God from eternity ; arid the commis
sion and appointment given first to Christ, and then
to the apostles, in the fulness of time. They re
ceived commandment from the Father, to' do what
they did in preaching the gospel. Lest any should
object, " Why was this mystery kept secret so long,
and why, made manifest now ?" He resolves it into
the will of God, who is an absolute Sovereign, and
gives not account of any of his matters. The com
mandment of the everlasting God was enough to
bear out the apostles and ministers of the gospel in
their preaching!
The everlasting God. This attribute of eternita
is here given to God very emphatically. [1. ] Hafts
from everlasting; which intimates that, though he
had kept this mystery secret since the world began,
arid had but lately revealed it, yet he had framed and
contrived it from everlasting, before the worlds
were. The oaths and covenants in the written wordf
are but the copy of the oath and covenant which
were between the Father and the Son from- eternity :
those the extracts, these the original. And, [2.]
He-is to everlasting; intimating the eternal continu
ance of this revelation, and its eternal consequence
to us. We must never look for any new revelation,
but abide by this, for this is according to the com
mandment of the everlasting God. Christ in the
gospel, is the same yesterday, to-day, and for ever.
(4.) It is made known to all- nations for the obe
dience offaUhi The extent of this revelation he
often takes notice of; that whereas hitherto uV.Judah

only God was known, now Christ is Salvation to the
ends of the earth, to all nations. And the design and
intention of it is very observable; it is for the obe
dience of faith ; that they might believe and obey it, .
receive it, and'be ruled -by at. The gospel is re
vealed, not to be talked of and disputed about, but to
be submitted to. The obedience of faith is that obe
dience which is paid to the Word of faith, (see that
phrase, Acts 6. 7.) and which is produced by the
grace of faith. See here what is the right faith-
even that which works in obedience ; and what is the
right obedience — even that which, springs from
faith ; and what is the design of the gospel— to bring
us to both.
II. A doxology to that God whose gospel it is;
ascribing glory to him for ever, (v. 27.) acknow
ledging that he is a glorious God, and adoring him
accordingly, with the most awful affections ; desiring,
and longing to be at this work with the holy angels,
where we shall be doing it to eternity.
This is praising God, ascribing glory to him for
ever. Observe, • .
1. The matter of this praise. In thanking God, •
we fasten upon his favours to us ; in praising anjl ador
ing God, we fasten upon his perfections in himself.
Two of his principal attributes are here taken no
tice of.
(1.) His power; (v. 25.) To him that is pf power
to stablish you. It is no , less than a divine power
that stablishes the saints. Considering the' disposi
tion that is in them to fall, the industry of their»spi-
ritual enemies that seek to overthrow them, and the
shaking times into which their lot is cast, no less
than an almighty power will stablish them.
That power of God, which is put forth fgr the es
tablishment of the saints, is, and ought to be, the
matter of our praise, as Jude v. 24. Tdfhim that is
able to keep you from fitting. In giving God the
glory of this power, we may, and must, take to our
selves the comfort of it ; that, whatever our doubts,
and difficulties, and fears, may. be, our Gpd, whom
we serve, is of power to stablish us. See 1 Pet. 1. S.
John 10.. 29. «
(2.) His wisdom; (v. 27.) To Godt only wise.
Power to effect without wisdom to contrive, and
wisdom to contrive without power^ to' effegf, are alike
vain and fruitless ; but both together, and both infi
nite, make aperfect. being. He is only Wise; not the
Father only wise,»«£clusive of the Son, but Father,
Son, and Holy Ghost, three persons„and one God,
only wise, compared with the creatures. Man, the
wisest Of all the creatures in the lower world, is born
like a wild ass's 'colt ; nay, the angels themselves are
charged 'with folly, in comparison with God, He
only is- perfectly and mfaUibly wise ; he only is ori
ginally wise, in and of himself; for he is the Spring
and Fountain of all the wisdom of the creatures ; the
Father of all the lights df wisdom that any creature
can pretend to ; (James 1. 17. ) with him are strength
and wisdom, the deceived and deceiver arehis.
2. The Mediator of this- praise; through Jesus
Christ. To God only wise through Jesus Christ; so
some. ¦ It is in and through Christ that God is mani
fested to the world as the only wise God ; for he is
the Wisdom of God, and the Power'bf.God. Or
i rather, as we read it, glory through Jesus Christ.
All the glory that passes from fallen man to God, so
as to be accepted of him, must go through the hands
of the Lord Jesus, in whom alone,it is that our per
sons and performances are, or can be, pleasing to
God. . Of his righteousness therefore we must make
mention, even of his only ; who, as he is the Media
tor of all our prayers, so he is, and I believe will be,
toieternity, the Mediator of all our praises.

AN

EXPOSITION, WITH
PRACTICAL OBSERVATIONS,
OF THE
FIRST EPISTLE OF
ST. PAUL TO THE CORINTHIANS.
Completed by Mr. Simon Brown.

CORINTH was a principal city of Greece, in that particular division of it which was called Achaia. It
was situated on the isthmus (or neck of land) that jomed Peloponnesus to the rest of Greece, on the south
ern side, and had t;wo ports adjoining ; one at the bottom of the Corinthian gulf, called Lechseum, not far
from ..the city, from whence they traded to Italy and the west; the other, at the bottom of the Sinus
Saronicus, called Cenchreq., at a more remote distance, from whence they traded to Asia. From this
situation,, it is no wonder that Corinth should be a place of great trade and wealth. And as affluence is
apt to produce luxury of all kinds ; neither is it to be wondered at, if a place so famous for wealth and
arts, should be infamous for vice. It was in a particular manner noted for fornication, insomuch that a
Corinthiaji woman was a proverbial phrase for a strumpet, and >t.(,f\iS-ia£m, xtipiv&m<ria&cti-—to play the
Corinthian, is to play the whore, or indulge whorish inclinations. Yet in this lewd city did Paul, by the
blessing of God on his labours, plant and raise a christian church, chiefly among the Gentiles, as seems
very probable, from the history of this matter, Acts 18. 1 — 18. compared with some passages in this
epjstle, particularly ch. 12. 2. where the apostle tells them, Ye know that ye were Gentiles carried away
to thosf dumb idols even as ye were led; though it is not improbable that many Jewish converts might
be also among them ; for we are told that Crispus, the chief ruler ofthe synagogue, believed on the Lord,
With all $s house, Acts 18. 8. He continued in this city near two, years, as is plain from Acts 18. IJ,
and 18. compared, and laboured with great success, being encouraged by a divine vision, assuring him
God had" much "people in that city, Acts 18. 9, 10. Nor did he use to stay long in a place, where his
ministry met no^ with acceptance and success.
Some time after he left them, ne Vrote this epistle to them, to water what he had planted, and rectify some
gross disorders, which during his absence had been introduced, partly from the interest some false
teacher or teachers had obtained amongst them, and partly from the leaven of their old maxims and
manners, that had not been thoroughly purged out by the christian principles they had entertained. And
it 4s but too visible how much their wealth had helped to corrupt their manners, from the several faults
for which the apostle reprehends them. Pride, avarice, luxury, lust, (the natural offspring of a carnal
f and corrupt mihd,) are all fed and prompted by outward affluence. And with all these, either the body
of .this people, or some particular persons among them, are here charged by the apostle. Their pride
discovered itself in their sidingsand factions, and the notorious disorders they committed in the exercise
of their spiritual gifts. And this vice was not wholly fed by their wealth, but by the insight they had
into the Greek learning and philosophy. Some of the ancients tell us that the city abounded with rhe
toricians and philosophers. And these were men naturally vain, full of self-conceit, and apt to despise
the plain doctrine of tjbft gospel, because it did not feed the curiosity of an inquisitive and disputing
temper, nor please the ear with artful speeches, and a flow of fine words. Their avarice was manifest
in their law-suits and litigations about meum — mine, and tuum — thine, before heathen judges. Their
luxury appeared in more instances than one, in their dress, in their debauching themselves even at the
Lord's tafife, where the rich, who were most faulty on this account, were guilty also of a very proud and
criminal contempt of their poor brethren. Their lust broke out in a most flagrant and infamous instance,
such as had not been named among the Gentiles, not spoken of without detestation — that a man should
have his father's wife, either as his wife, or so as to commit fornication with her. This indeed seems to
have been the f jult of a particular person ; but the whole church were to blame that they had this crime
in no greater abhorrence, that they could endure one of such very corrupt morals and of so flagitious a
behaviour among them. But their participation in his sin was yet greater, if, as some of the ancients tell
us, they were puffed un on behalf of the great learning and eloquence of this incestuous person. And >t ii
plain from other passages of the epistle, that they were not so entirely free from their former lewd i%?
clinations, as not to need very strict cautions and strong arguments against fornication : see ch. 6. 9—M
The pride of their learning had also carried many of them So far, as to disbelieve or dispute against the
doctrine of the 'resurrection. tIt is not improbable, that they treated this question problematically, as
they did many questions in philosophy, and tried ti^ir, skill by arguing it pro and con.

L CORINTHIANS, I.

393s

It is manifest from this state of things, that there was much that deserved reprehension, and needed cor
rection, in this church. And the apostle, under the direction and influence of the Holy Spirit, sets him
self to do both with all wisdom and faithfulness, and with a due mixture and tenderness and authority/
as became one in so elevated and important a station in the church. After a short introduction at the «
beginning of the epistle, he first blames them for their discord and factions, enters into the original and
source ot them, shews them how much pride and vanity, and the affectation of science and learning, and
eloquence, flattered by false teachers, contributed to the scandalous schism; and prescribes humility,
and submission to divine instruction, the teaching Of God by his Spirit, both by external revelation and
internal illumination, as a remedy for the evils that abounded amongst them. He shews them the vanity
of their pretended science and eloquence on many accounts. This he does through the fast four chap
ters. In the fifth he treats of the case of the incestuous person, and orders him to be put out from among
them. Nor is what the ancients say improbable, that this incestuous person was a man in great esteem,
and head of one party at least among them. The apostle seems to tax them with being puffed up on his
account, ch. 5. 2. In the sixth chapter, he blames them for their law-suits carried on before heathen
.judges, when the disputes about property should have been amicably determined amongst themselves;
and in the close of the chapter warns them against the sin of fornication, and urges his caution with va
riety of arguments. In the seventh chapter, he gives advice upon a case of conscience, which'some of
that church had proposed to him in an epistle, about marriage; and shews it to' be appointed of God, as
a remedy against fornication, that the ties of it were not dissolved, though a husband or wife continued a
Heathen, when the other became a Christian ; and, in short, that Christianity made no change in men's
civil states and relations. He gives also some directions here about virgins, in answer, as is probable, to
the Corinthians' inquiries. In the eighth, he directs them about meats offered to idols, and cautions them
against abusing their christian liberty. From whence he also takes occasion, in the ninth chapter, to
expatiate a little on his own conduct upon this head of liberty. For though he might have insisted on a
maintenance from the churches where he ministered, he waved this demand, that he might make the
gospel of Christ without charge: and did in other things comply with, and suit himself to, the tempers
and circumstances of those among whom hfe laboured, for their good. In the tenth chapter, he dis
suades them, from the example ofthe Jews, against having communion with idolaters, by eatin&of their
sacrifices, inasmuch as they could not be at once partakers of the Lord's table and the table of devils ;.
though'they were not bound to inquire concerning meat sold in the shambles, or set before them at a"
feast made by unbelievers, whether it were a part of the idol-sacrifices or no, but were at liberty to^feat
without asking questions. In the eleventh chapter, he gives direction about their habit in public worship,
blames them for their gross irregularities and scandalous disorders in receiving the Lord's supper, and
solemnly warns them against theabuse of so sacred an institution. In the twelfth chapter, he enters on
the consideration of spiritual gifts, which were poured forth in great abundance on thifc church, upon
which they were not a little elated. He tells them, in this chapter, that all came from'the same Original,!
and were all directed to the same end. They issued) from one Spirit, and were intended for the gob<? of
the church, and must be abused when they were not made to minister to this purpose. Toward tiie close,
he informs them, that they were indeed valuable gifts; but he could recommend to them somewhat far
more excellent. Upon which, he breaks out, in the thirteenth chapter, into the commendation and cha
racters of charity. And then, in the fourteenth, directs them hew to keep up decency and order in the
churches in the use of their spiritual gifts, in which they seem to have been exceedingly irregular,
through pride of their gifts, and a vanity of shewing them. The fifteenth chapter is taken up in con
firming and explaining the great doctrine of the resurrection. The last chapter consists of some par
ticular advices and salutations ; and thus the epistle close's.

I. CORINTHIANS, I.

CHAP. I.
In this chapter, we have, I. The preface or introduction to
the whole epistle, v. 1 . .9. II. One principal occasion of
writing it hinted, that is, their divisions, and the original of
them, v. 10 , . IS. III. An account of Paul's ministry among
them, which was principally preaching the
14 . . 17. IV. The manner wherein he preached

them, which was principally preaching the gospel, v.
14 . . 17. IV. The manner wherein he preached the gospel,
and the different success of it, with an account hdw admi
rably it was fitted to bring glory to God, and beat down the
pride and vanity of men, v. 17, to the end.
1. "OAUL, called to be an apostle of Jesus
JL Christ, through the will of God, and
Sosthenes our brother, 2. Unto the church
of God which is at Corinth, to them that
are sanctified in Christ Jesus, called to be
saints, with all that in everyplace call upon
the name of Jesus Christ our Lord, both
their'^s and our's. 3. Grace fie unto you,
and peace, from God our Father, and from
the Lord Jesus Christ: 4. I thank my God.
always on your behalf, for the grace "df God

which is given you by Jesus Christ ;, 5. That
in every thing ye are enriched by him, in
all utterance, and in all knowledge; 6". Even
as the testimony of Christ was confirmed m
you. 7. So that ye come behind mjnb'gift;
waiting for the coming of our Lord Jesu5v
Christ: 8. Who shall also confirm you unto
the end, that ye maybe blameless in the day
of our Lord Jesus Christ. 9. God is faith
ful, by whom yewere called unto the fellow-
Ship of his son Jesus Christ our Lorfl. ^
We have here the apostle's preface to his whole
epistle ; in 'which we may take notice^
IAOf the inscription; in avhich^ according tffthe
custom ofjwriting fetters then, the-name ofthe per
soli by whpm it was written^ and the persons to
whom it was wrijteri, are both inserted.
1. It is an epistle from Paul, the^ apostle of the
Gentiles,*to the church of Corinth, which himself
had planted, thdugh there were some among them,

400

I. CORINTHIANS, L

tljat now. questioned his apostleship, (ch. 9. 1, 2.)
and vilified his ministry, 2 Cor. 10. 10. The most
faithful and useful ministers are not secure from this
^contempts He begins with challenging this charac
ter; Paul, called to be an apostle of Jesus Christ,
through the will,of God. He had not taken this
honour to himself, but had a divine commission for
it. It^as proper at any time, but necessary at this
time, to assert his character,. and magnify his office;
when false teachers made a merit of running him
down, and their giddy and deluded followers were
so apt to set them up in competition with him. It
was not pride in Paul, but faithfulness to his trust,
in this juncture, to maintain his apostolical character
and , authority. And to make this more fully ap
pear, he* joins Sosthenes with him in writing, who
was a minister of a lower rank. Paul, and Sosthenes
his brother, not a fellow-apostle, but'a fellow-minis
ter : once a ruler of a Jewish synagogue, afterward
a convert to Christianity : a Corinthian by birth, as
is most probable, and dear to this people ; for which
reason, Paul, to ingratiate himself with them, joins
him with himself ui his first salutations. There is
no reason to suppose he was made a partaker of the
apostle's inspiration ; for which reason he speaks,
through the rest of the epistle, in his own name, and
in the singular number. Pautdid not in any case
lessen his apostolical authority, and yet he was
ready upon all occasions to do a kind and conde
scending thirig, for their good, to whom he minis
tered. *
2. The persons to whom this epistle was directed,
are, thechurch qfGod that was at Corinth, sanctified*
in Christ Jesus, and called to be saints. All chris
tians are thus far sanctified in Christ Jesus— that
ithe"y are by-baptism dedicated and devoted tb him,
-they .'are under strict obligations to be holy, an4
they .make profession of real sanctity. * If they be
not trurjhholy, it is their 6yn fault and reproach.
Note, It is the design of Christianity to sanctify us
jn*Christ. -He gave himself for us, , to redeem us
from all miguity, and purify us to himself a pecu-
• liar people, zealous of gopd works. In conjunction
wkh tiie church at Corinth, he directs theepistie
to att *that in everyplace call on the.na.me of Christ
Jesus our Lord, both their's aud our's. TIereby
Christians are distinguished from the profane and
¦atheistical— that they dare not live withbut prayer :
'and" hereby. they are distinguished from Jews, and
Pagans — that they call on the .name of Christ. ' He
is -their common Head and Lord. Observe, In
every place, in the Christian world, there are some
that call on the name of Christ. God hath a rem
nant in all places ; and we .should have a common
concern for, and hold communion with, all that call
oh Christ's name.
IL Of the apostolical benediction ; Grace be to you,
and peace, from God our Father, and from the
Lord Jesus, Christ'. An apostle of the Prince of
peace must bera messenger and minister of peace.
This blessingCthe, gospel brings with it, and this
blessing every preacher of the (gospel should heartily
wish and pray may be the lot of all among whom
he'ministers. Grace and peace ; the favour of God,
and recbnoiliationto him. It is indeed the summary
of all blessings. The Lord lift up his countenance
upon the¥,andgive thee peace, was the form of be
nediction under the Old Testament; (Numb. 6. 26.)
bnthlm advantage we have by the gospel,
l;That we are directed how to obtain- that peace
from God : it is in and by Christ. Sinners can have
no jfeace with God, nor any good from him, but
through Christ.
2. We are told what must.qualify us for this peace ;
namely, grace •' first grace, and Shen peace . God
first reconciles dinners to himself, before he bestows
his peace upon them.

III. Of the apostle's thanksgiving to God on their
behalf. Paul begins most of his epistles with thanks
giving to God for his friends, and prayer for them.
Note, The best way of manifesting our affection to
our friends, is, by praying and giving thanks for
them. It is one branch ofthe communion of saints,
to give thanks to God mutually for our gifts, graces,
and comforts. He gives thanks,
(1.) For their conversion to the faith of Christ;
that grace was given them by Jesus Christ, v. 4.
He is the great Procurer and Disposer of the favours
of God. Those who are-united to him by faith, and
made to partake of his Spirit arid merits, are the
objects of divine favour. God loves them, bears
them hearty good-will, and bestows on them his
fatherly smiles and blessings.
(2.) For the abundance of their spiritual gifts.
This the church of Corinth was famous for. They
did not come behind any ofthe churches in any gift,
v. 7. He specifies utterance and knowledge, v. fy
Where God has given these two gifts, he has given
great capacity for usefulness. Many have thefiowfi^
of utterance, that have not the root of knowledge;
and their converse is barren. Many have the trea
sure of knowledge, and want utterance to employ it
for the good of others; and then it is in a manner
wrapped up in a napkin. But where God gives
both, a man is qualified for eminent usefulness.
When the church of Corinth was enriched with alt
utterance, and all knowledge, it was fit that a large
tribute of praise should be rendered to God; espe
cially when these gifts were a testimony to the truth
of the Christian doctrine, a confirmation of the tes
timony of Christ among them, v. 6. They were
signs and wonders, ana gifts of the Holy Ghost, by
which God did bear witness to the apostles, both to
their mission and doctrine ; (Heb. 2. 4.) so that the
more plentifully they were poured forth on any
church, the more full attestation was given to that
doctrine which was delivered by the apostles ; the
more confirming evidence they had of their. divine
mission. And it is no wonder, that when they had
such foundation for their faith, they should live in
expectation of the coming of their Lord Jesus Christ,
v. 7. It is the character of Christians, that they
wait for Christ's second coming; all our religion
hath regard to that : we believe it, and hope for,<jjfc
and it is the business of our lives to prepare for it, of
we are Christians indeed. And the more confirmed
we are in the Christian faith, the more firm is <Br
belief of our Lord's second coming, and the more
earnest our expectation of it.
. IV. Of the encouraging hopes the apostle had of
them for the time to come, founded on the power and
love of Christ, and the faithfulness of God, v. 8j 9.
He who had begun a good work in them, and'carried
it on thus far, would not leave it unfinished. Those
that wait for the coming of our Lord Jesus Christ,
will be kept by him, aud confirmed to the end ; and
those that are so, will be blameless in the day of
Christ: not upon the foot of strict justice, but gra
cious absolution ; not in rigour of law, but from rich
and free grace. How desirable is it to be confirmed
and kept of Christ for such a purpose as this ! How
glorious are the hopes of such a privilege, whether
for ourselves or others ! To be kept by the power
of Christ from the power of our own corruptions
and Satan's temptations, that we may appear with
out blame in tiie great day ! O glorious expectation,
especially when the faithfulness of God comes in to
support our Hopes ! He who hath called us into the
fellowship of his Son, is faithful, and will do if, 1
Thess. 5.»24. He who hath brought us into near
and dear relation to Christ, into sweet and intimate.
communion with Christ, Is .faithful ; he may be
.trusted with. our deareSt concerns. Those that
come at*his call, shall never be disappointed in their

I. CORINTHIANS, 1.

401

hopes in him. If we approve ourselves faithful to
God, we shall never find him unfaithful to us. He
willnot suffer his faithfulness- to fail,, Vs. 89. 33.
10. Now I beseech you,,brethren, by the
name of our Lord Jesus Christ, that ye all
speak the same thing, and that there be no
divisions among you; but that ye be per
fectly joined together in the same mind, and
in the same judgment. 11. For it hath
been declared unto me of you, my brethren,
by them who are ofthe house of Chloe,that
there are contentions among you. 1 2. Now
this I say, that every one of you saith, I am
of Paul; and I of Apollos; and I of Ce
phas; and I of Christ. 13. Is Christ di
vided ? Was Paul crucified for you ? Or
were ye baptized in the name of Paul ?
Here the apostle enters on his subject.
I. He exhorts them to unity and -brotherly love,
and reproves them for their divisions. He had re
ceived an account from some that wished them well,
of some unhappy differences among them. It was
neither ill-will to the church, nor to their ministers,
that prompted them to give this account ; but a kind
and prudent concern to have these heats qualified
by Paul's interposition. He writes to them in a
very engaging way; " I beseech you, brethren, by
the name of Our Lord Jesus Christ; if you have any
regard to that dear and worthy name by which you
are called, be unanimous. Speak all the same thing;
avoid divisionsfor schisms," (as the original is,) " that
is, all alienation of affection from each other. Be
perfectly joined together in the same mind, as far as
you can. In the great things of religion be of a
mind : but when there is, not a unity of sentiment,
let there be a union of affections. The consideration
of being agreed in greater things, should extinguish
all feuds and divisions aboutjesser ones. "
II. He hints at the original of these contentions.
Pride lay at the bottom, and this made them fac
tious. Only of pride cometh contention, Prov. 13.
10. They quarrelled about their ministers. Paul
and Apollos were both faithful ministers of Jesus
Christ, and helpers of their faith and joy : but those
who were disposed to be contentious, broke into
parties, and set their ministers at the head of their
several factions : some cried up Paul, perhaps as
the most sublime and spiritual teacher ; others cried '
up Apollos, perhaps as the most eloquent" speaker ;
some Cephas, or Peter, perhaps for the authority
of his age, or because he was the apostle ofthe cir
cumcision ; and some were for neither, but Christ
only. So liable are the best things in the world to
be corrupted, and the gospel and its institutions,
which are at perfect, harmony with themselves and
one another, to be made the engines of variance, dis
cord, and contention. . This is no reproach to our
religion, but a very melancholy evidence ofthe cor
ruption and depravity of human nature. Note, How
far will pride carry Christians in opposition to one
another ! Even so far as to set Christ and his own
apostles at variance, and make them rivals and
competitors. III. He expostulates with them upon their discord
alid quarrels ; "Is Christ divided ? No, there is but
one Christ, and therefore- Christians should be of
one heart • Was Paul crucified for you ? Was he
your sacrifice and atonement ? Did I ever pretend
to be your saviour, or any more than his minister?
Or, were ye baptized in the name of Paul? Were
y&devoted to my service, or engaged to be my dis
ciples, by that sacred right? Did I challenge that
Vox. vi.— 3 E

right in you, or dependence from you, as are thd
proper claims of your God and Redeemer ?" No ;
ministers, however instrumental they are of good to
us, are not to be put in Christ?s stead. They are
not to usurp Christ's authority, nor encourage any
thing in the people, that looks like transferring his
authority to them. He is our Saviour and Sacrifice,
he is our Lord and Guide. And happy were it for
the churches, if there were no name of distinction
among them, as Christ is not divided.
14. 1 thank God that I baptized none of
you, but Crispus and Gaius; 15. Lest any
should say that I had baptized in mine own
name. 16. And I baptized also the house
hold of Stephanas: besides, I know not
whether I baptized any other.
Here the apostle gives an account of his ministry
among them. He thanks God, he had baptized but
a few among them ; Crispus, who had been a ruler
of a synagogue at Corinth, (Acts 18. 8.) Gaius, and
the household of Stephanas; besides, he says he did
not remember he had baptized any. But how was
this a proper matter for thankfulness ? Was it not a
part ofthe apostolical commission to baptize all na-
tipns ? And could Paul give thanks to bod for his
own neglect of duty ? He is not to be understood in
such a sense, as if he was thankful for not having
baptized at all, but for not having done it in present
circumstances, lest it should have had this very bad
construction putupon it — that he had baptized in his
own name, made disciples for himself,.or set himself
up as the head of a sect He left it to other minis
ters to baptize, while he set himself to more useful
work; and filled up his time with preaching the
gospel. This he thought was more his business,
because the more important business of the two.
He had assistants that could baptize, when none
could discharge the other part of his office as well
as himself. In this sense he says, Christ sent him,
not to baptize, but to preach the gospel; not so much
to "baptize as to preach. Note, Ministers should
esteem themselves sent and set apart more espe
cially to that service in which Christ will be most
honoured, and the salvation of souls promoted, and
for which themselves are best fitted ; though nd part
of their duty is to be neglected. The principal bu
siness Paul did among them, was, to preach; to
preach the gospel, (v. 17.) the cross, (v. 18.) Christ
crucified, v. 23. Ministers are the soldiers of
Christ, and are tp erect and display the banner of
the cross. He did not preach his own fancy, but
the gospel ; the gjad tidings of peace, and reconcili
ation to God, through the Mediation of a crucified
Redeemer. This is the sum and substance of the
fospel. Christ crucified is the foundation of all our
opes, and the fountain of all our joys. By his death
we live. That is what Paul preached, what all
ministers should preach, and what all the saints live
upon. 1 7. For Christ sent me not to baptize,
but to preach the gospel: not with wisdom
of words, lest the cross of Christ should be
made of none effect. 1 8. For the preach
ing of the cross is to them that perish fool
ishness; but unto us who are saved it is
the power of God. 1 9. For it is written, I
will destroy the wisdom of the wise, and
will, bring to nothing the understanding of
the prudent. 20. Where is the, wise?
Where is the scribe?. Where is> theklis-

402

I. CORINTHIANS, I.

puterofthis world? Hath not God made
foolish the wisdom of this world ? 21. For
after that, in the wisdom of God, the world
by wisdom knew not God, it; pleased God
by the foolishness of preaching to save them
that believe. 22. For the Jews require a
sign, and the Greeks se6k after wisdom:
23. But we preach CJirist crucified, unto
the Jews a stumblingublock,.and unto the
Greeks foolishness; 24. But unto them who
are called, both Jews and Greeks, Christ
the power of God, andlhe wisdom of God.
25. Because the foolishness of God is wiser
than men; and the weakness of God is
stronger than men. 26. For ye see your
• calling, brethren, how that hot many wise
men after the flesh, not many mighty, not
many noble, are called: 27. But God hath
chosen the foolish things of the world to
confound the wise; and God hath chosen
the weak things of the world to Confound
the, things which are; mighty; -28.. And base
things of the world, and things which are
despised, hath God chosen, yea, and things
which are not, to bring to nought things
that are : 29. That no flesh should glory
in his presence. 30^ But of him are ye' in
Christ Jesus, who of God is made unto us
wisdom, and righteousness, and sanctifica
tion, and redemption: 31. That, according
as it is written, He that glorieth, let him
glory in the Lord. ;

We have here,
I. The manner in which Paul preached the gos
pel, and the cross of Christ ; Not with the wisdom
of words, (v. 17.) the epticing words of man's wis
dom, (ch. 2. 4.) the flourish of oratory, or the accu
racies of philosophical 'language, upon which the
Greeks so much prided themselves, and which seem
to have been the peculiar recommendations of some
of the heads of the faction in this church, that most
opposed this apostle. He did not preach the gospel
in this manner, lest the cross of Christ should be of
none effect; lest the success should have been as
cribed to the force of art, and not of truth ; not to
the plain doctrine of a crucified Jesus, but to the
powerful oratory of those who spread it i and hereby
the honour of the cross had been diminished or
eclipsed. Paul had been bred up himself in Jewish
learning at the feet of Gamaliel, but in preaching the
cross of Christ he laid his learning aside. He preach
ed a crucified Jesus in plain language, and told the
people that that Jesus who was crucified at Jerusa
lem, was the Son of, God and Saviour of men; and
that all who would be saved must repent of their
sins, and believe; in him, and submit to his govern
ment and laws. This truth needed no- artificial
dress, it shone out with the greatest majesty in its
ownlight, and prevailed in the world by its divine
authority, and the demonstration ofthe Spirit,with-
out any human helps. The plain preaching of a
crucified Jesus was more powerful than all the ora
tory add philosophy of the heathen world.
II. We have the different effects of this preach
ing ; To them who perish it is. foolishness but to
lhem.,who are saved it is the power qf God, v. 18.
,It is, to- the Jews a stumbling-block, and to the

Greeks' foolishness ; but unto, them who are called,
both Jews and Greeks; Christ the power qf God,
and the wisdom of God, v. 23, 24. , -- , /
1. Christ crucified is a Stumbling-blbtU' to the
Jews. They could not get over it. They haft a con
ceit that their expected Messiah was to" be a great
temporal prince, and therefore would never own
one who made so mean an appearance in life, and
died so accursed a death, for their Deliverer and
King. They despised him, and looked upon him as
execrable, because he was hanged on a tree, and
because he did not 'gratify them with a sign to their
mind, though his divine power shone out in innumer
able miracles. The Jews require a sign,' v. 22. - See
Matt. 12. 38. . .
2. He was to the Greeks foolishness. They laugh
ed at the story of a crucified Saviour, and despised.
the apostles' way of telling it. They sought for wis
dom. They were men of wit and reading, men that
had cultivated arts and sciences, and had, for some
ages, been in a manner the very mint of knowledge;.
and learning. There was nothing in the plain doc
trine of the cross to suit their taste, or humour their
vanity, or gratify a curious and wrangling temper;
they entertained it therefore with scorn and con
tempt. What, hope to be saved by one that could
not save himself ! And trust in one who was con
demned and crucified for a malefactor, a Man of
mean birth and poor condition in life, and cut off by
so vile and opprobrious a death ! This was what
the pride of human reason and learning could not
relish. The Greeks thought it little better than
stupidity to receive such a doctrine, and pay this
higlrregard to such a person ; and thus were they
justly left to perish in their pride and obstinacy.'
Note, It is just with God to leave those to them
selves, who pour such proud contempt on divine
wisdom and grace.
3. To them which are called and saved,' he is the
Wisdom of God, and the Power of God. Those
who are called and sanctified, who receive the gos
pel, and are enlightened by the Spirit of God, dis
cern more glorious discoveries of God's wisdom arid
power in the doctrine of Christ crucified than ih all
his other works.* Note, Those who are saved, are
reconciled to the doctrine qf the cross, and led into
an experimental acquaintance with the" mysteries
of Christ crucified.
III. We have here the triumphs of the cross over
human wisdom ; according to the ancient prophecy,
(Isa. 29. 14.) I will destroy, the wisdom ofthe tatite,
and bring to nothing the understanding of the pru
dent. Where is the wise? Where is the scribe?
Where is the disputer of this world? Hath not God
made foolish the wisdom of this world? v. 19, 20.
All the valued learning of this world was confound
ed, baffled, and eclipsed, by the Christian revela
tion, and the glorious triumphs of the cross. The
Heathen politicians and philosophers, the Jewish
rabbies and doctors, the curious searchers into the
secrets of nature, were all posed and put to a non
plus. This scheme lay out of the reach of the
deepest statesmen and philosophers, and the great
est pretenders to learning both among the Jews and
Greeks. When God would save the world, he took
a way by himself ; and good reason,, for the world by
wisdom knew not God, v. 21. All the boastfed sci
ence of the heathen world did not, could not, effec
tually bring home the world to God. In spite of all
their wisdom, ignorance still prevailed, iniquity still
abounded. Men were puffed up by their imaginary
knowledge, and rather further alienated from God:

and therefore it pleased him, by the foolishness of
preaching, to save them that believe. By the fool-
ishness of preaching — not such ih truth, but in t/W-
gar reckoning. ' ': - .,
1. The thing preached was foolishness in the eyes

I. CORINTHIANS, II.

403

of worldly-wise men. Our living through one who
died, our being blessed by one who was made a curse,
our being justified by one who »was himself con-
demned,was all folly and inconsistency to men blind
ed with self-conceit, and wedded to their own pre
judices, and the boasted discoveries of their reason
and philosophy.
2. The manner of preaching the gospel was fool
ishness to them too. None of the famous men for
wisdom or eloquence were employed to plant the
church, or propagate the gospel. A few fishermen
were called out, and sent upon this errand. These
were commissioned to disciple the nations ; the ves
sels chosen to convey the treasure of saving know
ledge to the world : there was nothing in them, that
at first view looked grand or august enough to come
from God; and the proud pretenders to learning
and wisdom despised the doctrine fpr the sake of
those who dispensed it And yet the foolishness of
God is wiser than men, v. 25. Those methods of
divine conduct that vain men are apt to censure as
unwise and weak, have more true, solid, and suc
cessful wisdom in them, than all the learning and
wisdom that are among men ; " Ye see your calling,
brethren, how that not many wise men after the flesh,
not many mighty, not many noble, are called,, v. 26,
&c. Ye see the state of Christianity ; not many men
of learning or authority, or honourable extraction,
are called. " There is a great deal of meanness and
weakness in the outward appearance of our religion.
For, (1.) Few of distinguished character in any of these
respects were chosen for the work of the ministry.
God did not choose philosophers, nor orators, nor
statesmen, nor men of wealth and power andinterest
in the world, to publish the gospel of grace and
peace. Not the wise men after the flesh; though
men would be apt to think that a reputation for wis
dom and learning might have contributed much to
.the success of the gospel. . Not the mighty and no-
bje, however men might be apt to imagine that secu
lar pomp and power would make way for its recep
tion in (the world. But God seeth not as man seeth :
He hath chosen the foolish things of the world", the
weak things of the world, the base and despicable
,fhings ofthe world, men of mean birth, of low rank,
of no liberal education, to be the preachers of the
' gospel, and planters of the church. His thoughts
are not as our thoughts, nor his ways as our ways.
He is a better Judge than we, what instruments and
measures will best serve the purposes of his glory.
(2. ) Few of distinguished rank and character were
called to be Christians. As the preachers were poor
and mean, so generally were the converts. Few of
the wise, and mighty, and noble, embraced the doc
trine of the cross. The first Christians, both among
Jews and Greeks, were weak, and foolish, and base;
men of mean, furniture as to their mental improve
ments, and very mean rank and condition as to their
outward estate : and yet what glorious discoveries
are there of divine wisdom in the whole scheme of,
,the gospel, and in this particular circumstance of its
success ! , .
• IV. We have an account how admirably all ia
fitted,
, 1. To beat down the pride and vanity of men.
God hath chosen the foolish things of the world, to
confound the wise; men of no learning, to confound
•the niost learned : the weak things of the world, to
confound the mighty ,» men of mean rank and cir
cumstances, to confound and prevail against all the
power and authority of earthly kings: and base
things; and things which are despised, things which
men have in the lowest esteem, or in the utmost con
tempt, to pour contempt and disgrace on all they
value and have in. Veneration : and things,which are
aot, to bring fo nought, to abolish, things that are:

The conversion ofthe Gentiles, (of whom the Jews
had the most contemptuous and vilifying thoughts,)
was to open a way to the abolishing of that constitu
tion of which they were so fond, and upon which *
they valued themselves so much as for the sake of
it to despise the rest of the world. It is common for
the Jews to speak ofthe Gentiles under this charac
ter, as things that are not. Thus, in the apocryphal
book of Esther, she is brought in praying that God
would not give his sceptre to them who are not, Es
ther 14. 11. Esdras, in on^of the apocryphal books
under his name, speaks to God, of the heathen, as
those who are reputed as nothing, 2 Esdras 6. 56,
57. And the apostle Paul seems to have this com
mon language of the Jews in his view, when he calls
Abraham the father of us all before him whom he
believed, God, who calleth those things that are not,
as though they were, Rom. 4. 17. The gospel is
fitted to bring down the pride of both Jews and
Greeks, to shame the boasted science and learning
of the Greeks, and to take down that constitution
on which the Jews valued themselves, and despised
all the world besides ; that no fiesh should glory in
his presence, (v. 29.) that there might be no pre
tence for boasting. Divine wisdom alone had the
contrivance. of the method of redemption; Divine
grace alone revealed it, and made it known. It lay,
in both respects out of human reach. And the doc
trine and discovery prevailed, in spite of all the op
position it met with from human art or authority :
so effectually did God veil the glory and disgrace the
pride of man in all. The gospelrdispensation is a
contrivance to humble man. But,
2. It is as admirably fitted to glorify God. There
is a great deal of power and glory in the substance
and life of Christianity. Though the ministers were
poor and unlearned, and the converts generally of
the meanest rank, yet the hand of the Lord went
along with the preachers, and was mighty in the
hearts of the hearers : and Jesus Christ was made
both to ministers and Christians what was truly-great
and honourable. All we have, we have from God
as the Fountain, and in and" through Christ as the
Channel of conveyance. He is made of God to us'
Wisdom, Righteousness, Sanctification, and Re
demption; (v. 30.) all we need, or can desire. We
are foolishness, ignorant and blind in the things of
God, with all our boasted knowledge; and he is
made Wisdom to us. We are guilty, obnoxious to
justice; and he is made Righteousness, our. great
Atonement and Sacrifice. We are depraved and
corrupt; and he is made Sanctification, the Spring
of our spiritual.life ; from him, the Head, it is com
municated to all the members of his mystical body
by his Holy Spirit. We are in bonds, and he is
made Redemption to us, our Saviour and Deliverer.
Observe, Where Christ is made Righteousness to
any soul, he is also made Sanctification. He never
discharges from the guilt of sin, without delivering
from the power of it ; and he is made Righteousness
and Sanctification, that he may in the end be made
complete Redemption, and free the soul from the
very being of sin, and loose the body from the bonds
of the grave : and what is designed in all, is, that all
fiesh may glory in the Lord, v. 31. Observe, It is
the will of God, that all our glorying should be in
the Lord : and our salvation being only through
Christ, it is thereby effectually provided it should
be so. Man is humbled, and God glorified and ex
alted, by the whole scheme.
CHAP. II.
The apostle proceeds with his arstuiperifcin this chapter, and, „
I. Reminds the Corinthians ofthe plain manner whereinAe*
delivered the gospel to them, v. 1 . . 5. But yet,* II. Shews
them that he had communicated to ttari& treasure of the
truest and highest wisdom; such as'exceedefl, all the at-

404

I. CORINTHIANS, II.

tainments. of learned men ; such as could' never have en
tered into the heart ,of man, if it had not been revealed ;
nor can be received and improved to salvation, but by the
light and influence of that Spirit who revealed it, v. 6, to
the end.
1. A ND I, brethren, when I came to
J\. you, came not with excellency of
speech or of wisdom, declaring unto you
the testimony of God. 2. For I determined
not to know any thing among you, save
Jesus Christ, and him crucified. 3. And I
was with you in weakness, and in fear, and
in much trembling: 4. And my speech
and my preaching were not with enticing
words of man's wisdom, but in demonstra
tion of the Spirit and of power: 5. That
your faith should not stand in the wisdom
of men, but in the power of God.
In this passage the apostle pursues his design, and
reminds the Corinthians how he acted when he first
preached the gospel among them.
I. As to the matter or subject, he tells us, (v. 2.)
He determined to know nothing among them but Jesus
Christ, and him crucified; to make a shew of no other
knowledge than this ; to preach nothing, to discover
the knowledge of nothing, but Jesus Christ, and him
crucified. Note, Christ, in his person and offices, is
the Sum and Substance of the gospel, and ought to be
the great Subject of a gospel minister's preaching.
His business is, to display the banner of the cross,
and invite people under it. Any one that heard Paul
preach, found him to harp so continually on this
string, that he would say he knew nothing butChrist,
and him crucified. Whatever other knowledge he
had, this was the only knowledge he discovered,
and shewed himself concerned to propagate among
his hearers.
II. The manner wherein he preached Christ, is
here also observable.
it. Negatively. He came not among them with
¦v&cellency of speech or wisdom', v. 1. His speech and
preaching were not with enticing words of man's
wisdom, v. 4. He did not effect to appear a fine
orator, or a deep. philosopher; nor did he insinuate
himself into their minds, by a flourish of words, or a
pompous shew of deep' reason, and extraordinary
science and skill. He did not set himself to captivate
tiie ear by fine turns and eloquent expressions ; nor
please and entertain the fancy with lofty flights of
sublime notions. Neither his speech, nor the wis
dom he taught, savoured of human skill: he learnt
both in another school. Divine wisdom needed not
to be set pff with such human ornaments.
2. Positively. He came among them, declaring
the testimony of God, v. 1. He published a divine
revelation, and gave in sufficient vouchers for the au
thority of it, both by its consonancy to ancient pre
dictions, and by present miraculous operations ; and
there he left the matter. Ornaments of speech and
philosophical skill and argument could add.no weight
to what came recommended by such authority. He
was also among them in weakness, and fear, and in
much trembling; and yet his speech and preaching
were demonstration ofthe Spirit, and of power, v. 3,
4. His enemies in the church of Corinth spake very
contemptuously of him ; His bodily presence, say
they, is weak, and his speech contemptible, 2 Cor.
10. 10. Possibly, he had a little body, and a low
voice ; but though he had not so good an elocution
as .some, it is plain that he was no mean speaker.
The men of Lystra looked on him to be the heathen
god Mercury, .come down to them in tiie form Qf a
man, because he was the chief speaker, Acts 14.

12. Nor did he want courage. or resolution to go
through his work ; he was in nothing terrified by,
his adversaries. Yet he was ho boaster. He did
not proudly vaunt .himself, like his opposers. He
acted in his office with much modesty, concern, and
care. He carried it with great humility among
them ; not as one grown vain with the honour and
authority conferred on him, but as one concerned to
approve himself faithful ; and fearful of himself, lest
he should mismanage in his trust Observe, None
know the fear and .trembling of faithful ministers,
who are jealous over souls with a godly jealousy,;
and a deep sense of their own weakness is the occa
sion of this fear and trembling. They know how
insufficient they are, and are therefore fearful for
themselves. But though Paul managed with this,
modesty and concern, yet he spake with authority-ji j
in the demonstration ofthe Spirit, and of power, lie
preached the truths of Christ in their native dress,
with plainness of speech. He laid down the doc
trine as the Spirit delivered it ; and left the Spirit,
by his external operation in signs and miracles, and
his internal influences on the hearts of men, to de-/
monstrate the truth of it, and procure its reception..
III. Here is the end mentioned for which he'
preached Christ crucified in this manner, That their.
faith should not stand in the wisdom of man, but the
power of God; (v. 3. ) that they might not bedrawn
by human motives, or overcome by mere human
arguments, lest it should be said that either rhetoric
or logic had made them Christians. But when no
thing but Christ crucified was plainly preached, the
success must be entirely attributed to a divine power
accompanying the word. Their faith must be found
ed, not on human wisdom, but divine evidence and
operation. The gospel was so preached, that God
might appear and be glorified in all.
6. Howbeit we speak wisdom among
them that are perfect : yet not the wisdom
of this world, nor ofthe princes of this world,
that come to nought : 7. But we speak the
wisdom of God in a mystery, even the hid
den wisdom, which God ordained before the
world unto our glory : 8. Wliich none of>
the princes of this world knew : for had they ,'
known it, they would not have crucified the
Lord of glory. 9. But as it is written, Eye
hath not seen, nor ear heard, .neither have
entered into the heart of man, the things.
which God hath prepared for them that love \
him. 10. But God hath revealed themunto-
us by his Spirit : for the Spirit searchethall
things, yea, the deep things of God. 1 1 . For
what man khoweth the things of a man,save
the spirit of man which is in him ? Even
so the things of God knoweth no man, but
the Spirit of God. 1 2. Now„we have receiv
ed, not the spirit of the world, but the Spirit
which is of God ; that we might know the
things that are freely given to us of God^
1 3. Which things also we speak, not in the
words which man's wisdom teacheth, but
which the Holy Ghost teacheth ; comparing
spiritual things with spiritual. 14. Blithe
natural man receiveth not the things of
the Spirit of God: for they „ are foolishness
untohim; neither can hekno\jr Mm, be-

I. CORINTHIANS, II.

403

cause they are spiritually discerned, il 5.T3ut
he that is spiritual judgeth all things, yet h%
himself is judged of no man. 16. For who
hath known the mind of tjie Lord, 'that he
may instruct him 1 But we have the mind
of Christ.
In this part of the chapter, the apostle shews
them that though he had not come to them with the
excellency of human wisdom, with any of the boast
ed knowledge and literature ofthe Jews or Greeks,*
yet he had communicated to them a treasure of the
truest and the highest wisdom ; We speak wisdom
among, them who are perfect, (v. 6. )* among them
who are well instructed in Christianity, and come
to1 maturity in the things qf God. They that re
ceive the doctrine as divine, and, having been il
luminated by the Holy Spirit, have looked well into
it, discover true wisdom in it. They take in not
'only the plain historjsof Christ, and hii^ crucified,
but discern the deep and admirable designs of the
divine wisdom therein. Though what we^ preach
be foolishness to the world, it is wisdom to them.
They are majjle wise by it, and can discern wisdom
in it N(ke, Those who are "wise themselves, are
the only proper judges of "what is wisdom; nqi
indeed the wisdom of this worm, nor of the princes
of this world, but the wisdom of God in a mystery :4
(v. 6, 7.) not v^orldly wisdom, but diving; not such
as the men of this world could have discovered,
nor *such as wordly men, under the conduct .of
pride,, and passion, and appetite; and worldly inter
est, and destitute q$ the Spirit of God, can reeei've.
Note, How different is the judgmenttof God from
that of the world J. Heseethgiot as man seeth.. The
wisdom he teaches is of a quite different 'kind from
what passes under, that notion in the world. It is
not the wisdoxa>&t politicians, nor philosophers, fior
rabbies, (see tve.inojt such as they teachj nor such
as they relisff ; but the wisdom of God in a mystery,
the hidden wisdlOm of God&vrhat he had a long time
kept to himself, an&concealed from the^ world, and.
the depth ofjvvhich, now it is revealed, none but him
self can fathom. It is the%ystery which hath been hid
from ages and generations, though now made mani
fest to the sdints; (Col. 1. 26. ) hid in'a manner entirely
from the heathen world, anq, made my st eriouffto the
Jews, by being wrapped up in dark types and (Jistant
prbphecies, but revealed and made kriown to us «by
the Spirit of God. Observe the privilege pf*those
who enjoy the gospelrrevelastion : to them types are
Unveiled, mysteries made plain, prophesies inter-
preted, afod the secret counsels of "Gad published a$id
laid open. The wisdonj,of God in 3 mystery is know
made manifest to the'saints. Now concerning this
wisdom, observe,
I. The rise and anginal of hA it was ordained of
God, before the world, to our- glory, v. 7. ~lf.
was ordained of God; he had' determined1 long ago
to reveal ai\d make it known, from manj& ages, past, ,
from the beginning, nay, lorn eternity ; and "that to
our glory, the glory of us, either us apostles, or
us Christians. It was a great hmiour put upon the
apostles, to he intrusted with the revelation of this
•¦wisdom. It was a great and honourable privilege
for^Chissnans to have this glariods wisdom dis
covered to*th'emj And* the* wisllom of God disco
vered in the gospel, the divirife wisdom taught by the
gospel, prepares forrair e-yerlasting glory and hap
piness in' the world to come. The counsels .of God
concerning' our redemption are dated from eternity,'
and designed for the glory andhapbiness 8f the saihts.
And, what deep wisdom was in thesf counsels !
Kote, The wisdom of God ishoth employed and dis
played for the honour 6f his saints ; employed from
eternity, and displayed in time, to make them glori

ous both here and hereafter, in time an"d to estemity.
What honour does he put on his saints ! A
II. The "ignorance of the gfeat men of the. world
about it: which none ofth&priwces of this world knew;
(v. 8. ) the principal men in authority and power, or
in wisdom and lefoung. The Rpman governor, and
the guides and ,rulers of the Jewish church and
nation, seem to be"the persons fiere chiefly meant.
These were the princes of this world, or this age,
who, had they, known this true and heavenly wis
dom,, would, not- have crucified the Lord of glory*
This Pilate and the Jewish rulers literally did, when
our Redeemer was crucified j upon the sentence of the
one, and the clamorous demands of the other. Ob
serve, Jesus Christ isthe Lord of glory ;,ati.t\eijxnch
too great for any creature to bear : and therefore was
he hated, because he was notknbwn. Had his.cruci-
fiers known him, kffown who and what he was, they
*weuld have'withheffl. their impious "hands, and not
have taken and slain himv This he pleaded with his
Father for their pardon i Father, forgive them, for
theyt know not what they do, Luke 23. ' 34. Note,
There are things which people would not do, if they
knew theSlwisdom of God in the great work of re
demption. They act a* they do, because they are
blind or heedless. They know not the truth, or will
not attend to it
TIL It is such wisdom as could! not have been dis
covered without a revelation; according to what the
prophet Isaiah says, (ch. 64. 4,.y!Eye hath not seen,
nor ear heard„nor have entered, into the heart qf
man the things which God hath prepared for thtm
that love him; for him that waiteth for him, that
waiteth for his mercy, as the LXX, It was a tes
timony of love- to God injthe Jewish believers, to live
in expectation of the accomplishment of evsfigelical
.promises. Waiting upon "God is an evidence of love
to him. Lb, this our God\, we have waited for him,
Isa." 25. 9. Observe, 'There are tWigs which Goa
hath prepared, fir them that- love him, and wait
i for him/, There are such things prepared in a fix
ture life for them^ Things whichr sense cannot dis
cover, no present information can conveyto our ears,
nor can yet enter our hearts^ Life and immortality
are brought to light throWgh the gospel, 2 fim. 1. 10.
But the apdstle speaks hereof the subject-matter of
the divide revielationjonder the* gospel. These are
such as eye hath hot seen, nor ear heard." Observe,
The great truths p? the gospel are things lying out of
the sphere of human discovery. Eye hath not seen,
nor ear heard them, nor have they entered into the
Heart of man.. Were they objects of senpe^could
they tie discovered by an eye of reason, and "com
municated try the,ear, fo the mind as matters of com
mon hitman knowledge may, there had been-no need
of a revelation. But lying out of the sphere of na
ture, we^cannpt discover theni but Hy fJhe light of
revelatioji. And therefore we must take them as
tshfy lie in the scriptures, and as Gocfhas been pleas
ed, to reveal'them., •
,TV.' We. here see by whom this wisdom is disco
vered to us ; God hath revealed them to us by his
Spirit, v. 10. * The scripture is given by inspiration
of Gbd. Holy men spake qf old as they Were mov
ed by She Holy Ghost, 2 Pet 1. §1. And the apos
tles spake by inspiration of the same Spirit, as he
"taught them,, and gave them utterance. Here is a
proof of the divine authority of the holy scrirJtares. '
Paul wrdte what h«taugfft ; and what he taught was
revealed of Gorfby his Spirit, that Spirit that searches
all things, yea, th\ deep* things qf God, and knoWs
the things of God, as the* spirit qf man that is
in him knows the things of a man, v. XI. A.double
"argunqent is drawnrfrom theseVords, in proof of the
divinity of.Jhe Holy Ghost
X Omniscience is attributed to hjm ; He searches
all things, even the deep, timgs of God, He has

406

I. CORINTHIANS, II.

exact knowledge^ all things,, and enters 'intS the
very depths of God, penetrates into his most see* et
counsels. -Now, whc* can have such a thorough
knowledge of God,'but God ?
_ 2. This allusion seems to imply that the^Hbly Spi
rit, is as much hi God, as a man's mind is in himself.
Now the mind of the man is plainly essential to him.
He cannot. Tie without <his mind. ' Nor can God jbe
, withoutjhis Spirit. , He is as much and as inrftnately
one jjvith God, as the man's mind is with the man.
The man knows his own mind, because his mind i|j
one with himself. The Spirit of God ktiows the
things of Godj because hens one with God. And as
no man can come at the knowledge of what is in an
other man's mind, till he communicates and reveals
it ; so neither can we know the secret counsels and
purposes of God, till they are made known to us by
hiS Holy Spirit ' We cannot know them ~at all, t|l
he has proposed them objectively (as it ife called) iht
the external revelation ; we cannot know or believe'
them to salvatidn, till he' enlightens the faculty,
opens the eye of the mind, and gives us such a*kn®w-
fedge and faith of them. And it jvas by this Spirit
that the apostles had received' the wisdom qfGod in a
mystery, which thay spake. " Now we have received
not the Spirit ofthe world^tbut the Spirit wfiichis of
God, that we might know the things freely given to
us of God; (v, 1%) jiot the spirit which is in the wise*
men of the world, (v. 6.) nor in the rulers .q/" the
world, (v. 8.) but the Spirit which is of God, pro-,,
ceedeth from God. We, have what we delivei^in
the name of God> by inspiration from him; and it is
by his gracious illumination and influence that we
know the things fteely given to us of God, 'unto sal
vation,'' that is, " the great privileges ofthe gospel,
which are the free gift qfGod, distributions of mere
and rich grace." Through these things are given us, ¦
and the revelation of/this giftbemade to tJS, we can
not know them to any saying purpose, till we*haVe»
the Spirit. The apostles had the revelation of these
things from the Spirit of God, and the savjng im
pression of them frqnrthe.same Spirit, i
V. We see here in what manner this wisdom was
taught or communicate?!; which things we speak,
not in the words which man's wisdom teaches, but
which the Holy Ghost teaches, v^ 13. They had re
ceived the wisdom they taught, not from the wise
men of the world, not from their own inquiry or in
vention, but from the Spirit of God.' N&r did.they put"
a human dress on it, but; plainly declared the doc
trine of Christ, in terms also taught them by tfie Holy.
Spirit He not only gave the knowledge of these
things, but g^ve them utterance.- ;Observe, The
tmjths of G°o need no garnishing by hurilan skill or
eloquence, butlook best in the words which the Holy*
Ghost teaches. .The Spirit of God knows much" bet
ter how to s^ieak of the things of God tiian £he best
critics, orators, or philosophers. „ Cojnparing spiri
tual things with spiritual, one part of revelation with*
another ; the revelation of the gospel with that of the
Jews ; the discoveries of the New Testament with
the types and prophecies of the Old. The compar
ing of matters, of revelation with matters of science,
things supernatural with things ^natural and com
mon, is going by a wrong measure. Spiritual things,
when brought together, wijl help to illustrate one,
another; but if' the principles of human art qpd
science are to be made a tsst of revelation, we
shall certainly judge .amiss concerning it, and the
things contained in it Or, adapting spiritualthings
to spiritual ; speaking of spiritual ntatters, matters of
revelation, and the spiritual life, in language that is
proper and plain. The language of the Spirit of God.
is the most proper to convey Sis meaning.
VJ. We have an account how this wisdom is re
ceived. 1. The natural man'receiveth not the things of

God, for they are foolishnem'io Mm, neither can he
know them, because they are spiritually discerned,
v. 14. The natural man, the animal man. Either,
(1.) The man under the poyyer of corruption;
and never yet illuminated by the Spirit of God,
such "as Jude calls sensual, not, having the Spirit,
v. 19. Men ifhsanctified receive, not the things of
God. The understanding, through the corruption of
nature by the fall, and through the confirmation1 of
thus disorder by customary sin, is utterly unapt to re
ceive the rays of divine light ; it is prejudice against
them. The truths of God are foolishness to such a
mind. The .man looks on them as trifling and im
pertinent things, not worthy his minding. The light
shineth m darkness, and the darkness comprehendeth
it not, John 1. 5. Not that the natural faculty of dis
cerning is lost, but evil inclinations and wicked prin
ciples render the man unwilling ttv enter into the
'mind of God, in the spiritual matters of his kingdom^
and yield to their force and power. It is the^quick-
ening beanjs of the Spirit of truth and holiness, that]
must$help the mind to discern their excellency, and*
to so thojpigh„a conviction of their truth as heartily
to receive and embrace them. Thus the naturaUnan,
the man destitute of the Spirit of God,acannot know
¦ them, because they ar'e spiritually discerned. Or, '
•(2.) The natural man, that is, the wise man ofthe
world; (ch.-X '19, 20. y the tiirise man after the flesh,
@r according to the flesh; (v, 26.) one -Who hath the
wisdom,qf (fre world, man's wisdomp(ch. 2, 4 — 6.)
a man, as some of the ancients, that would learn all
truth by his own ratiocinations, receive nothing1 by
'faith, nor own any need of supernatural assistance.
JThi's was very mucsh the characteaof the pretenders
to pjiilosophy, and the, Grecian learning and wis- „
dom„jn that day. Such a^man receives not the things
of the Spirit oftGod. Revelation is not with him a
principle of science ; he looks uponitas delirium and
dotage, the extravagant thought of some deluded
dreamer. It is no way to wisdom among the famous
jinasters of the world; and for that reason he can
ljave no knowledge of thiSigS 'revealed? because they
are only spiritually discerned, or made known by the
revelation or the Spirit, which is a principle or .sci
ence or knowledge which he will not admit a
2. But hemthat is spiritual judgeth all things, yet]
he himself is judged, or discerned, of no man, v, IS,.
Ejtherf. -» „, - '
* (1.) He who is sanctified and made spiritually-
minded, (RonS. 8. 6.) judgeth all things, or discefoi-
eth allthjngg; he is capable of judging about matters
of .human wisdom', fanfLhas.alsQ a relish and savour
of divine touthsJ; he "sees divine wisdOih, and expe-*
riepces divine power, in gospel revelations aftdpys-*
tenesj \vhich the darnal and vmsanctified mind looks
upon as weakness vand folly'; as things destitute of all
power, and not worthy any -regard. It is thesanip
tifled mind that.must discern $ie real beautieser*
holiness : but by the'refinement of its faculties, they
do not lose their power of discerning' and judging
about-common and natural things. Tb^e spirittijil
manTnay judge of all thing's, natural and supernatu
ral, humairalid diyme; the deductions of reason, and
the discoveries of*revelation. But he himself is
judged or discerned of, NO. JUAN. God's saints
ar'e his hiddenmones, Ps'. 83. 3. Their life is hm
'with Christ in Godf Col. 3. 3. The carnal man
knows no more of a spiritual man thato he does bf
other spiritual things. He is a stranger to the' prin
ciples, and pleasures, and actings, of the divine life. ,
The spiritual man does not lie open- to his observa
tion. Or, » *
(2.) He that is spiritual, has had divine revelations
made to hin> receives them as such, and founds his
faith and religion upon them ; he can judge both of
common things and things djyine ; he can discern .
what is, anti what is not, the doctrine-df the gospel.

Z CORINTHIANS, JH.

407

and of salvation ; and whether a man preaches the
truths of God or not. IJe does not lose the power
of reasonings nor renounce the principles of it, by
founding his faith and religion on revelation. But
he himself is judged ofnofmanj can be judged, so as
to be confuted, by no man ; nor cam any man who is
not spiritual, not under'a divine afflatus himself,
(see ch. 14. 37; ) or not founding his taith on a divine
revelation, discern or judge whetheir»what he speaks
be true or divine, or not In short, he whoiounds
allhisknowledge upon principles of scjence^and the
mere BghfciPf reason, can never be a' judge of the
truth or falsehood»of what is received by revelation.
For who hath known the mind of the£,ord, that he
may instruct him, (v. 16.) the spiritual man? Who
can enter so.fariato the mind of God, as to instruct
him who has the Spirit of God, and is under his_ in
spiration ? He only is the person to whom Godrtm-
mediately communicates toe knowledge^of his will.
And who can inform or instruct him in the mind , of
God, who is so immpdiateljr'under*the conduct of
his own Spirit ? Very few have known any thing of
the mind of God by a natural power. But, adds
the apostle, we have the mind of Christ: and the
mind of Christ is the mind of God. He is God, and
the principal Messenger and Prophet of God. And
the Apostles were impowered by his Spirit to make
known his mind to us. And in the hojy scriptures,
the mind of Christ, and the mind of God! in Christ,
are fully revealed to us. Observe, It is the great'
privilege of Christians, that they have the mind of
Christ revealed to them by his Spirit.

•CHAP. III.

„* .

In this chapter, the apostle, I.. Blames the*Corinthians,for
tfifeir carnality and divisions, v. 1ft. 4. II. He instructs
them howwhat was amiss among them might be rectified?
by remembering, 1. That their ministers ivere no more than
ministers, v. 6. 2. That they were unanimous, and car
ried on the same design, v. 6 . . 10. ' 3. Thatgthey built on
one and the same foundation, v. 1 1 . . 15. Ill, He exhorts
them to give due fftinour to their bodies, by keeping mem
pure; (v. 16, 17.) and to Jiumility, and s-elf-diffideiice, v.
18 . . 21. IV. And dehorts them from glorying in'pavticUlar
-ministers, because of the equal interest they had in all; v.
22, to the end. * -. *•¦ ^
1; '4 ND I, brethren, could not speak
"J\. unto you as unto spiritual, "but as
unto carnal, even as unto babes in Christ.
2. 1 have fed you "with milk, and not with
meat: for hitherto ye were not able to boftr
it, neither yet now are ye able. 3. For ye
are yet carnal: for Whereas'fAere is among
you envying, and strife, anMthvisjons, are
ye not carnal, and ^valk as men? 4.*For
while one saith, I am of Paul; find anotjier,
I am of Apollos; are ye not carnal \
Here, . «*
I. St Paul'blames.the Corinthians for their weak
ness anrt non-proficiency. They who. are sanaf ified,
are so only in party there ^is still room- for growth
and increase, both in grace*uyd knowtedge, 2 Pet
3. 18. Those who through divine|grace*are renew
ed to a spiritual life, may yet;ih many things be de
fective. The apostie.tells them he could not speik
to them. OS unto shivitual. mpn. h-iie*mi ii-ntn rnvrenl

to them, as unto spixpui
men, as to babes invhzjisi, v. i.. Tjhey w6re So far

men, bursas unto.cafrtal

from forming .their maxims and measures urjon the
foot of dijage revelation, andjientering into the spirit*
of, the gospel, that iUwaS but too* evident, they were
raueh under thtfconjmand of carnal and cojiaipt af
fections^ They,were still very babes in Chr%t. ThJey
had received some of the first^ nrinciples4>f Chris-
tianityabut were grown up to.-noTnaturity of under-

standingjn them^or of faith and holiness. > And yej
it is plahyfrom several passages in this epistle, that
^he Corinthians were^yery pfoud bf their wisdom
^md knowledge. Note, It is but too common for
persons of very, moderate Khowledge and under
standing to have a grea^ measure of self-conceit.
The apostle assigns their little proficiency in the
knowledgejof Christianity, as a reason why he had
communicated no more of the*deep things of p. to
them. • They could not bear such food, they needed
to be fed, with milk, not with meat, v. 2.' Note, It
is the duty of a faithful minister of Christ, to con
sult the capacities of his hearers, and teach them as
they can bear. And yet it is natural- for' babes to
grow up to men ; and babes in Christ should endea- ¦
vour to girbw in stature, and become men in Christ.
It is expected that their advances jn knowledge
should be in proportion to thfeir nffeans and opportu
nities, aijd their time of professing rfeligion; that they
Wf be able 'to bear discourses bf the1 mysteries of
our j^ligion, 'and notial way s r£st in ,plain«things. It
was a repuoachto the Corinthians' that they had so
long sat undd*th"e ministry of St. Paul, and had made
ho more improvement in Christian knowledge. Note,
Christians- are utterly to blame,, who dg noten,dea-
vour to gsow in gracf/and "knowledge,?
II. He blames thetn for their carnajpy, and gives
their contention and discpjd about their ministers,
as an evidence of it ; For ye are ye't carnal; for
whereas there are among you envyings, and strifes,
and divisions, are ye not carnal.and walk as men?
v. 3, They had ihutual emidauonsVahd quarrels,
and factions amoUg thelm, upon the*account of their ¦
ministers; while one said? I am of Paul; and an-"
other, lam of Apollos, v. 4. These were proofs of.
Aheir being ^arnal ; thaWfleshly interests and affec
tions top much swayed them. .Note, Contentions
and; quarrels aflbut religion ane sad evidences of re
gaining carnality.* True religion makes men peace
able, and not contenjious. kF%ftftms spirits act,upon '
Ionian principles, not upoh principles of true reli
gion ; they are guided by their own pride and pas
sions, and notiby the rufts of Christianity; Ho ye not
walk as men? Note, Itis to be lamented, that many
who should walk as Christiansv .that is,"above the
common rate of men* do indeed' walk as men, live
ancfact too much like other men.
5. Who then is Paul, and who zs Apollos,
but ministers try vpom ye believed, even
as the Lord .gave to eyeiy man ? 6. 1 have*
planted, Ap®Hos» watered ; but God gave
the-iincnjase.' .7. So, then neither ig he that
plantefli any thing, neither; he that water-
Jeth; but G€d that giveth the increase; ' 8,
TSfqw he t^hat planteth and he that water-
,eth are one : and every man shall receive
his own reward according to his own la
bour. 9.AFor we are labourers together-
with God: yaareGo^Js husbandry, yt are
.God's building. ip. Accordin.g'to the grace
of God which is ghjpn unlfe me* as a. wise
mdfeter-byjider, I have laid |he foundation,
„ and another buildetfi thereon. *But let every
>man Jake heerT'how he builaetn»tnereupon.

sHere^the-agostle instjucts them how to cure.-this
h.umour, and restify wh^.t was amiss, .^mong'tnem
upon this head. ' .
I. By reminding them, that the ministers about
whom "they contended, were Put ministers; Who
then is Paul, or who is Apollos; but ministers by
whoxthye believed? Even as tneW.ord gave to every

408

I. CORINTHIANS, HL

¦man, ¦», 5, <They! are but ministers, mere instru
ments used by^the God of all grace. Some of the'
factious people ill Corinth seem to' have made more
bf them, "as if they were lords #f their faith, authors"
of their religion. Note, We should take care not
to dejfy ministers, or put them into the place of Ged.
Apostles were not the authors of our faith and reli
gion, though they were authorized and qualified to
reveal and prdp^ga^e it. They acted in this office
as God gave lo every man. . Observe, All the gifts
and powers that even apostles discovered and exert
ed in the work ef the. ministry, were from God.
They were intended to %ianifest their mission and
doctrine to he divine. It was perfectly wrong, upon
•their account, to transfer' that regard to the apostles,
which was solely to be paid to the divine teharity
by which they acted, and to. God, fromtwhom they
had their authority, Paul had planted, and Apollos
had watered, v. 6. Both were useful, one for one
purpose, the Other for a different Note, God makes
use of variety of instruments, amd fits them tojtiieir
several uses and'-,intentions. Paul' was- fitted for
planting work, and Apollos for waterffigjuork ; but
God gave the increase. Note, The success of the
ministry must be derived from the divine blessing.
Neither he t%at planteth is am thing, nor he that
walereth, bu\God who. givet?P the intrease,^. 7.
Even apostolical mjnistersare gothing of^hemSelves,
can do nothing with efficacy and success, unless God
give the increase.- Note, T?he best qualified and*
most faithful ministers have a just sense pf their own
insufficiency, and are verydesirousLthat God should
ha»ve all the glory of their sifccess. Paul and Apol
los are nothing at all in their own account, but God
is all in all.* • * * ,
II. By representing to»them the Mianimity oft
Christ's ministers ; He that planteth ana he that wa-
tereth are one; (v. 8. )> employ «jn by *ne* Master, in
trusted with the same revelation, Busied in one work, ;
and engaged in onedesigp ; in harmony with one an
other,' however they may be set in^pp&ition to each
other -by factious, party-makers. T&jiey have their
different gifts from one andthetsame Spirit, for the
very same purposes ; andrthey heartily carry oh the
sjme desi^ti. Planters and walterers are but'fellow-
labourers in. the same work. *
Note, All the faithful ministers of Christ are'one
in the great-lmsine^s and- intention of their'ministry.
They may have; difference' of sentifment in lesser
.things; they may have theft; debates and contests;
buWhey heartily concur in me"grea%design of "ho-
*noufin|; Gods' and saving soufe % ^promoting true
Chrisjaaiytyin 'the jvorld. All such may expect a
glorious recompense oj their fidelity, anduri pr8por-
tion to it; Every man shall repeive his own reward,
according tb his own labour. Their lRusines's.is one,
Jbut some may mind it more tham others : th'eir entr
andtdesign are one; but some may pursue it more
closely than others: their Master also is one, and vein
this goad and gracious Master may make a differ-*
ence intthe rewards he gives, according to the dif
ferent service, they do; Every, one's own wprk shall
have its own reward!" Tjhgy tfiat w^rkj hardest shall
fare best* They that are most faithful shall have.
the greatest reward; and glqrjous work itis, in which'
all faithful ministers are employed. They are^la^
bowers with' God, omepyo) — co-worker$i fellow-la
bourers, (v. 9.*) ntf indeed^ the same order and.
degree", buttu#srfaordination to.hftn, ?s instruments"
in his hand. They are engaged m his bl&iness.
They are working together with Gqd., in pijgftiotjng
the purposeSjef 1iis gloryj and thefeaTvation of pre
cious souls ; and he who jiows tfteir work, will take.
care they db n6t labour in vain. Men mayjieglect
and vilify one minister, while they cry up«anoflier,
and hav#no reason' foreitherj they mayfcondemn
when they should cbmm'end,,and applatld whafcthfcy

should neglect and avoid ; but the judgment of God
is according to truth. He^never rewards but upon
just reaspn,|wid he ever rewards in proportion to the
diligence* and faithfulness of his servants. Note,
Faithful ministers, when they are ill used'%- men,
should encourage themselves iivGod. And it is to
God, the chief Agent and Director of the great work
of the gospel, to whom they that labour with* him
should endeavour to approve themselves,' v They are
always ujider his eye, employed i» his husbandry
and building ; and therefore, to be'sure„he wijl care-
fidlylook over them ; ¦" Ye are God's husbandry, ye
are God's building? &nd therefore are neither of
Paul nor of Apollosf; neither belong to one nor other,.
but to God : they only plant and water you,, but it is
the divine blessing on his own husband^ that alone
can make it yield fruit? "You are not our husbandry,
but feed's. We work under him, and w^th him, and
for him. It is all for God, that we have been doing
among you. You are God's husbandry and build
ing." He had'employed the former metaphor be
fore, and now he goes on. to the other of a building;
According to the grace of God which is given unto,
me, as a wise master-builder; I have laid the fount-
dation, and djpotpir buildeth thereon. Paul here
'calls himself, a wise master-builder; a character,,
doubly reflecting honour 'on him. It was honourable;
to be a master-builder in the edifice of G®$h; bufcit
added to his character, 'to be a wi§e one. Persons
may be in an office for which they are not qualified,
or not so thoroughly qualified as this expression im
plies Paul was. But though he .gives himself such
.a character, it iSjnot to gratify bis own pride, but to
jna^iify dhjjine grace. He was, a wise maBttlg-
Ibuilder^butethe grace of God made him such, 'IJowB.
It lis no crime4 in a Christian, but much to his com
mendation, tptake Sotice ofthe good thatjis in him,
to the praise of divine grace. »Spiri!trual pride is abo
minable, it is making use of the greatest favours of
Grod, to fe^§ our own vanity, and make idols of our
selves. But to take notic#of therfavou»s of God, to
promote our gratitude to him, and to speak of them
to his honour, (be they of what sort they will,) is but
a proper expression of the duty and' regard weVowe
him. Note, Ministers should not be proud of thei?
gifts or»graces ibut the better qualified thej» are for
their sjjgrk, and the more success they- have iniit,
the'more thankful should tjiey be to God for hhj dis
tinguishing1 goodness; I have laid the foundation,
and another buildeth' thereof. As before ''heAad
said, / have planted, 'Apollos watered., |t.W(B<swaul
jfhat ktiduhe foundation of a church ambng-them.
Tie had begotten them through the gospel, cfr. 4. IS.
Whatever ir&tructlbrs they had besi&esithey had not
mgny fathers, .^fe would derogate from none that
had done §ervice"among$:liem, nor would heibe rob
bed ®f his own honour and respect* Note, r aithful
ministers may and ought to nave a concern for, their
own reputatidfi. Their usefulness defends much
upon it„Bu£ let every man take heed how he build-
*eth thereof This is a proper caution^; there may
be very indifferent building on a good foundation. It
is easji to err here ; and great care shouldbe usedi
n'dt only to lay a sure ailfd right, foundation, tmt to
erect a regular buildji{*upon it. Nothing must 'be
laid upon it, but jyhat the foundation will bear, and
what is of a piece w$th it Gold and dirt must not
be jninj*-led tpgethen* Note, Ministers of Christ
should.take great care that thev do not build their
own fancfes oftifelse reasonnigsTOi the foundation of
divine"revefation. WhaJTOey preach stawWbethe
Ipla' ' "'
.agi-eeaH

than thfct is lai'd, which* ign J^suSf Chri^f.
12. Now if ap^man build upon thifrfoai*-

I. CORINTHIANS, III.

409

dation gold, silver, precious stones, wood,
hay, stubble; 13. Every man's work shall
be made manifest : For the day shall de
clare it, because it shall be revealed by
fire; and the fire shall try every man's
work, of what sort it is. 14. If any man's
work abide, which he hath built thereupon,
he shall receive a reward. 1 5. If any man's
work shall be burnt, he shall suffer loss :
but he himself shall be saved ; yet so as by
fire. Here the apostle informs us what foundation he
had laid at the bottom of all his labours among them
— even Jesus Christ, the chief Corner-stone, Eph. 2.
20. Upon this foundation all the faithful ministers
of Christ build. Upon this Rock all Christians found
their hopes. They that build their hopes of heaven
on any other foundation, build upon the sand. Other
foundation can no man lay, beside what is laid —
even Jesus Christ.
. Note, The doctrine of our Saviour and his medi
ation, is the principal doctrine of Christianity. It
lies at the bottom, and is the foundation, of all the
rest. Leave out this, and you lay waste all our
comforts, and leave no foundation for our hopes as
sinners. It is in Christ only that God is reconciling
a sinful world to himself, 2 Cor. 5. 19. But of those
that hold the foundation, and embrace the general
doctrine of Christ's being the Mediator between
God and man, there are two sorts. _
I. Some build upon this foundation gold, silver,
and precious stones; v. 12. They are those who
receive and propagate the pure truths of the gospel ;
who hold nothing but the truth as it is in Jesus, and
preach nothing else. This is building well upon a
good foundation, making all of apiece ; when minis
ters not only depend upon Christ as the great Pro
phet of the church, and take him for their Guide
and/nfallible Teacher, but receive and spread the
doctrines he taught, in their purity, without any
corrupt mixtures, without adding or diminishing.
. II. Others build wood, hay, and stubble, on this
foundation ; that is, though they adhere to the found
ation, they depart from the mind of Christ in many
particulars ; substitute their own fancies and inven
tions in the room of his doctrines and institutions;
1 and build upon the good foundation what will not
abide the test, when the day of trial comes, and the
fire must rn^ke it manifest. As wood, hay, and
stubble, will not bear tjk^e trial by fire, but must be
consumed in it. There is a time coming, when a
discovery will be made of what men have built on
this foundation ; Every man's work shall be made
manifest; shall be laid open to view, to his own,
and that of others. Some may, in the simplicity of
their hearts, build wood and stubble on the good
foundation, and know not, all the while, what they
have been doing; but in the day of the Lord their
own conduct shall appear to them in its proper light.
Every man's work shall be made manifest to him
self, and made manifest to others, both those that
have been misled by him, and those that have es
caped his errors. Now we may be mistaken in our
selves and others ; but there is a day coming, that
will cure all our mistakes, and shew us ourselves,
and shew us our_ actions in the true light, without
covering or disguise ; For the day shall declare it,
that is, every man's work, because it shall be reveal
ed by fire; and the fire shall try every man's work,
of what sort it is, v. 13. The day shall declare and
make it manifest, the last day, the great day of
trial _; see ch. 4. 5. Though some understand it of
the time when the Jewish nation was destroyed, and
Vol. vi.— 3 F

their constitution thereby abolished ; when the su
perstructure judaizing teachers would have raised
on the Christian foundation was manifested to be no
better than hay and stubble, that would not bear
the trial. The expression carries in it a plain allu
sion to the refiner s art, in which the fire separates
and distinguishes the dross from the gold and silver ;
as it also will silver and gold and precious stones,
that will endure the fire, from wood and hay and
stubble, that will be consumed in it. Note, There
is a day coming that will as nicely distinguish one
man from another, and one man's work from ano
ther's, as the fire distinguishes gold from dross, or
metal that will bear the fire, from other materials
that will be consumed in it. In that day,
1. Some men's works will abide the trial; will be
found standard. It will appear, that they not only
held the foundation, but that they built regularly
and well upon it ; that they laid on proper materials,
and in due form and order. The foundation and the
superstructure were all of apiece. The foundation-
truths, and those that had a manifest connexion
with them, were taught together. It may not be
so easy to discern this connexion now, nor know
what works will abide the trial ; but that day will
make a full discovery. And such a builder shall
not, cannot fail of a reward. He will have praise
and honour in that day, and eternal recompense
after it. Note, Fidelity in the ministers of Christ
will meet with full and ample reward in a future
life. They who spread true and pure religion in all
the branches of it, and whose work will abide in the
great day, shall receive a reward. And, Lord, how
great ! how much exceeding their deserts !
2. There are others, whose works shall be burnt,
(v. 15.) whose corrupt opinions and doctrines, or
vain inventions and usages in the .worship of God,
shall be discovered, disowned, and rejected, in that
day; shall be first manifested to be corrupt, and
then disapproved of God and rejected. Note, The
great day will pluck off all disguises, and make
things appear as they are ; He whose work shall be
burnt, will suffer loss. If he has built upon the
right foundation wood and hay and stubble, he will
suffer loss. His weakness and corruption will be
the lessening of his glory, though he may in the ge
neral have been an honest and an upright Christian.
This part of his work will be lost, turning no way
to his advantage, though himself may be saved.
Observe, Those who hold the foundation of Chris
tianity, though they build hay, wood, and stubble,
upon it, may be saved. This may help to enlarge
our charity. We should not reprobate men for their
wickedness ; for nothing will damn men but wicked
ness. He shall be saved, yet. so as by fire, saved out
of the fire. Himself shall be snatched out of thac
flame which will consume his work. It intimates
that it will be difficult for those that corrupt and
deprave Christianity, to be saved. God will have
no mercy on their works, though he may pluck
them as brands out of the burning. On this passage
of scripture the Papists found their doctrine of Pur
gatory, which is certainly hay and stubble : a doc
trine never originally fetched from scripture, but
invented in barbarous ages, to feed the avarice and
ambition of the clergy, at their cost, who would ra
ther part with their money than their lusts, for the
salvation of their souls. It can have no countenance
from this text, (1.) Because this is plainly meant
of a figurative fire, not of a real one : for what real
fire can consume religious rites or doctrines ? (2. )
Because this fire is to try men's works, of what sort
they are ; but purgatory-fire is not for trial, not to
bring men's actions to the test, but to punish for
them. They are supposed to be venial sins, not
satisfied for in this life, for which satisfaction must
be made by suffering the fire of purgatory, (3. ) Be-

410

I. CORINTHIANS, III.

cause this fire is to try every man's works, those of
Paul and Apollos, as well as those of others. Now,
no Papists will have the front to say, apostles must
have passed through purgatory-fires.
16. Know ye not that ye are the temple
of God, and that the Spirit of God dwelleth
in you ? 1 7. If any man defile the temple
of God, him shall God destroy ; for the tem
ple of God is holy, wliich temple ye are.
Here the apostle resumes his argument and ex
hortation, founding it on his former allusion, Ye are
God's building, v. 9. and here, Know ye not that
ye are the temple qf God, and the Spirit of God
dwelleth in you? If any man defile, corrupt and
destroy the temple of God, him shall God destroy ;
(the same word is in the original, in both clauses ;)
for the temple of God is holy, which temple ye are.
It looks from other parts of the epistle, where the
apostle argues to the very same purport, (see ch. 6.
13 — 20. ) as if the false teachers among the Corin
thians were not only loose livers, but taught licen
tious doctrines, and what was particularly fitted to
the taste of this lewd city, on the head of fornica
tion. Such doctrine was not to be reckoned among
hay and stubble; that would be consumed, while
the person who laid them on the foundation escaped
the burning ; for it tended to corrupt, to pollute, and
destroy the church, which was a building erected
for God, and consecrated to him, and therefore
should be kept pure and holy. Those who spread
principles of this sort, would provoke God to de
stroy them.
Note, Those who spread loose principles, that
have a direct tendency to pollute the church of
God, and render it unholy and unclean, are likely
to bring destruction on themselves. It may be un
derstood also as an argument against their discord
and factious strifes ; division being the way to de
struction. But what I have been mentioning seems
to be the proper meaning of the passage ; Know ye
not that ye are the temple of God, and that the Spirit
of God dwelleth in you? It may be understood of
the church of Corinth collectively, or of every single
believer among them ; Christian churches are tem
ples of God. He dwells among them by his Holy
Spirit They are built together for a habitation of
God through the Spirit, Eph. 2. 22. Every Chris
tian is a living temple of the living God. God dwelt
in the Jewish temple, took possession of it, and re
sided in it, by that glorious cloud that was the token
of his presence with that people. So Christ by his
Spirit dwells in all true believers. The temple was
devoted and consecrated to God, and set apart from
every common to a holy use, to the immediate ser
vice of God, So all Christians are separate from
common uses, and set apart for God ana his service.
They are sacred to him — A very good argument
this against all fleshly lusts, and all doctrines that
give countenance to them. If we are the temples of
God, we must do nothing that shall alienate our
selves from him, or corrupt and pollute ourselves,
and thereby unfit ourselves for his use ; and we must
hearken to no doctrine, nor doctor, that would se
duce us to any such practices. Note, Christians are
holy by profession, and should be pure and clean,
both in heart and conversation. We should heartily
abhor, and carefully avoid, what will defile God's
temple, and prostitute what ought to be sacred to
him. 18. Let no man deceive himself. If any
man among you seemeth to be wise in this
world, let him become a fool, that he may
be wise. 1 9. For the wisdom of this world

is foolishness with God. For it is written,
He taketh the wise in their own craftiness.
20. And again, The Lord knoweth the
thoughts of the wise, that they are vain.
Here he prescribes humility, and a modest opi
nion of themselves, for the remedy of the irregula
rities in the church of Corinth, the divisions and
contests among them ; "Let no man deceive himself ,
f . 18. Do not be led away from the truth and sim
plicity of the gospel, by pretenders to science and
eloquence, by a shew of deep learning, or a flourish
of words, by rabbies, orators, or philosophers. " Note,
We are in great danger of deceiving ourselves, when
we have too high an opinion of human wisdom and
arts ; plain and pure Christianity will be likely to be
despised by those who can suit their doctrines to the
corrupt taste of their hearers, and set them off with
fine language, or support them with a shew of deep
and strong reasoning. But he who seems to be wise,
must become a fool, that he may be wise. He must
be sensible of his own ignorance, and lament it ; he
must distrust his own Understanding, and not lean on
it. To have a high opinion of our own wisdom, is
but to flatter ourselves ; and self-flattery is the very
next step to self-deceit. The way to true wisdom,
is, to sink our opinion of our own to a due level, and
be willing to be taught of God. He must become a
fool, who would be truly and thoroughly wise. The
person who resigns his own understanding, that he
may follow the instruction of God, is in the way to
true and everlasting wisdom. The meek will he
guide in judgment, the meek will he teach his way,
Ps. 25. 9. He that has a low opinion of his own
knowledge and powers, will submit to better infor
mation ; such a person may be informed and im
proved by revelation : but the proud man, conceited
of his own wisdom and understanding, will under
take to correct even divine wisdom itself, and prefer
his own shallow reasonings to the revelations of in
fallible truth and wisdom. Note, We must abase
ourselves before God,- if we would be either truly
wise or good ; For the wisdom of this world is fool
ishness with God, v. 19. The wisdom which worldly
men esteem, (policy, philosophy, oratory,) is foot?,
ishness with God. It is so in a way of comparisep
with his wisdom. He chargeth his angels with folly,.
(Job 4. 18.) and much more the wisest among the
children of men. His understanding is infinite, Ps.
147. 5. There can be no more comparison between
his wisdom and out's, than between his power and
being and our's. There is no common measure by
which to compare finite and infinite. And much
more is the wisdom of man foolishness with God,
when set in competition with his. How justly does
he despise, how easily can he baffle and confound
it ! He taketh the wise in their own craftiness; (Job
5. 13.) he catches them in their own nets, and en
tangles them in their own snares : he turns their
most studied, plausible, and promising schemes
against themselves ; and ruins them by their own
contrivance. Nay, He knows the thoughts ofthe
wise, that they are vain, (v. 20.) that they are vani
ty, Ps. 94. 11. Note, God has a perfect knowledge
of the thoughts of men, the deepest thoughts of the
wisest men, their most secret counsels and purposes,
nothing is hidden from him, but all things are naked
and bare before him, Heb. 4. 13. And he knows
them to be vanity. The thoughts of the wisest men
in the world have a great mixture of vanity, of
weakness and folly, in them ; and before God their
wisest and best thoughts are very vanity, compared,
I mean, with his thoughts of things. And should not
all this teach us modesty, diffidence in ourselves,
and a deference to the wisdom of God; make us
thankful for his revelations, and willing to be taught

I. CORINTHIANS, IV.

411

of God, and not be led away, by glorious pretences
to human wisdom and skill, from the simplicity of
Christ, or a regard to his heavenly doctrine ? Note,
He who would be wise indeed, must learn of God,
and not set his own wisdom up in competition with
God's. 21. Therefore let no man glory in men.
For all things are your's. 22. Whether
Paul, or Apollos, or Cephas, or the world,
or life, or death, or things present, or things
to come ; all are your's ; 23. And ye are
Christ's ; and Christ is God's.
Here the apostle founds an exhortation against
over-valuing their teachers, on what he had just
said, and on the consideration that they had an equal
interest in all their ministers ; Therefore let no man
glory in men, (v. 21.) forget that their ministers are
men, or pay that deference to them, that is due only
to God ; set them at the head of parties, have them
in immoderate esteem and admiration, and servile
ly and implicitly follow their conduct, or submit to
their dictates ; and especially in contradiction to
God, and the truths taught by his Holy Spirit.
Mankind are very apt to make the mercies of God
cross their intentions. The ministry is a very useful
and very gracious institution, and faithful ministers
are a great blessing to any people ; yet the folly, and
weakness of people may do much mischief by what
is in itself a blessing. They may fall into factions,
side with particular ministers, and set them at their
head, glory in their leaders, and be carried by them
they know not whither. The only way to avoid this
mischief, is, to have a modest opinion of ourselves,
a due sense ofthe common weakness of human un
derstanding, and an entire deference to the wisdom
of God speaking in his word. Ministers are not to
be set up in competition with one another. All
faithful ministers are serving one Lord, and pursu
ing one purpose. They were appointed of Christ,
for the common benefit of the church ; "Paul, and
Apollos, and Cephas, are all your's. One is not to
be set up against another, but all are to be valued
and used for your own spiritual benefit." Upon this
occasion also he gives in an inventory of the church's
possessions, the spiritual riches of a true believer;
"All is your's; ministers of all ranks, ordinary and
extraordinary. Nay, the world itself is your's."
Not that saints are proprietors of the world, but it
stands for their sake, they have as much of it as
Infinite Wisdom sees to be fit for them, and they
have all they have, with the divine blessing. "Life
is_ your's, that you may have season and opportu
nity to prepare for the life of heaven ; and death is
your's, that you may go to the possession of it. It
is the kind messenger that will fetch you to your
Father's house. Things present are your's, for your
support on the road ; things to come are your's, to
enrich and regale you for ever at your journey's
end." Note, If we belong to Christ, and are true
to him, all good belongs to us, and is sure to us. All
Is out's, time and eternity, earth and heaven, life
and death. We shall want no good thing, Ps. 84.
11. But it must be remembered, at the same time,
that we are Christ's, the subjects of his kingdom,
his property. _ He is Lord over us, and we must
own his dominion, and cheerfully submit to his com
mand, and yield ourselves to his pleasure, if we
would have all things minister to our advantage.
All things are cur's, upon no other foot than our
being Christ's. Out of him we are without just title
or claim to any thing that is good. Note, They that
would be safe for time, and happy to eternity, must
be Christ's. And Christ is Goafs. He is the Christ
of G od ; anointed of God, and commissioned by him,

to bear the office of a Mediator, and to act therein
for the purposes of his glory. Note, All things are
the believer's, that Christ might have honour in his
great undertaking, and God in all might have the
glory. God in Christ reconciling a sinful world to
himself, and shedding abroad the riches of his grace
on a reconciled world, is the sum and substance of
the gospel.
CHAP. IV.
In this chapter, the apostle, I. Directs them how to account
of him and his fellow-ministers, and therein, tacitly at least,
reproves them for their unworthy carriage toward him,
v. 1 . . 6. II. He cautions them against pride and sell-
elation, and hints at the.many temptations they had to con
ceive too highly of themselves, and despise him, and other
apostles, because of the great diversity in their circum
stances and condition, v. 7 . . 13. I II. He challenges their
regard to him as their father in Christ, v. 14.. 16. IV.
He tells them of his having sent Timothy to them, and of
his own purpose to come to them shortly, however some
among them had pleased themselves, and grown vain, upon
the quite contrary expectation, v. 17, to the end.
1 . X ET a man so account of us, as of the
_l_i ministers of Christ, and stewards of
the mysteries of God. 2. Moreover it is
required in stewards, that a man be found
faithful. 3. But with me it is a very small
thing that I should be judged of you, or of
man's judgment: yea, 1 judge not mine own
self. 4. For I know nothing by myself;
yet am I not hereby justified: but he that
judgeth me is the Lord. 5. Therefore
judge nothing before the time, until the
Lord come, who both will bring to hght
the hidden things of darkness, and will
make manifest the counsels of the hearts ;
and then shall every man have praise of
God. 6. And these things, brethren, I have
in a figure transferred to myself, and to
Apollos for your sakes; that ye might learn
in us not to think of men above that which
is written, that no one of you be puffed up
for one against another.
Here,I. The apostle challenges the respect due to him
on account of his character and office, in which
many among them had at least very much failed ;
Let a man so account of us, as of the ministers of
Christ, andstewards ofthe mysteries of God: (v, 1. )
though possibly others might have valued him too
highly, by setting him up as the head of a party,
and professing to be his disciples. Note, In our
opinion of ministers, as well as all other things, we
should be careful to avoid extremes. Apostles
themselves, were, 1. Not to be over-valued, for
they were ministers, not masters; stewards, not
lords. They were servants of Christ, and ho more,
though they were servants of the highest rank, -that
had the care of his household, that were to provide
food for the rest, and appoint and direct their work.
Note, It is a very great abuse of their power, and
highly criminal in common ministers, to lord it over
their fellow-servants, and challenge authority over
their faith or practice. For even apostles were but
servants of Christ, employed in his work, and sent
on his errand, and dispensers of the mysteries of
God, or those truths which had been hidden from
the world in ages and generations past. They had
no authority to propagate their own fancies, but to
spread Christian faith. 2. Apostles were not to be

412

I. CORINTHIANS, JV.

undervalued: for though they were ministers, they
were ministers of Christ. The character and dig
nity of their Master put an honour on them. Though
they are but stewards, they are not stewards of the
common things of the world, but of divine mysteries.
They had a great trust, and. for that reason had an
honourable office. They were stewards of God's
household, high-stewards in his kingdom of grace.
They did not set up for masters, but they deserved
respect and esteem in this honourable service.
Especially, II. When'they did their duty in it, and approved
themselves faithful ; It is required in stewards, that
a man be found faithful, (v. 2.) trust- worthy. The
stewards in Christ's family must appoint what he
hath appointed : they must not set their fellow-ser
vants to work for themselves : they must not require
any thing from them without their Master's war
rant : they must not feed them with the chaff of
their own inventions, instead of the wholesome food
of Christian doctrine and truth : they must teach
what he hath commanded, and not the doctrines and
commandments of men : they must be true to the
interest of their Lord, and consult his honour. Note,
The ministers of Christ should make it their hearty
and continual endeavour to approve themselves
trust- worthy ; and when they have the testimony
of a good conscience and the approbation of their
Master, they must slight the opinions and censures
of their fellow-servants ; But with me, saith the
apostle, it is a small thing that I should be judged qf
you, or of man's judgment, v. 3. Indeed, reputation
and esteem among men are a good step towards
usefulness in the ministry ; and Paul's whole argu
ment upon this head, shews he had a just concern
for his own reputation. But he that would make it
his chief endeavour to please men, would hardly
approve himself a faithful servant of Christ, Gal.
1. 10. He that would "be faithful to Christ, must
despise the censures of men for his sake. He must
look upon it as a very little thing, (if his Lord ap
proves him,) what judgment men form of him.
They may think very meanly or very hardly of him,
while he is doing his duty ; but it is not by their
judgment that he must stand or fall. And happy is
it for. faithful ministers, that they have a more just
and candid Judge than their fellow-servants; one
who knows and pities their imperfections, though
he has none of his own. It is better to fall into the
hands of God than into the hands of men, 2 Sam. 24.
14 The best of men are too apt to judge rashly
and hardly and unjustly ; but his judgment is always
according to truth. It is a comfort that men are
not to be our final judges. Nay, we are not thus to
judge ourselves; " Yea, I judge not myself. For
though I know nothing by myself, cannot charge
myself with unfaithfulness, yet am I not thereby
justified, this will not clear me of the charge ; but
he that judgeth me, is, the Lord. It is his judgment
that must determine me. By his sentence fmust
abide. Such I am as he shsdl find and judge me to
be. " Note, It is not judging well of ourselves, justi
fying ourselves, that will prove us safe and happy.
Nothing will do this, but the acceptance and appro
bation of our sovereign Judge. Not he that com-
mendeth himself, is approved, but he whom the Lord
commendeth, 2 Cor. 10. 18.
III. The apostle takes occasion from hence to
caution the Corinthians against censoriousness— for
ward and severe judging others ; Therefore judge
nothing before the time, until the Lord come, v, 5.
It is judging out of season, and judging at an adven
ture. He is not to be understood of judging by per
sons in authority, within the verge of their office,
nor of private judging concerning facts that are no
torious ; but of judging person's future state, or the
secret springs and principles of their actions, or

about facts doubtful in themselves. To judge in
these cases, and give decisive sentence, is to assume
the seat of God, and challenge his prerogative.
Note, How bold a sinner is the forward and severe
censurer ! How ill-timed and arrogant are his cen
sures ! But there is one who will judge the censurer,
and those he censures, without prejudice, passion,
or partiality. And there is a time coming, when
men "cannot fail of judging right concerning them
selves and others, by following his judgment. This
should make them now cautious of judging others,
and careful in judging themselves. There is a time
coming, when the Lord will bring to light the hid
den things of darkness, and make manifest the coun
sels of the hearts; deeds of darkness that are now
done in secret, and all the secret inclinations, pur
poses, and intentions, of the hidden man ofthe heart?
Note, There is a day coming, that will lighten the
darkness, and lay open the face of the deep ; will
fetch men's secret sins into open day, and discover
the secrets of their hearts; The day shall declare it.
The Judge will bring these things to light. The
Lord Jesus Christ will manifest the counsels of the
heart, of all hearts. Note, The Lord Jesus Christ
must have the knowledge of the counsels of the
heart, else he could not make them manifest This
is a divine prerogative ; (Jer. 17. 10.) and yet it is
what our Saviour challenges to himself in a very
peculiar manner, (Rev. 2. 23.) All the churches
shall know that I am HE who searcheth the reins
and hearts, and will give to every one of you accord
ing to your works. Note, We should be very care
ful how we censure others, when we have to do
with a Judge from whom we cannot conceal our
selves. Others do not lie open to our notice, but we
lie all open to his : and when he comes to judge,
every man shall have praise of God. Every man,
that is, every one qualified for it, every one who
has done well. Though none of God's servants can
deserve any thing from him, though there be much
that is blameable even in their best services, yet
shall their fidelity be commended and crowned by
him; and should they be condemned, reproached,
or vilified, by their fellow-servants, he will roll away
all such unjust censures and reproaches, and shew '
them in their own amiable light. Note, Christians:
may well be patient under unjust censures, when
they know such a day as this is coming, especially
when they have their consciences testifying to their
integrity. But how fearful should they be of load
ing any with reproaches now, whom their common
Judge shall hereafter commend !
IV. The apostle here lets us into the reason why
he had used his own name and that of Apollos, in
this discourse of his. He had done it in a figure,
and he had done it for their sakes. He chose rather
to mention his own name, and the name of a faith
ful fellow-labourer, than the names of any heads of
factions among them, that hereby he might avoid
what would provoke, and so procure his advice the
greater regard. Note, Ministers should use pru
dence in their advices and admonitions, but espe
cially in their reproofs, lest they lose their end.
The advice the apostle would by this means incul
cate, was, that they might learn not to think of men
above what iswritten,nor bepuffedupforoneagaihst
another, (v. 6.) above what he had been writing.
Apostles were not to be esteemed other than plan
ters or waterers in God's husbandry, than master-
builders in his building, than stewards of his myste
ries, and servants qf Christ. And common ministers
cannot bear these characters in the same sense that
apostles did. Note, We must be very careful not
to transfer the honour and authority of the Master
to his servant. We must call no man Master on
earth; one is our Master, even Christ, Matt 23,
8, 10. We must not think of them above what is

I. CORINTHIANS, IV.

413

written. Note, The word of God is the best rule
by which to judge concerning men. And again,
judging rightly concerning men, and not judging
more highly of them than is fit, is one way to pre
vent quarrels and contentions in the churches. Pride
commonly lies at the bottom of these quarrels. Self-
conceit contributes very much to our immoderate
esteem of our teachers, as well as ourselves. Our
commendation of our own taste and judgment com
monly goes along with our unreasonable applause,
and always with a factious adherence to one teacher,
in opposition to others that may be equally faithful
and well qualified. But to think modestly of our
selves, and not above what is written of- our teach
ers, is the most effectual means to prevent quarrels
and contests, sidings and parties, in the church.
We shall not be puffed up tor one against another,
if we remember that they are all instruments em
ployed by God in his husbandry and building, and
endowed by him with their various talents and quali
fications. 7. For who maketh thee to differ from
another? And what hast thou that thou
didst not receive '( Now if thou didst re
ceive it, why dost thou glory, as if thou
hadst not received it ? 8. Now ye are full,
now ye are rich, ye have reigned as kings
without us: and I would to_G°d ye did
reign, that we also might reign with you.
9. For I think that God hath set forth us
the apostles last, as it were appointed to
death,: for we are made a spectacle unto
the world, and to angels, and to men. 10.
We are fools for Christ's sake, but ye are
wise in Christ ; we are weak, but ye are
strong ; ye are honourable, but we are des
pised. 11. Even unto this present hour
we both hunger, and thirst, and are naked,
and are buffeted, and have no certain
dwelling-place; 12. And labour, working
with our own hands: being reviled, we
bless: being persecuted, we suffer it: 13.
Being defamed, we entreat: we are made
as the filth bf the world, and are the off-
scouring of all things unto this day.
Here the apostle improves the foregoing hint to a
caution against pride and self-conceit, and sets forth |
the temptations the Corinthians had to despise him,
from the difference of their circumstances.
I. He cautions them against pride and self-con
ceit, by this consideration, that all the distinction
made among them was owing to God ; Who mak
eth thee to differ? v. 7. And what has thou that
thou didst not receive? Here the apostle turns his
discourse to the ministers, who set themselves at
the head of these factions, and did but too much
encourage and abet the people in those feuds. What
had they to glory in,, when all their peculiar gifts
were from God? They had received them, and
could not glory in them as their own, without wrong
ing God. At the time when they reflected on them
to feed their vanity, they should have considered
them as so many debts and obligations to divine
bounty and grace. But it may be taken as a general
maxim : We have no reason to be proud of our at
tainments, enjoyments, or performances ; all that we
have, or are, or do, that is good, is owing to the free
and rich grace of God. Boasting is for ever ex
cluded. There is nothing we have that we can

properly call our own, all is received from God. It
is foolish in us therefore, and injurious to him, to
boast of it ; they who receive all, should be proud of
nothing, Ps. 115. 1. Beggars and dependents may
glory in their supports; but to glory in themselves,
is to be proud at once of meanness, impotence, and
want. Note, Due attention to our .obligations to
divine grace would cure us of arrogance and self-
conceit. II. He presses the duty of humility upon them by
a very smart irony, or at least reproves them for
their pride and self-conceit; " Ye are full, ye are
rich, ye have reigned as kings without us. Ye
have not only a sufficiency, but an affluence, of spi
ritual gifts ; nay, ye can make them the matter of
your glory without us, in mine absence, and with
out having any need of me." There is a very ele
gant gradation from sufficiency to wealth, and from
thence to royalty ; to intimate how much the Corin
thians were elated by the abundance of their wisdom
and spiritual gifts ; which was a humour that?, pre
vailed among them, while the apostle was away
from them, and made them forget what an interest
he had in all. See how apt pride is to over-rate
benefits, and overlook the benefactor; to swell upon
its possessions, and forget from whom they come;
nay, it is apt to behold them in a magnifying-glass ;
" Ye have reigned as kings, " says the apostle, * ' that
is, in your own conceit ; and / would to God ye did*
reign, that we also might reign with you. 1 wish
ye had as much of the true glory of a Christian
church upon you, as you arrogate to yourselves. I
should come in then for a share of the honour ; I
should reign with you; I should not be overlooked
by you as now I am, but valued and regarded as a
minister of Christ, and a very useful instrument
among you." Note, Those do not commonly know
themselves best, who think best of themselves, who
have the highest opinion of themselves. The Co
rinthians might have reigned, and the apostle with
them, if they had not been blown up with an.imagi-
nary royalty. Note, Pride is a great prejudice to
our improvement. He is stopped from growing
wiser or better, who thinks himself at the heigmt ;
not only full, but rich, nay a king.
III. He comes to set forth his own circunistances,
and those of the other apostles, and compares them
with their's.
1. To set forth the case of the apostles ; For I
think it hath pleased God to set firth us the apostles
last, as it were appointed to death': 'For we are made
a spectacle to the world, and to angels, and to men.
Pauband his fellow-apostles were exposed to great
hardships. Never were any men in this world so
hunted and worried. They carried their lives in their
hands ; God hath set forth us the apostles last, as it
were appointed to death, v. 9. An allusion is made'
to some of the bloody spectacles in the Roman am
phitheatres; where men were exposed to fight wild
beasts, or to cut one another to pieces, to make di
version for the populace ; where the victor did not
escape with his life, though he should destroy his ad
versary, but was only reserved for another combat,
and must be devoured or cut in pieces at last. So
that such wretched criminals (for they were ordiha-
rily condemned persons that were thus expogedj
might verj- properly be called imQxvdvui— persons
devoted or appointed to death. They are said tb be
set firth last, because the meridian gladiators, those
who combated one another in the after-part of the.,
day, were most exposed, being obliged to fight naked.
So that (as Seneca says, epist. 7.) this was "perfect
butchery ; and those exposed to beasts in the morn

ing, were treated mercifully, in comparison of these.
The general meaning is, that the apostles were ex
posed to continual danger of death, and thai of the
worst kinds, in the faithful discharge of their office.

414

I. CORINTHIANS, IV.

God had set them forth, brought them into view/as
the Roman emperors brought their combatants into
the arena, the place of shew, though not for the same
purposes. They did it, to please the populace, and
humour their own vanity, and sometimes a much
•worse principle. The apostles were shewn, to mani
fest the power.of divine grace, to confirm the truth
of their mission and doctrine, and to propagate reli
gion in the world. These were ends worthy of God ;
noble views, fit to animate them to the combat. But
they had like difficulties to encounter, and were in
a manner as much exposed as these miserable Ro
man criminals. Note, The office of an apostle was,
as an honourable, so a hard and hazardous one ; "For
w,e are made a spectacle to the world, and to angels,
and to men, v. 9. A shew; we are brought into
the theatre, brought out to the public view of the
world. Angels and men are witnesses to our persecu
tions, sufferings, patience, and magnanimity. They
all see that we suffer for our fidelity to Christ, and
how .we suffer; how great and imminent are our
dangers, and how bravely we encounter them ; how
sharp our sufferings, and how patiently we endure
them, by the power of divine grace and our Christian
principles. Our's is hard work, but honourable ; it
is hazardous, but glorious. God will have honour
from us, religion will be credited by us. The world
cannot but see and wonder at our undaunted resolu
tion, our invincible patience and constancy." And
how contentedly could they be exposed, both to suf
ferings and scorn, for the honour of their Master !
Note, The faithful ministers and disciples of Christ
should contentedly undergo any thing for his sake
and honour.
2. He compares his own case with that of the Co
rinthians ; " We are fools for Christ's sake, but ye
are wise in Christ; we are weak, but ye are strong;
ye are honourable, but we are despised, v. 10. We
are fools for Christ's sake ; such in common account,
and we are well content to be so accounted. We
can pass for fools in the world, and be despised as
such ; so that the wisdom of God and the honour of
the gospel be by this means secured and displayed."
Note, Faithful ministers can bear being despised, so
that the wisdom of God and the power of his grace
be therSby displayed. " But ye are wise in Christ.
Ye have the fame of being wise and learned Chris
tians, and ye do not a little value yourselvesupon it.
We are under disgrace for delivering the plain truths
of the gospel, and in as plain a manner: ye are in
reputation for your eloquence and human wisdom,
which among many make you pass for wise men in
Christ., We are weak, but ye are strong. We are
suffering for Christ's sake," (so being weak plainly
signifies, 2 Cor. 12. 10.) " when ye are in easy and
flourishing circumstances." Note, All Christians are
hot alike exposed. Some suffer greater hardships
than others, who are yet engaged in the same war
fare. The standard-hearers in an army are most
struck at So ministers in a time of persecution are
commonly the first and greatest sufferers. Or else,
" We pass upon the world for persons of but mean
endowments, very striplings in Christianity; but ye
look upon yourselves, and are looked upon by others,
as men, as those of a much more advanced growth
and confirmed strength." Note, They are not al
ways the greatest proficients in Christianity, who
think thus of themselves, or pass for such upon
others. It is but too easy and common for self-love
to commit such a mistake. The Corinthians may
think themselves, and be esteemed by others, as
wiser and stronger men in Christ than the apostles
themselves. But O ! how gross is the mistake !
IV. He enters into some particularities of their
sufferings ; Even to this present hour; that is, after
all the service we have been doing among you and
other churches, we both hunger, and thirst, and are

naked, and are buffeted, and have no certain dwell
ing-place; and labour, workingwith our own hands,
v, 11, 12. Nay, they were made as the filth of the
world, and off-scouring of all things, v, 13. They
were forced to labour with their own hands, to get
subsistence, and had so much, and so much greater,
business to mind, that they could not attend enough
to this, to get a comfortable livelihood, but were ex
posed to hunger, thirst, and nakedness; many times
wanted meat, and drink, and clothes. They were
driven about the world, without having any fixed
abode, any stated habitation. Poor circumstances
indeed, for the prime ministers of our Saviour's king
dom, to have no house nor home, and to be destitute
of food and raiment ! But yet no poorer than his,
who had not where to lay his head, Luke 9. 58. But,
O glorious charity and devotion, that would carry
them through all these hardships ! How ardently
did they love God, how vehemently did they thirst
for the salvation of souls ! Their s was voluntary,
it was pleasing poverty. They thought they had a
rich amends for all the outward good things they
wanted, if they might but serve Christ, and save
souls. Nav, though they were made the filth ofthe
world, and the off-scouring of all things. They
were treated as men not fit to live, n-ep mahap /u*v*. It
is reasonably thought by the critics, that an allusion
is here made to a common custom of many Heathen
nations, to offer men in sacrifice, in a time of pesti
lence, or other like grievous calamity. These were
ordinarily the vilest of men, persons of the lowest
rank and worst character. Thus, in the first ages,
Christians were counted the source of all public cala
mities, and were sacrificed to the people's rage, if
not to appease their angry deities. And apostles
could not meet with better usage. They suffered
in their persons and characters as the very worst
and vilest men ; as the most proper to make such
a sacrifice : or else as the yery dirt of the world,
that was to be swept away : nay, as the off-scouring
of all things, the dross, the filings of all things. They
were the common-sewer into which all the re
proaches of the world were to be poured. To be
the off-scouring of any thing, is bad ; but what is it
to be the off-scouring of art things ? How much did
the apostles resemble their Master, and fill up that
which was behind of his afflictions, for his body's sake,
which is the church? Col. 1. 24. They suffered' for
him, and they suffered after his example. Thus
poor and despised was he in his life and ministry.
And every one who would be faithful in Christ Jesus,
must prepare for the same poverty and contempt.
Note, They may be very dear to God, and honoura
ble in his esteem, whom men may think unworthy to
live, and use and scorn as the very dirt and refuse of
the world. God seeth not as man seeth, 1 Sam. 16. 7.
V. We have here the apostles' behaviour under
all ; and the return they made for this mal-treat-
ment ; Being reviled, we bless; being persecuted, we
suffer it; being defamed, we entreat, v. 12, 13. They
returned blessings for reproaches, and entreaties and
kind exhortations for the rudest slanders and defama
tion ; and were patient under the sharpest persecu
tions. Note, The disciples of Christ, and especiaUy
his ministers, should hold fast their integrity, and
keep a good conscience, whatever opposition or hard
ships they meet with from the world. Whatever
they suffer from men, they must follow the example,
and fulfil the will and precepts, of their Lord. They
must be content, with him and for him, to be des
pised and abused.
14. I write not these things to shame you,
but as my beloved sons I warn you. 15.
For though ye have ten thousand instructors
in Christ, yet have ye not many fathers: for

I. CORINTHIANS, IV.

415

in Christ Jesus I have begotten you through
the gospel. 16. Wherefore I beseech you,
be ye followers of me.
Here Paul challenges their regard to him as their
father. He tells them, 1. That what he had written
was not for their reproach, but admonition ; not with
the gall of an enemy, but the bowels of a father;
(v. 14.) Iwrite not to shame you, but as my beloved
children I warn you. Note, In reproving for sin,
we should have a tender regard to the reputation, as
well as the reformation, of the sinner. We should
aim to distinguish between them and their sins, and
take care not to discover any spite against them our
selves, nor expose them to contempt and reproach
in the world. Reproofs that expose, commonly do
but exasperate ; when those that kindly and affec
tionately warn, are likely to reform. When the
affections of a father mingle with the admonitions of
a minister, it is to be hoped that they may at once
melt and mend : but to lash like an enemy or execu
tioner, will provoke, and render obstinate. To ex
pose to open shame, is but the way to render shame
less. 2. He shews them upon what foundation he
claimedpatemal relation to them, and calls them his
sons. They might have other pedagogues or in
structors, but he was their father ;for in Christ Jesus
he had begotten them by the gospel, v. 15. They were
made Christians by his ministry. He had laid the
foundation of a church among them. Others could
only build upon it. Whatever other teachers they
had, he was their spiritual father. He first brought
them off from Pagan idolatry to the faith ofthe gos
pel and the worship of the true and living God. He
was the instrument of their new birth, and therefore
claimed the relation of a father to them, and felt the
bowels of a father toward them. Note, There com
monly is, and always ought to be, an endeared affec
tion between faithful ministers and those they beget
in Christ Jesus through the gospel. They should
love like parents and children. 3. We have here
the special advice he urges on them ; Wherefore I
beseech you, be ye followers of me, v. 16. This he
elsewhere explains and limits, (ch. 11. 1.) " Be ye
followers of me, as I also am of Christ. Follow me
as far as I follow Christ Come up as close as ye can
to my example ih those instances wherein I endea
vour to copy after his pattern. Be my disciples, as
far as I manifest myself to be a faithful minister and
disciple of Christ, and no farther. I would not have
you be my disciples, but his. But I hope I have ap
proved myself a faithful steward of the mysteries of
Christ, and a faithful servant of my master Christ ;
so far follow me, and tread in my steps." Note, Mi
nisters should so live, that their people may take
pattern from them, and live after their copy. They
should guide them by their lives as well as their lips ;
go before them in the way to heaven, and not con
tent themselves with pointing it out. Note_, As mi
nisters are to set a pattern, others must take it They
should follow them, as far as they are satisfied that
they follow Christ in faith and practice.
. 17. For this cause have I sent unto you
Timotheus, who is my beloved son, and
faithful in the Lord, who shall bring you
into remembrance of my ways which are
in Christ, as I teach every where in every
church. 18. Now some are puffed up, as
though I would not come to you. 19. But
I will come to you shortly, if the Lord will ;
and will know, not the speech of them who
are puffed up, but the power. 20. For the
kingdom of God is not in word, but in

power. 21. What will ye? Shall I come
unto you with a rod, or in love, and in the
spirit of meekness ?
Here,
I. He tells them of his having sent Timothy to
them, to bring them into remembrance qfhis ways
in Christ, as he taught every where in every church ;
(v, 17.) to remind them of his ways in Christ, to re
fresh their memory as to his preaching and practice,
what he taught, and how he lived among them. Note,
They who have had ever so good teaching, are apt
to forget, and need to have their memories refreshed.
The same truth, taught over again, if it give no
new light, may make new and quicker impression.
He also lets them know, that his teaching was the
same every where, and in every church. He had
not one doctrine for one place and people, and ano
ther for a different one. He kept close to his instruc
tions. What he received offie Lord, that he deli
vered, ch. XI. 23. This was the" gospel-revelation,
which was'the equal concern of all men, and did not
vary from itselfT He therefore taught the same
things in every church, and lived after the same
manner in all times and places. Note, The truth of
Christ is one and invariable. What one apostle
taught, every one taught. What one apostle taught
at one time and in one place, he taught at all times
and in all places. Christians may mistake and differ
in their apprehensions,, but Christ and Christian truth
are the same yesterday^to-day, and for ever, Heb.
13. 8. To render their regard to Timothy the greater,
he gives them his character. He was his beloved son,
a spiritual child of his, as well as themselves. Note,
Spiritual brotherhood should engage affection as well
as what is common and natural. The children of
one father should have one heart. But he adds,
" He is faithful in the Lord; trust-worthy, as one
that feared the Lord. He will be faithful in the
particular office he has now received of the Lord,
the particular errand on which he comes ; not only
from me, but from Christ. He knows what I have
taught, and what my conversation has been in all
places, and, ye may depend upon it, he will make
a faithful report." Note, It is a great commenda
tion of any minister, that he is faithful in the Lord,
faithful to his soul, to his light, to his trjist from God ;
this must go a great way in procuring regard to his
message with them that fear God.
II. He rebukes the vanity of those who imagined
he would not come to them, by letting them know
this was his purpose, though he had sent Timothy ;
" I will come to you shortly, though some of you are
so vain as to think I will not." But he adds, if the '
Lord will. It seems, as to the common events of
life, apostles knew no more than other men, nor
were they in these points under inspiration. For
had the apostle certainly known the mind of God in
this matter, he had not expressed himself with this
uncertainty. But he sets a good example to us in it
Note, All our purposes must be formed with a de
pendence on Providence, and a reserve for the over^
ruling purposes of God. If the Lord.will, we shall
live, and do this and that, Jam. 4. 15.
III. He lets them know what would follow upon
his coming to them ; i" will know, not the speech of
them that are puffed up, but the power', v. 19. He-
would bring the great pretenders among them to a
trial, know what they were ; not by their rhetoric
or philosophy, but by the authority and efficacy of
what they taught, whether they could confirm it by
miraculous operations, and whether it was accom
panied with divine .influences and saving effects on
.the minds of men. For, adds he, the kingdom qf
God is, not in word, but in power* It is not set up,
nor propagated, nor established, in the hearts of

416

I. CORINTHIANS, V.

men, by plausible' reasonings or florid discourses,
But by the external power of the Holy Spirit, in
miraculous operations at first, and the powerful in
fluence of divine truth on the minds and manners of
men. Note, It is .a good way in the general to
judge of a preacher's doctrine, to see whether the
effects of it upon men's hearts be truly divine. That
is most likely to come from God, which in its own
nature is most fit, and in event is found, to produce
most likeness to God ; to spread piety and virtue,
to change men's hearts, and mend their manners.
IV. He puts it to their choice, how he should
come among them, whether with a rod, or in love,
and the spirit qf meekness; (v. 21.) that is, accord
ing as they were, they would find him. If they
continued perverse among themselves and with him,
it would be necessary to come with a rod ; that is,
to exert his apostolical power in chastising them,
by making some examples, and inflicting some dis
eases and corporal punishments, or by other censures
for their faults. Note, Stubborn offenders must be
used with severity* In families, in Christian com
munities, paternal pity and tenderness, Christian
love and compassion, will sometimes force the use
of the rod. But this is far from being desirable, if
it may be prevented. And therefore the apostle
adds, that it was in their own option whether he
should come with a rod, or in a quite different dis
position and manner : or in love and the spirit of
meekness. As much as if he had said, " Take warn
ing, cease your unchristian feuds, rectify the abuses
among you, and, return to your duty, and ye shall
find me as gentle, and -benign as ye can wish. It
will be a force upon my inclination to proceed with
severity. I had rather come and display the ten
derness of a father among you, than assert his autho
rity. Do but your duty, and ye have no reason to
avoid my presence." Note, It is a happy temper
in a minister, to have the spirit of. love and meek
ness predominant, and yet to "maintain his just au
thority;'
CHAP. V.
tn this chapter, the apostle, I. Blames them for their indul
gence in the case ofthe incestuous person, and orders him
to he excommunicated, and delivered to Satan, v. 1 . . 6.
II. He exhorts them to Christian purity, by purging out
the old leaven, v. 7, 8. And, III. Directs them to shun
even the common conversation of Christians who were
guilty of any notorious and flagitious wickedness, v. 9, to
the end.
1. TTT is reported commonly, that there is
JL fornication' among you, and such for
nication as is not so much as named among
the Gentiles, that one should have his fa
ther's wife. 2. And ye are puffed up, and
have not rather mourned, that he that hath
done this deed might be taken away from
among you. 3. For I verily, as absent in
body, but present in spirit, have judged
already, as though I were present, concern
ing him that hath so done this deed ; 4. In
the name of our Lord Jesus Christ, when ye
are gathered together, and my spirit, with
the power of our Lord Jesus Christ, 5. To
deliver such an one unto Satan for the de
struction of , the flesh, that the spirit may be
saved in the day ofthe Lord Jesus. 6. Your
glorying is not good. Know ye not that
a little leaven leaveneth the whole lump ?
Here the apostle states the case ; and, '*
I. Lets them know what was the common otge- ,

neral report concerning them, that one of their com
munity was guilty of fornication, v. 1. It was told
in all places, to their dishonour, and the reproach
of Christians. And it was the more reproachful, be
cause it could not be denied. Note, The heinous
sins of professed Christians are quickly noted and
noised abroad. We should walk circumspectly, for
many eyes are upon us, and many mouths will be
opened against us if we fall into any scandalous prac
tice. This was not a common instance of fornication,
but such as was not so much as named among the
Gentiles, that a man should have his father's wife;
either marry her while his father was alive, or keep
her as his concubine, either when he was dead or
while he was alive. In either of these cases, his
criminal conversation with her might be called for
nication; but had his father been dead, arid he, after
his decease, married to her, it had been incest still,
but neither fornication nor adultery in the strictest
sense. But to marry her, or keep her as a con
cubine, while his father was alive, though he had
repudiated her, or she had deserted him, whether
she' were his own mother or not, was incestuous
fornication; Scelus incredibile, (as Cicero calls it,)
et prseter unum in omni vita inauditum; (Orat
pro Cluent.) when a woman had caused her daugh
ter to be put away, and was married to her husband.
Incredible wickedness '. says the orator ; such Inever
heard of in all my life besides. Not that there were
no such instances of incestuous commerce or marri
ages among the heathens : but, whenever they hap
pened, they gave a shock to every man of virtue and
probity among them. They could not think of them
without horror, nor mention them without dislike
and detestation. Yet such a horrible wickedness
was committed by one in the church of Corinth, and,
as is probable, a leader of one of the factions among
them ; a principal man. Note, The best churches
are, in this state of imperfection, liable to very great
corruptions. Is it any wonder, when so horrible a
practice was tolerated in an apostolical church, a
church planted by the great apostle of the Gentiles?
II. He greatly blames them for their own conduct
hereupon ; they were puffed up, (v. 2. ) they gloried;
1. Perhaps on account of this very scandalous per
son. He might be a man of great eloquence, of
deep science, and for this reason very greatly esteem
ed, and followed, and cried up, by many among
them. They were proud that they had such a
leader. Instead of mourning for his fall, and their
own repvoach upon his account,, and renouncing him
and removing him from the society, they continued
to applaud him, and pride themselves in him. Note,
Pride and self-esteem often lie at the bottom of our
immoderate esteem of others ; and this makes us
blind to their faults as to our own. It is true humi
lity that will bring a man to a sight and acknow
ledgment of his errors. The proud, man either
wholly overlooks or artfully disguises his faults, or
endeavours to transform his blemishes into beauties.
Those of the Corinthians that were admirers ofthe
incestuous person's gifts, could overlook or extenu
ate his horrid practices. Or else, 2. It may intimate
to us, that some of the opposite party were fluffed
up. They were proud of their own standing, and
trampled over him that fell. Note, It is a very
wicked thing to glory over the miscarriages and sins
of others. We should lay them to heart, and mourn
for them, not be puffed up with them. Probably,
this was one effect ofthe divisions among them. The
opposite party made their advantage of this scan
dalous lapse, and were glad of the opportunity.
Note, It is a sad consequence of divisions among
Christians, that it makes them apt to rejoice in mi-
qidty. The sins of others should be our sorrow.
Nay, churches should mourn for the scandalous be
haviour of particular members, and, if they ar? in-

I. CORINTHIANS, V.

417

corrigible, should remove them. He that had done
this wicked deed, should have been taken away from
among them. -
HI. We have the apostle's direction to them how
they should now proceed with this scandalous sin
ner. He would have him excommunicated, and de
livered to Satan ; (v. 3—5.) as absent in body, yet
present in spirit, he had judged already as if he
were present. That is, he had, by revelation and
the miraculous gift of discerning vouchsafed him
by the Spirit, as perfect a knowledge of the case,
and had hereupon come to the following determina
tion, not without special authority from the Holy
Spirit He says this, to let them know, that though
he was at a distance, he did not pass an unrighteous
sentence, nor judge without having as full cognizance
of the case, as if he had been on' the spot Note,
Those who would appear righteous judges to the
world, will take care to inform them, that they do
not pass sentence without full proof and evidence.
The apostle adds, him who hath so done this ,deed.
The fact was not only heinously evil in itself, and
horrible to the heathens, but there were some par
ticular circumstances that greatly aggravated the
' offence. He had so committed the evil as to heighten
the guilt by the manner of doing it Perhaps he
was a minister, a teacher, or a principal man among
them. By this means the church and their profes
sion were more reproached. Note, In dealing with
scandalous sinners, not only are they to be charged
with the fact, but the aggravating circumstances of
it He had judged that he should be delivered to
Satan, (v. 5.) and this was to be done in the name
of Christ, with the power of Christ, and in a full as
sembly, where the apostle would be also present in
spirit, or by his spiritual gift of discerning at a dis
tance. Some think that this is to be understood of
a mere ordinary excommunication, and that deliver
ing him to Satan for the destruction of the flesh, is
only meant of disowning him, and casting him out
of the church, that by this means he might be
brought to repentance, and his flesh might be mor
tified. Christ and Satan divide the world : and they
that live in sin, when they profess relation to Christ,
belong to another master, and by excommunication
should be delivered up to him ; and this in the name
of Christ. Note, Church-censures are Christ's or
dinances, and should be dispensed in his name. It
was to be done also when they were gathered toge
ther, in full assembly. The more public, the more
solemn ; and the more solemn, the more likely to
have a good effect on the offender. Note, Church-
censures on notorious and incorrigible sinners should
be past with great solemnity. They who sin in this
manner, are to be rebuked before all, that all may
fear, 1 Tim. 5. 20. Others think the apostle is not
to tie understood of mere excommunication, but of a
miraculous power or authority they had of deliver
ing a scandalous sinner into the power of Satan, to
have bodily diseases inflicted, and to be tormented
by him with bodily pains, which is the meaning of
the destruction of the flesh, tn this sense, the de
struction of the flesh has been a happy occasion pf
the salvation of the Spirit. It is probable that this
was a mixed case. It was an extraordinary instance :
and the church was to proceed against him by just
censure ; the apostle, when they did so, put forth an
act of .extraordinary power, and gave him up to
Satan ; not for his destruction, but for his deliver
ance, at least, for the destruction of the flesh, that
the soul might be saved. Note, The great end of
church-censures is the good of those who fall under
them ; their spiritual and eternal good. It is, that
their spirit may be saved in the day of the Lord-
Jesus, v. 5. _ Yet it is not merely a regard to their
benefit that is to be had in proceeding against them.
Vol. vi.— 3 G

IV. He hints the danger of contagion from this
example ; Your glorying is not good. Know ye not
that a little leaven leaveneth the whole lump ? The
bad example of a man in rankand reputation is very
mischievous; spreads the contagion far and wide.
It did so, probably, in this very church and case : see
2 Cor. 12. 21. They could not be ignorant of this.
The experience of the whole world was for it ; one
scabbed sheep infects a whole flock. A little leaven
will quickly spread the ferment through a great
lump. Note, Concern for their purity and preser
vation should engage Christian churches to remove
gross and scandalous sinners.
7. Purge out therefore the old leaven,
that ye may be a new lump, as ye are un
leavened. For even Christ our Passover
is sacrificed for us : 8. Therefore let us keep
the feast, not with old leaven, neither with
the leaven of malice and wickedness ; but
with the unleavened bread of sincerity and
truth. Here the apostle exhorts them to purity, by purg
ing out the old leaven. In which observe,
1. The advice itself; addressed either, (1.) To
the church in general : and so, purging out the old
leaven, that they might be a new lump, refers to
theputting away from themselves that wicked per
son, v. 13. Note, Christian churches should be pure
and holy, and not bear such corrupt and scandalous
members. They are to be unleavened, and should
endure no such heterogeneous mixture to sour and
corrupt them. Or, (2. ) To each particular member
of the church. And so it implies, that they should
purge themselves from all impurity of heart and
life, especially from this kind of wickedness, to which
the Corinthians were addicted to a proverb. See
the argument at the beginning. This old leaven
was in a particular manner to be purged out, that
that they might become a new lump. Note, Chris
tians should be careful to keep themselves clean, as
well as purge polluted members out of their society.
And they should especially avoid the sins to which
themselves were once most addicted, and the reign
ing vices of the places and people where they live.
They were also to purge themselvesyrom malice and
wickedness ; all ill-will and mischievous subtlety.
This is leaven that sours the mind to a great degree.
It is not improbable that this was intended as a check
to some who gloried in the scandalous behaviour of
the offender, both out of pride and pique. Note,
Christians should be particularly careful to keep
free from malice and mischief. Love is the very
essence and life of the Christian religion. It is the
fairest image of God, for God is Love; (1 John 4. 16.)
and therefore it is no wonder if it be the greatest
beauty and ornament of a Christian. But malice is
murder in its principles ; He that hates his brother,
is a murderer; (1 John 3. 15.) he bears the image,
and proclaims himself the offspring, of him who was
a murderer from the beginning, John 8. 44. ' How
hateful should every thing be to a Christian, that
looks like malice and mischief.
2. The reason with which this advice is enforced ;
For Christ our Passover is sacrificed for us, v. 7.
This is the great doctrine of the gospel. The Jews,
after they had killed the passover, kept the feast of
unleavened bread. So must we ; not for seven days
only, but all our days. We should die with our Sa
viour to sin ; be planted into the likeness of his death,
by mortifying sin ; and into the likeness of his resur
rection, by rising again to newness qf life, and that
internal and external. We must have new hearts,
and lead new lives. Note, The whole life of a Chris
tian must be a feast of unleavened bread. His com-

418

I. CORINTHIANS, VI.

mon conversation and his religious performances
must be holy. He must purge out the old leaven,
and keep the feast with the unleavened bread of sin
cerity and truth. He must be without guilt in his
conduct toward God and man. And the more there
is of sincerity in our own profession, the less shall
we censure that of others. Note, on the whole, The
sacrifice of our Redeemer is the strongest argument
with a gracious heart for purity and sincerity. How
sincere a regard did he shew to our welfare, in dying
for us ! And how terrible a proof was his death, of
the detestable nature of sin, and God's displeasure
against it ! Heinous evil, that could not be expiated
but with the blood of the Son of God ! And shall a
Christian love the murderer of his Lord ? God forbid.
9. I wrote unto you in an epistle not to
company with fornicators. 10. Yet not al
together with the fornicators of this world,
or with the covetous, or extortioners, or
with idolaters ; for then must ye needs go
out of the world. 1 1 . But now I have writ
ten unto you not to keep company, if any
man that is called a brother be a fornicator,
or covetous, or an idolater, or a railer, or a
drunkard, or an extortioner ; with such an
one, no not to eat. 12. For what have I to
do to judge them also that are without ? Do
not ye judge them that are within ? 1 3. But
them that are without God judgeth. There
fore put away from among yourselves that
wicked person.
Here the apostle advises them to shun the com
pany and converse of scandalous professors. In
which consider,
1. The advice itself; I wrote to you in a letter,
not to company with fornicators, v. 9. Some think
this was an epistle written to them before, which is
lost. Yet we have lost nothing by it, the Christian
revelation being entire in those books of scripture
which are come down to us; which are all that
were intended by God for the general use of Chris
tians, or he could and would in his providence have
preserved more of the writings of inspired men.
Some think it is to be understood of this very epis
tle, that he had written this advice before he had
full information of their whole case, but thought it
needful now to be more particular. And therefore
on this occasion he tells them, that if any man called
a brother, any one professing Christianity, and being
a member of a Christian church, were d fornicator,
or covetous, or an idolater,' or a railer, that they
should not keep company with him, not so much as
eat with such a one. They were to avoid all familia
rity with him ; they were to have no commerce with
him : but, that they might shame him, and bring him
to repentance, must disclaim and shun him. Note,
Christians are to avoid the familiar conversation of
fellow-Christians that are notoriously wicked, and
under just censure for their flagitious practices.
Such disgrace the Christian name. They may call
themselves brethren in Christ, but they are not
christian brethren. They are only fit companions
for their brethren in iniquity ; and to such company
they should be left, till they mend their ways and
doings. 2. He limits this advice. He does not forbid Chris
tians the like commerce with scandalously wicked
heathens. He does not forbid them eating or con
versing with the fornicators of this world, &c. They
know no better. They profess no better. The gods
they serve, and the worship they render to many of
them, countenance such wickedness. " You must

needs go out of the world, if you will have no con
versation with such men. Your Gentile neighbours
are generally vicious and profane ; and it is impos
sible, as long as you are in the world, and have any
worldly business to do, but you must fall into their
company. This cannot be wholly avoided." Note,
Christians may and ought to testify more respect
to loose worldlings than to loose Christians. This
seems a paradox. Why should we shun the com
pany of a profane or loose Christian, rather than
that of a profane or loose heathen ?
3. The reason of this limitation is here assigned.
It is impossible the one should be avoided. Chris
tians must have gone out of the world, to avoid the
company of loose heathens. But this was impossi
ble, as long as they had business in the world. While
they are minding their duty, and doing their proper
business, God can and will preserve them from con
tagion. Besides, they carry an antidote against the
infection of their bad example, and are naturally
upon the guard. They are apt to have a horror at
their wicked practices. But the dread of sin wears
off by familiar converse with wicked Christians. Our
own safety and preservation are a reason of this dif
ference. But besides, heathens were such as Chris
tians had nothing to do, to judge and censure, and
avoid, upon a censure past ; for they are without,
(v. 12.) and must be left to God's judgment, v. 13.
But as to members of the church, they are within,
are professedly bound by the laws and rules of Chris
tianity, and not only liable to the judgment of God,
but to the censures of those who are set over them,
and the fellow-members of the same body, when
they transgress those rules. Every Christian is bound
to judge them unfit for communion and familiar con
verse. They are to be punished, by having this
mark of disgrace put upon them, that they may be
ashamed, and, if possible, reclaimed thereby: and
the more, because the sins of such much more dis
honour God than the sins of the openly wicked, and
profane can do. The church therefore is obliged to
clear herself from all confederacy with them, or con
nivance at them, and to bear testimony against their
wicked practices. Note, Though the church has
nothing to do with those without, it must endeavou^r
to keep clear of the guilt and reproach of those
within. 4. He applies the argument to the case before
him; " Therefore put away from among yourseMts
that wicked person, v. 13. Cast him out of your
fellowship, and avoid his conversation."
CHAP. VI.
In this chapter, the apostle, I. Reproves them for goinf^to
law with one another about small matters, and bringing
the cause before heathen judges, v. 1 . .8. II. He takes
occasion hence to warn them against many gross sins, to
which they had been formerly addicted, v.?.. II. III.
And, having cautioned them against the abuse of their
liberty, he vehemently dehorts them from fornication, by
various arguments, v. 12, to the end.
1. T^ARE any of you, having a matter
ir against another, go to law before
the unjust, and not before the saints ? 2.
Do ye not know that the saints shall judge
the world ? And if the world shall be judg
ed by you, are ye unworthy to judge the
smallest matters ? 3. Know ye not that we
shalljudge angels ? How much more things
that pertain to this life '. 4. If then ye have
judgments of things pertaining to this life,
set them to judge, who are least esteemed
in the church. 5. I speak to your shame.
Is it so, that there is not a wise man among

I. CORINTHIANS, VI.

419

you, no, not one that shall be able to judge
between his brethren 1 6. But brother goeth
to law with brother, and that before the
unbelievers. 7. Now therefore there is ut
terly a fault among you, because ye go to
law with one another. Why do ye not rather
take wrong? Why do ye not rather suffer
yourselves to be defrauded ? 8. Nay, ye do
wrong, and defraud, and that your brethren.
Here the apostle reproves them for going to law
with one another before heathen judges for little
matters; and therein blames all vexatious law
suits. In the chapter before he had directed them
to punish heinous sins among themselves by church-
censures. Here he directs them to determine con
troversies with one another by church-counsel and
advice. Concerning which observe,
I. The fault he blames them for ; it was going to
law. Not but that the law is good, if a man uses it
lawfully. But, 1. Brother went to law with brother,
(v. 6.) one member of the church with another.
The near relation would not preserve peace and
good understanding. The bonds of fraternal love
were broken through. And a brother offended, as
Solomon says, is harder tp be won than a strong
city ; their contentions are like the bars of a castle,
Prov. 18. 19. Note, Christians should not contend
with one another, for they are brethren. This, duly
attended to, would prevent law-suits, and put an
end to quarrels and litigations. 2. They brought
the matter before the heathen magistrates; they
went to law before the unjust, not before the saints;
(v. 1.) brought the controversy before unbelievers,
(v. 6.) and did not compose it among themselves,
Christians and saints, at least in profession. This
tended much to the reproach of Christianity. It
published at once their folly and unpeaceableness ;
whereas they pretended to be the children of wis
dom, and the followers of the Lamb, the meek and
lowly Jesus, the Prince of Peace. ¦ And therefore,
says the apostle, "Dare'any qf you, having a con
troversy with another, go to law, implead him,
bring the matter to a hearing before the unjust i"
Note, Christians should not dare to do any thing
that tends to the reproach of their Christian name
and profession. 3. Here is at least an intimation
that they went to law for trivial matters; things
of little value. For the apostle blames them, that
they did not take wrong rather than go to law, (v.
7.) which must be understood of matters not very
important In matters of great damage to ourselves
or families, we may use lawful means to right our
selves. We are not bound to sit down, and suffer
the injury tamely, without stirring for our own re
lief; but in matters of small consequence, it is bet
ter to put up with the wrong. Christians should be
of a forgiving temper. And it is more for their ease
and honour to suffer small injuries and inconveni
ences, than seem to be contentious.
II. He lays before them the aggravations of their
fault ; Do not ye know that the saints shall judge
the world, (v. 2.) shall judge angels? v. 3. And
are they unworthy to judge the smallest matters ; the
things of this life? It was a dishonour to their Chris
tian character, a forgetting their real dignity, as
saints, for them to carry little matters, about the
things of life,_ before heathen magistrates. When
they were to judge the world, nay, to judge angels,
it is unaccountable that they could not determine
little controversies among one another. By judging
the world and angels, some think, is to be under
stood, their being assessors to Christ in the great
judgment-day; it being said of our Saviour's disci
ples, that they should at that day sit on twelve

thrones, judging the twelve tribes of Israel, Matt.
19. 28. And elsewhere we read of our Lord's com
ing with ten thousand of his saints to execute judg
ment on all, 8tc. Jude 14, 15. He will come to judg
ment with all, his saints, 1 Thess. 3. 13. They them
selves are indeed to be judged ; (see Matt. 25. 31 —
41.) but they may first be acquitted, and then ad
vanced to the bench, to approve and applaud the
righteous judgment of Christ both on men and. an
gels. In no other sense can they be judges. They
are not partners in the Lord's commission, but they
have the honour to sit by, and see his proceeding
against the wicked world, and approve it. Others
understand this judging of the world to be meant,
when the empire should become Christian. But it
does not appear that the Corinthians had knowledge
of the empire's becoming Christian ; and if they had,
in what sense could Christian emperors be said to
judge angels ? Others understand it of their con
demning the world by their faith and practice, and
casting out evil angels by miraculous power, which
was not confined to the first ages, or to the apostles.
The first sense seems to be most natural; and at
the same time, it gives the utmost force to the ar-1
gument. "Shall Christians have the honour to sit
with the sovereign Judge at the last day, whilst he
passes judgment on sinful men and evil angels, and
are they not worthy to judge of the trifles about
which you contend before heathen magistrates ?
Cannot they make up your mutual differences ?
Why must you bring them before heathen judges ?
When you are to judge them, is it fit to appeal to
their judicature ? Must you, about the affairs of this
life, set them to judge, who are of no esteem in the
church?" So some read, and perhaps most proper
ly, (v. 4.) heathen magistrates, t^ntunitinuc, the
.things that are not, ch. 1. 28. " Must they be call
ed in to judge in your controversies, of whom you
ought to entertain so low an opinion ? Is not this
shameful ?" v. 5. Some who read it as our transla
tors, make it an ironical speech ; " If you have such
controversies depending, set them to judge, who are
of least esteem among yourselves. The meanest
of your own members are able surely to determine
these disputes. Refer the matters in variance to
any, rather than go to law about them before hea
then judges. They are trifles not worth contending
about, and may easily be decided, if you have first
conquered your own spirits, and brought them into
a true Christian temper. Bear and forbear, and the
men of meanest skill among you may end your quar
rels. I speak it to your shame," v. 5. Note, It is a
shame that little quarrels should grow to such a head
among Christians, that they cannot be determined
by arbitration of the brethren.
III. He puts them on a method to remedy this
fault. And this twofold. 1. By referring it to some
to make it up ; "Is it so, that there is no wise man
among you, no one able to judge between his bre
thren? v. 5. You who value yourselves so much
upon your wisdom and knowledge, who are so puff
ed up upon your extraordinary gifts and endow
ments; is there none among you fit for this office,
non6 that has wisdom enough to judge in these dif
ferences ? Must brethren quarrel, and the heathen
magistrate judge, in a church so famous as your's
for knowledge and wisdom ? It is a reproach to
you, that quarrels should run so high, and none
of your wise men interpose to prevent it" Note,"
Christians should never engage in law-suits, till all
other remedies are tried in vain. Prudent Chris
tians should prevent, if possible, their disputes,>and
not courts of judicature decide them, especially in
matters of no great importance. 2. By suffering
wrong, rather than taking this method to right
themselves ; It is utterly a fault among you, to go
to law in this matter: it is a fault of one side always,

420

I. CORINTHIANS, VI.

to go to law, except in a case where the title is in
deed dubious, and there is a friendly agreement of
both parties to refer it to the judgment of those
learned in the law, to decide it. And this is refer
ring it, rather than contending about it, which is the
thing the apostle here seems chiefly to condemn ;
Should you not rather take wrong, rather suffer
yourselves to be defrauded? Note, A Christian
should rather put up with a little injury than tease
himself, and provoke others, by a litigious contest.
, The peace of his own mind, and the calm of his
'. neighbourhood, are more worth than victory in
such a contest, or reclaiming his own right ; espe
cially when the quarrel must be decided by those
who are enemies to religion. But the apostle tells
them, they were so far from bearing injuries, that
they actually did wrong, and defrauded, and that
their brethren. Note, ft is utterly a fault, to wrong
and defraud any ; but it is an aggravation of this
fault, to defraud our Christian brethren. The ties,
of mutual love ought to be stronger between them
than between others. And love worketh no ill to his
neighbour, Rom. 13. 10. Those who love the bro
therhood, can never, under the influence of this
principle, hurt or injure them.
9. Know ye not that the unrighteous
shall not inherit the kingdom of God 1 Be
not deceived : neither fornicators, nor idol
aters, nor adulterers, nor effeminate, nor
abusers of themselves with mankind, 10.
Nor thieves, not covetous, nor drunkards,
nor revilers, nor extortioners, shall inherit
the kingdom of God. 1 1 . And such were
some of you: but ye are washed, but ye are
sanctified, but ye are justified in the name
of the Lord Jesus, and by the Spirit of our
God. Here he takes occasion to warn them against
many heinous evils, to which they had been for
merly addicted.
1. He puts it tp them as a plain truth, of which
they could not be ignorant, that such sinners should
not inherit the kingdom of God. The meanest
among them must know thus much, that the un
righteous shall not inherit the kingdom of God,
'(v. 9.) shall not be owned as true members of his
church on earth, nor admitted as glorious members
of the church in heaven. All unrighteousness is
sin ; and all reigning sin, nay every actual sin, com
mitted deliberately, and not repented of, shuts out
of the kingdom of heaven. He specifies several
sorts of sins against the first and second command
ments, as idolaters ; against the seventh, as adulte
rers, fornicators, effeminate, and sodomites ; against
the eighth, as thieves and extortioners, that by force
or fraud wrong their neighbours ; against the ninth,
as revilers ; and against the tenth, as covetous and
drunkards, as those who are in a fair way to break
all the rest. Those who know any thing of religion,
must know that heaven could never be intended for
these. The scum of the earth are no ways fit to fill
the heavenly mansions. They who do the Devil's
work, can never receive God's wages, at least no
other than death, the just wages of sin, Rom. 6. 23.
. 2. Yet he warns them against deceiving them
selves; Be not deceived. Those who cannot but
know the fore-mentioned truth, are but too apt not
to attend to it. Men are very much inclined to flatter
themselves, that God is such a one as themselves;
"and that they may live in sin, and yet die in Christ ;
may lead the life ofthe Devil's children, and yet go
to .heaven with the children of God. But this is all
a gross cheat. Note, It is very much the concern

of mankind, that they do not cheat themselves in the
matters of their souls. We cannot hope to sow to
the flesh, and yet reap everlasting life. •
3. He puts them in mind what a change the gospel
and grace of God had made in them ; Such were
some of you; (v. 11.) such notorious sinners as he
had been reckoning up. The Greek word is t*uto.
Such things were some of you, very monsters rather
than men. Note, Some that are eminently good after
their conversion, have been as remarkably wicked
before. Quantum muiatus ab illo ! How glorious a
change does grace make ! It changes the vilest of
men into saints and the children of God. Such were
some of you, but you are not what you were. Yeare
washed, ye are sanctified, ye are justified in the name
of Christ, and by the Spirit of our God. Note, The
wickedness of men before conversion is no bar to
their regeneration, and reconciliation to God. The
blood of Christ, and the washing of 'regeneration, can
purge away all guilt and defilement. Here is a rhe
torical change of the natural order ; Ye are sancti
fied, ye are justified. Sanctification is mentioned
before justification: and yet the name of Christ, by
which we are justified, is placed before the Spirit bf
God, by whom we are sanctified. Our justification
is owing to the merit of Christ ; our sanctification,
to the operation of the Spirit : but both go together.
Note, None are cleansed from the guilt of sin, and
reconciled to God through Christ, but those who are
also sanctified by his Spirit. All who are made righ
teous in the sight of God, are made holy by the grace
of God. 12. All things are lawful unto me, but
all things are not expedient : all things are
lawful for me, but I will not be brought
under the power of any. 13, Meats for
the belly, and the belly for meats: but God
shall destroy both it and them. Now the
body is not for fornication, but for the Lord ;
and the Lord for the body. 14. And God
hath both raised up the Lord, and will also
raise up us by his own power. 1 5. Know ye
not, that your bodies are the members of
Christ? Shall I then take the members
of Christ, and make them the members of
an harlot? God forbid. 16. What, know
ye not that he who is joined to a harlot, is
one body ? For two, saith he, shall be one
flesh. 17. But he that is joined unto the
Lord is one spirit. 18. Flee fornication.
Every sin that a man doeth is without the
body : but he that committeth fornication
sinneth against his own body. 19. What,
know ye not that your body is the temple
of the Holy Ghost which is in you, which
ye have of God, and ye are not your own?
20. For ye are bought with a price : there
fore glorify God in your body, and in your
spirit, which are God's.
The twelfth and former part of the thirteenth
verse seem to relate to that early dispute among
Christians, about the distinction of meats, and yet to;
be prefatory to the caution that follows against for
nication. The connexion seems plain enough, if we
attend to the famous determination of the apostles,
Acts 15. where the prohibition of certain foods was
joined with that of fornication. Now some among
the Corinthians seem to have imagined that they

I. CORINTHIANS, VI.

421

were as much at liberty in the point of fornication as
of meats, especially because it was not a sin con
demned by the laws of their country. They were
ready to say, even in the case of fornication, Att
things are lawful for me. This pernicious conceit
St. Paul here sets himself to oppose : he tells them
that many things, lawful in themselves, were not ex
pedient at certain times, and under particular cir
cumstances : and Christians should not barely consi
der what was in itself lawful to be done, but what
was fit for them to do, considering their profession,
character, relations, and hopes : they should be very
careful, that by carrying this maxim too far they
were not brought into bondage, either to a crafty de
ceiver or a carnal inclination. All things are lawful
fir me, says he, but I will not be brought into the
power of any, v. 12. Even in lawful things, he would
not be subject to the impositions of a usurped autho
rity : so far was he from apprehending that in the
things of God it was lawful for any power on earth
to impose its own sentiments. Note, 1 here is a liber
ty wherewith Christ has made us free, in which we
must stand fast. But surely he would never carry
this liberty so far, as to put himself into the power
of any bodily appetite. Though all meats were sup
posed lawful, he would not become a glutton or a
drunkard. And much less would he abuse the maxim
of lawful liberty, to countenance the sin. of fornica
tion, which, though it might be allowed by the Co
rinthian laws, was a trespass upon the law of nature,
and utterly unbecoming a Christian. He would not
abuse this maxim about eating and drinking, to en
courage any intemperance, or indulge a carnal appe
tite ; " Though meats are for the belly, and the belly
for meats, (v. 13.) though the belly was- made to
receive food, and food was originally ordained to fill
the belly, yet, if it be not convenient for me, and
much more if it be inconvenient, and likely to en
slave me, if. I am in any danger of being subjected
to my belly and appetite, I will abstain. But God
shall destroy both it and them; at least, as to their
mutual relation. There is a time coming, when the
human body will need no farther recruits of food."
Some of the ancients suppose that it is to be under
stood Of abolishing the belly as well as the food ; and
that though the same body will be raised at the great
day, yet not with all the same members ; some being
utterly unnecessary in a future state, as the belly for
instance, when the man is never to hunger, nor
thirst, nor eat, nor drink more. But whether this
be true or no, there is a time coming, when the need
and use of food shall be abolished. Note, The ex
pectation we have of being without bodily appetites
in afuture life, is a very good argument against being
under their power in the present life. This seems
to me the sense of the apostle's argument ; and that
this passage is plainly to be connected with his cau
tion against fornication, though some make it a part
of the former argument against litigious law-suits,
especially before heathen magistrates and the ene
mies to true religion. These suppose, that the
apostle argues, that though it may be lawful to claim
our rights, yet it; is not always expedient ; and it is
utterly unfit for Christians to put themselves into the
power of infidel judges, lawyers and solicitors, on
these accounts. But this connexion seems not so
natural. The transition to his arguments against
fornication, as I have laid it, seems very natural ;
But the body is not fir fornication, but for the Lord,
and the Lord for the body, v. 13. Meats' and the belly
are for one another : not so, fornication and the body.
The body is not for fornication, butfor the Lord.
This is the First argument he uses against this sin,
for which the heathen inhabitants of this city were
infamous, and the converts to Christianity retained
too favourable, an opinion of it It is making things
to cross their intention and use. The body is not for

fornication ; it was never formed for any such pur
pose, but for the Lotd, for the service and honour of
God. It is to be an instrument of righteousness: to
holiness, (Rom. 6. 19.) and therefore is never to be
made an instrument of uncleanness. It is to be a
member of Christ, and therefore must not be made
the member of a harlot, v. 15, And the Lord is for
the body,, that is, as some think, Christ is to be Lord
of the body, to have property in it, and dominion
over it, having assumed a Dody, and been made to
partake of our nature, that he might be Head of
his church, and Head over all things, Heb. 2. 5, 18.
Note, We must take care, that we do not use what be
longs to Christ, as if it were our own, and much less
to his dishonour. Some understand this last passage,
The Lord is for the body, thus, He is for its resurrec
tion and glorification, according to what follows, t>.
14. Which is a
Second argument against this sin, the honour in
tended to be put on our bodies ; God hath both raised
up our Lord, and will raise us up by his power ;
(v. 14.) by the power of him who shall change our
vile body, and make it like to his glorious body, by
that power whereby he is able to subdue all things to
himself, Phil. 3. 21. It is an honour done to the body,
that Jesus Christ was raised from the dead ; and it
will be an honour to our bodies, that they wi\l be
raised. Let us not abuse those bodies by sin, and
make them vile, which, if they be kept pure, shall,
notwithstanding their present vileness, be made like
to Christ's glorious body. Note, The hopes of a re
surrection to glory should restrain Christians from
dishonouring their bodies by fleshly lusts.
A Third argument is the honour already put on
them ; Know ye not thai your bodies are the members
of Christ ? v. 15. If the soul be united to Christ by
faith, the whole man is become a mertiberof his mys
tical body. The body is in union with Christ as well
as the soul. How honourable is this to the Christian !
His very flesh is a part of the mystical body of Christ.
Note, It is good to know in what honourable relations
we stand, that we may endeavour to become them.
But now, says the apostle, shall I take the members
of Christ, and make them the members of a harlot?
God forbid. Or take dway the members of Christ ?
Were not this a gross abuse, and the most notorious;
injury? Is.it not dishonouring Christ, and disho
nouring ourselves to the very last degree ? What,
make Christ's members the members of a harlot,
prostitute them to so vile a use ! The thought isto
be abhorred. God forbid. Know ye not, that he who
is joined to a harlot, is one body with her's ? For two,
says he, shall be one flesh. But he who is joined to
the Lord, is one spirit, v. 16, 17. Nothing can stand
in greater opposition to the honourable relations and
alliances of a- Christian man, than this sin. He is
joined to the Lord in union with Christ, and made
partaker by faith of his Spirit. One spirit lives and
breathes and moves in the head and members. Christ
and his faithful disciples are one, John 17. 2i, 22.
But he that is joined to a harlot, is one body, for two
shall be one fiesh, by carnal conjunction, which was
ordained of God only to be in a married state. Now
shall one in so close a union with Christ as to be one
spirit with him, yet be so united to a harlot as to be
come one flesh with her ? Is not this a vile attempt
to make a union between Christ and harlots ? And
can a greater indignity be offered to him or ourselves?
Can any thing be more inconsistent with our profes
sion or relation ? Note, The sin of fornication is a
great injury in a Christian to his Head and Lord, and
a great reproach and blot on his profession. It is"ho
¦wonder therefore that the apostle should say, " Flee
fornication, (v. 18.) avoid it, keep out of the reach
of temptations to it, of provoking objects. Direct
the eyes and mind to other things and thoughts."
Alidvitia pugnandd, sola libido fugitndo vincitur-*-

422

I. CORINTHIANS, VII.

Other vices may be conquered in fight, this only by
flight : so speak many of the fathers.
A Fourth argument is, that it is a sin against our
own bodies ; Every gin that a man doeth is without
the body; he that committeth fornication, sinneth
against his own body; (v. 18.) every sin, that is,
every other sin, every external act of sin besides, is
without the body. It is not so much an abuse of the
body as of somewhat else, as wine by the drunkard,
food by the glutton, &c. Nor does it give the power
of the body to another person. Nor does it so much
tend to the reproach of the body, and to render it vile .
This sin is in a peculiar manner styled uncleanness,
pollution; because no sin has so much external tur
pitude in it, especially in a Christian. He sins against
his own body ; he defiles it, he degrades it, making
it one with the body of that vile creature with whom
he sins. He casts vile reproach on what his Re
deemer has dignified to the last degree, by taking it
into union with himself. Note, We should not make
our present vile bodies more vile by sinning against
them. The
Fifth argument against this sin, is, that the bodies
of Christians are the temples ofthe Holy Ghost which
is in them, and which they have of God, v. 19. He
that is joined to Christ, is one Spirit. He is yielded
up to him, is consecrated thereby, and set apart for
his use, and is hereupon possessed, and occupied, and
inhabited, by his Holy Spirit. This is the proper
notion of a temple — a place where God dwells, and
sacred to his use, by his own claim and his creature's
surrender. Such temples real Christians are of the
Holy Ghost. Must he not therefore be God ? But
the inference is plain, that hence we are not our own.
We are yielded up to God, and possessed by and for
God ; nay, and this in virtue of a purchase made of
us ; Ye are bought with a price. In short, our bodies
were made for God, they were purchased for him.
If we are Christians indeed, they are yielded to him,
and he inhabits and occupies them by his Spirit : so
that our bodies are not our own, but his. And shall
we desecrate his temple, defile it, prostitute it, and
offer it up to the use and service of a harlot ? Horrid
sacrilege ! This is robbing God in the worst sense.
Note, The temple of the Holy Ghost must be kept
holy. Our bodies must be kept as his whose they
are, and fit for his use and residence.
Lastly, The apostle argues from the obligation we
are under to glorify God both with our body and
spirit, which are his, v. 20. He made both, he bought
both, and therefore both belong to him, and should
be used and employed for him ; and therefore should
not be defiled, alienated from him, and prostituted
by us. No, they must be kept as vessels fitted for
our Master's use. We must look upon our whole
selves as holy to the Lord, and must use our bodies
as property which belongs to him, and is sacred to
his use and service. We are to honour him with our
bodies and spirits, which are his; and therefore, sure
ly, must abstain from fornication ; and not only from
the outward act, but from the adultery ofthe heart,
as our Lord calls it, Matt. 5. 28. Body and spirit
are to be kept clean, that God may be honoured by
both. But God is dishonoured, when either is defiled
by so beastly a sin. Thereiorefiee fornication, nay,
and every sin. Use your bodies for the glory and
service of their Lord and Master. Note, We are
not proprietors of ourselves, nor have power over
ourselves, and therefore should not use ourselves ac
cording to our own pleasure, but according to his
will, and for his glory, whose we are, and whom we
should serve, Acts 27. 23.
CHAP. VII.
In this chapter, the apostle answers some cases proposed to
him by the Corinthians about marriage. He, I. Shews
them that marriage was appointed as a remedy against for

nication, and therefore that persons had better marry than
burn, v. 1 . . 9. II. He gives direction to those who are
married, to continue together, though they might have an
unbelieving relative, unless the unbeliever would part, in
which case a Christian would not be in bondage, v. 10. . 16.
III. He shews them that becoming ChrisUans does not
change their external state ; and therefore advises every
one to continue, in the general, in that state in which he
was called, v. 17.. 24. IV. He advises them, by reason
of the present distress, to keep themselves unmarried ; hints
the shortness of time, and how they should improve it, so
as to grow dead and indifferent to the comforts of the world ;
and shews them how worldly cares hinder their devotions,
and distract them in the service of God, v. 25 . . 35. V. He
directs them in the disposal of their virgins, v. 36 . . 38. VI.
And closes the chapter with advice to widows, how to dis
pose of themselves in that state, v. 39, 40.
1 . l^"OW concerning the things whereof
J3I ye wrote unto me: It is good for
a man not to touch a woman. 2. Never
theless, to avoid fornication, let every man
have his own wife, and let every woman
have her own husband. 3. Let the hus
band render unto the wife due benevolence :
and likewise also the wife unto the hus
band. 4. The wife hath not power of her
own body, but the husband: and likewise
also the husband hath not power of his own
body, but the wife. 5. Defraud ye not one
the other, except it be with consent for a
time, that ye may give yourselves to fasting
and prayer; and come together again, that
Satan tempt you not for your incontinency.
6. But I speak this by permission, and not
of commandment. 7. For I would that all
men were even as I myself: but every man
hath his proper gift of God, one after this
manner, and another after that. 8. I say
therefore to the unmarried and widows, It
is good for them if they abide even as I.
9. But if they cannot contain, let them mar
ry: for it is better to marry than to burn.
The apostle comes now, as a faithful and skilful
casuist, to answer some cases of conscience which
the Corinthians had proposed to him. Those were
things whereof they wrote to him, v. 1. As the lips
of ministers should keep knowledge, so the people
should ask the law at their mouths. The apostle
was as ready to resolve, as they were to propose,
their doubts.
In the former chapter, he warns them to avoid
fornication; here he gives some directions about
marriage, the remedy God had appointed for it
He tells them in general,
I. That it was good, in that juncture of time at
least, to abstain from marriage altogether; It is
food for a man not to touch a woman; not to take
er to wife : by good here, not understanding what
is so conformable to the mind and will of God, as if
to do otherwise were sin ; an extreme into which
many of the ancients have run, in favour of celibacy
and virginity. Should the apostle be understood in
this sense, he would contradict much of the rest of
his discourse. But it is good, that is, either abstract
ing from circumstances, there are many things in
which the state of celibacy has the advantage above
the marriage-state ; or else at this juncture, by reason
of the distresses ofthe Christian church, it would be
a convenience for Christians to keep themselves
single, provided they have the gift of continency,

I. CORINTHIANS, VII.

423

and at the same time can keep themselves chaste.
The expression also may carry in it an intimation,
that Christians must avoid all occasions of this sin,
and flee all fleshly lusts, and incentives to them ;
must neither look on, nor touch, a woman, so as to
provoke lustful inclinations. Yet,
II. He informs them that marriage, and the com
forts and satisfactions of that state, are by divine
wisdom prescribed for preventing fornication, (v,
2.) nofv«'*f — Fornications, all sorts of lawless lust.
To avoid these, Let every man, says he, have his
own wife, and every woman her own husband.
That is, marry, and confine themselves to their own
mates. And when they are married, let each render
the other due benevolence, (v. 3.) consider the dis
position and exigency of each other, and render con
jugal duty, which is owing to each other. For, as
the apostle argues, (v. 4.) m the married state nei
ther person has power over their own body, but has
delivered it into the power of the other. The wife
her's into the power of the husband, the husband his
into the power of the wife. Note, Polygamy, or
the marriage of more persons than one, as well as
adultery, must be a breach of marriage-covenants,
and a violation of the partner's rights. And there
fore they should not defraud one another of the use
of their bodies, nor any other of the comforts of the
conjugal state, appointed of God for keeping the ves
sel in sanctification and honour, and preventing the
lusts of uncleanness ; except it be with mutual con
sent, (v. 5.) and for a time only, while they employ
themselves in some extraordinary duties of religion,
or give themselves to fasting and prayer. Note,
Seasons of deep humiliation require abstinence from
lawful pleasures. But this separation between hus
band and wife must not be for a continuance, lest
they expose themselves to Satan's temptations, by
reason of their incontinence, or inability to contain.
Note, Persons expose themselves to great danger, by
attempting to perform what is above their strength,
and at the same time not bound upon them by any
law of God. If they abstain from lawful enjoyments,
they may be insnared into unlawful ones. The re
medies God hath provided against sinful inclinations,
are certainly best.
Ill, The apostle limits what he had said about
every man's having his own wife, &c. (v. 2. ) I speak
this by permission, not of command. He did not
lay it as an injunction upon every man, to marry
without exception. Any man might marry. No
law of God prohibited the thing. But, on the other
hand, no law bound a man to marry, so that he sin
ned if he did not ; I mean, unless his circumstances
required it for preventing the lust of uncleanness.
It was a thing in which men, by the laws of God,
were in a great measure left at liberty. And there
fore Paul did not bind every man to marry, though
every man had an allowance. No, he could wish all
men were as himself; (v. 7.) that is, single, and
capable of living continently in that state. There
were several conveniences m it, which, at that sea
son, if not at others, made it more eligible in itself.
Note, It is a mark of true goodness, to wish all men
as happy as ourselves. But it did not answer the
intentions of Divine Providence as well for all men
to have as muchcommand of his appetite as Paul
had. It was a gift vouchsafed to such persons as
Infinite Wisdom thought proper; Every one hath
his proper gift qfGod, one after this manner, and
another after that. Natural constitutions vary ; and
where there may not be much difference in the con
stitution, different degrees of grace are vouchsafed,
which may give some a greater victory over natural
inclination than others. Note, The gifts of God,
both in nature and grace, are variously distributed.
Some have them after this manner, and some after
that Paul could wish all men were as himself, but

all men cannot receive such a saying, save them to
whom it is given, Matt. 19. 11.
IV. He sums up his sense on this head ; (i;. 9, 10.)
Isay therefore to the unmarried and widows, to those
in a state of virginity or widowhood, It is good for
them if they abide even as I, There are many con
veniences, and especially at this juncture, in a single
state, to render it preferable to a married one. It is
convenient therefore, that the unmarried abide as I,
which plainly implies that Paul was at that time
unmarried. But if they cannot contain, let them
marry ; for it is better to marry than to burn.
This is God's remedy for lust. The fire may be
quenched by the means he has appointed. And
marriage, with all its inconveniences, is much better
than to burn with impure and lustful desires. Mar
riage is honourable in all; but it is a duty to them
who cannot contain, nor conquer those inclinations.
10. And unto the married I command,
yet not I, but the Lord, Let not the wife
depart from her husband: 11. But and if
she depart, let her remain unmarried, or be
reconciled to her husband: and let not the
husband put away his wife. 12. But to
the rest speak I, not the Lord, If any bro
ther have a wife that believeth not, and she
be pleased to dwell with him, let him not
Eut her away. 13. And the woman which
ath a husband that believeth not, and if
he be pleased to dwell with her, let her not
leave him. 14. For the unbelieving hus
band is sanctified by the wife, and the un
believing wife is sanctified by the husband ;
else were your children unclean : but now
are they holy. 15. But if the unbelieving
depart, let him depart. A brother or a
sister is not under bondage in such cases :
but God hath called us to peace. 16. For
what knowest thou, O wife, whether thou
shalt save thy husband ? Or how knowest
thou, O man, whether thou shalt save thy
wife? In this paragraph the apostle gives them direction
in a case which must be very frequent in that age
ofthe world, especially among the Jewish converts;
I mean, whether they were to live with heathen
relatives in a married state. Moses's law permitted
divorce; and there was a famous instance in the
Jewish state, when the people were obliged to put
away their idolatrous wives, Ezra 10. 3. This
might move a scruple in many minds, whether con
verts to Christianity were not bound to put away or
desert their mates, continuing infidels. Concerning
this matter, the apostle here gives direction. And,
I. In general, he tells them, that marriage, by
Christ's command, is for life; and therefore those
who are married must not think of separation. The
wife must not depart from the husband,(v. 10. ) nor
the husband put away his wife, v. 11. This I com
mand, says the apostle ; yet not I, but the Lord.
Not that he commanded any thing of his own head,
or upon his own authority. Whatever he com
manded, was the Lord's command ; dictated by his
Spirit, and enjoined by his authority. But his mean
ing is, that the Lord himself, with his own mouth,
had forbidden such separations, Matt. 5. 32. — 19. 9.
Mark 10. 11. Luke 16. 18. vNote, Man and wife
cannot separate at pleasure, or dissolve, when they
will, their matrimonial bonds and relation. They

424

I. CORINTHIANS, VII.

must npt separate for any other cause than what
Christ allows. And therefore the apostle advises,
thaj: jf any woman had been separated, either by a
voluntary act of her own, or by an act of her hus
band, she should continue unmarried, and seek re
conciliation with her husband, that they might co
habit again. Note, Husbands and wives should not
fluarrel at all, or should be quickly reconciled.
They are bound to each other for life. The divine
Jaw allows of no separation. They cannot throw
.off the burthen, and therefore should set their shoul
ders to it, and endeavour to make it as light to each
iQther as they can.
II. He brings the general advice home to the case
of such as had an unbelieving mate ; (v. 12.) But to
the rest speak I, not the Lord; the Lord had not so
expressly spoken to this case as to the former of di
vorce. It does not mean, that the apostle spake
without authority from the Lord, or decided this
case by his own wisdom, without the inspiration of ;
the Holy Ghost. He closes this subject with a de
claration to the contrary, (v. 40. ) I think also, that
I have the Spirit of God. But having thus prefaced
his advjee, we may attend,
1. To the advice itself; which is, that if an unbe
lieving husband or wife were pleased to dwell with
a Christian relative, the other should not separate.
The husband should not put away an unbelieving
wife, nor the wife leave an unbelieving husband, v.
12, 13. The Christian calling did not dissolve the
marriage covenant, but bind it the faster, by bring
ing it back to the original institution, limiting it to
two persons, and binding them together for life. The
believer is not by faith in Christ loosed from matri
monial bonds to an unbeliever, but is at once bound,
and made apt, to be a better relative. But though
a believing wife or husband should not separate from
an unbelieving mate, yet, if the unbelieving relative
dpsert the believer, and no means can reconcile to a
cohabitation, in such a case a brother or sister is not
in bondage, (v. 15.) not tied up to the unreasonable
humour, and bound servilely to follow or cleave to
the malicious deserter, or not bound to live unmar
ried, after all proper means for reconciliation have
been tried, at least, if the deserter contract another
marriage, or be guilty of adultery ; which was a very
easy supposition, because a very common instance
among the heathen inhabitants of Corinth. In such
a case the deserted person must be free to marry
again, and it is granted on all hands. And some
think, that such a malicious desertion is as much a
dissolution ofthe marriage-covenant as death itself.
For how is it possible, that the two shall be one fiesh,
when the one is maliciously bent to part from, or
put away, the other ? Indeed, the deserter seems
still bound by the matrimonial contract ; and there
fore the apostle says, (v. 11.) If the woman depart
' from her husband upon account of his infidelity, let
her remain unmarried. But the deserted party
seems to be left more at liberty (I mean, supposing
all the proper means have been used to reclaim the
deserter, and other circumstances make it neces
sary) to marry another person. It does not seem
reasonable that they should be still bound, when it
is rendered impossible to perform conjugal duties or
enjoy conjugal comforts, through the mere fault of
their mate : in such a case marriage would be a state
of servitude indeed. But whatever liberty be in
dulged Christians in such a case as this, they are
not allowed, for the mere infidelity of a husband or
wife, to separate ; but, if the unbeliever be willing,
they should continue in the relation, and cohabit as
those who are thus related. This is the apostle's
general direction.
2. We have here the reasons of this advice ;
(1.) Because the relation or state is sanctified by
the holiness of either party ; For the unbelieving

husband is sanctified by the wife, and the unbelieving
wife by the husband, (v. 14.) or hath been sanctified.
The relation itself, and the conjugal use of each
other, are sanctified to the believer. To the pure
all things are pure, Tit. 1. 15. Marriage is a divine
institution ; it is a compact for life, by God's ap
pointment. Should converse and congress with un
believers in that relation defile the believer, or ren
der him or her offensive to God, the ends of mar
riage would have been defeated, and the comforts
of it in a manner destroyed, in the circumstances in
which Christians then were. But the apostle tells
them, that, though they were yoked with unbeliev
ers, yet, if themselves were holy, marriage was to
them a holy state, and marriage-comforts, even
with an unbelieving relative, were sanctified enjoy
ments. It was no more displeasing to God for them
to continue to live as they did before, with their un
believing or heathen relation, than if they had be
come converts together, if one of the relatives
were become holy, nothing of the duties or lawful
comforts of the married state could defile them, and
render them displeasing to God, though the other
were a heathen. He is sanctified for the wife's sake.
She is sanctified for the husband's sake. Both are
one flesh. He is to be reputed clean, who is one
flesh with her that is holy, and vice versa — in like
manner, if the terms are exchanged ; Elsewere your
children unclean, but now are they holy; (v. li.)
that is, they would be heathen, out of the pale of the
churph and covenant of God. They would not be
ofthe holy seed, (as the Jews are called, Isa. 6. 13.)
but common and unclean, in the same sense as hea
thens in general were styled in the apostle's vision,
Acts 10. 28. This way of speaking is according to
the dialect of the Jews ; among whom a child, begot
by parents yet heathens, was said to be begotten
out of holiness; and a child begotten by parents
made proselytes, is said to be begotten intra sancti-
tatem — within the holy inclosure. Thus Christians
are called commonly saints ; such they are by pro
fession, separated to be a peculiar people of God,
and as such distinguished from the world; and
therefore the children born to Christians, though
married to unbelievers, are not to be reckoned as
part of the world, but of the church, a holy, not a
common and unclean seed. " Continue therefore to
live even with unbelieving relatives ; for if you;are
holy, the relation is so, the state is so, you may make
a holy use even of an unbelieving relative, in con
jugal duties, and your seed will be holy' too."
What a comfort is this, where both relatives are
believers !
(2.) Another reason is, that God hath called Chris
tians to peace, v. 15. The Christian religion obliges
us to act peaceably in all relations, natural and civil.
We are bound, as much as in us lies, to live peace
ably with all men, (Rom. 12. 18.) and therefore
surely to promote the peace and comfort of our
nearest relatives, those with whom we are one
flesh, nay though they should be infidels. Note, It
should be the labour and study of those who are
married, to make each other as easy and happy as
possible. (3.) A third reason is, that it is possible for the
believing relative to be an instrument ofthe other's
salvation; (v. 16.) What knowest thou, O wife,
whether thou shalt save thy husband? Note, It is
the plain duty of those in so near a relation, to en
deavour the salvation of their souls to whom they are
related. " Do not separate. There is other duty
now called for. The conjugal relation calls for the
most close and endeared affection ; it is a contract for
life. And should a Christian desert a mate, when
an opportunity offers to give the most glorious proof
of love ? Stay, and labour heartily the conversion
of thy relative. Endeavour to save a soul; Who

i: CORINTHIANS, VII.

425'

knows but thisi may be the event ? It is not impos
sible, And Shohgh there be no great probability,
saving ajsolil is so good and glorious a service, that
the bare possibility should put one on exerting one's
self." Note, Mere possibility of success should be a
sufficient motive with us to use our diligent endea
vours for saving the souls of our relations. " What
know I, but I may save his soul? 'should move me
to attempt it"
17.« But as God hath distributed to every
man, as the Lord hath called every one,
So let him walk : and so ordain I in all
churches. 18. Is any man called, being
circumcised ? Let him not become uncir-
cjajncised. Is any called in uncircumci-
sjon ? Let him not become circumcised.
fjlfc Circumcision is nothing, and uncircum
cision is nothing, but the keeping of the
ISmmandments of God. 20. Let every
man abide in the same calling wherein he
was called. 21. Art thou called, being a
servant ? Care not for it ; but if thou mayest
be made free, use it rather. 22. For he,
that is called in the Lord, being a servant,
is the Lord's freeman : likewise also he that
fe called, being free, is Christ's servant. 23.
Ye are bought with a price, be not ye the
servants of men. 24. Brethren, let every
man wherein he is called, therein abide with
God
'Here the apostle takes occasion to advise them to
continue in the state and condition in which Chris
tianity found them, and they became converts to it.
And here,
i I. He lays down this rule in general — as God hath
distributed to every one. Note, Our states and cir
cumstances in this world are distributions of Divine
^JB&jyidence. This fixes the bounds of men's habita
tions, and orders their steps. God setteth up and,
pulleth down. And again, As the Lord hath called
every one, so let him walk. Whatever his circum
stance and -condition were when he was converted to
Christianity/let him abide therein, and suit his con
versation to it. The rules of Christianity reach every
condition. And in every state a man may live so-as
to. be a credit to it Note, It is the duty of every
Christian to suit his behaviour to his condition and
the rules of religion, to be content with his lot, and
conduct himself ih his rank and place as becomes a
^PSfllian. The apostle adds, that this was a general
rule, to be observed at all times and in all places —
So ordain I in all churches.
IL He specifies particular cases; as, 1. That of
circumcision. -Is any man called, being circumcised?
Let him not be uncircumcised. Is any man called,
being uncircumcised? Let him not be circumcised,
It matters not whether a man be a Jew or Gentile ;
within the covenant of j>eeuliarity made with Abra
ham, or without it Hfe who; is converted, being a
Jew, has no need to give himself uneasiness upon
that head, and wish himself uncircumcised. Nor is
he who is converted from Gentilism, under an obli
gation to be circumcised : nor should he be concern
ed, because he wants that mark of distinction which
did heretofore belong- to the^eople of God. For as
the apostle goes on, rirdutfifcifion is nothing, and un-
e^fcumcision is nothing, but keeping the command
ments of God, v. 19. In point;- qf acceptance with
God, it is neither here, nor thereVhether merii.be
circumcised or not. Note, H is practical religion,
VmOl: vi.~3 H

sincere obedienee to the commands of God, on which
the gospel lays stress. External observances with
out internal piety are as nothing. Therefore let
every man abide irp the calling, the state, wherein he
was called, v, 20. 2. That of servitude and free
dom. It was common in that age of the world, for
many to be in a state of slavery, bought and sold for
money, and so the property of those who purchased
them, " Now," says the apostle, " art thou called,
being a servant ? Care not for it. Be not over-so
licitous about it. It is npt inconsistent with thy duty,
profession, or hopes, as a Christian. Yet, if thou
mayest be made free, use it rather," v. 21. There
are many conveniences in a state of freedom, above
that of servitude : a man has more power over him
self, and more command of his time, and is not un
der the control of another lord ; and therefore, liberty '1
is the more eligible state. But men's outward con
dition does not let nor further their acceptance with
God. For he that is called, being a servant, is the '
Lord's free-man— fare\iu&epot, as ne that is called,
being free, is the Lord's servant. Though he be hot
discharged, from his master's service, he is freed*
from the dominion and vassalage of sin. Though he
be not enslaved to Christryet he is bound to yield
himself up wholly to his pleasure and service ; and
yet that service zs perfect freedom. Note, "Our com
fort and happiness depend on what we are to Christ,
not what we are in the world. The goodness of our"
outward. condition does not discharge us from the
duties of Christianity, nor the badness of it debar us
from Christian privileges. He who is a slave, may
yet be a Christian freeman ; he who is a freernan,
may yet be Christ's servant. He is bought with'a
price, and should not therefore be the servant of
man. Not that he must quit the service of his mas
ter, or not t^ke all proper measures to please him •;
(this were to contradict the whole scope of the apos
tle's discourse ;) but he must 'hot be so the servant
of men, but that Christ's will must be obeyed, and
regarded, more than his master's. He has paid a
much dearer purchase for him, and' has a much
fuller property in bim. He is to be served and obey
ed without limitation or reserve. Note, The ser
vants of Christ should be at the absolute command
of no other master beside himself, should serve no
man, any farther than is consistent with their duty to
him., No man can serve two masters. Though some
understand this passage of persons being brought but
of slavery by the bounty and charity of fellow-Chris
tians ; and read the passage thus, Have you been re
deemed out of slavery with a price ? Do not again
become enslaved; just as before he had advised, that,
if in slavery they had any prospect of being made
free, they should choose it rather. This meaning
the words will bear, but the other seems the more
natural. See ch. 6. 20.
III. He sums up his advice ; Let every man where-,
in he is called, abide therein with God, v. 24. ' This
is to be understood of the state wherein a man is
converted to Christianity. No man should hlakeihis
faith or religion an argument to break through any
natural or civil obligations. He Should quietly and
comfortably abide in the condition in which he is;
and this he may well do, when he may abide therein
with God. Note, The special presence and favoujf
of God are not limited to any outward condition or
performance. He "may enjoy it, who is circumcised ;
and so may he, who is uncircumcised. He Who is
bound, may have it as well as he Who is free. Tn
this respect, there is neither Greek nor Jew, dreum- .
cision nor uncircumcision, Barbarian nor Scythian,
bond nor free, Col. 3. 11. The favour of God irnoi
bound. A
25. Now concerning virgins, I have no
commandment of the Lord r yet I gi^emy

426

I. CORINTHIANS, VII.

judgment as one that hath obtained mercy
of the Lord to be faithful. 26. I suppose
, therefore that this is good for the present
distress , I say, that it is good for a man so
to be. 27. Art thou bound unto a wife ?
Seek not to be loosed. Art thou loosed
from a wife ? Seek not a wife. 28. But
and if thou marry, thou hast not sinned ;
and if a virgin marry, she hath not sinned :
nevertheless, such shall have trouble in the
flesh : but I spare you. 29. But this I say,
brethren, the time is short. It remaineth,
that both they that have wives, be as though
they had none ; 30. And they that weep, as
though they wept not ; and they that re
joice, as though they rejoiced not ; and they
that buy, as though they possessed not ;
31. And they that use this world, as not
abusing it : for the fashion of this world
passeth away. 32. But I would have.you
without carefulness. He that is unmar
ried, careth for the things that belong to the
Lord, how he may please the Lord : 33.
But he that is married, careth for the things
that are of the world, how he may please
his wife. 34. There is difference also be
tween a wife and a virgin : The unmar
ried woman careth for the things ,of the
Lord, that she may be holy, both in body
and in spirit : but she that is married, careth
for the things of the world, how she may
please her husband. 35. And this I speak
for your own profit, not that I may cast a
snare upon you, but for that which is come
ly; and that you may attend upon the Lord
without distraction.
The apostle here resumes his discourse, and gives
directions to virgins how to act. Concerning which
we may take notice,
I. Of the manner wherein he introduces them ;
" Now concerning virgins, I have no commandment
of the Lord, v. 25. I have no express and univer
sal law delivered by the Lord himself concerning
celibacy ; but I give my judgment, as one who hath
obtained mercy of the Lord to be faithful, in the
apostleship. " He acted faithfully, and therefore his
direction was to be regarded as a rule of Christ : for
he gave judgment as one who was a faithful apostle
of Christ Though Christ had before delivered no
universal law about that matter, he now gives direc
tion by an inspired apostle, one who had obtained
mercy df the Lord, to be faithful. Note, Faithful
ness in the ministry is owing to, the grace and mercy
of Christ. It is what Paul was ready to acknowledge
upon all occasions ; I laboured more abundantly than
they all; yet not I, but the grace of God which was
with me, ch. 15. 10. And it is a great mercy they
obtain from God, who prove faithful in the ministry
of his Word, either ordinary or extraordinary.
II. The determination he gives ; which, consider
ing the present distress, was, that a state of celibacy
was preferable ; It is good for a man so to be, that is,
to be single. I suppose, says the apostle, or it is my
opinion. It is worded with modesty, but delivered,
•notwithstanding, with apostolical authority. It is
not the mere opinion of a private man, but the very

determination 'of the Spirit of God in an apostle,
though it be thus spokent And it was thus deliver
ed, to give it the more weight. Those that were
prejudiced against the apostle, might have rejected
this advice, had it been given with a mere authorita
tive air.,.. Note, Ministers do not lose their authority
by prudent condescensions. They must become all
things to all men, that they may do theih the more
good. Thisis good, sayshe, for the present distress.
Christians, at the first planting of their religion,
were grievously persecuted. 1 heir enemies were"
very bitter against them, and treated them very
cruelly. They were continually liable to be tossed
and hurried by persecution. This' being the then
state of things, he did not think it so advisable for. '
Christians that were single,,, to change conditions,-
The married state would bring more care and cum
ber along with it, (v. 33, 34.^ and would therefore
make persecution more terrible, and render them
less able to bear it. Note, Christians, in regulating
their conduct, should not barely consider what, $
lawful in itself, butwhatmaybeexpedientforthepi,
III. Notwithstanding he thus determines, he is
very careful to satisfy them that he does not con
demn marriage in the gross, or declare it unlawful.
And therefore, though he says, "If thou art loosed
from a wife, in a single state, whether bachelor or
widower, virgin or widow, do not seek a wife, do not
hastily change conditions ;" yet he adds,'" If tthdu
art bound to a wife, do not seek to be loosed. It is
thy duty to continue in the married relation, and do
the duties of it." And though such, if they were
called to suffer persecution, would find pecuhar dif
ficulties in it ; yet, to avoid these difficulties, they
must not cast off or break through the bonds of duty.
Duty must be done, and God trusted with events.
But to neglect duty is the way to put ourselves out
qf the divine protection. He adds therefore, If thou
marry, thou hast not sinned; or if a virgin marry,
she hath not sinned: but such shall have trouble in
the fiesh. Marrying is not in itself a sin, but marry
ing at that time was likely to bring inconvenience
upon them, and add to the calamities of the times;
and therefore he thought it advisable and expedient,
that such as could contain, should refrain fronfit;
but adds, that he would not lay celibacy on themras
a yoke, or, by seeming to urge it too far, draw them
into any snare ; and therefore says, But I spare you.
Note, How opposite in this the papist casuists, are to
the apostle Paul ! They forbid many to marry, and
entangle them with vows of celibacy, whether they
can bear the yoke or no.
IV. He takes this occasion to give general rules to
all Christians, to carry themselves with a holy indif
ferency toward the world, and every thing in it. A.
As to relations ; They that had wives, must be as
though they had none. That is, they must not set
their hearts too much on the comforts of the rel%-
tion : they must be as though they had none. They
know not how soon they shall nave none. This
advice must be carried into every other relation.
Those that have children, should be as though they
had none. They that were their comfort now, may
prove their greatest cross. And soon may the flower
of all comforts be cut down. 2. As to afflictions.;
They that weep, must be as though they wept not;
we must not be dejected too much with any of our
afflictions, nor indulge ourselves in the sorrow ofthe
world; but keep up a holy joy in God, in the midst
of all our troubles, so that even in sorrow the heart
may be joyful, and the end of our grief may be glad
ness. Weeping may endure for a night, but joy will
come in the morning. And if we can but get to hea
ven at last, all tears shall be wiped from our eyes.
The prospect of it now, should make us moderate
our sorrows, and refrain our tears. 3. As to worldly
enjoyments; They that rejoice should be as though

I. CORINTHIANS, VII

427

they rejoiced not; they should not take too great a
complacency in any ot their comforts. They must
be moderate in their mirth, and sit loose to the en
joyments they most value. Here is not their rest,
nor are these things their portion ; and therefore
their hearts should not be set on them, nor should
they place their solace or satisfaction in them. .4. As
to worldly traffic and employment; They that buy,
must be as though they possessed not. Those that
prosper in trade, increase in wealth, and purchase
-estates, should hold these possessions as though they
held them not It is but setting their hearts on that
which is not, (Prov. 23. 5.) to do otherwise. Buy
ing and possessing should not too much engage our
minds. They hinder many people altogether from
minding the better part. Purchasing land and try
ing oxen, kept the guests invited from the wedding-
supper, Luke 14. 18, 19. And when they do not al
together hinder men from minding their chief busi
ness, they do very much divert them from a close
pursuit. They are most likely to run so as to obtain
the prize, who ease their minds of all foreign cares
and cumbrance. 5. As to all worldly concerns;
They that use this world, as not abusing it, v. 31.
The world may be used, but must not be abused. It
is abused when it is not used to those purposes for
which it is given, to honour God and do good to men
when, instead of being oil to the wheels of our obe
dience, it is made fuel to lust : when, instead of being
a servant, it is made our master, our idol, and has
that room in our affections, which should be reserved
for God. And there is great danger of abusing it in
all these respects, if our hearts are too much set
upon it. We must keep the world as much as may
be out of our hearts, that we may not abuse it when
we have it in our hands.
The apostle enforces these advices with two rea
sons ; (1.) The time is short, v. 29. We have but
little time to continue in this world ; but a short sea
son for possessing and enjoying worldly things ; k»i-
pis rv>wT«.\/uiv<)t. It is contracted, reduced to a nar
row compass. It will soon be gone. It is just ready
to be wrapped up in eternity, swallowed up of eter
nity. Therefore do not set your hearts on worldly
enjoyments. Do not be overwhelmed with worldly
cares and troubles. Possess what you must shortly
leave, without suffering yourselves to be possessed
by it. Why should your hearts be much set on
what you must quickly resign ? (2.) The fashion of
this worldpasseth away, (v. 31.) u-x't*"- — the habit,
figure, appearance, ofthe world, passeth away. It
is daily changing countenance. It is in a continual
flux. It is not so much a world as the appearance
of one. All is shew; nothing solid in it. And yet
it is transient shew too, and will be quickly gone.
How proper and powerful an argument is this to en
force the former advice ! How irrational is it to be
affected with the images, the fading and transient
images, of a dream ! Surely man walketh in a vain
shew, (Ps. 39. 9.) in an image, amidst the faint and
vanishing appearances of things. And should he be
deeply -affected, or grievously afflicted, with such a
scene? V. He _ presses his general advice, by warning
them against the embarrassment of worldly cares ;
But I would have you without carefulness, v. 3.
Indeed, to be careless is a fault; a wise concern
about worldly interests is a duty ; but to be careful,
full of care, to have an anxious and perplexing care
about them is a sin. All that care which disquiets
the mind, and distracts it in the worship of God, is
evil ; for God must be attended upon without dis
traction, v. 35. The whole mind should be en
gaged when God is worshipped. The work ceases
while it diverts to any thing else, or is hurried and
drawn hither and thither by foreign affairs and con
cerns. They who are engaged in divine worship,

should attend to this very thing, should make it
their whole business. But how is this possible,
when the mind is swallowed up of the cares of this
life ? Note, It is the wisdom of a Christian, so to
order hjs outward affairs, and choose such a condi
tion in life, as to be without distracting cares, that
he may attend upon the Lord with a mind at lei
sure and disengaged. This is the general maxim
by which the apostle would have Christians govern
themselves. In the application of it, Christian pru
dence must direct. That condition of life is best for
every man, which is best for his soul, and keeps
him most clear of the cares and snares of the world.
By this maxim the apostle solves the case put to
him by the Corinthians, whether it were advisable
to marry ? To this he says, That, by reason of the
present- distress, and it may be in general, at that
time, when Christians were married to infidels, and
perhaps under a necessity to do so, if they married
at all : I say, in these circumstances to continue un
married, would be the way to free themselves from
many cares and incumbrances, and allow them more
vacation for the service of God. Ordinarily, the
less care we have about the world, the more free
dom we have for the service of God. Now, the
married state at that time, (if not at all times,) did
bring most worldly care along with it. He that is
married, careth for the things of the world, that he
may please his wife, v. 33. And she that is married,
careth for the things of the world, how she may
please her husband. But the unmarried man and
woman mind the things of the Lord, that they may
please the Lord, and be holy both in body and
spirit, v. 32, 34. Not but the married person may
be hply both in body and spirit too. Celibacy is
not in itself a state of greater purity and sanctity
than marriage ; but the unmarried would be able to
make religion more their business at that juncture,
because they would have less distraction from
worldly cares. Marriage is that condition of life,
that brings care along with it, though sometimes it
brings more than others. It is the constant care of
those in that relation, to please each other; though
this is more difficult to do at some seasons, and in
some cases, than in others. At that season, there
fore, the apostle advises, that those who were single,
should abstain from marriage, if they were under
no necessity to change conditions; And where the
same reason is plain at other times, the rule is as
plain, and as fit to be observed'. And the very same
rule must determine persons for marriage, where
there is the same reason, that is, if in the unmarried
state persons are likely to be more distracted in, the
service of God, than if they were married ; which is
a case supposable in many respects. This is the
general rule, which every one's discretion must
apply to his own particular case ; and by it should
he endeavour to determine, whether it be for mar
riage or against That condition of life should be
chosen by the Christian, in which it is most likely he
shall have the best helps, and the least hinderances,
in the service of God, and the affairs of his own
salvation. 36. But if any man think that he be-
haveth himself uncomely toward his virgin,
if she pass the flower of her age, and need
so require, let him do what he will, he sin-
neth not: let them marry. 37. Never
theless, he that standeth steadfast in his
heart, having no necessity, but hath power
over his own will, and hath so decreed in
his heart that he will keep his virgin, doeth
well. 38. So then, he that giveth her in

428

I. CORINTHIANS, VIII.

marriage doeth well : but he that giveth her
not in marriage doeth better.
In this passage, the apostle is commonly supposed
to give advice about the disposal _ of children, in
marriage, upon the principle of his former deter
mination, fii this view, the general meaning is
plain. It was in that age, and those parts of the
world, and especially among the Jews, reckoned a
disgrace for a woman to remain unmarrifed, past a
certain number of years: it gave a suspicion of
somewhat that was not for her reputation. " Now,"
says the apostle, " if any man thinks he behaves
unhandsomely toward his daughter, and that it is
not for her credit to remain unmarried, when she is
of full age, and that upon this principle, it is need
ful to dispose of her in marriage, he may use his
pleasure. It is no sin in him, to dispose of her to a
suitable mate. But if a man has determined in him
self to keep her a vergin, and stands to this deter
mination, and is under no necessity to dispose of her
in marriage, but is at liberty, with her consent, to
pursue his purpose, he does well in keeping her a
virgin. In short, he that giveth her in marriage,
does well ; but he that keeps her single, if she can
be easy and innocent in such a state, does what is
better ; that is, more convenient for her in the pre
sent state of things, if not at all times and seasons.
Note, Children should be at the disposal of their
parents, and not dispose of themselves in marriage.
Yet note again, Parents should consult their chil
dren's inclinations, both to marriage in general, and
to the person in particular, and not reckon they
nave uncontrolable power to do with them, and
dictate to them, as they please. Note, Thirdly,
It is our duty not only to consider what is lawful,
hut: in many cases, at least, what is fit to be done,
before we do it.
But I think the apostle is here continuing his for
mer discourse, and advising unmarried persons, who
are at their own disposal, what to do ;_ the man's
virgin being meant of his virginity, tupei) tit 'uuitni
7ra.'p6ini, seems to be rather meant of preserving his
own virginity, than keeping his daughter a virgin ;
though it be altogether uncommon to use the word
in this sense. Several other reasons may be seen
in Locke and Whitby, by those who will consult
them. And it was a common matter of reproach,
both among Jews and civilized Heathens, for a man
to continue single beyond such a term of years,
though all did not agree in limiting the single life
to the same term. The general meaning of the
apostle is the same, that it was no sin to marry, if
a man thought there was a necessity upon him, to
avoid popular reproach, much less to avoid the hur-
-rying fervours of lust. But he that was in his own
power, stood firm in his purpose, and found himself
under no necessity to marry, would, at that season,
and in the circumstances of Christians at that time,
at least, make a choice every way most for his own
conveniency, ease, and advantage, as to his spiritual
concerns. And it is highly expedient, if not a duty,
for Christians to be guided by such a consideration,
39. The wife is bound by the law as
long as her husband liveth: but if her hus
band be dead, she is at liberty to be married
to whom she will; only in the Lord. 40.
But she is happier if she so abide, after my
judgment: and I think also that I have the
Spirit of God.
The whole is here closed up with advice to wi
dows; As long as the husband liveth, th ewife is bound
by the law; confined to one husband, and bound to

continue and cohabit with him. Note, The mar
riage-contract is for life ; death only can annul the
bond. But the husband being dead, she is at liberty
to marry whom she will. There is no limitation by
God's law, to be married only for such a number of
years. It is certain, from this passage, that second
marriages are not unlawful ; for then the widow
could not be at liberty to marry whom she pleased,
nor to marry a second time at all. But the apostle
asserts, she has such a liberty, when her husband is
dead, only with a limitation, that she marry in the
Lord. In our choice of relations, and change of
conditions, we should always have an eye to Gbd.
Note, Marriages are then only likely to have God's
blessing, when they are made in the Lord ; when
persons are guided "by the fear of God, and the laws
of God, and act in dependence on the providencesof
God, in the change and choice of a mate; when
they can look up to God, and sincerely seek his di
rection, and humbly hope for his blessing upon their
conduct But she is happier, says the apostle, if
she so abide, that is, continue a widow, in my judg
ment ; andl think I have the Spirit of God, v. 40.
At this juncture, at least, if not ordinarily, it will be
much more for the peace and quiet of such, and
give them less hinderance in the service of God, to
continue unmarried. And this, he tells them, was
by inspiration of the Spirit. ' ' Whatever your false
apostles may think of me, I think, and have reason
to know, that I have the Spirit of God." Note,
Change of condition in marriage is so important a
matter, that it ought not to be made but upon due
deliberation, after careful consideration of circum
stances, and upon very probable grounds at least,
that it will be a change to advantage in our spiritual
concerns.
CHAP. VIII.
The apostle, in this chapter, answers another case proposed
to him by some of the Corinthians, about eating those
things that had been sacrificed to idols. I. He hints at
the occasion of this case, and gives a caution against'too
high an esteem of their knowledge, v. 1 . . 3. II. He in
serts the vanity of idols, the unity ofthe Godhead, and the
sole mediation of Christ between God and man, v. 4. . 6,
III. He tells them, that upon supposition that it were law
ful in itself to eat of things offered to idols, (for that they
themselves are nothing :) yet regard must be had to the
weakness of Christian brethren, and nothing done that
would lay a stumbling-block before them, and occasion
their sin and destruction, v. 7, to the end.
1. "^TOW as touching things offered unto
.131 idols, we know that we all have
knowledge. Knowledge puffeth up, but
charity edifieth. 2. And if any man think
that he knoweth any thing, he knoweth
nothing yet as he ought to know. 3. But
if any man love God, the same is known
of him.
The apostle comes here to the case of things that
had been offered to idols, concerning which some of
them sought satisfaction : a case that frequently oc
curred in that age of Christianity, when the church
of Christ was among the heathen ; and the Israel of
God must live among the Canaanites. For the bet
ter understanding of it, it must be observed, that it
was a custom among the heathens, to make feasts on
their sacrifices ; and not only to eat themselves, but
invite their friends to partake with them. These
were usually kept in the temple, where the sacrifice
was offered ; (v. 10. ) and if any thing were left when
the feast ended, it was usual to cany away a por
tion to their friends ; what remained, after all, be
longing to the priest, who sometimes sold it in the
markets. See ch. 10. 25. Nay, feasts, as Athensus

I. CORINTHIANS, VIII.

429

informs us, were always accounted, among the hea
then, sacred and religious things, so that they were
wont to sacrifice before all their feast ; and it was
accounted a very profane thing among them, Sflicra
hrOivv, to eat at their private tables any meat,
whereof they had not first sacrificed on such occa
sions. In this circumstance of things, while Christians
lived among idolaters, had many relations and
friends that were such with whom they must keep
up acquaintance, and maintain good neighbourhood,
and therefore have occasion to eat at their tables,
what should they do, if any thing that had been
sacrificed should be set before them ? What, if they
should be invited to feast with them in their tem
ples ? It seems as if some of the Corinthians were
got into an opinion, that even this might be done,
because they knew an idol was nothing in the world,
v. 4. The apostle seems to answer more directly
to the case, (ch. 10.) and here to argue upon suppo
sition of their being right in this thought, against
their abuse of their liberty, to the prejudice of
others; but plainly condemns such liberty in ch.
10. The apostle introduces his discourse with some
remarks about knowledge, that seem to carry in
them a censure of such pretences to knowledge as I
have mentioned ; We know, says the apostle, that
we all have knowledge; (v. 1.) as if he had said,
" You are not the only knowing persons who take
such liberty ; we who abstain, know as much as you
of the vanity of idols, and that they are nothing ; but
we know too, that the liberty you take is very cul
pable, and that even lawful liberty must be used
with charity, and not' to the prejudice of weaker
brethren. Knowledge puffeth up, but charity edi-
fieth, v. 1. Note, 1. The preference of charity to
conceited knowledge. That is best, which is fitted
to do the greatest good. Knowledge, or at least a
high conceit of it, is very apt to sweli the mind, to
fill it with wind, and so puff it up. This tends to no
good to ourselves, but in many instances is much to
the hurt of others. But true love, and tender re
gard to our brethren, will put us. upon consulting
their interest, and acting, as maybe, for their edifi
cation. 'Observe, 2. That there is no more com
mon evidence of ignorance than a conceit of know
ledge ; If any man think that he knoweth any thing,
he knoweth nothing yet as he ought to know. He
that knows most, best understands his own igno
rance, and the imperfection of human knowledge.
He that imagines himself a knowing man, and is
vain and conceited on this imagination, has reason to
suspect that he knows nothing aright; nothing as he
ought to know it. Note, It is one thing to know truth,
and another to know it as we ought ; so as duly to im
prove our knowledge. Much may be known, when
nothing is known to any good purpose ; when neither
ourselves nor others are the better for our know
ledge. And they who think they know any thing, and
grow vain hereupon, are of all men most likely to
make no good use of their knowledge ; neither them
selves nor others are likely to be bettered by it. But,
adds the apostle, if any man love God, the same is
known of God. If any man love God, and is thereby
influenced to love his neighbour, the same is known
of God ; that is, as some understand it, is made by
him to know, is taught of God. Note, They that
love God, are most likely to be taught of God, and be
made by him to know as they ought Some under
stand it, that he shall be approved of God ; he will
accept him, and have pleasure in him. Note, The
charitable person is most likely to have God's favour.
They who love God, and for his sake love their
brethren, and seek their welfare, are likely to be be
loved of God : and how much better is it to be ap
proved of God than to have a vain opinion of our
selves!

4. As concerning therefore the eating of
those things that are offered in sacrifice
unto idols, we know that an idol is nothing
in the world, and that there is no other God
but one. 5. For though there be that are
called gods, whether in heaven or in earth,
(as there be gods many, and lords many,) ,
6. But to us there is but one God, the Fa
ther, of whom are all things, and we in
him; and one Lord Jesus Christ, by whom
are all things, and we by him.
In this passage he shews the vanity of idols ; As
to the eating of things that have been sacrificed to
idols, we know that an idol is nothing in the world;
or, there is no idol in the world ; or, an idol can do
nothing in the world : for the form of expression in
the original, is elliptical. The meaning in the ge
neral is, that heathen idols have no divinity in them ;
and therefore in the Old Testament, are commonly
called lies and vanities, or lying vanities. They are
mere imaginary gods, and many of them no better-
than imaginary beings ; they have no power to pol
lute the creatures of God, and thereby render them
unfit to be eaten by a child or servant of God-
Every creature of God is good, if it be received with
thanksgiving, 1 Tim. 4. 3. . It is not in the power
of the vanities of the heathens to change.its nature.
And there is no other God but one. Heathen idols
are not gods, nor to be owned and respected as gods,
for there is no other God but one. Note, The unity
of the Godhead is a fundamental principle in Chris
tianity, and. in all right religion. The gods.of ,the
heathens must be nothing in the world, must have
no divinity in them, nothing of real godhead belong
ing to them; for there is no other God but one.
Others may be called gods ; there are that are call
ed gods in heaven and earth, gods many, and lords
many ; but they are there falsely thus called. The
heathens had many such, some in heaven„and some
on earth ; celestial deities^ that were of highest rank
and repute among them ;' and terrestrial ones, men
made into gods, that were to mediate for men with
the former, and were deputed by them to preside
over earthly affairs. These are in scripture com
monly called Baalim. They had gods of higher and
lower degree ;nay, many in each order ; gods many,
and lords many ; but all titular deities and media
tors : so called, but not such in truth. All their divi
nity and mediation were imaginary. For, 1. .To us
there is but one God, says the apostle, the Father,
of whom are all things, and we in, or for him. We
Christians are better informed ; we well know there
is but one God, the Fountain qf being, "the Author
of all things, Maker, Preserver, ,and Governor of
the whole world, of, whom, and for whom, are all
things. Not one God to govern one part of man
kind, or one rank and order of men, and another to
govern another. One God made all, and therefore
has power over all. All things are of him, and we,
and all things else, are for him. Called the Father
here, not in contradistinction to the other persons
of the sacrpd Trinity, and to exclude them from
the Godhead, but in contradistinction to all crea-- •
tures that were made by God, and whtise formation .
is attributed to each of these three in other places
of scripture, andnot appropriated to the Father'
alone. God the -Father, as Fans ei fundament'um
Trinitatis — as the first person in, the Godhead, and
the original of the other two, stands here for the
Deity, which yet comprehends all three. The name
God being sometimes in scripture ascribed to the
Father, k*V iljt>x.>iv, or by way ofeniinehcy, because
he is Pons et prmcipium Deitdtis,-$s Calvin ob-v

430

I. CORINTHIANS, VIII.

serves,) the Fountain ofthe Deity in the other two,
they having it by communication from him. So that
there is but one God the Father, and yet the Son is
God tool but is not another God. The Father, with
his Son and Spirit, being the one God, but not with
out them, or so as to exclude them from the God
head. 2. There is to us but one Lord, one Media
tor between God and men, even Jesus Christ. Not
.many mediators, as the heathen imagined, but one
only, by whom all things were created, and do con
sist, and to whom all our hope and happiness are
owing. The Man Christ Jesus ; but a Man in per
sonal union with the divine Word, or God the Son.
This very man hath God made both Lord and
Christ, Acts 2. 36. Jesus Christ, in his human na
ture and mediatorial state, has a delegated power ;
a name given him, though above every name, that
at his name every knee should bow, and every
tongue confess, that he is Lord. And thus he is
the only Lord, and only Mediator, that Christians
acknowledge ; the only Person who comes between
¦ God and sinners, administers the world's affairs
under God, and mediates for men with God. All
.the lords of this sort among heathens are mere ima
ginary ones. Note, It is the great privilege of us
Christians, that we know the true God, and true
Mediator between God and man: the true God,
and Jesus Christ whom he hath sent, John 17. 3.
7. Howbeit, there is not in every man
that knowledge: for some, with conscience
ofthe idol, unto this hour, eat it as a thing
offered unto an idol ; and their conscience,
being weak, is defiled. 8. But meat cotn-
mendeth us not to God: for neither if we
eat, are we the better; neither if we eat
not, are we the worse. 9. But take heed,
lest by any means this liberty of yours be
come a stumbling-block to them that are
weak. 10. For if any man see thee, who
hast knowledge, sit at meat in the idol's
temple, shall not the conscience of him
which is weak be imboldened to eat those
things which are offered to idols; 11. And
through thy knowledge shall the weak bro
ther perish, for whom Christ died ? 1 2. But
when ye sin so against the brethren, and
wound their weak conscience, ye sin against
Christ. 13. Wherefore, if meat make my
• brother to offend, 1 will eat no flesh while
the1 world standeth, lest I make my brother
to offend.
The apostle, having granted, and indeed confirm
ed, the opinion of some among the Corinthians, that
idols were nothing, proceeds now to shew them,
that their inference from this assumption was not
just, namely, That therefore they might go into the
idol-temple, and eat of the sacrifices, and feast there
with their heathen neighbours. He does'not indeed
here so_ much insist upon the unlawfulness of the
thing ih itself, as the mischief such freedom might
doto-weaker Christians, persons that had not the
same measure of knowledge with these pretenders.
And here he,
I? Informs them, "that every Christian man, at
that, time, was not so fully convinced and persuad
ed that an idol was nothing^ ffowbeit, there is not
in every man this knowledge , for some, with con
science of the idol, unto this 'hour, eat it as a thing

offered unto an idol: with conscience of the idol;
that is, some confused veneration for it. Though
they were converts to Christianity, and professed
the' true religion, they were not perfectly cured of
the old leaven, but retained an unaccountable re
spect for the idols they had worshipped before.
Note, Weak Christians may be ignorant, or have
but a confused knowledge, ofthe great and plainest
truths. Such were those of the one God, and one
Mediator. And yet some of those who were turned
from heathenism to Christianity among the Corin
thians, seem to have retained a veneration for their
idols, utterly irreconcilable with those great princi
ples ; so that when an opportunity offered tb eat
things offered to idols, they did not abstain, to testi
fy their abhorrence of idolatry, nor eat with a pro
fessed contempt ofthe idol, by declaring they look
ed upon it to be nothing; and so their conscience,
being weak, was defiled; they contracted guilt;
they ate out of respect to the idol, with an imagi-1
nation that it had something divine in it, and so
committed idolatry : whereas the design ofthe gos
pel, was, to turn men from dumb idols to the living
God. They were weak in their understanding, not
thoroughly apprized of the vanity of idols; and
while they ate what was sacrificed to them, out of
veneration for them, contracted the guilt of idola
try, and so greatly polluted themselves. This seems
to be the sense of the place; though some under
stand it of weak Christians defiling themselves, by
eating what was offered to an idol, with an appre
hension, that thereby it became unclean, and made
them so in a moral sense, who should eat it ; every
one not having a knowledge' that the idol was no
thing, and therefore that it could not render what
was offered to it, in this sense, unclean. Note, We
should be careful to do nothing that may occasion
weak Christians to defile their consciences.
II. He tells them that mere eating or drinking
had nothing in them virtuous or criminal, nothing
that could make them better or worse, pleasing or
displeasing to God ; Meat commendeth us not to
God: for neither if we eat are we the better; nor
if we eat not, are we the worse, v. 8. It looks as if
some of the Corinthians made a merit of their eaft».,
ing what had been offered to idols, and that in thenA
very temples too, (v. 10.) because it plainly shewed
that they thought the idols nothing. But eating or
drinking are in themselves actions indifferent. It
matters little what we eat. What goes into the man
of this sort, neither purifies nor defiles. Flesh offer
ed to idols, may in itself be as proper for food as any
other ; and the bare eating, or forbearing to eat, has
no virtue in it Note, It is a gross mistake, to think
that distinction of food will make any distinction be
tween men in God's account. Eating this food, and
forbearing that, have nothing in them to recommend
a person to God. i
III. He cautions them against abusing their liber
ty, the liberty they thought they had in this matter.
For that they mistook this matter, and had no al
lowance to sit at meat in the idol's temple, seems
plain from ch. 10. 20, &c. But the. apostle argues
here, that even upon supposition they had such
power, they must be cautious how they use it; it
might be a stumbling-block to the weak, (v. 9.) it
might occasion their falling into idolatrous actions,
perhaps their falling off from Christianity, and re
volting again to heathenism. "If a man see thee,
who hast knowledge, hast superior understanding
to his, and hereupon conceited that thou hast a
liberty to set at meat, or feast, in an idol's temple,
because an idol, thou sayest, is nothing ; shall not
one who is less thoroughly informed in this matter,
and thinks an idol something, be imboldened to eat
what was offered to the idol, not as common food,
but sacrifice, and thereby be guilty of idolatry.?"

I. CORINTHIANS, IX.

431

Such an occasion of falling they should be careful of
laying before their weak brethren, whatever liberty
or power they themselves had.
The apostle backs this caution with two conside
rations;- 1. The danger that might accrue to weak
brethren, even those weak brethren for whom Christ
died. We must deny ourselvesreven what is lawful,
rather than occasion their stumbling, and endanger
their souls; (v. 11.) Through thy knowledge shall
thy weak brother perish, for whom Christ died?
Note, Those whom Christ hath redeemed with his
most precious blood, should be very precious and
dear to us. If he had such compassion as to die for
them, that they might not perish, we should have
so much compassion for them as to deny ourselves,
for their sakes, in various instances, and not use our
liberty to their hurt, to occasion their stumbling, or
hazard their ruin. That man has very little of the
spirit of a Redeemer, who had rather his brother
should perish than himself be abridged, in any re
spect, of his liberty. He who hath the Spirit of
Christ in him, will love those whom Christ loved,
so as to die for them, and will study to promote their
spiritual and eternal welfare, and shun every thing
that shall unnecessarily grieve them, and much more
every thing that shall be likely to occasion their
stumbling, or falling into sin. 2. The hurt done to
them, Christ takes as done to himself; When ye sin
so against the weak brethren, and wound their con
sciences, ye sin against Christ, v. 12. Note, Injuries
done to Christians, are injuries to Christ ; especially
to babes in Christ, |o, weak Christians; and, most
of all, involving them in guilt ; wounding their con
science, is wounding him. He has a particular care
of the lambs and flock ; He gathers them in his arm,
and carries them in his bosom, Isa. 40. 11. Strong
Christians should be very careful to avoid what will
offend weak ones, or lay a stumbling-block in their
way. Shall we be void of compassion for them to
whom Christ has shewn so much? Shall we sin
against Christ, who suffered for us ? Shall we set
ourselves to defeat his gracious designs, and help to
ruin those whom he died to save ?
IV. He enforces all with his own example ; (v.
13.) Wherefore if meat make my brother to offend,
I will eat no fiesh while the world standeth, lest I
make my brother to offend. He does not say that
he will never eat more. This were to destroy him
self, and to commit a heinous sin, to prevent the sin
and fall of a brother. Such evil must not be done,
that good may come of it. But though it was neces
sary to eat;, 't was not necessary to eat flesh. And
therefore, rather than occasion sin in a brother, he
would abstain from it as long as he lived. He had
such a value for the soul of his brother, that he
would willingly deny himself in a matter of liberty,
and forbear any particular food, which he might
have lawfully eaten, and might like to eat, rather
than lay astumbling-block in a weak brother's way,
and occasion him to sin, by following his example,
•without being clear in his mind whether it were law
ful or no. Note, We should be very tender of doing
any thing that may be an occasion of stumbling to
cithers ; though it may be innocent in itself. Liberty
is valuable, but the weakness of a brother shouljl
induce, and sometimes bind, us to wave it. We
must not rigorously claim or use our own rights, to
the hurt and ruin of a brother's soul, and so to the
injury of our Redeemer, who died for him. When
it is certainly foreseen that my doing what I may
forbear, will occasion a fellow-Christian to do what
he ought to forbear, I shall offend, scandalize, or lay
a stumbling-block in his way ; which to do is a sin,
however lawful the thing itself be, which is done.
And if we must be so careful not to occasion Other
men's sins, how careful should we be to avoid sin
ourselves. If we must not endanger other s.oien's

souls, how much should we be concerned not to de
stroy our own.
CHAP. IX.
In this chapter, the 'apostle seems to answer some cavils
against himself. I. He asserts his apostolical mission and
authority, and gives in his success among them, as a testi
mony to it, v. 1,2. II. He claims a right to subsist by his
ministry, and defends itby several arguments from natural
reason and the Mosaical law, and asserts it also to be a
constitution of Christ, v. 3 . . 14. III. He shews that he
had willingly waved this privilege and power for their be
nefit, v. 15 . . 18. IV. He specifies several other things, in
which he had denied himself for the sake of other men's
spiritual interest and salvation, v. 19 . . 23. And, V. Con
cludes his argument, by shewing what animated him to
this course, even the prospect of an incorruptible crown,
v. 24, to the end. " v
1. A M I not an apostle ? Am I not free ?
J\. Have I not seen Jesus Christ our
Lord? Are not ye my work in the Lord ?
2. If I be not an apostle unto others, yet
doubtless I am to you: for the seal of mine
apostleship are ye in the Lord.'
Blessed Paul, in the work of his ministry, not only
met with opposition from those without, but dis
couragement from those within. He was under re
proach; false brethren questioned his apostleship,
and were very industrious to lessen his character,
and sink his reputation; particularly here at Co
rinth, a place to which he had been instrumental of
doing much good, and from which,he had deseryetl
well; and yet there were those among them, who
upon these heads created him great uneasipess.
Note, It is no strange or new thing for a minister to
meet with very unkind returns for great good-will
to a people, and diligent and successful services
among them. -Some among the Corinthians ques
tioned, if they did not disown, his apostolical cha
racter. To their cavils, he here answers, and in
such a manner as to set forth himself as a remark
able example of that self-denial, for the good of
others, which he had been recommending in the
former chapter. <
And, 1. He asserts 'his apostolical mission and
character ; Am I not an apostle ? Have I not seen
Jesus Christ our Lord? To be a witness of his re
surrection was one great branch of the apostolical
charge. " Now," says Paul, " ha-wenot I seen the
Lord ; though not immediately after his resurrec
tion, ye^ since his ascent?" See ch. 4. 8. '* Am I
not free? Have I not the same commission, and
charge, and powers, with the qther,apostles ? What
respect, or honour, or subsistence, can they* chal
lenge, which I am mot at liberty to demand as well
as they ?" It was not because he had no right to
live of the gospel, that he maintained himself with
his own 'hands, but for other reasons.
2. He offers the success of his ministry among
them, and the good he had done to them, as a proof
of, his apostleship; "Are not ye my work in the
Lord? Through the blessing of Christ on my la
bours, have not 1 raised a church among you ? Thg
seal of mine apostleship are ye in the Lord. Y6ur
conversion by mv nieans is a confirmation; from God
of my mission." Note, The ministers, of Christ
should not think it strange to be put upon the proof"
of their ministry by some who have had* experimen
tal evidence of the power of it, and the presence of
God with it. - -»> '
3. He justly upbraids the Corinthians with, their
disrespect;, "Doubtless, if I am not anapodtkto .
others, I am so to you, v. 2. I have laboured so
long, and with so much success, anjong you, that
you, above' all others, should" own and honour my
character, and hotcball ft in question.-"' Note, It is

432

I. CORINTHIANS, IX.

no new.thing for faithful ministers to meet with the
worst treatment^ 'where they might expect the best.
This church at Corinth had as much reason to be
lieve, and as little reason to question, his apostolical
mission, as any; theyliad as much reason, perhaps
more than any church, to pay him respect. He
had been instrumental to bring them to the know
ledge and faith of Christ ; he laboured long among
them, near two years, and he laboured to good pur
pose, God having much people among them. See
Acts 8. 10, 11. It was aggravated ingratitude for
this people to call in question his authority.
3. Mine answer to them that do examine
me, is this : 4. Have we not power to eat
and to; drink ? 5. Have we not power, to
lead about a sister, a wife, as well as other
apostles, and as the brethren of the Lord,
and Cephas ? 6. Or I only and Barnabas,
have not we power to forbear working ?
7. Who goeth a warfare at any time* at his
own; charges ? Who planteth a vineyard,
and eateth not of the fruit thereof? Or who
feedeth a flock, and-eateth not of the milk
of the flock ? 8. Say I these things as a
man ? Or saith not the law the same also ?
9. For it is written in the law of Moses,
Thou shalt not muzzle the mouth of the
ox that treadeth out the corn. Doth God
take care for oxen? 10. Or saith he it
altogether for our sakes ? For our sakes, no
doubt, this is written ".that he that plougheth,
should plough in hope ; and he thatthresheth
in horle, should be partaker, of hjs hope. 1 1 .
If we have sown unto, you spiritual things,
is ii a great thing if we shall reap your car
nal 'tilings ? 12. If others be partakers of
this power over you, are not we rather ?
Nevertheless, we have not used this power;
but suffer* all things, lest we should hinder
the gospel' of Christ. 13. Do ye not know
that they who minister about holy things,
live of the things of the temple ; and they
which wait at the altar, are partakers with
the altar? 14. Even so hath the Lord
ordained, thatthey who preach the gospel,
should live of the gospel.
Having asserted his apostolical authority, he pro
ceeds to claim the rights' belonging to his office, espe
cially that of being maintained by it. These he,
I. States, v. 3 — 6. " Mine answer to them that
do examine me, that enquire into mine authority, or
the reasons of my conduct, if I am an apostle, is this ;
Have we not power to eat and drink, (v. 4.) or a
right to maintenance ? Have we not power lo lead
about a sister, a wife, as well as' other apostles, and
the brethren ofthe Lord, and Cephas; and not only
to be maintained oiirsefves, but have« them main
tained also ?" Though Paul was at that time single,
he had a right to take a wife when he pleased; and
to lead her about with him, and expect a mainte
nance for her, as well as himself, from the churches.
Perhaps Barnabas had a wife, as the other apostles
certainly had, and led them about with them. For
that a wife is .here to be understood by tije sister-
woman— &Sikqin ywaTxa, is plain •from*hence, thpt
it would have been utterly unfit for the apostles to

have carried about women with them, unless they
were wives. The word implies, that they had power
over them, and could require their attendance on
them, which none could have over any, but wives
or servants. Now the apostles, who worked for
their bread, do not seem to have been in a capacity
to buy or have servants to carry with them. Not
to observe, that it would have raised suspicion to
have carried about even women-servants, and much
more other women to whom they were not married,
for which the apostles would never give any occa
sion. The apostle therefore plainly asserts, he had
a right tp marry as well as other apostles, and claim a
maintenance for his wife, nay, and his children too,
if he had any, from the churches, without labouring
with his own hands to procure it. Or I only and
Barnabas, have not we power to forbear working?
v. 6. In short, the apostle here claims a mainte
nance from the churches, both forvhim and his.
This was due from them, and what he might claimij
II. He proceeds, by several arguments, to prove'
his claim. 1. From the common practice and ex
pectations of mankind. Those who addict and give
themselves up to any way of business in the world,
expect to live out of it. Soldiers expect to be paid
for their service. Husbandmen and shepherds ex
pect to get a livelihood out of their labours. If they
plant vineyards, and dress and cultivate them, it is
with expectation of fruit ; if they feed a flock, it is
with the expectation of being fed and clothed by it ;
(v. 9. ) Who goeth a warfare at any time at his own
charge? Who' planteth a vineuard, and eateth not
the fruit thereof? WhofeeSeth a flock, and eateth
not the -milk thereof? Note, It is very natural, and
very reasonable, for ministers to expect a livelihood
out of their labours. 2. He argues it out of the
Jewish law ; ' Say I these things as aman? Or saith
not the law the same also? v. 8. Is this merely a
dictate of common reason, and accordingto common!
usage only ? No, it is also consonant to the old law.
God-had therein ordered, that the ox should not be
muzzled, while he was treading out the corn; as
hindered from eating, while he was preparing the
corn'for man's use, and treading it out of the ear.
But this law was not chiefly given- out of God's re
gard to oxen, or concern for them, but to teach
mankind, that all due encouragement should be
given to them who are employed by us, or labouring
for our good ; that the labourers should taste of the
frujt of their labours. -. Tliey who plough, should, '
plough in hope ; and they who thresh in hope,
shbuld be partakers of their hope, v. 10. The law
saith this about oxen for our sakes. Note, They
that lay themselves out to do our souls good, should
not have their mouths muzzled, but have food pro
vided for them. 3. He argues from common equity;
If we have sown unto you spiritual things, is iM
great thing if we shall reap your carnal things ?
What they had sown was much better than they
expected to reap. They had taught them the way
to eternal life, and laboured heartily to put' them in
possession of it. It was no great matter, surely*
while they were giving themselves up to this work,
to expect a support of their own temporal life. They
had been instruments of conveying to them the
greater spiritual blessings ; and had they no claim
to as great a share in their carnal things as was ne
cessary to subsist them ? Note, Those who enjoy
spiritual benefits by the ministry of the word, should
not grudge a maintenance to such as are employed
in this work. If they have received a real benefit,
one would think they could not grudge them this.
What, get so much good by them, and yet grndg^
to do so little good to them !- Is this grateful or equi*
table? 4. 'He argues from the maintenance they
afforded .others ; " If others, are partakers of this
power over you, are not-jWe. rather?. You allow

1. CORINTHIANS, IX.

433

others this maintenance, and confess their claim
just ; but who has so just a claim as I from the
church of Corinth ? Who has given greater evi
dence of the apostolical mission ? Who has labour
ed so much for your good, or done , like service
among you /" Note, Ministers should be valued
and provided for according to 'their worth. ' 'Never
theless," says the apostle, " we have not used this
power; but suffer all things, lest we should hinder
the gqspel of Christ. We have not insisted on our
right, but have rather been in straits, to serve the
interests of the gospel, and promote the salvation of
souls." He renounced his right, rather than by
claiming it he would hinder his success. He denied
himself, for fear of giving offence ; yet claims his
right, lest his self-denial should, prove prejudicial to
the ministry. Note, He is likely to plead most ef
fectually for the rights of others, who shews a ge
nerous disregard to his own. It is plain, in this case,
that justice, and not self-love, is the principle by
which he is acted. 5. He argues from the old Jew
ish establishment ; "Do ye not know, that they who
minister about holy things, live of the things of the
temple ; and they which wait at the altar, are par
takers with the altar? v. 13. And if the Jewish
priesthood was maintained out of the holy things
that were then offered, shall not Christ's ministers
have a maintenance out of their ministry? Is there
not as much reason that we should be maintained
as they?" 6. He asserts it to be the institution of
Christ;. "Even so hath the Lord ordained, that
they who preach the gospel, should live ofthe gospel,
(v. 14) should have a right to a maintenance,
though not bound to demand it, and insist upon it."
It is the, people's duty, to maintain their minister.'by
Christ's^appointment, though it be not a duty bound
on every minister to call for or accept it. He may
wave his right, as Paul did, without being a sinner ;
but they transgress an appointment of Christ, who
deny or withhold it. They who.preach the gospel,
have a right to live by it ; and they who attend on
their ministry, and yet take no thought about their
subsistence, fail very much in their duty to Christ,
and the respect owing to them.
15. But I have used none of these things.
Neither have I written these things, that it
' should be so done unto me : for it were bet
ter for me to die, than that any man should
make my glorying void. 16. For though I
preach the gospel, I have nothing to glory
of: for necessity is laid upon me; yea,
woe is unto me if I preach not the gospel.
17. For if I do this thing willingly, I have
a reward: but if against my will, a dispen
sation ofthe gospel is committed unto me.
1 8. What is my reward then ? Verily, that,
when I preach the gospel, I may make the
gospel of Christ without charge, that I
abuse not my power in the gospel.
Here he tells them that he had, notwithstanding,
waved his privilege, and lays down his reason for
doing it
I. He tells them that he had neglected to claim
his right in times past; I have used none of these
things, v. IS. He neither ate nor drank himself at
their cost, nor led about a wife to be maintained by
them, nor forbore working to maintain himself.
From others he received a maintenance, but not
from them, for some special reasons. Nor did he
write this, to make his claim nojv. Though he here
asserts his right, yet he does not claim his due ; but
denies himself for their sakes, and the gospel.
Vol. vi. — 3 I

II. We have the reason assigned of his exercising
this self-denial. He would not have his glorying
made void ; It were better fir him to die than that
any man should make his glorying void, v. 15.
This glorying did imply nothing in it of boasting, or
self-conceit, or catching at applause, but a high de
gree of satisfaction and comfort. It was a singular
pleasure to him to preach the gospel without making
it. burthensome ; and he was resolved, that among
them he would not lose this satisfaction. His ad
vantages for promoting the gospel were his glory,
and he valued them above his rights, or his very
life; Better were it for him to die than to have his
glorying made void, than to have it justly said that
he preferred his wages to his work. No, he was
ready to deny himself for the sake of the gospel.
Note, It is the glory of a minister, to prefer the suc
cess of his ministry to his interest, and deny himself,
that he may serve Christ, and save souls. Not that
in so doing he does more than he ought ; he is still
acting within the bounds of the law ot charity. But
he acts upon truly noble principles, he brings much
honour to God in so doing ; and those that honour
him he will honour. It is what God will approve
and commend ; what a man may value himself for,
and take comfort in, though he cannot make a merit
of it before God.
III. He shews that this self-denial was more ho
nourable in itself, and yielded him much more con
tent and comfort, than his preaching did ; " Though
I preach the gospel, I have nothing whereof to
glory, v. 16. For necessity is laid upon me ; yea,
woe is unto me, if I preach not the gospel. It is my
charge, my business ; it is the work for which I am
constituted an apostle, ch. 1. 17. This is a duty ex--
pressly bound upon me. It is not in any degree a
matter of liberty. Necessity is upon me. I am false
and unfaithful to my trust, I break a plain and ex
press command, and woe be to me, if Ido not preach
the gospel." Those who are set apart to the office
of the ministry, have it in charge to preach the gos
pel. _Woe be to them, if they do not. From this
none is excepted. But it is not given in charge to
all, or any preacher of the gospel, to do his work
gratis, to preach and have no maintenance out of it.
It is not said, "Woe be to him if he do not preach
the gospel, and yet maintain himself." In this point
he is more at liberty. It may be his duty to preach
at some seasons, and under some circumstances,
without receiving a maintenance for it ; but he has,
in the general,, a right to it, and may expect it from
those among whom he labours. When he renounces
this right for the sake of the gospel, and the souls
of men, though he does not supererogate, yet he de
nies himself, waves his privilege and right ; he does
more than his charge and office in general, and at
all times, obliges him to. Woe be to him, if he do
not preach the gospel ; but it may sometimes be his
daty to insist on his maintenance for so doing ; and
whenever he forbears to claim it, he parts with his
right ; though a man be bound to do so sometimes,
by the general duties of love to God, and charity to
men. Note, It is a high attainment in religion, to
renounce our own rights for the good of others ; this
will entitle to a peculiar reward from God. For,
IV. The apostle here informs us, that doing our
duty with a willing mind, will meet with a gracious
recompense from God ; If I do this thing, that is,
either preach the gospel, or take no maintenance,
willingly, I have a reward. Indeed, it is willing
service only that is capable of reward from God.
It is not the bare doing any duty, but the doing it
heartily, willingly, and cheerfully, that God has pro
mised to reward. Leave the heart out of our du
ties, and God abhors them : they are but the carcases,
without the life and spirit, of religion. They must
preach willingly, who would be accepted of God in

434

I. CORINTHIANS, IX.

this duty. -They must make their business a plea
sure, and not esteem it a drudgery. And they who,
out of regard to the honour of God, or good of souls',
give up their claim fo a maintenance, should do this
duty willingly, if they would be accepted in it, or re
warded for it But whether the duty of the office be
done willingly, or with reluctance; whether the.
heart be in it, or averse from it ; all in office have a
trust and charge from God, for which they -must be
accountable. Ministers have a dispensation of the
gospel, ox stewardship — ouoropiet, (Luke 16. recom
mitted to them. Note, Christ's willing servants shall
fail not of a recompense, and that proportioned to
their fidelity, zeal, and diligence; and his slothful and
unwilling servants shall all be called to an account,
Taking his name, and professing to do his business,
will make men accountable at his bar. And how
sad an account have slothful servants to give !
V. The apostle sums up the argument, by laying
before them the encouraging hope he had of a large
recompense for his remarkable self-denial ; What is
my reward them? v. 18. What is it I expect a recom
pense from God for ? That when I preach the gospel,
I may make it without charge, that I abuse not my
power in the gospel. . Or, " not so to claim my
rights, as io make them destroy the great intentions
and ends of my office, but renounce them forthe sake
of those." It is an abuse of power, to employ it
against the very ends for which it is given. And the
apostle would never use his power, or privilege of
being maintained by his ministry, so as to frustrate
the ends of it, but would willingly and cheerfully
deny himself for the honour of Christ, and the inter
est of souls. That minister who follows his example,
may have cheerful expectations of a recompense.
19. For though I be free from all men,
yet have I made myself servant unto all,
that I might gain the more. 20. And unto
the Jews, I became as a Jew, that I might
gain the Jews ; to them that are under the
law, as under the law, that I might gain
them that are under the law ; 21. To them
that are without law, as without law, (be
ing not without law to God, but under the
law to Christ,) that I might gain them that
are without law. 22. To the weak became
I as weak, that I might gain the weak: I
am made all things to all men, that I might
by all means save some. 23. And this I
do for the gospel's sake, that I might be
partaker thereof with you.
The apostle takes occasion, from what he had be
fore discoursed, to mention some instances of his
self-denial, and parting with his liberty for the bene
fit of others.
I. He asserts his liberty ; (v. 19.) Though I be
free from all men. He was free-born, a citizen of
Rome. He was in bondage to none, nor depended
upon any for his subsistence ; yet he made himself a
servant to all, that he might gain the more. He car
ried it as a servant ; he laboured for their good as a
\ servant ; he was careful to please, as a servant to his
master ; he acted in many cases as if he had no pri
vileges; and this, that he might gain' the more, or
make the more converts to Christianity. He made
himself a servant, that they might be made free.
II. He specifies some particulars wherein he made
himself a servant to all. He accommodated him
self to all sorts of people.
1. To the Jews, and those under the law, he be
came a Jew, and as under the law to gain them.

Though he looked on the ceremonial law as a yoke
taken off by Christ, yet in many instances he sub
mitted to it, that he might work upon the Jews, re
move their prejudices, prevail with them to hear the
gospel, and win them over to Christ.
2. To those that are without law, as without law,
that is, to the Gentiles, whether converted to the
Christian faith or not, In innocent things he could
comply with people's usages or humours for their
advantage. He would reason with the philosophers
in their own way. And as to converted Gentiles, he
behaved among them as one that was not under the
bondage of the Jewish laws, as he had asserted and
maintained concerning them ; though he did not act
as a lawless person, but as one who was bound by. the
laws of Christ He would transgress no laws of
Christ, to please or humour any man ; but he would
accommodate himself to all men, where he might
do it lawfully, to gain some. Paul was the apostle
of the Gentiles, and so, one would have thought,
might have excused himself from complying with
the Jews ; and yet, to do them good, and win them
over to Christ, he did, in innocent things, neglect the
power he had to do otherwisej and conformed to
some of their usages and laws. And though he
might, by virtue of that character, have challenged
authority over the Gentiles, yet he accommodated
himself, as much as he innocently might, to their
prejudices and ways of thinking. Doing good was
the study and business of his life ; and, so that be
might reach this end, he did not stand on privileges
and punctilios.
3. To. the weak he became as weak, that he might
fain the weak, v. 22. He was willing to make the
est of them. He did not despise nor judge them,
but became as one of them, forbore to use his liberty
for their sake, and was careful to lay no stumbling-
block in their way. . Where any, through the weak
ness Of. their understanding, or the strength of their
prejudices, were likely to fall into sin, or fall off from
the gospel into heathen idolatry, through his use of
his liberty, he refrained himself. He denied him
self for their sakes, that he might insinuate into their
affections, and gain their souls. In short, he became
all things to all men, that he might tyy all means, all
lawful means, gain some. He would not sin against
God, to-save the soul of his neighbour, but he would
very cheerfully, and readily deny himself. The*
rights of God he could not give up, but he might
resign his own, and he very often did it for the good
of others.
III. He assigns his reason for acting in this manner ;
(v. 23.) This Ido fir the gospel's sake, and that I
might be partaker thereof with you; that is, for the
honour of Christ, whose the gospel is, and for the
salvation of souls, for which it was designed, and
that he and they might communicate in the privi
leges of it, or partake together of them. For these
ends did he thus condescend, deny himself as to his
liberty, and accommodate himself to the capacities
and usages of those with whom he had to do, where
he lawfully might N°te, A heart warmed with
zeal for God, and breathing after the salvation of
men, will not plead and insist upon rights and privi
leges in bar to this design. They manifestly abuse
their power in the gospel, who employ it not to edifi
cation, but destruction, and therefore breathe no
thing of its spirit.
24. Know ye not that they who run in a
race, run all, but one receiveth the prize?
So run, that ye may obtain. 25. And every
man that striveth for the mastery, is tem
perate in all things : now, they do it to pbtain
a corruptible crown, but we an incorrupt-

I. CORINTHIANS, X.

435

ible. 26. 1 therefore so run, not as uncer
tainly : so fight I, not as one that beateth the
air: 27. But I keep under my body, and
bring it into subjection: lest that by any
means, when I have preached to others, I
myself should be a cast-away.
In these verses the apostle hints at the great
encouragement he had to act in this manner. He
had a glorious prize, an incorruptible crown, in view.
Upon this head, he compares himself to the racers
and combatants ih the Isthmian games, an allusion
well known to the Corinthians, because they were
celebrated in their neighbourhood ; " Know ye not
that they which runin a race, run all, but one obtain-
eth the prize ? v, 24 All run at your games, but
one gets the race only, and wins the crown. " And
here he,
I. Excites them to their duty; " So run, that ye
may obtain. It is quite otherwise in the Christian
race than in your races ; only one wins the prize in
them. You may all run, so as to obtain. You have
great encouragement, therefore, to persist constantly ,
and diligently, and vigorously, inyour course. There
is room for all to get the prize. You cannot faillf you
run well. Yet there should be a noble emulation;
you should endeavour to outdo one another. And it is
a glorious contest, who shall get first to heaven, or
have the best rewards in that blessed world. I make
it my endeavour thus to run ; so do you. No man
ever more heartily pursued the prize in your Isth
mian races, than I do after the recompense of the
reward; so do you, as you see me go before you."
Note, It is the duty of Christians to follow their mi
nisters closely in the chase of eternal glory, and the
honour and duty of ministers to lead them in the
way. ,
II. He directs them in their course, by setting
more fully to view his own example, still carrying.
on the allusion. 1. They that run in their games,
were kept to a set diet ; " Every man that strives
for the mastery, is temperate in all things, v. 25'.
The fighters and wrestlers in your exercises are kept
to diet and discipline ; nay, they keep themselves to
it They do not indulge themselves, but restrain
themselves from the food they might eat, and so from
the liberties they use on other occasions. And
should notChristians much more abridge themselves
of their liberty, for so glorious an end as winning the
race, and obtaining the prize set before them ? They
used a very spare diet, and coarse food, and denied
themselves much, to prepare for their race and com
bat'; so do I ; so should you, after my example. It
is hard if, for the heavenly crown, you cannot abstain
from heathen sacrifices." 2.' They were not only
temperate, but inured themselves to hardships.
They * who fought with one another in these exer
cises, prepared themselves by beating the air, as the
apostle calls it, or by throwing out their arms, and
thereby inuring themselves, beforehand, to deal
about their blows in close combat, or brandish them
by way of flourish. There is no room for any such
exercise in the Christian warfare. Christians are
ever in close combat Their enemies make fierce
and hearty opposition, and are ever at hand ; and for
this reason they must lay about them in earnest, and
never drop the contest, or flag and faint in it. They
must fight, not as those that beat the air, but must
Strive against their enemies, with all their might.
One enemy the apostle here mentions, that is, the
body; this must be kept under, beaten black and
blue, as the combatants were in these Grecian
games, and thereby brought into subjection. By the
body we are to understand fleshly appetites and incli
nations. These the apostle set himself to curb and
conquer, and in this the Corinthians were bound to

imitate him. Note, They who would aright pursue
the interests of their, souls, must beat down their
bodies, and keep them under. They must combat
hard with fleshly lusts, till they have subdued them ;
and not indulge a wanton appetite, and long for hea
thenish sacrifices, or eat them, to please their flesh,
at the hazard of their brethren's souls. The body
must be made to serve the mind, not suffered to lord
over it.
III. The apostle presses this advice on the Corin
thians, by proper arguments drawn from the same
contenders. 1. They take pains, and undergo all
those hardships, to obtain a corruptible crown ; (v.
25.) but we an incorruptible. They who conquered
in these games, were only crowned with the wither
ing leaves or boughs of trees, of olive, bays, or laurel.
But Christians have an incorruptible crown in view,
a crown of glory that never fadeth away, an inherit
ance .incorruptible, reserved in heaven for them. And
would they yet suffer themselves to be out-done by
these racers or wrestlers ? Can they use abstinence in
diet, exert themselves in racing, expose their bodies
to so much hardship in a combat, who have no more in
view than the trifling huzzas of a giddy multitude, or a
crown of leaves ? And shall not Christians, who hope
for the approbation of the sovereign Judge, and a
crown of glory from his hands, stretch forward in the
heavenly race, and exert themselves in beating down
their fleshly inclinations, and the strong holds of sin ?
2. The racers in these games run at uncertainty.
All run, but one receives the prize, v. 24. Every
racer, therefore, is at a great uncertainty whether
he shall win it or no. But the Christian racer is at no
such uncertainty. Every one may run here so as to
obtain ; but then he must run within the lines, he
must keep to the path of duty prescribed, which,
some think, is the meaning of running not as uncer
tainly, v. 26. He who keeps within the limits pre
scribed, and keeps on in his race, will never miss his
crown, though others may get their's before him.
And would the Grecian racers keep within their
bounds, and exert themselves to the very last, when
one only could win, and all must be uncertain which
that one would be? And shall not Christians be
much more exact and vigorous, when all are sure of
a crown when they come to the end of their race ?
3. He sets before himself and them the danger of
yielding to fleshly inclinations, and pampering the
body, and its lusts and appetites; I keep my body
under, lest that by any means, when I have preached
to others, I myself should be a cast-away, (v. 27.)
rejected, disapproved, iSSm/uo;, one to whom the
fSpzCwtit — thejudge?umpire ofthe race, will not de
cree the crown. The allusion to the games runs
through the whole sentence. Note, A preacher of
salvation may yet miss it. He may shew others the
way to heaven, and never get thither himself. To
prevent this, Paul took so much pains in subduing and
keeping under bodily inclinations, lest by any means
he himself, who had preached to others, should let
miss the crown, be disapproved and rejected by his
sovereign Judge. A holy fear of himself was neces
sary to preserve the fidelity of an apostle ; and how
much more necessary is it to our preservation ? Note,
Holy fear of ourselves, and not presumptuous confi
dence, is the best security against apostacy from God,
and final rejection by him.
CHAP. X.
In this chapter, the apostle prosecutes the argument at the
close of the last, and, I. Warns the Corinthians against
security, by the example ofthe Jews ; who, notwithstanding
their profession and privileges, were terribly punished of
God for their many sins, their history being left upon re
cord for the admonition of Christians, v. 1 . . 14. II. He
resumes his former argument, (ch. 8.) about eating things
offered to idols ; and shews, that it is utterly inconsistent
with true Christianity, that it was downright gross idolatry,

436

1. CORINTHIANS, X:

to eat them as things offered to idols ; it is having fellow
ship with devils, which cannot consist with having fellowship
with God, v. 15. .22. III. He lets them yet know, that
though tbey must not eat of things sacrificed to idols as such,
and out of any regard to the idol, yet they might buy such
flesh in the markets, or eat it at the table of heathen ac
quaintances, without asking any questions ; for that the
heathens' abuse of them did not render the creatures of
God unfit to be the food of his servants. Yet liberty of this
kind must be used with a due regard to weak consciences,
and no offence given by it to Jew or G entile, or the church
of God, v. 23, to the end.
1. "1/TOREOVER, brethren, 1 would not
-LtJL that ye should be ignorant, how that
all our fathers were under the cloud, and all
passed through the sea ; 2. And were all
baptized unto Moses in the cloud, and in
the sea; 3. And did all eat the same spi
ritual meat ; 4. And did all drink the same
spiritual drink: (for they drank of that spi
ritual Rock that followed them; and that
Rock was Christ :) 5. But with many of
them God was not well pleased; for they
were overthrown in the wilderness.
In order to dissuade the Corinthians from commu
nion with idolaters, and security in any sinful course,
he sets before them the example of the Jews, the
church under the Old Testament. They enjoyed
great privileges, but having been guilty of heinous
provocations, they fell under very grievous punish
ments. In these verses he reckons up their privi
leges, which, in the main, were the same with our's.
I. He prefaces this discourse with a note of regard ;
" Moreover, brethren, I would not that ye should be
ignorant. I would not have you without the know
ledge of this matter ; it is a thing worthy both of your
knowledge and-attention. It is a history very instruc
tive and monitory." Judaism was Christianity under
a veil, wrapt up in types and dark hints. The gos
pel was preached to them, in their legal rites and
sacrifices. And the providence of God toward them,
and what happened to them notwithstanding these
privileges, may and ought to be warnings to us.
II. He specifies some of their privileges. Hebe-
gins, 1. With their deliverance from Egypt; " Our
fathers, that is, the ancestors of us Jews, were under
the cloud, and all passed through the sea. They
were all under the divine covering and conduct. "
The cloud served for both purposes : it sometimes
contracted itself into a cloudy pillar, shining on one
side to shew them their way, dark on the other to
hide them from their pursuing enemies ; and some
times spread, itself over them as a mighty sheet, to
defend them from the burning sun in the sandy de
sert, Ps. 105. 39. They were miraculously conducted
through the Red Sea, where the pursuing Egyptians
were drowned : it was a lane to them, but a grave to
these. ¦ A proper type of our redemption by Christ,
who saves us by conquering and destroying his ene
mies and our's. They were very dear to God, and
much in his favour, when he would work such mi
racles for their deliverance, and take them so imme
diately under his guidance and protection.
2. They had sacraments like our's ; ( 1. ) They were
all baptized unto Moses in the cloud, and in the sea,
(v. 2.) or into Moses, that is, brought under obliga
tion to Moses's law and covenant, as we are by bap
tism under the Christian law and covenant. It was
to them a typical baptism. (2.) They did all eat of
the same spiritual meat, and drink ofthe same spiri
tual drink, that we do. The manna on which they
fed was a type of Christ crucified, the Bread which
came down from heaven, whicn whoso eateth shall

live for ever. - Their drink was a stream fetched
from a Rock which followed them in all their jour-
neyings in the wilderness ; and this Rock was Christ,
thafis, in type and figure. He is the Rock on which
the Christian church is built ; and of the streams
that issue from him do all believers drink, and are
refreshed. Now all the Jews did eat of this meat,
and drink of this rock, called here a spiritual rock,
because it typified spiritual things. These were
great privileges. One would think that this should
have saved them ; that all who ate of that spiritual
meat, and drank pf that spiritual drink, should have
been holy and acceptable to God. Yet was it other
wise ; With many of them God was not well pleased;',
for they were overthrown in the wilderness, y. 5,
Note, Men may enjoy many and great spiritual pri
vileges in this world, and yet come short of eternal
life. Many of those who were baptized unto Moses
in the cloud and sea, that is, had their faith of his
divine commission confirmed by these miracles, were
yet overthrown in the wilderness, and never saw the '
promised land. Let none presume upon their great
privileges, or profession of the truth ; these will not
secure heavenly happiness, nor prevent judgments
here on earth, except the root ofthe matterbe in us.
6. Now these things were our examples,
to the intent we should not lust after evil
things, as they also lusted. 7. Neither be
ye idolaters, as were some of them ; as it
is written, The people sat down to eat and
drink, and rose up to play. 8. Neither let
us commit fornication, as some of them
committed, and fell in one day three and
twenty thousand. 9. Neither let us tempt
Christ, as some of them also tempted, and
were destroyed of serpents. 10. Neither'
murmur ye, .as some of them also mur
mured, and were destroyed of the destroyer.
11. Now all thes.e things happened unto
them for ensamples : and they are written
for our admonition, upon whom the ends of
the world are come. 12. "Wherefore let
him that thinketh he standeth, take heed
lest he fall. 1 3. There hath no temptation
taken you, but such as is common to man:
but God is faithful, who will not suffer
you to be tempted above that ye are able;
but will with the. temptation also make a
way to escape, that ye may be able. to bear
it. 1 4. Wherefore, my dearly beloved, flee
from idolatry. '
The apostle, having recited their privileges, pro
ceeds here to an account of their faults and punish
ments, their sins and plagues, which are left upon
record, for an example to us ; a warning against the
like sins, if we would escape the like punishments.
We must not do as they did, lest we suffer as they
suffered. Several of their sins are specified, as
cautions to us ; as,
I. We should shun inordinate desires after carnal
objects ; not lust after evil things, as they lusted, v. 6.
God fed them with manna, but they must have flesh,
Numb. 11. 4. They had food for their supply, but,
not content with that, they asked meat for their lusts,
Ps. 106. 14. Carnal desires get head by indulgence,
and therefore should be observed and checked in
their first rise : if once they prevail, and bear sway
in us, we know not whither they will carry us. This

L CORINTHIANS, X.

437

caution stands first, because carnal appetites indulged
are the root and source of much sin.
II. He warns against idolatry; (v. 7.) Neither be
ye idolaters, as were some of them; as it is written,
The people sat down to eat and drink, and rose up
to play. The sin of the golden calf is referred to,
Exod. 32. 6. They first sacrificed to their idol, then
feasted on the sacrifices, and then danced before it.
Though only eating and drinking are mentioned
here, yet the sacrifice is supposed. The apostle is
speaking to the case of the Corinthians, who were
tempted to feast on the heathen sacrifices, things of
fered to idols, though they do not seem to have been
under any temptation to sacrifice themselves. Even
eating and drinking of the sacrifices before the idol,
and as things sacrificed, was idolatry, which, by the
example ofthe Israelites, they should be warned to
avoid. in. He cautions against/ormcaft'ora, a sin to which
the inhabitants of Corinth were in a peculiar manner
addicted. They had a temple among them dedi
cated to Venus, that is, to lust, with above a thousand
priestesses belonging to it, all common harlots. How
needful was a caution against fornication, %o those
who lived in so corrupt a city, and had been used to
such dissolute manners, especially when they were
under temptations to idolatry too ! and spiritual
Whoredom did in many cases lead to bodily prostitu
tion. Most of the gods whom the heathens served,
were represented as very patterns of lewdness ; and
much lewdness was committed in the very worship
of many of them. Many of the Jewish writers, and
many Christians after them, think that such worship
was paid to Baal-Peor ; and that fornication was com
mitted with the daughters of Moab, in the worship
of that idol. They were enticed by these women
both to spiritual and corporal whoredom ; first to
feast on the sacrifice, if not to do more beastly acts,
in honour of the idol, and then to defile themselves
with strange flesh ; (Numb. 25.) which brought on
a plague, that in one day slew twenty- three thousand,
beside those who fell by the hand of public justice.
Note, Whoremongers and adulterers God will judge,
in whatever external relation they may stand to him,
and whatever outward privileges he may bestow
upon them. Let us fear the sins of Israel, if we
would shun their plagues.
IV. He warns us against tempting Christ, fas some
of them tempted, and were destroyed of serpents, v.
9.) or provoking him to jealousy, v: 22. He was with
the church in the wilderness ; he was the Angel of
the covenant, who went before them. But he was
greatly grieved and provoked by them many ways ;
They spake against him and Moses, Wherefore have
ye brought us out of Egypt to die in the wilderness?
For which reason God sent fiery serpents among
them, (Numb. 21. 5, 6.) by which many of them
were stung mortally. And it is but just to fear,
that such as tempt Christ under 'the present dispen
sation, will be left by him in the power of the old
serpent. " V. He warns against murmuring ; Neither mur
mur ye, as some of them also murmured, and were
destroyed of the destroyer, (v. 10.) by a destroying
angel, an executioner of divine vengeance. They
quarrelled with God, and murmured against Moses
his minister, when any difficulties pressed them.
When they met with discouragement in the way to
Canaan, they were very apt to fly in the face of their
leaders ; were for displacing them, and going back
to Egypt under the conduct of others of their, own
choosing. Somewhat like this seems to have been
the case of the Corinthians ; they murmured against
Paul, and in him against Christ, and seem to have
set upother teachers, who would indulge and soothe
them in their inclinations, and particularly in a re
volt to idolatry. Rather let them feast on idol sacri

fices, than bear the reproach, or expose themselves
to the ill-will, of heathen neighbours. Such conduct
was very provoking to God, and was likely to bring
upon them swift destruction, as it did on the Israelites,
Numb. 14. 37. Note, Murmuring against divine dis
posals and commands, is a sin that greatly provokes,
especially when it grows to such a head as to issue
in apostacy, and a revolt from him and his good ways.
1. The apostle subjoins to these particular cautions
a more general one ; (v. 11. ) All these things happen
ed to them for ensamples, and were writ ten for our ad
monition. Not only the laws and ordinances of the
Jews, but the providences of God toward them, were
typical. Their sins against God, and backsUdings
from him, were typical of the infidelity of many under
the gospel? God s judgments on them were types of
spiritual judgments now. Their exclusion from the
earthly Canaan typified the exclusion of many under
the gospel out of the heavenly Canaan, for their un
belief. • Their history was written, to be a standing
monitory to the church, even under the last and most
perfect dispensation ; To us, on whom the end ofthe
world is come; the concluding period of God's gra
cious government over men. Note, Nothing in scrip
ture is written in vain. God had wise and gracious
purposes towards us in leaving the Jewish history
upon record ; and it is our wisdom and duty to re
ceive instruction from it. Upon this hint the apostle
grounds a caution ; (v. 12.) Let him that thinketh he
standelh, take heed lest he fall. Note, The harms
sustained by others should be cautions to us. He
that thinks he stands, should not be confident and se
cure, but upon his guard. Others have fallen, and
so may we. And then we are most likely to fall,
when we are most confident of our own strength,
and thereupon most apt to be secure, and off our
guard. Distrust of himself, putting him at once upon
vigilance and dependence on God, is the Christian's
best security against all sin. Note, He who thinks
he stands, is not likely to keep his footing, if he fears
no fall, nor guards against it. God has not promised
to keep us from falling, if we do not look to our
selves : his protection supposes our own care and
caution. 2. But to this word of caution he adds a word of
comfort, v. 13. Though it is displeasing to God for
us to presume, it is not pleasing to him for us to de
spair. If the former be a great sin, the latter is far
from being innocent. Though we must fear and take
heed lest we fall, yet should we not be terrified and
amazed ; for either our trials will be proportioned
to our strength, or strength shall be supplied in pro
portion to our temptations. We live indeed m a
tempting world, where we are compassed about with
snares. Every place, condition, relation, employ
ment, and enjoyment, abounds with them ; yet what
comfort may we fetch from such a passage ? For,
(1.) " No temptation," says the apostle, "hath yet
taken you, but such as is common to man, what is
human ; that is, such as you may expect from men
of such principles as heathens, and such power ; or
else, such as is common to mankind in the present
state ; or else, such as the spirit and resolution of
mere men may bear you through. " Note, The trials
of common Christians are but common trials : others
have the like burthens, and the like temptations :
what they bear up under, and break through, we
may also. (2.) God is faithful. Though Satan be
a deceiver, God is true. Men may be false, and the
world maybe false; but God is faithful, and our
strength and security are in him. He keepeth his
covenant, and will never fail the filial hope and trust
of his children. (3. ) He is wise as well as faithful,
and will proportion our burthen to our strength. He
will not suffer us to be tempted above'what we are
able. He knows what we can bear,: and what we
can bear up against ; and he will, in his wise pro-

438

I. CORINTHIANS, X. .

vidence, either proportion our temptations to our
strength, or make us able to grapple with them. He
will take care that we be not overcome, if we rely
upon him, and resolve to approve ourselves faithful
to him. We need not perplex ourselves with the
difficulties in our way, when God will take care that
they shall not be too great for us to encounter ; es
pecially, (4. ) When he will make them to issue well.
He will make a way to escape, either the trial itself,
or at least the mischief of it. There is no valley so
dark, but he can find a way through it ; no affliction
so grievous, but he can prevent, or remove, or enable
us to support, and, in the end, over-rule to our ad
vantage. 3. And upon this argument he grounds another
caution against idolatry ; Wherefore, my Nearly be
loved, flee from idolatry. Observe, (1.) How he
addresses them ; My dearly beloved. It is out of
tender affection to them that he presses this advice
upon them. (2.) The matter of his advice ; " Flee
idolatry ; shun it, and all approaches towards it."
Idolatry is the most heinous injury and affront to the
true God : it is transferring his worship and honour
to a rival. 3. The ground of this advice ; " Seeing
you have such encouragement to trust God, and be
faithful, do you approve yourselves men, be not
shaken by any discouragements your heathen ene
mies may lay before you. God will succour and as
sist, help you in your trials, and help you out of them ;
and therefore be not guilty of any idolatrous compli
ances." Note, We have all the encoufctorement in
the world to flee sin, and prove faithful to God. We
cannot fall by a temptation, if we cleave fast to him.
15. I speak as to wise men: judge ye
what I say. 16. The cup of blessing which
we bless, is it not the communion of the
blood of Christ? The bread which we
break, is it not the communion of the body
of Christ? 17. For we, being many, are
one bread, and one body: for we are all par
takers of that one bread. 1 8. Behold Is
rael after the flesh: are not they who eat
of the sacrifices; partakers of the altar ?
1 9. What say I then ? That the idol is any
thing, or that which is offered in sacrifice
to idols is any thing ? 20. But / say, that
the things which the Gentiles sacrifice, they
sacrifice to devils, and not to God : and I
would not that ye should have fellowship
with devils. 21. Ye cannot drink the cup
ofthe Lord, and the cup of devils: ye can
not be partakers of the Lord's table, and
of the table of devils. 22. Do we provoke
the Lord to jealousy? Are we stronger
than he ?
In this passage the apostle urges the general cau
tion against idolatry, in the particular case of eating
the heathen sacrifices as such, and out of any reli-
fious respect to the idol, to whom they were sacri-
ced. I. He prefaces his argument with an appeal to
their own reason and judgment ; " I speak to wise
men : judge ye what I say, v. 15. Ye are great pre
tenders to wisdom, to close reasoning and argument ;
I can leave it with your own reason and conscience,
whether I do not argue justly." Note, It is no dis:
honour to an inspired teacher, nor disadvantage to
his argument, to appeal for the truth of it to the
reason and consciences of his hearers. It comes
upon them with the greater force, when it comes

with this conviction. Paul, an inspired apostle,.
would yet, in some cases, leave it with the Corin
thians to judge, whether what he taught was not
conformable to their own light and sense.
II. He lays down his argument from the Lord's
supper; The cup which we bless, is it not the com
munion ofthe blood of Christ? The bread which We
break, is it not the communion ofthe body of Christ?
Is not this sacred rite an instrument of communion
with God ? Do we not therein profess to be in friend
ship, and to have fellowship, with him ? Is it not a
token whereby we professedly hold communion with
Christ, whose body was broken, and blood shed, to
procure remission of our sins, and the favour of God ?
And can we be in alliance with Christ, or friendship
with God, without being devoted to him ? In shorti
the Lord's supper is a feast on the sacrificed body and
blood of the Lord ; epulum ex oblatis. And to eat
of the feast, is to partake of the sacrifice, and so to
be his guests, to whom the sacrifice was offered, and
this in token of friendship with him. . Thus to par
take of the Lord's table, is to profess ourselves his
guests, and covenant people. This is the very pur
pose and intention of this symbolical eating and
drinking ; it is holding communion with God, and
partaking of those privileges, and professing our
selves under those obligations, which result from*
the death and sacrifice of Christ; and this in con
junction with all true Christians, with whom we
have communion also in this ordinance. Because
the bread is one, we, being many, are one body, for
we are made partakers ofone.bread, or loaf; (v. 17.)
which I think is thus more truly rendered ; " By
partaking of one broken loaf, the emblem of our
Saviour's broken body, who is the only true Bread
that came down from heaven, we coalesce into one
body, become members of him and one another."
Those who truly partake by faith, have this com
munion with Christ, and one another: and those
who eat the outward elements, make profession of
having this communion of belonging to God,- and
the blessed fraternity of his people and worshippers.
This is the true meaning of this holy rite.
III. He confirms this from the Jewish worship
and customs ; Behold Israel after the fiesh : are not
they, who eat ofthe sacrifices, partakers of the altar,
that is, of the sacrifice ^offered upon it ? Those who
were admitted to eat of the offerings, were esteem
ed to partake of the sacrifice itself, as made for them,
and to be sanctified thereby ; and therefore sure to
worship God, and be in alliance or covenant with
him, even the. God of Israel, to whom the sacrifice
was made : this was a symbol or token of holding
communion with him.
IV. He applies this to the argument against feast
ing with idolaters on their sacrifices, and to_prove
them that do so, idolaters. This he does, 1. By fol
lowing the principle on which they would argue it
to be lawful, namely, that an idol was nothing.
Many of them were nothing at all, none of them had
any divinity in them ; what was sacrificed to idols
was nothing, no way changed from what it was be
fore, but was every whit as fit for food, considered
in itself. They indeed seem to argue, that, because
an idol was nothing, what was offered was no sacri
fice, but common and ordinary food, of which they
might therefore eat with as litle scruple. Now the
apostle allows, that the food was not changed as to
its nature ; was as fit to be eaten as common food,
where it was set before any who knew not of its
having been offered to an idol. But, 2. He proves,
that eating it as a part of a heathen sacrifice, was,
(1.) A partaking with them in their idolatry. •»
was having fellowship with devils; because what
the Gentiles sacrificed, they sacrificed to devils.
And to feast with them upon these sacrifices, was ta
partake in the sacrifice, and therefore to worship

I. CORINTHIANS, X.

439

the god to whom it was made, and have felloiyship
or communion with him : just as he who eats the
Lord's supper, is supposed to partake in the Chris
tian sacrifice ; or as they who ate the Jewish sacri
fices, did partake of what was offered on their altar.
But heathens sacrificed to devils j 'J Therefore do
not feast on their sacrifices. Doing it is a token of
your having fellowship with the demons to whom
they are offered. I would not have you be in com
munion with devils. " (2. ) It was a virtual renounc
ing of Christianity ; Ye cannot drink the cup of the
Lord, and the cup of devils: ye cannot be partakers
of the Lord's table, and the table qf devils, v, 21.
To partake of this Christian feast, was to have
communion with Christ : to partake of the feasts
made out of honour to the heathen idols, and made
of things sacrificed to them, was to have communion
with devils. Now this was to compound contraries ;
it was by no means consistent. Communion witli
Christ, and communion with devils, could never be
had at once. One must be renounced, if the other
was maintained. He who held communion with
Christ, must renounce that with devils: he who
held communion with devils, must by that very deed
renounce communion with Christ. And what a
manifest self-contradiction must that man's conduct
be, that would partake of the Lord's table, and yet
partake of the table of demons ! God and Mammon
can never be served together, nor fellowship be at
once had with Christ and Satan. Those who com
municate with devils, must virtually renounce Christ
This may also intimate, that such as indulge them
selves in gluttony or drunkenness, and by so doing
make their own table the table of devils, or keep up
fellowship with Satan by a course of known and
wilful wickedness, cannot partake truly of the cup
and table ofthe Lord. They may use the sign, but
da not the thing signified thereby. For a man can
never be at once in communion with Christ and his
church, and yet in fellowship with Satan. Note,
How much reason have we to look to it, that every
sin and idol be renounced by us, when we eat and
drink at the Lord's table.
V. He warns them, upon the whole, against such
idolatry, by signifying to them that God is a jealous
God ; (y. 22. ) Do we provoke the Lord to Jealousy ?
Are we stronger than he? It is very probable that
many among the Corinthians made lignt of being at
these heathen feasts,- and thought there was no
harm in it But the apostle bids them beware. The
reason with which the second commandment is en
forced, is, lam a jealous God. God cannot endure
a rival in matter of worship ; nor give his glory, nor
suffer it to be given, to another. They who have
fellowship with other gods, provoke him to jealousy,
Deut 32. 16. And before this be done, persons
should consider whether they are stronger than he.
It is a dangerous thing to provoke God's anger, un
less we could withstand his power. But who can
stand before him when he is angry ? Numb. 1. 6.
This should be considered by all who continue in
the love and liking of sin, and in league with it,
while yet they profess to keep up communion with
Christ. Is it not the way to provoke his jealousy
and indignation ? Note, Attention to the greatness
of God's power should restrain us from provoking
his jealousy, from doing any thing to displease him.
Shall we rouse almighty wrath ? And how shall we
withstand it? Are we a match for God? Can we
resist his power, or control it? And if not, shall we
arm it against us, by provoking him to jealousy ?
No, let us fear his power, and let this restrain us
from all provocation,
23. All things are lawful for me, but all
things are not expedient: all things are

lawful for me, but all things edify not. 24,
Let no man seek his own, but every man
another's wealth. 25. Whatsoever is sold
in the shambles, that eat, asking no ques
tion for conscience-sake: 26. For the earth
is the Lord's, and the fulness thereof. 27.
If any of them that believe not, bid you
to a feast, and ye be disposed to go: what
soever is set before you, eat, asking no
question for conscience-sake. 28. But if
any man say unto you, This is offered in
sacrifice unto idols, eat not, for his sake
that shewed it, and for conscience-sake:
for the earth is the Lord's, and the fulness
thereof. 29. Conscience, I say, not thine
own, but ofthe other: for why is my liber
ty judged of another man's conscience ?
30. For, if I by grace be a partaker, why
am I evil spoken of for that for which 1
give thanks? 31. Whether therefore ye
eat or drink, or whatsoever ye do, do all to
the glory of God. 32. Give no offence,
neither to the Jews, nor to the Gentiles,
nor to' the church of God: 33. Even as I
please all men in all things, not seeking
mine own profit, but the profit of many,
that they may be saved.
In this passage, the apostle shews in, what in
stances, notwithstanding, Christians might lawfully
eat what had been sacrificed to idols. They must
not eat it out of religious respect to the idols, nor go
into his temple, and hold a feast there, upon what
they knew was an idol-sacrifice; nor perhaps out of
the temple, if they knew it was a feast held upon a
sacrifice : but there were cases wherein they might
eat what had been offered, without sin. Some such
the apostle here enumerates. But,
I. He gives a caution against abusing our liberty
in lawful things. That may be lawful, which is not
expedient, which will not edify. A Christian must
not barely consider what is lawful, but what is ex
pedient, and for the use of edification. A private
Christian should do so even in his private conduct.
He must not seek his own only, but his neighbour's
wealth. He must be concerned not to hurt his
neighbour, nay, he must be concerned to promote
his welfare ; and must consider how to act, so that
he may help others, and not hinder them, in their
holiness, comfort, or salvation. They who allow
'themselves in every thing not plainly sinful in itself,
will often run into what is evil by accident, and do
much mischief to others. Every thing lawful in
itself to be done, is not therefore lawfully done.
Circumstances may make that a sin, which in itself
is none. These must be weighed, and the expedi
ency of an action, and its tendency to edification,
must be considered before it be done. Note, The
welfare of others, as well as our own convenience,
must be consulted in many things we do, if we
would do them well.
II. He tells them, that what was sold in the sham
bles, they might eat without asking questions. The
priest's share of heathen sacrifices was thus fre
quently offered to sale, after it had been offered in
the temple. Now the apostle tells them, they need
not be so scrupulous as to ask the butcher in the
market, whether the meat he sold had been offered
to an idol ? It was there sold as common food, and

440

I. CORINTHIANS, XI.

as such might be bought and used ; for the, earth is
the Lord's, and the fulness thereof; (ti.26.) and the
fruit and products of the earth were designed by him,
the great Proprietor, for the use and subsistence of
mankind, and more especially of his own children
and servants. Every creature of God is good, and
nothing to be refused, if it be received with thanks
giving; for it is sanctified by the word of God and
prayer, lTim. 4. 4. To the pure att things are pure,
Tit. 1. 15. Note, Though it is sinful to use any food
in an idolatrous manner, it is no sin, after such abuSe,
tb apply it, in a holy manner, to its common use.
IH. He adds, that if tiiey were invited by any
heathen acquaintance to a feast, they might go, and
eat what was set before them, without asking ques
tions; (v. 27.) nay, though they knew things sacri
ficed to idols were served up at such entertainments,
as well as sold in the shambles. Note, The apostle
does not prohibit their going to a feast; upon the in
vitation of them that believe not. There is a civility-
owing even to infidels and heathens. Christianity-
does by no means bipd us up from the common
offices of humanity, or allow us an uhcourteous be
haviour to any of our own kind, however they may
differ from us }n religious* sentiments or practices.
And when Christians were invited to feast with infi
dels, they were not to ask needless questions about,
the food set before them, but eat without scruple.
Needless inquiries might perplex their minds and
consciences, for which reason they were to be avoid
ed. Any thing fit to be eaten, that was set before
them as a common entertainment, they might law-
, fully eat And why then should they scrupulously
inquire, whether what was set before them had
been sacrificed ? It is to be understood of civil feast
ing, not religious ; for these last among the heathens
were feasts upon their sacrifices, which he had con
demned before, as a participation in their idolatrous
worship. At a common feast they might expect
common food; and they needed not to move scru
ples in their.own minds, whether what was set be
fore them was otherwise or no. Note, Though
Christians should be very careful to know and un
derstand their duty, yet they should not, by need-
, less inquiries, perplex themselves.
IV. Yet even at such an entertainment, he adds,
if any should say it was a thing that had been offered
to idols, they should refrain; Eat. not, for his sake
that shewed it, and for conscience-sake. Whether
it were the master of the feast, or any of the guests ;
wJiether it were' spoken in the hearing of all, or
whispered in the ear; they should refrain for his
sake who suggested this to them, whether he were
an infidel, or an infirm Christian; and for conscience-
sake, out of regard to conscience, that they might
shew a regard to it in themselves, and keep up a
regard to it in others. This he backs with the
same reason as the former; for the earth is the
Lord's. There is food enough provided by our
common Lord, of which we may eat without scru
ple. Note, The same doctrine may be variously
improved, as here ; " The earth is the Lord's, there
fore you may eat any thing without scruple, that is
set before you as common food ; and yet, because
the earth is the Lord's, eat nothing that will give
offence, lay a stumbling-block before others, and
encourage some in idolatry, or tempt others to eat
when they are not clear in their own mind that it is
lawful, and so sin, and wound their own conscience. "
Note, Christians should be very cautious of doing
what may thus prejudice the consciences of others,
and weaken their authority with them, which is by
all means to be kept up.
V. He urges them to refrain, where they will
give offence, while yet he allows it lawful to eat
what was set before them as common food, though
it had been offered in sacrifice. " Another man's

conscience is no measure toour conduct. What he
thinks unlawful, is not therefore made unlawful to
rhe, but may be a matter of liberty still. i and as IqBf
as I own God as the Giver of my food,- and render
him thanks for it, it is very unjust to reproach me
for using it" This must be understood abstracted
from the scandal given, by eating in the circum
stance mentioned. t Though some understand it to
mean, 'iWhy should I, by using the liberty I have,
give occasion to thosewho are scandalized, to speak
evil of me?" According to that advice of the apos
tle, (Rom. 14. 16.) Let not your good be evil spoken
of. Note, Christians should take care not to use
their liberty to the hurt of others nor their own re
proach. .
VI. The apostle takes occasion from this dis
course to lay down a general rule for Christians' con
duct, and apply it tothis particular case, (v. 31, 32.)
namely, that in' eating and drinking, and in all we
do, we should aim at the glory of God, at pleasing
and honouring him. This is the fundamental prin
ciple of practical godliness. The great end of all
practical religion must direct us, where particular
and express rides are wanting. Nothing must be
done against the glory of God, and the gopd of our
neighbours, connected with it. Nay, the tendency
of our behaviour to the common good, and the
credit of our holy religion, should give direction to
it. And therefore nothing should be done by us, to
offend any, whether Jew, or Gentile, or the church,
v. 32. The Jews should not be , unnecessarily
grieved or prejudiced, who have such abhorrence
of idols, that ,they reckon everything offered .to
them, thereby defiled, and that it will pollute and
render culpable all who partake of it ; nor should
heathens be countenanced in their idolatry, by any
behaviour of our's, which they may construe as
homage or honour done to their idols; nor young '
converts from Gentilism take any encouragement
from our conduct, to retain any veneration for the
heathen gods and worship, which they have re
nounced: nor should we do any thing that mightbe
a means to pervert any members of the church
from their 'Christian1 profession or practice. Our-
own. humour and appetite must not determine our
practice, but the honour of God, and the good and
edification of the church. We should not so much
consult our. own pleasure and interest, as the ad
vancement of the kingdom of God among men.
Note, A Christian should be a man devoted totGod,
and of a public spirit.
VII. 'He presses all upon them by his own exam
ple ; Even as I please all men, (or study to do it,)
in all things, (that I lawfully can,) not seeking mine
own profit, b ut that of many, that they may be saved,
v. 33. Note, A preacher may press his advice.home
with boldness and authority, when he can enforce it
with his own example. He is most likely to pro
mote a public spirit mothers, who can give evidence
of it in himself. And it is highly commendable in a
minister to neglect his own advantages, that he may
promote the salvation of his hearers. This shews
that he has a spirit suitable to his function. It is a
station for public usefulness, and can never be faith
fully discharged by a man of a narrow spirit and
selfish principles.
CHAP. XI.
In this chapter, the apostle bl amps, and endeavours to rectify,
some gjreat indecencies and manifest disorders in the church
of Corinth ; as, I. The misconduct of their women (some
of. whom seem to have been inspired) in the public assem
bly, who laid by their veils, the common tpken of subject
tion to their husbands in that part of the world. This be
haviour he reprehends, requires them to keep veiled, asserts
the superiority ofthe husband, yet so as to remind tjttfhus-
band that both were made for mutual help and comfort, v.
1 ..16. II. He blames them for their discord, Aot,1 ana

I. CORINTHIANS, XI.

441

neglect and contempt ofthe poor, at the Lord's supper, v.
17 . . 22. III. To rectify these scandalous disorders, he sets
before them the nature and intentions of this holy institu
tion, directs them how they should attend on it, and warns
them ofthe danger of a conduct so indecent as their's, and
of all unworthy receiving, v. 23, to the end. ,
1. TIE ye followers of me, even as I also
-D am of Christ. 2. Now I praise you,
brethren, that you remember me in all
things, and keep the ordinances, as I de
livered them to you. 3. But I would have
you know, that the head of every man is
Christ; and the head of the woman is the
man; and the head of Christ is God. 4.
Eveiy man praying or prophesying, having
his head covered, dishonoureth his head.
5. But every woman that prayeth or pro-
phesieth with her head uncovered, disho
noureth her head: for that is even all one
as if she were shaven. 6. For if the woman
be not covered, let her also be shorn: but
if it be a shame for a woman to be shorn
or shaven, let her be covered. 7. For a
man indeed ought not to cover his head,
for as much as he is the image and glory
of God : but the woman is the glory of the
man. 8. For the man is not of the woman ;
but the woman of the man. 9. Neither
was the man created for the woman ; but
the woman for the man. 10. For this cause
ought the woman to have power on her
head, because of the angels. 11. Never
theless, neither is the man without the wo
man, neither the woman without the man
in the Lord. 12. For as the woman is of
the man, even so is the man also by the
woman ; but all things of God. 1 3. Judge
in yourselves: is it, comely that a woman
pray unto God uncovered ? 1 4. Doth not
even nature itself teach you, that if a man
have long hair, it is a shame unto him ? 15.
But if a woman have long hair, it is a glory
to her: for her hair is given her for a cover
ing. 16. But if any man seem to be con
tentious, we have no such custom, neither
the churches of God.
Paul, haying answered the cases put to him, pro
ceeds in this chapter to the redress of grievances.
The first verse of the chapter is put, by those who
divided the epistle into chapters, as a preface to the
rest of the epistle, but seems to have been a more
proper close to the last, in which he had enforced
the cautions he had given against the abuse of liber
ty, by his own example ; Be ye followers of me, as
I also am of Christ, (v. 1.) fitly closes his argument;
and the way of speaking in the next verse looks like
a transition to another. But whether it more pro
perly belong to this, or the last chapter, it is plain
from it that Paul not only preached such doctrine
as they ought to believe, but led such a life as they
ought to imitate. " Be ye followers of me," is, " Be
imitators of me ; live as ye see me live." Note, Mi
nisters are likely to preach most to the purpose,
when they can press their hearers to follow their
Vol. vi.— 3 K

example. Yet would not Paul be followed blindly
neither. He encourages neither implicit faith nor
obedience. He would be followed himself no far
ther than he followed Christ. Christ's pattern is a
copy without a blot; so is no man's else. Note,
We should follow no leader farther than he follows
Christ Apostles should be left by us when they
deviate from the example of their Master. He
passes next to reprehend and reform an indecency
among them, of which the women were more espe
cially guilty. Concerning which, observe,
I. How he prefaces it. He begins with a com
mendation of what was praise-worthy in thein ; (v.
2.) I praise you, that you remember me in all things,
and keep the ordinances, as I delivered them to you.
Many of them, it is probable, did this in the strictest
sense of the expression : and he takes occasion, from
thence, to address the body of the church under
tins good character; and the body might, in the
main, have continued to observe the ordinances and
institutions of Christ, though in some things they
deviated from, and corrupted, them. Note, When
we reprove what is amiss in any, it is very prudent
and fit to commend what is good in them ; it will
shew that the reproof is not from ill-will, and a hu
mour of censuring and finding fault; and it will
therefore procure the more regard to it
II. He.lays a foundation for his further reprehen
sion, by asserting the superiority of the man over
the woman ; I would have you know, that the head
of every man is Christ, and the head ofthe woman
is the man, and the head of Christ is God. Christ,
in his mediatorial character and glorified humanity,
is at the head of mankind. He is not only first of
the kind, but Lord and Sovereign. He has a name
above every name : though in this high office and
authority he has a superior, God being his Head.
And as God is the Head of Christ, and Christ the
Head of the whole human kind, so the man is the
head of the two sexes : not indeed with such domi
nion as Christ has over the kind, or God has over
the Man Christ Jesus, but a superiority and head
ship as he has ; and the woman should be in subjec
tion, and not assume or usurp the man's place.
This is the situation in which God has placed her;
and for that reason she should have a mind suited to
her rank, and not do any thing that looks like an
affectation of changing places. Somewhat like this
the women of the church of Corinth seem to have
been guilty of, who were under inspiration, and
prayed and prophesied even in their assemblies, v.
5. It is indeed an apostplical canon, that the women
should keep silence in the churches, (ch. 14. 34. 1
Tim. 2. 12.) which some understand without limi
tation, as if a woman under inspiration also must
keep silence ; which seems very well to agree with
the connexion of the apostle's discourse, ch. 14.
Others with a limitation ; though a woman might
not from her own abilities pretend to teach, or so
much as question and debate any thing in the church,
yet, when under inspiration, the case was altered ;
she had liberty to speak. _ Or, though she might
not preach even by inspiration, (because teaching is
the business of a superior,) yet she might pray, or
utter hymns by inspiration, even in the public as
sembly. She did not shew any affectaion of superi
ority over the man by such acts of public worship.
It is plain, the apostle does not in this place prohibit
the thing, but the manner of doing it. And yet he
might utterly disallow the thing, and lay an unlimit
ed restraint on the woman, in another part of the
epistle. These things are not contradictory. It is
to his present purpose to reprehend the manner
wherein the woman prayed and prophesied in the
church, without determining in this place, whether
they did well or ill in praying or prophesying. Note,
The manner of doing a thing enters into the morality

442

I. CORINTHIANS, XI.

of it We must not only be concerned to do good,
but that the good we do be well done.
III. The thing he reprehends, is, the woman's
praying or prophesying uncovered, or the man's
doing either covered, v. 4, 5. To understand this,
it must be observed, that it was a signification either
of shame or subjection, for persons to be veiled, or
covered, in the Eastern countries, contrary to the
custom of our's, where the being bare-headed be
tokens subjection, and being covered, superiority
and dominion. And this will help us the better to
understand, IV. The reasons on which he grounds his repre
hension. 1. The man that prays or prophesies with
his head covered, dishonoured his Head, that is,
Christ, the Head of every man, (v. 3.) by appearing
in a habit unsuitable to the rank in which God has
placed bim. Note, We should, even in our dress
and habit, avoid every thing that may dishonour
Christ. The woman, on the other hand, who prays
or prophesies with the head uncovered, dishonoureth
her head, that is, the man, v. 3. She appears in
the dress of her superior, and throws off the token
of her subjection. She might, with equal decency,
cut her hair short, or cut it close, the common dress
of the man in that age. This would be in a manner
to declare, that she was desirous of changing sexes ;
a manifest affectation of that superiority which God
had conferred on the other sex. And this was pro
perly the fault of these prophetesses in the church
of Corinth. It was doing a thing which, in that age
of the world, betokened superiority, and therefore
a tacit claim of what did not belong to them, but
the other sex. The sexes should not affect to change
places. The order in which Divine Wisdom has
placed persons and things, is best and fittest : to en
deavour to amend it, is to destroy all order, and in
troduce confusion. Women should keep to the rank
God has chosen for them, and not dishonour their
head ; for this, in the result, is to dishonour God.
If she was made out of the man, and for the man,
and made to be the glory of the man, she should do
nothing, especially in public, that looks like a wish
of having this order inverted. 2. Another reason
against this conduct was, that the man is the image
and glory qfGod, the representative of that glorious
dominion and headship which God has over the
world. It is the man who is set at the head of this
lower creation, and therein bears the resemblance
of God. The woman, on the other hand, is the glory
ofthe man ; (v. 7.) she is his representative. Not
but she has dominion over the inferior creatures, as
she is a partaker of human nature, and so far is God's
representative too, but it is at second-hand. She is
the image of God, inasmuch asshe is the image of
the man ; For the man was not made out ofthe wo
man, but the woman out of the man, v. 8. The
man was first made, and made head of the creation
here below, and therein the image of the divine do
minion ; and the woman was made out of the man,
and shone with a reflection of his glory, being made
superior to the other creatures here below, but in
subjection to her husband, and deriving that honour
from him out of whom she was made. 3. The wo
man was made for the man, to be his help-meet,
and not the man for the woman. She was naturally,
therefore, made subject to him, because made for
him, for his use and help and comfort. And she
who was intended to be always in subjection to the
man, should do nothing, in Christian assemblies,
that looks like an affectation of equality. 4. She
ought to have power on her head, because of the
angels. Power, that is, a veil, the token, not of
her having power or superiority, but being under
the power of her husband, subjected to him, and in
ferior to the other sex. Rebekah, when she met
Isaac, and was delivering herself into his possession,

put on her veil, in token of her subjection, Gen. 24.
50. Thus would the apostle have the women ap
pear in Christian assemblies, even though they
spake there by inspiration, because ofthe angels,
that is, say some, because of the evil angels. The
woman was first in the transgression, being deceived
by the Devil, (1 Tim. 2. 11.) which increased her
subjection to the man, Gen. 3. 16. Now, because
evil angels will be sure to mix in all Christian as
semblies, therefore should women wear the token
of their shamefacedness and subjectionj which in
that age and country was a veil. Others say, be
cause of the good angels. Jews and Christians have
had an opinion, that these ministering spirits are
many of them present in their assemblies. Their
presence should restrain Christians from all inde
cencies in the worship of God. Note, We should
learn from all to behave in the public assemblies of
divine worship, so as to express a reverence for God,
and a content and satisfaction with that rank in
which he has placed us.
V. He thinks fit to guard his argument with a cau
tion, lest the inference be carried too far ; (v. 11,
12.) Nevertheless, neither is the man without the
woman, nor the woman without the man in the Lord.
They were made for one another. It is not good
fir him to be alone, (Gen. 2. 18.) and therefore was
a woman made, and made for the man; and the
man was intended to be a comfort, and help, and
defence, to the woman, though not so directly and
immediately made for her. They were made to be
a mutual comfort and blessing, not one a slave, and
the other a tyrant. Both were to be one fiesh ; (Gen.
2. 24. ).ahd this for the propagation of a race of man
kind. They are reciprocal instruments of each
other's production. As the woman was first formed
out of the man, the man is ever since propagated
by the woman; (v. 12.) all by the divine wisdom
and power of the First Cause so ordaining it. The
authority and subjection should be no greater than
are suitable to two in such near relation and close
union to each other. Note, As it is the will of God
that the woman know her place, so it is his will also,
that the man abuse not his power.
VI. He enforces his argument from the natural
covering provided for the woman; (v. 13 — IS.)
"Judge in yourselves, consult your own reason,
hearken to what nature suggests ; Is it comely for a
woman to pray to God uncovered? Should there not
be a distinction kept up between the sexes, in wear
ing their hair, since nature has made one ? Is it not
a distinction which custom has kept up among all ci
vilized nations ? The woman's hair is a natural co
vering ; to wear it long, is a glory to her ; but for a
man to have long hair, or cherish it, is a token of
softness and effeminacy." Note, It should be our
concern, especially in Christian and religious as
semblies, to make no breach upon the rules of natural
decency. VII. He sums up all, by referring them who
were contentious, to the usages and customs of the
churches, v. 10. Custom is in a great measure the
rule of decency. And the common practice of the
churches, is what he would have them govern them
selves by. He does not silence the contentious by
mere authority, but lets them know that they would
appear to the world as very odd and singular in their
humour, if they would quarrel for a custom to which
all the churches of Christ were at that time utter
strangers, or against a custom in which they all con
curred, and that upon the ground of natural decency.
It was the common usage of the churches, for wo
men to appear in public assemblies, and join in pub
lic worship, veiled ; and it was manifestly decent
that they should do so. They must be very conten
tious indeed, who would quarrel with this, or lay it
aside.

1. CORINTHIANS, XI.

443

17. Now in this that I declare unto you,
1 praise you not, that ye come together, not
for the better, but for the worse. 1 8. For
first of all, when ye come together in the
church, I hear that there are divisions
among you ; and I partly believe it. 1 9.
For there must be also heresies among you,
that they who are approved may be made
manifest among you. 20. When ye come
together therefore into one place, this is not
to eat the Lord's supper. 21. For in eat
ing, every one taketh before other, his own
supper : and one is hungry, and another is
drunken. 22. What! have ye not houses
to eat and to drink in ? Or despise ye the
church of God, and shame them that have
not ? What shall I say to you ? Shall I
praise you in this ? I praise you not.
In this passage the apostle sharply rebukes them
for much greater-disorders than the former, in their
partaking of the Lord's supper ; which was com
monly done in the first ages, as the ancients tell us,
with a love-feast annexed, which gave occasion to
the scandalous disorders which the apostle here re
prehends. Concerning which, observe,
I. The manner in which he introduces his charge ;
"Now in this that I declare to you, I praise you not,
v. 17. I cannot commend, but must blame and con
demn you." It is plain, from the beginning of the
chapter, that he was willing and pleased to com
mend as far as he could. But such scandalous dis
orders, in so sacred an institution, as they were guilty
of, called for a sharp reprehension. They quite
turned the institution against itself. ¦ It was intended
to make them better, to promote their spiritual in
terests ; but it really made them worse. They came
together, not for the better, but for the worse. Note,
The ordinances of Christ, if they do not make us
better, will be very apt to make us worse ; if they do
not do our souls good, they may do us harm ; if they
do not melt and mend, they will harden. Corrup
tions will be confirmed in us, if the proper means do
not work a cure of them,
II. He enters upon his charge against them in
more particulars than one ; 1. He tells them, that,
upon Coming together, they fell into divisions, schisms
~—tr-/i<t(A.a.ta,. Instead of concurring unanimously in
celebrating the ordinance, they fell a quarrelling
with one another. Note, There maybe schism,
where there is no separation of communion. Per
sons may come together in the same church, and sit
down at the same table of the Lord, and yet be schis
matics! Uncharitableness, alienation of affection,
aspecially if it grows up to discord, and feuds, and
contentions, constitute schism. Christians may
separate from each other's communion, and yet be
charitable one towards another; they may continue
in the same communion, and yet be uncharitable.
This last is schism, rather than the former. The
apostle had heard a report of the Corinthians' divi
sions, and he tells them he had too much reason to
believe it /For, adds he, there must be- heresies
also ; not only quarrels, but factions, and perhaps
such corrupt opinions as strike at the foundation of
Christianity, and all sound religion. Note, No mar
vel there should be breaches of Christian love in the
churches? when^suclr offences will come, as shall
make shipwreck of faith and a good conscience.
Such offences must come. Not that men are neces
sitated to be guilty of them ; but theevent is certain,
and God permits, them, that they who are approved,

(such honest hearts as will bear the trial,) may be
set to view, and appear faithful by their constant ad
herence to the truths and ways of God, notwith
standing the temptations of seducers. Note, The
wisdom of God can make the wickedness and errors
of others a foil to the piety and integrity of the saints.
2. He charges them not only with discord and divi
sion, but with scandalous disorder ; For in eating,
every one taketh before the other, his own supper;
and one is hungry, and another is drunken, v. 21.
Heathens used to drink plentifully at their feasts
upon their sacrifices. Many of the wealthier Co
rinthians seem to have taken the same liberty at the
Lord's table, or at least at their 'kya-rrcu, or love-
feasts, that were annexed to the supper. They
would not stay for one another ; the rich despised the
poor, and ate and drank up the provisions them
selves brought, before the poor were allowed to par
take ; and thus some wanted, while others had more
than enough. This was profaning a sacred institu
tion, and corrupting a divine ordinance, to the last
degree. What was appointed to feed the soiil, was
employed to feed their lusts and passions. What
should have been a bond of mutual amity and affec
tion, was made an instrument of discord and dis
union. The poor were deprived of the food pre
pared for them, and the rich turned a feast of charity
into a debauch. This was scandalous irregularity.
III. The apostle lays the blame of this conduct
closely on them, 1. By telling them, that their con
duct perfectly destroyed the purpose and use of such
an institution ; This is not to eat the Lord's supper,
v. 20. It was coming to the Lord's table, and not
coming. They might as well have staid away. Thus
to eat the outward elements, was not to eat Christ's
body. Note, There is a careless and irregular eat
ing of the Lord's supper, which is as none at all ; it
will turn to no account, but to increase guilt. Such
an eating was that of the Corinthians ; their practices
were a direct contradiction to the purposes of this
sacred institution. 2. Their conduct carried in it a
contempt of God's house, or of the church, v. 22. If
they had a mind to feast, they might do it at home in
their own houses ; but to come to the Lord's table,
and cabal and quarrel, and keep the poor from their
share of the provision there made for them as well as
the rich, was such an abuse of the ordinance, and
such a contempt of the poorer members of the
church more especially, as merited a very sharp re
buke. Such a behaviour tended much to the shame
and discouragement of the poor, whose souls were
as dear to Christ, and cost him as much, as those of
the rich. Note, Common meals may be managed
after a common manner, but religious feasts should
be attended religiously. Note also, It is a heinous
evil, and severely to be censured, for Christians to
treat their fellow-Christians with contempt and in
solence, but especially at the Lord's table. This is
doing what they can to pour contempt on divine or
dinances. And we should look carefully to it, that
nothing in our behaviour at the Lord's table have the
appearance of contemning so sacred an institution.
23. For I have received ofthe Lord that
which also 1 delivered unto you, That the
Lord Jesus, the same night in which he was
betrayed, took bread : 24> And when he
had given thanks, he brake it, and said,
Take, eat ; this is my body, which is broken
for you : this do in remembrance of me.
25. After the same manner also he took the
cup, when he had supped, saying, This cup
is the New Testament in my blood : this
do ye, as oft as ye drink it, in remembrance

444

I. CORINTHIANS, XI.

of me. 26. For as often as ye eat this
bread, and drink this cup, ye do shew' the
Lord's death, till he come. 27. Where
fore, whosoever shall eat this bread, and
drink this cup of the Lord, unworthily, shall
be guilty of the body and blood of the Lord.
28. But let a man examine himself, and so
let him eat of that bread, and drink of that
cup. 29. For he that eateth and drinketh
unworthily, eateth and drinketh damnation
to himself, not discerning, the Lord's body.
30.. For this cause many are weak and
sickly among you, and many sleep. 31.
For if we would judge ourselves, we should
not be judged. 32. But when we are
judged, we are chastened of the Lord, that
we should not be condemned with the
world. 33. Wherefore, my brethren, when
ye come together to eat, tarry one for an
other. 34. And if any man hunger, let him
eat at home ; that ye come not together
unto condemnation. And the rest will I
set in order when I come.
To rectify these gross corruptions and irregulari
ties, the apostle sets the sacred institution here to
view. This should be the rule in the reformation
of all abuses.
I. He tells us how he came by the knowledge of
It He was not among the apostles at the first in
stitution ; but he had received from the Lord what he
delivered to them, v. 23. He had the knowledge of
this matter by revelation from Christ : and what he
had received he communicated, without varying
from the truth a, tittle, without adding or diminishing.
IJ. He gives us a more particular account of the
institution than we meet with elsewhere. We have
here an account, 1. Of the Author; our Lord Jesus
Christ. The King of the church only has power to
institute sacraments. 2. The time of the institution ;
it was the very night wherein he was betrayed.; just
as he was entering on his sufferings, which are
therein to be commemorated. 3. The institution
itself; our Saviour took bread, and when he had
given thanks, or blessed, (as it is in Matt 26. 26.)
he brake, and said, Take, eat; this is my body,
broken for you ; this do in. remembrance of me. And
in like 'manner. he took the cup, when he had supped,
saying, This cup is the New Testament in my blood;
this do, as oft as ye drink it^in remembrance of me,
v. 24, 25. In which observe,
(1.) The materials of this sacrament; both, [1.]
As to the visible signs ; these are bread and the cup ;
the former of which is called bread many times over
in this passage, even after what the papists call con
secration. What is eaten is called bread, though it
be at the same time said to be the body ofthe Lord;
a plain argumeift that the apostle knew' nothing of
their monstrous and absurd doctrine of transub
stantiation. The latter is as plainly a part of this
institution as words can make it. St. Matthew tells
us, our Lord bid them all drink of it, (ch. 26. 27. ) as
if he would, by this expressidn, lay in a caveat
against the papists' depriving the laity of the cup.
Bread and the cup are both made use of, because it
is a holy feast. Nor is it here, or any where, made
necessary, that any particular liquor should be in the
cup. In one evangelist, indeed, it is plain that wine
was the liquor used by our Saviour, though it was,
perhaps, mingled with water, according to the Jew
ish custom ; vide Lightfoot on Matt. 26. But this

by no means renders it unlawful to have a sacra
ment, where persons cannot come at wine. In every
place of scripture in which we have an account of
this part of the institution, it is always expressed by
a figure. The cup is put for what was-in it, with
out once specifying what the liquor was, in the words
of the institution. [2.] The things signified by
these outward signs ; they are Christ's body and
blood, his body broken, his blood shed, together with
all the benefits which flow from his death and sacri
fice ; it is the New Testament in his blood. His blood
is the seal and sanction of all the privileges of the
new covenant ; and worthy receivers take it as such,
at this holy ordinance. They have the New Testa
ment, and their own title to all the blessings of the
new covenant, confirmed to them by his blood.
(2.) We have here the sacramental actions, the
manner in which the materials of the sacrament are
to be used. [1.] Our Saviour's actions, which are,
taking the bread and cup, giving thanks, breaking
the bread, and giving about both the one and the
other. [2. ] The actions of the communicants, which
were, to take the bread and eat, to takethe cup and
drink, and both in remembrance of Christ. But the
external acts are not the whole or the principal part
of what is to be done at this holy ordinance ; each of
them has a significancy. Our Saviour, having un
dertaken to make an offering of himself to God, and
procure, by his death, the remission of sins, with all
other gospel-benefits, for true believers, did, at the
institution, deliver his body and blood, with all the
benefits procured by his death, to his disciples, and
continues to do the same every time the ordinance is
administered to true believers. This is here ex
hibited, or set forth, as the food of souls. And as
food, though ever so wholesome or rich, will yield
no nourishment without being eaten, here the com
municants are to take and eatj or to receive Christ
and feed upon him, his grace and benefits, and by
faith convert them into nourishment to their souls.
They are to take him as their Lord and Life, yield
themselves up to him, and live upon him. He is our
Life, Col. 3. 4.
(3.) We have here an account of the ends of this
institution. [1.] It was appointed to be done in re
membrance of Christ, to keep fresh in our minds an
ancient favour, his dying for us,_as well as to remem->
ber an absent friend, even Christ interceding for us,
in virtue of his death, at God's right hand. The
best of friends, and the greatest acts of kindness, are
here to be remembered. The motto on this ordi
nance, and the very meaning of it, is, When this you
see, remember me. [2.] It was to shew forth Christ's
death, to declare and publish it. It is not barely in
remembrance of Christ, of what he has done and
suffered, that this ordinance was instituted ; but to
commemorate, to celebrate, his glorious condesceiit
sion and grace in<aur redemption. We declare his
death to be our fife, the spring of all our comforts
and hopes. And we glory in such a declaration ; we
shew forth his death, and spread it before God, as
our accepted sacrifice and ransom, We set it in
view of our own faith, for our own .comfort and
quickening : and we own, before the world, by this
very service/ that we are the disciples of Christ, who
trust in him alone for salvation, and acceptance with
God. It is moreover hinted here, concerning this or
dinance, First, That it should be frequent; as often
as ye eat this bread, 8cc. Our bodily meals return
often; we cajinot maintain life and nealth witiiout
this. And it is fit that this! spiritual jliet shouHl be
taken often too. The ancient churches celebrated
this ordinance every Lord's day, if not everyday
when they assembled for worship. Secondly, Ttet
it must be perpetual. It is to be celebrated till the
Lord shall come; till he shall come the second time,

I. CORINTHIANS, XII.

445

without sin, for the salvation of them that believe,
and to judge the world. This is our warrant for
keeping this feast It was our Lord's will that we
should thus celebrate the memorials of his death
and passion, till he come in his own glory, and his
Father's glory, with his holy angels, and put an end
to the present state of things, and his own media
torial administration, by passing the final sentence.
Note, The Lord's supper is not a temporary, but a
standing and perpetual, ordinance.
III. He lays before the Corinthians the danger of
receiving unworthily ; of prostituting this institution
as they did, and using it to the purposes of feasting
and faction, with intentions opposite to its designs,
or a temper of mind altogether unsuitable to it ; or
keeping up the covenant with sin and death, whife
they are there professedly renewing and confirming
their covenant with God. 1. It is, great guilt which
such contract. They shall be guilty ofthe body and
blood ofthe Lord} (v. 27.) of violating this sacred
institution ; of despising his body and blood. They
act as if they counted the blood of the covenant,
wherewith they are sanctified, an unholy thmg,lleb.
9. 26. They profane the institution, and in a man
ner crucify their Saviour dtyer again. Instead of
being cleansed by his blood, they are guilty of his
blood. 2. It is a great hazard which they run; Thep
eat and drink judgment lo themselves, v. 29. They
provoke God, and ore likely to bring down punish
ment on themselves. No doubt but they incur great
guilt, and so render themselves liable to damnation,
to spiritual judgments and_ eternal misery. Every
sin is in its own nature damning ; and therefore surely
so heinous a sin, as profaning such a holy ordinance,
is so. And it is profaned in the grossest sense, by
such irreverence and rudeness as the Corinthians
were guilty of. But fearful believers should not be
discouraged from attending at this holy ordinance,
by the sound of these words, as if they bound upon
themselves the sentence of damnation, by coming to
the table of the Lord unprepared. This sin, as well
as all others, leaves room for forgiveness upon re
pentance : and the Holy Spirit never indited this
passage of scripture to deter serious Christians from
their duty, though the Devil has often made this ad
vantage of it, and robbed good Christians of *their
choicest comforts. The Corinthians came to the
Lord's table as to a common ieast,not discerning the
Lord's body, not making a difference or distinction
between tjiat&nd common food, but setting both on
a level : nay, they used much more indecency .at this
sacred feast than they would ha.ve done at a civil one.
This was very sinful in them, and very displeasing
to God, and brought down his judgments on them;
For this cause many are weak and sickly among ypu,
and many sleep. Some were, punished -with sick
ness, an4 some^ with .death. Note, A careless and
irreverent receiving of the Lord's supper may»bring
temporal punishments. Yet the connexion-seems to
imply, that even those who were thus punished,
were in a state of favojitwith God, it least manyttf
them ; 'They were chastened of the Lord, that they
should not be .condemned with the world, v. 32.
Now divhie chastening is a sign of diyine love ;
Whom the Lord loveth he chasteheih', (Heb. 12: 6.)
especially with so merciful a purpose, to prevent
their final condemnation. In the midst of judgment,
God remembers mercy : he many times punishes
those whom he tenderly loves. It is kindness to use
the rod, tp prevent the child's ruin. He will visit
such iniquity as this undef consideration with stripes,
and yet make those stripes the evidence of his loving- "l
kindness. They were in thefavour of God, who yet
so highly offended him in this instance, and brought
ctown judgments on themselves; at least many of
them were : for they were punished by.him out of
fatherly good-will; punished now, that they might

not perish for ever. Note* It is better to bear trou-*
ble in this world, than to be miserable to eternity.
And God punishes his people now, to prevent their
eternal woe.
IV. He points out the duty of those who would
come to the Lord's table. 1. In general ; Let a man
examine himself, (v. 28.) try and approve himself.
Let him consider the sacred intention of this holy
ordinance, its nature and use ; and compare his own
views in attending on it, and his disposition of mind
for it ; and when he has approved himself to his
own conscience in the sight of God, then let him at
tend. Such self-examination is necessary to a right
attendance at this holy ordinance. Note, Those
who, through weakness Of understanding, cannot
try themselves, are by no means fit to eat of this
bread and drink of this cup; nor those who, upon a
fair trial, have just ground to charge themselves
with impenitency, unbelief, and alienation from the
life of God. They should have the wedding-gar
ment on, who would be welcome at this marriage-
feast ; grace in habit, and grace in 'exercise. 2. The
duty of those who were yet unpunished for their
profanation of this, ordinance ; If we would judge
ourselves, we should not be judged, v. 31. if we
would thoroughly search and explore ourselves, and
condemn and correct what we find! amiss, we should
prevent divine judgments. Npte;, To be exact and
severe on. ourselves and our own conduct, is the most
proper way in the world npt to fall under the just
severity of our heavenly Father. We must not
judge others, lest we be judged; (Matt. 7. 1.) but
we must judge ourselves, to prevent our being judged
and condemned by God. We may be critical as to
ourselves, but should be very candid in judging of
others. . -_ , '
V. He closes all with a caution against all the ir
regularities of which they were guilty, (v. 33, 34.)
charging them to avoid all indecency at the Lord's
table. They were to eat for hunger and pleasure
only at home, and not change the holy supper to a
common feast ; and much less eat up the provisions,
before those who could bring none, did partake bf
them, lest they should come together for condem
nation. Note, Our holy duties, through our own
abuse, may prove;, matter of condemnation'. Chris
tians may keep sabbaths, hear sermons, attend' at
sacraments, .and only aggravate guilt/and ibring on
a heavier doom. A sad, but serious truth ! O ! let
all look to it, that they do not come together at any
time to God's, worship; and all the While provoke
him, and bring down vengeance on themselves.
Holy things, are to be used in a holy manner, or else
they are' profaned. What else was amiss in this
matter, he tells them, he would rectify when he
came to them. »
CHAI». XII.
In this charter, the apostle, I. Considers the- case of spiritual
gifts, wfflfch were very plentifully poured out on the Corin-
.thianjshurch. He considers their original, that they are
frprti.God • tneu' variety and use, that they were all intend-
• ed for one and the same general end, the advancement of
.Christianity, and the church's edification, v. 1 . . 11. H.
He illustrates this by an allusion to a human body, in which
all the members have a mutual relation and subserviency
and each its proper place and use', v. 12.. 26. III. He
tells us, that the churchr-is the body of Christ, and the
member* are variously gifted for the benefit of the whole
*body; and each particujarsmember, v. 27 . . go. And then,
1 v>V18^es W1'n an exhortation to seek somewhat more be
neficial than these gifts, v. 31.
1. "VTOW concerning spiritual gifts, bre-
J-^l thren, I would not have you igno
rant. 2. Ye know that ye were Gentiles,
carried away unto these dumb idols, even
as ye were led. 3. Wherefore I give you

446

I. CORINTHIANS, XII.

to understand, that no man, speaking by
the Spirit of God, calleth Jesus accursed ;
and that no man can say that Jesus is the
Lord, but by the Holy Ghost., 4. Now
there are diversities of gifts, but the same
Spirit. , 5. And there are differences of ad
ministrations., but the same Lord. 6. And
there are diversities of operations ; but it is
the same God, which worketh all in all.
7. But the manifestation of the Spirit is
given to every man to profit withal. 8.
For to one is given, by the Spirit, the word
of wisdom ; to another the word of know
ledge, by the same Spirit ; 9. To another
faith, by the same Spirit ; to another the
gifts of healing, by the same Spirit;, 10.
To another. the;. working of miracles; to
another prophecy ; to another discerning of
Spirits ; to another divers kinds of tongues ;
to another the interpretation of tongues :
1 1 . But all these worketh that one and the
self-same Spirit, dividing to every man se
verally as he will.
The apostle comes now to treat of spiritual gifts,
which abounded in the church of Corinth, but were
greatly abused. What these gifts were,'.'is at large
told us in the body of the chapter ; extraordinary
offices and powers,- bestowed on ministers and
Christians in the first ages^ for conviction of unbe
lievers, and propagation of the. j§ ospel. Gifts and
graces, ^a/uV,«ar* and x<L'pis, greatly differ. Both
indeed were freely given to God. But where grace
is given, it is for the salvation of those who have it.
Gifts are bestowed for the advantage and salvation
of others. And- there, may be great - gifts, "where
there is not a dram of grace ; but persons possessed
of them are utterly out of the_ divine favour. They
are great instances of divine ^benignity* to men, but
do not bythemselves prove those who have them to
be the objects of divine complacency. This church
was rich in gifts, but there were many things scan
dalously out of order in it. Now concerning these
spiritual gifts, that is,- the extraordinary powers
they had received from the Spirit,
I. The^apostle tells them, he would not ha.ve
them ignorant, either of their original or use. They
came from God, and were to be used for him. It
would lead them far astray, if they were ignorant
of one or the other of these. .Note, -Right intbrnja--
tion is of great use to all religious practice. It Is
wretched work Which gifted men make, who -either
do not know, or do not advert to, the nature and
right use of the gifts with which they are endowed.
II. He puts them in mindof the sad state out
of which they had been.recovered ; Ye were Gen
tiles, carried away to dumb idols, even as ye were
led, v. 2. While they were so, they could haVe no
pretensions to be spiritual men, or to have spiritual
gifts. While they were under the conduct of the
spirit of Gentilism, they could not be influenced by
the Spirit of Christ. If they Well understood^heir
former condition, they could not but know that all
true spiritual gifts were from God. Now concern
ing this, observe, . *
1. Their former character.; they were Gentiles.
Not God's peculiar people, but of the nations whom
he had in a manner abandoned. The Jews were,
before, his chosen people, distinguished from the
rest of the world by his favour. To them- the know
ledge and worship of the true God were in a manner

confined. The rest of the world were strangers to
the covenant of promise, aliens from the common
wealth of Israel, and in a manner without God
Eph. 2. 12. Such Gentiles were the body of the
Corinthians, before their conversion to Christianity.
What a change was here ! Christian Corinthians
were once Gentiles. Note, It is of great use to the
Christian, and a proper consideration to stir him up
both to duty and thankfulness, to think what once
he was ; Ye were Gentiles.
2. The conduct they were under; carried away to
these ; dumb idols, even as ye were led. They were
hurried upon the grossest idolatry, the worship even
of stocks and stones, through the force of a vain
imagination, and the fraud of their priests practis
ing on their ignorance : for whatever were the sen
timents of their philosophers, this was the practice
of the herd. The body ofthe people, paid their ho
mage and worship to dumb idols, that had ears but
could not hear, and mouths but could not speak, Ps,
115.5,6. Miserable abjectness of mind! And those
who despised these gross conceptions of the vulgar,
yet countenanced them by their practise. O dismal
state of Gentilism ! Could the Spirit of God be
among such stupid idolaters, or they be influenced
by it ? How did the prince of this world triumph
in the blindness of mankind! How thick a mist had
he cast over their minds!
_ III. He shews them how they might discern those
gifts that were from the Spirit of God, true spiritual
gifts ; No man, speaking by the Spirit, calls Jesus
accursed. Thus did "both Jews and Gentiles : they
blasphemed him as an impostor, and execrated his
name, and deemed it 'abominable. And yet many
Jews, who were exorcists and magicians, went
about, pretending to work wonders by the Spirit of
God; \vid. Lightfoot's Horse in loc.) and man§
among the Gentiles pretended to inspiration. Now
the apostle tells them, none could act under the in
fluence, or by the power, of the Spirit of God.^vho
disowned and blasphemed Christ : for the Spirit of
God bore uncontrollable witness to Christ, by pro
phecy, 'miracles, his resurrection from the dead, the
success of his doctrine among men, and its effect
upon them ; and could never so far contradict itself,
as to -declare him accursed. And on the other hand,.
no man could say Jesus was the Lord, (that is, live
by this faith, and^ork miracles to prove it,) butit
must be by the Holy-Ghost.. To own this truth be
fore men, and maintain it to death, and live under
the influence of it, could not be done without the
sanctification of the Holy Ghost. No man can call
Christ Lord, with a believing subjection to him,
and dependence upon him, unless that faith be
wrought by the Holy Ghost. No man can confess
this truth in the day of trial, but by the Holy Ghost
animating and encouraging him. ¦- Note, We have
as necessary a dependence on the Spirit's operation
and influence for our sanctification and persever
ance, as on the mediation of Christ for our reconci
liation and acceptance with God : and no man could
confirm this truth with a miracle, but by the Holy
Ghost. No evil spirit would lend assistance, if_.it
were in his^power, to spread a doctrine and religion
so-ruinous to the Bevil's kingdom. The substance
of what the apostle asserts and argues here, is, that,
whatever pretences there Were to inspiration or mi
racles, among those who were enemies to Chris
tianity, they could not be from the Spirit of God ; ,.but
no man could believe this with his heart, or prove
with a miracle that Jesus was Christi* but by the
Holy Ghost. So that' the extraordinary ¦operations
and powers among them did all proceed from the
Spirit of God. He adds, , ¦
IV. These spiritual gifts, though proceedirig fronj
the same Spirit, are yet divers.. They have one
Author and Original, but are themselves of various

I. CORINTHIANS, XII.

447

kinds. A free cause may produce variety of effects ; 1
and the same giver may bestow various gifts, v, 4. j
There are diversities of gifts, such as revelations,
tongues, prophecy, interpretations of tongues ; but
the same Spirit. There are differences of adminis
trations, or different offices, and officersto discharge
them, different ordinances and institutions ; (see v.
28 — 30.) but the same Lord, who appointed all, v.
6. There are diversities of operations, or miraculous-
powers, called eitpyi(t.a.ta. tutipnat, (v. 10.) as here
ittpyi/ittit ; but it is the same God which worketh all
in all. There are various gifts, administrations, and
operations, but all proceed from one God, one Lord,
one Spirit ; that is, from Father, Son, and Holy
Ghost, the Spring and Origin of all spiritual bless
ings, and bequests : all issue frpm the same Foun
tain ; all have the same Author. However different
they may be in themselves, in this they agree ; all
are from God. And several of the kinds are here
specified, v. 8 — 10. Several persons had their se
veral gifts, some one, some another, all from gtid
by the same Spirit. To one was given the word of
wisdom ; that is, say some, a knowledge of the
mysteries of the' gospel, and ability to explain them ;
an exact understanding of the design, nature, and
doctrines, of the Christian religion. Others say,
an uttering grave sentences, like Solomon's pro
verbs. Some confine this word of wisdom to the
revelations made to and by the apostles. To ano
ther, the word of knowledge, by the same Spirit ;
that is, say some, the knowledge of mysteries, (ch.
2. 13.) wrapped up in the prophecies, types, and
histories of the Old Testament : say others, a skill
and readiness to give advice and counsel in preplex-
ed cases. To another, faith,, by the same Spirit ;
that is, the faith of miracles, or a faith in the divine
power and promise, whereby they were enabled fo
work miracles ; or, an extraordinary impulse from
above, whereby they were enabled to trust God in
any emergency, and go on in the way of their duty,
and own and profess the truths of Christ, whatever
were the difficulty or danger. To another, the. gift
of healing, by the, same Spirit ; that is, healing the
sick, either by laying on of hands, or anointing with
oil, or with a bare word._ 7b another, the working
of miracles ; the efficacies °f powers, ivtpyi/fata
iutifiwt ; such as raising the dead, restoring the
blind to sight, giving speech to the dumb, hearing
to thejleaf, and the use of limbs to the lame. To
another, prophecy, that is, ability to foretell future
events ; which is the more usual sense of,prophecy;
or to explain scripture bjta peculiar gift of the Spirit.
SeecA. 14. 24. To another, the discerning of Spirits;
power to distinguish between true and false pro
phets, or to discern the real and internal qualifications
of any person for an office, or todiscover the inward
workings of the mind by the Holy Ghost, as Peter
did those of Ananias, Acts 5. 3. > To another, divers
kinds of tongues, or ability to speak languages by
inspiration. Tb another, the interpretation ofr
tongues, or ability to render foreign languages rea
dily and properly into their own. With such va
riety of spiritual gifts were the first ministers and
churches blessed. «
V. The end for which these gifts were bestowed ;
the manifestation ofthe Spirit is given to every man,
to profit withalt v. 7. .The Spirit was manifested
by the exercise of these* gifts'; liis influence and in
terest appeared m them.^ But they were not distri
buted for the mere honour and advantage of those
who had them, but for the benefit ofthe church, to
edify the body, and spread and advance the gospel.
Note, Whatever gifts God confers on any manfhe
confers them, that he may do good with them, whe
ther they be common or spiritual. The outward
gifts of his bounty are to be improved for his glory
and employed in doing good to others. No man has

them merely for himself. They are a trust put into
his hands, to profit withal ; and the more he profits
others with them,' the more abundantly will they
turn to his account in the end, Philip. 4. 17. Spiri
tual gifts are bestowed, that men may with them
profit the church, and promote Christianity. They
are not given for shew, but for service ; not for pomp
and ostentation, but for edification ; not to magnify
those that have them, but to edify others.
VI. The measure and proportion in which tney
are given ; All these worketh one and the same Spirit,
dividing to every man as he will. It is according to
the sovereign, pleasure of the Donor. "What' more
free than a gift? And shall not the Spirit of God do
what he will with his own ? May he not'give to what
persons he pleases, and in what proportion he pleases ;
one gift to one man, and another to another; to one
more, and another fewer, as he thinks fit ? Is he not
the best judge how his own purposes shall be served,
and his own donatives bestowed? It is 'not as nien
will, nor as they may think fit, but as the Spirit
pleases. Note, The Holy Ghost is a Divine Person.
He worksdivineeffects, and divides divine gifts as
he will, by his own power, and according to his
own pleasure, without dependence or control. But
though he distributes these gifts free and uncon
trolled, they are intended by, him, not for private
honour and advantage, but ibr public benefit, for
the edification of the body, the church.
12. For as the bpdy is one, and hath
many members, and all the members of
that one body, being many, are one body ;
so also'is Christ. 13. For by one Spirit are
we all baptized into one body, whether. 'we
be Jews or Gentiles, whether we be bond or
free ; and*have been all made to drink into
one Spirit. "14.. For tbe body is not one
member, but^many.' 15. If the foot shall
say, Because I am not the hand, I am not
of the body ; is it therefore not of the body ?
If). And if the ear shall say, Because I am
not the eye, 1 am not of the body ; is it there
fore not of the bedy ? 1 7. If the whole body
were an,, eye, where were the hearing ? If the
whole were hearing, where were the smell
ing? 18. But now hath God set the mem
bers, every one of .them in the body, as it
hath pleased him. 19. And if they were all
one member, where were the body ? 20. But
now are^they many members, yet but one
body. 21. And the eye cannot say unto the
Jiand, I have no need of thee: nor again,
thehead to the feet, I have no need of you.
2£. Nay, much more, those members of the
body, which seem to be more feeble, are
necessary: 23. And those members' of the
body, which we think to be less honoura
ble, upqn these "we bestow more abundant
honour; and our uncomely parts have more
abundant comeliness. 24. For our comely
parts have no need : but God hath tempered
the body together, having given more abun
dant honour to that part which lacked : 25.
That there should be no schism in the body •
but that the members should have the same
care one for another. 26. And whether one

448

1. CORINTHIANS, XII.

member suffer, all the members suffer with
it ; or one member be honoured, all the mem
bers rejoice with it.
The apostle here makes out the truth of what
was above asserted, and puts the gifted men among
the Corinthians in mind of their duty, by comparing
the church of Christ to a human body.
I. By telling us that one body may have many
members, that the many members of the same body
make but one body, (f . 12.) and that the body is not
one mernber only, but many. So also is Christ, that
is, Christ mystical, as divines commonly speak.
Christ and. his church making one body, as head
and members, this body is made up of many parts
or members, yet but one body : for all the members
are baptized into the same bpdy, and made to drink
of the same Spirit, v. 13. Jews and Gentiles, bond
or free, are upon a level in this ; all are baptized
into the same body, and communicate in the same
spirit Christians become members of this body by
baptism : they are baptized into one body. The out
ward rite is of divine institution, significant of the
new birth, .called therefore the washing of regene
ration, Tit 3. 5. But it is by the Spirit, by the re
newing of the Holy Ghost, that we are made mem-
ibers of Christ's body.. It is the Spirit's operation,
-signified by the outward administration, that makes
us members. And by communion at the other or
dinance we are sustained; but then it is not merely
by drinking the wine, but by drinking into one Spirit.
The outward administration is a mean appointed of
God for our participation in this great benefit; but
it is baptism Dy the Spirit, it is internal renovation,
and drinking into' one Spirit, partaking of his sanc
tifying influence from time to time, that makes us
, true members of Christ's body, and maintains our
union with him. Being animated by one Spirit,
makes Christians one 'body. Notq, All who have
the Spirit of Christ, without difference, are the
members of Christ, whether Jew^or Gentile, bond
or free ; and none but such. , And all the members
of Christ make up one body ; the members many,
but the body one. • They are' one body, because they
have one principle of life; all are quickened and
animated by the same Spirit.
II. Each member has its particular form, place,
- and use. 1. The meanest member makes a part of
the body. The foot and ear are less useful, per'-
.haps, than the hand and eye ; but because one is not
a nandi and the other an eye, shall they say, there
fore, that they do not belong to the body ? v. 15, 16.
So every member of the body mystical cannot have
the sairie place and,office ; but what, then ? Shall it
hereupon disown relation to the body ? Because it
is not fixed in the same station, or favoured, with the
same gifts, as others, shall it say, "I do not belong
to Christ?" No, the meanest 'member of his body
is as much a member as the noblest, and as truly-
regarded by him. All his members are dear to him.
2. There must be a distinction, of members in the
body ; Were the whole body eye, where were the hear
ing ? Were the whole ear, where, were the smelling ?
vt 17. Ifall were one member, where were t&e body ?
i). 19. They are many members, and for that reason
must have distinction among them, and yet are but
one body, v, 20. One member of a body is not a
body; this is made up of many; and among these
many there must be a distinction, difference of situ
ation, shape, use, &c. S6 it is in the body of Christ ;
its members must have different'uses, and therefore
have different powers, and be in different places,
some having one gift, and others a different one.
Variety in the members of the body contributes to
the beauty of it What a monster would a body be,
that were all ear, or eye, or arm ? So it is for the
beauty and good appearance of the church, that

there should he diversity of gifts and offices in it 3.
The disposal of members to a natural body, and
their situation, are as God pleases ; But now hath
God set the members, every one of them, in the body
as it hath pleased him, v. 18. We may plainly per
ceive the divine wisdom in the distribution ofthe
members ; but it was made according to the counsel
of his will; he distinguished and distributed them
as he pleased. So is it also in the members of Christ's
body : they are chosen out to such stations, and en
dued with such gifts, as God pleased. He who is
sovereign Lord of all, disposes his favours and gifts
as he will, And who should gainsay his pleasure ?
What foundation is here for repining in ourselves,
or envying others ? We should De doing the duties
of our own place, and not murmuring in ourselves,
or quarrelling ivith others, that we are not in their's.
4. All the members of the body are, in some respect,
useful and necessary to each other; The eye cannot
say to the hand, I have no need of thee ; nor the
head to the feet, I haye no need of you: nay, those
members ofthe body, which seem to be more feeble,
(the bowels, &c.) are necessary; (v. 21, 22.) God
has so fitted and tempered them together, that they
are all necessary to one another, and to the whole
body ; there is no part redundant and unnecessary;
Every member serves some good purpose or other :
it is useful to its fellow-members, and necessary to
the good state of the whole body. Nor is there a
member of the body of Christ but may and ought to
be useful to his fellow-members, and at some times,
and in some cases, is needful to them. None should
4espise and envy another, seeing God has made the
distinction between them as he pleased, yet so as to
keep them all in some degree of mutual dependence,
and make them valuable to each other, and concert
ed for each other, because of their mutual usefulness.
Those who excel in any gift, cannot say that they
have no need of them who in that gift are their in
feriors, while perhaps, in other gifts, they exceed
them. Nay, the lowest members of all have their
use, and the highest cannot do well without them.
The eye has need of the hand, and the head of the
feet. 5, Such is the man's concern for his whole
body, that on the less honourable members more
abundant honour is bestowed, and our uncomely
partihame more abundant comeliness. Those parts
which are not fit, like the rest, to be exposed to
vjew, which are either deformed or shameful, we
most carefully clothe and cover ; whereas the come
ly parts have no such need. . The wisdom of Provi
dence- has so contrived and tempered things, that
the more abundant regard and honour should be
paid to that which most wanted it, v. 24. So should
the members of Christ's body behave toward their
fellpw-members : instead of despising them, or re
proaching them, for their infirmities, they should
endeavour to cover and conceal them, and put the
best face upon them that they can. 6. Divine wis
dom has contrived and ordered things in this man
ner, that the members of the body should not be
schismatics, divided from each other, and acting
upon separate -interests, but well affected to each
oth£r ; tenderly concerned for each other, having a
fellow-feelipg of each other's griefs, and a commu
nion in each other's pleasures and joys, v. 25, 26.
God has tempered the members of the body natural
in the manner mentioned, that there might be no
schism in the body, (v. 25.) no rupftire or disunion
among the members, nor so much as the least mu
tual disregard. This should be avoided also in the
spiritual body of Christ. There should be no schism
in this bpdy, but the members should be closely
united by the strongest bonds of love. All decays
of this affection are the seeds of schism. Where
Christians grow cold towards each other, they will
be careless and unconcerned for each other. And

I. CORINTHIANS, XII.

449

this mutual disregard is a schism begun. The mem
bers of the natural body are made to have a care
and concern for each other, to prevent a schism in
it So should it be in Christ's body ; the members
should sympathize with each other. As in the natu
ral body, the pain of the one part afflicts the whole,
the ease and pleasure of one part affects the whole ;
so should Christians reckon themselves honoured in
the honours of their fellow-Christians, and should
suffer in their sufferings. Note, Christian sympathy
is a great branch of Christian duty. We should be
so far from slighting our brethren's sufferings, that
we should suffer with them ; so far from envying
their honours, that we should rejoice with them,
and reckon ourselves honoured by them.
27. Now ye are the body of Christ, and
members in particular. 28. And God hath
set some in the church ; first, apostles ; se
condarily, prophets; thirdly, teachers; after
that, miracles; then gifts of healings, helps,
governments, diversities of tongues. 29. Are
all apostles 1 Are all prophets ? Are all
teachers? Are all workers of miracles ? 30.
Have all the gifts of healing ? Do all speak
with tongues ? Do all interpret ? 31. But
covet earnestly the best gifts: and yet shew
I unto you a more excellent way.
Here the apostle sums up the argument, and ap
plies this similitude to the church of Christ. Con
cerning which,' observe, 1. The relation wherein
Christians stand to Christ, and one another. The
church, or whole collective body of Christians in all
ages, is his body. Every Christian is a member of
his body, and every other Christian stands related
to him as a fellow-member ; (v. 27. ) Now ye are the
body of Christ, and members in particular, or par
ticular members. Each is a member of the body,
not the whole body ; each stands related to the body
as a part of it,, and all have a common relation to
one another, dependence upon one another, and
should have a mutual care and concern. Thus are
members of the natural body, thus should the mem
bers of the mystical body be, disposed. Note, Mu
tual indifference, and much more, contempt, and
hatred, and envy, and strife, are very unnatural in
Christians. It is like the members of the same body
being destitute of all concern for one another, or
quarrelling with each other. This is the apostle's
scope in this argument. He endeavours in it to sup
press the proud, vaunting, and contentious spirit,
that had prevailed among the Corinthians, by rea
son of their spiritual gifts. 2. The variety of offices
instituted by Christ, and gifts or favours dispensed
by him ; (x». 28.) God hath set some in the church;
First, Apostles, the chief ministers intrusted with all
the powers necessary to found a church, and make
an entire revelation of God's will. Secondarily,
Prophets, or persons enabled by inspiration to pro
phesy, interpret scripture, or write by inspiration,
as the evangelists did. Thirdly, Teachers, those
who labour in word and 'doctrine, whether with pas
toral charge, or without it After that, miracles, or
miracle-workers. Then gifts of healing, or those
who had power to heal diseases. Helps, or such as
had compassion on the sick and weak, and minis
tered to them. Governments, or such as had the dis
posal of the charitable contributions of the church,
and dealt them out to the poor. Diversities of
tongues, or such as could speak divers languages.
Concerning all which observe,
(1.) The plenteous variety of these gifts and of
fices. What a multitude are they! A good God was
free in his communications to the primitive church;
Vov. vl— 3 L

he was no niggard of his benefits and favours. No,
he provided richly for them. They had no want,
but a store ; all that was necessary, and even more ;
what was convenient for them too. (2.) Observe
the order of these offices and gifts. They are here
placed in their proper ranks. Those of most value
have the first place. Apostles, prophets, and teach
ers, were all intended to instruct the people, to in
form them well in the things of God, and promote
their spiritual edification : without them, neither
evangelical knowledge nor holiness could have been
promoted. But the rest, however fitted to answer
the great intentions of Christianity, had no such im
mediate regard to religion, strictly so called. Note,
God does, and we should, value things according to
their real worth ; and the use of things is the best
criterion of their real worth. Those are most valu
able, that best answer the highestpurposes. Such
were apostolicalpowers, compared with their's who
had only the gift of healing and miracles. What
holds the last and lowest rank in this enumeration,
is, diversity of tongues. It is by itself the most use
less and insignificant of all these gifts. Healing dis
eases, relieving the poor, helping the sick, have
their use : but how vain a thing is it to speak lan
guages, if a man does it merely to amuse or boast
himself ! This may indeed raise the admiration, but
cannot promote the edification, of the hearers, or do
them any good. And yet it is manifest, from ch. 14.
that the Corinthians valued themselves exceedingly
on this gift. _ Note, How proper a method it is to
beat down pride, to let persons know the true value
of what they pride themselves in ! It is but too com
mon a thing for men to value themselves most on
what is least worth : and it is of great use to bring
them to a sober mind, by letting them know how
much they are mistaken. (3.) The several distri
bution of these gifts', not all to one, nor to every one
alike. All members and officers had not the same
rank in the church, nor the same endowments ; (v.
29, 30.) Are all apostles? Are all prophets? This
were to make the church a monster ; all one, as if
the body were all ear or all eye. Some are fit for
one office and employment, and some for another ;
and the Spirit distributes to every one as he will.
We must be content with our own rank and share,
if they be lower and less than those of others. We
must not be conceited of ourselves, and despise
others, if we are in the higher rank, and have
greater gifts. Eveiy member ofthe body is to pre
serve its own rank, and do its own office ; and all
are to minister to one another, and promote the
good of the body in general, without envying, or
despising, or neglecting, or ill-using, any one par
ticular member. How blessed a constitution were
the Christian church, if all the members did their
duty !
He closes this chapter with an advice, (as the ge
nerality read it,) and a hint. [1.] An advice to
coyet the best gift, ^npir/jntta. th xptittma. — dona
potiora, praestantiora, either the most valuable in
themselves, or the most serviceable to others; and
these are, in truth, most valuable in themselves,
though men may be apt to esteem those most, that
will raise their fame and esteem highest. Those
are truly best, by which God will be most honoured,
and his church edified. Such gifts should be most
earnestly coveted. Note, We should desire that
most, which is best, and most worth. Grace is
therefore to be preferred before gifts ; and of gifts,
those are to be preferred, which are of greatest use.
But some read this passage, not as on advice, but a
charge; £»Jioi«-s, Ye are envious at each other's gifts.
Ch. 13. 4. the same word is thus translated. You
quarrel and contend about them. This they cer
tainly did. And this behaviour the apostle here re
prehends, and labours to rectify. Only of pride

450

I. CORINTHIANS, XIII.

cometh contention. These contests in the church
of Corinth sprang from this original. It was a quar
rel about precedency; (as most quarrels among
Christians are, with whatever pretences they are
gilded over;) and it is no wonder that a quarrel
about precedency should extinguish charity. When
all would stand in the first rank, no wonder if they
justle, or throw down, or thrust back, their bre
thren. Gifts may be valued for their use, but they
are mischievous when made the fuel of pride and
contention. This therefore the apostle endeavours
to prevent, [2;] By giving them the hint of a more
excellent way, that is, of charity, of mutual love
and good-will. This was the only right way to quiet
and cement them, and make their gifts turn to the
advantage and edification of the church. This
would render them kind to each other, and con
cerned for each other, and therefore calm their
spirits, and put an end to their little piques and con
tests, their disputes about precedency. They would
appear to be in the foremost rank, according to the
apostle, who had most of true Christian love. Note,
True charity is greatly to be preferred to the most
glorious gifts. To have the heart glow with mutual
love, is vastly better than to glare with the most
pompous titles, office's, or powers.
CHAP. XIII.
In this chapter, the apostle goes on to shew more particularly
what that more excellent way was, of which he had just
before been speaking. He recommends it, I. By, shewing
the necessity and importance of it, v. 1 . . 3. II. By giving
a description of the properties and fruits, v. 4 . . 7. III.
By shewihjf how much it excels the best of gifts and other
graces, by its continuance, when they shall be no longer
in being, or of any use, v. 8, to the end.
1. rriHOUGH I speak with the tongues
JL of men and of angels, and have not
charity, I am become as sounding brass, or
a tinkling cymbal. 2. And though I have
the gift of prophecy, and understand all
-mysteries, and all knowledge ; and though
I have all faith, so that I could remove
mountains ; and have not charity, I am no
thing. 3. And though I bestow all my
goods to feed the poor, and though I give
my body to be burned, and have not cha
rity, it profiteth me nothing.
Here the apostle shews what more excellent way
he meant, orliad in view, in the close ofthe former
chapter, that is, charity, or, as it is commonly else
where rendered, love — i.y&7r» : not what is meant by
charity in our common use of the word, which most
men understand of alms-giving, but love in its fullest
and most extensive meaning ; true love to God and
man ; a benevolent disposition of mind towards our
fellow-Christians, growing out of sincere and, fervent
devotion to God. This living principle of all duty
and obedience is the more excellent way of which
the apostle speaks; preferable to all gifts. Nay,
without this the most glorious gifts are nothing, of
no account to us, of no esteem in the sight of God.
He specifies,
I. The gift of tongues ; Though I speak with the
tongues of men and of angels, and have not charity,
I am become as sounding brass, or a tinkling cym
bal, v. 1. Could a man speak all the languages on
earth, and that with the greatest propriety, elegance,
or fluency ; could he talk like an angel, and yet be
without charity, it would be all empty noise, mere
unharmonious and useless sound, that would neither
profit nor delight. It is not talking freely, nor fine
ly, nor learnedly, ofthe things of God, tha,t will save

ourselves, or profit others,, if we are destitute of holy
love. It is the charitable heart, not the voluble
tongue, ^that is acceptable with God. The apostle
specifies first this gift, because hereupon the Co
rinthians seemed chiefly to value themselves, and
despise their brethren.
II. Prophecy, and the understanding of mysteries,
and all knowledge. This without charity is as no
thing, v. 2. Had a man ever so clear an understand
ing of the prophecies and types under the old dis
pensation, ever so accurate a knowledge of the doc
trines of Christianity, nay, and this by inspiration,
from the infallible dictates and illumination of the
Spirit of God, without charity he would be nothing ;
all this would stand him in no stead. Note, A clear
and deep head is of no signification, without a bene
volent and charitable heart. It is not great know
ledge that God sets a value upon, but true and hearty
devotion and love.
III. Miraculous faith, the faith of miracles, or the
faith by which persons were enabled to work mira
cles ; Had I all faith, (the utmost degree of this
kind of faith,) that I could remove mountains, (or
say to them,*" Go hence into the midst of the sea,"
and have my command obeyed, Mark 11. 23.) and
had no charity, I am nothing. The most wonder
working faith, to which nothing is in a manner im
possible, is itself nothing without charity. Moving
mountains is a great achievement in the account ot
men ; but one dram of charity is, in God's account,
of much greater worth than all the faith of this sort
in the world. They may do many wondrous works
in Christ's name, whom yet he will disown, and bid
depart from him,, as workers of iniquity, Matt. 7,
22. Saving faith is ever in conjunction with charity,
but the faith of miracles may be without it
IV. The outward works of charity ; Bestowing his
goods to feed the poor, v. 3. Should all a man has
be laid out in this manner, if he had no charity, it
would profit nothing. There may be an open and
lavish hand, where there is no liberal and charitable
heart The external act of giving alms may pro
ceed from a very ill principle. Vain-glorious osten
tation, or a proud conceit of merit, may put a man
to a large expense this way, who has no true love
to God or men. .Our doing good to others will do
none to us, if it be not well done, that is, from a prin
ciple of devotion and charity, love to God, and good
will to men. Note, If we leave charity out of re
ligion, the most costly services will be of no avail to
us. If we give away all we have, while we with
hold the heart from God, it will not profit.
V. Even sufferings, and those of the most griev
ous kind ; If we give our bodies to be burnt without
charity, it profiteth nothing, v. 3. Should we sa
crifice our lives for the faith of the gospel; and be
burnt to death in maintenance of its truth, this will
stand us in no stead without charity, unless we are
animated to these sufferings by a principle of tnie
devotion to God, and sincere love to his church and
people, and good- will to mankind. The outward
carriage may be plausible, when the invisible prin
ciple is very bad. Some men have thrown them
selves into the fire, to procure a name and reputa
tion among men. It is possible, that the very same
principle may have worked up some to resolution
enough to die for their religion, who never heartily
believed and embraced it. But vindicating religion
at the cost of our lives will profit nothing, ff we feel
not the power of it : and true charity is the very
heart and spirit of religion. If we feel none of its
sacred heat in our- hearts, it will profit nothing,
though we be burnt to ashes for the truth. Note,
The most grievous sufferings, the most costly sa
crifices, will not recommend us to God, if we do not
love the brethren ; should we give our own bodies to
be burnt, it would not profit us. How strange a

I. CORINTHIANS, XIII.

451

way of recommending themselves to God are they
got into, who hope to do' it by burning others, by
murdering, and massacring, and tormenting their
fellow-Christians, or by any injurious usage of them !
My soul, enter not thou into their secrets. If I can
not hope to recommend myself to God by giving
mine own body to be burnt while I have no charity,
I will never hope to do it by burning or mal-treating
others, in open defiance to all charity.
4. Charity suffereth long, and is kind;
charity envieth not; charity vaunteth not
herself, is not puffed up ; 5. Doth not be
have herself unseemly, seeketh not her
own, is not easily provoked, thinketh no
evil ; 6. Rejoiceth not in iniquity, but re-
joiceth in the truth; 7. Beareth all things,
believeth all things, hopeth all things, en-
dureth all things.
The apostle gives us in these verses some of the
properties' and effects of charity, both to describe
and commend it, that we may know whether we
have this grace ; and that if we have not, we may
fall in love with what is so exceedingly amiable, and
rest not till we have obtained it. - It is an excellent
grace, and has a world of good properties belonging
to it. As,
I. It is long suffering — /*a.itpc8u/utl. It can endure
evil, and injury, and provocation, without being filled
with resentment, indignation, or revenge. It makes
the mind firm, gives it power over the angry pas
sions, and furnishes it with a persevering patience,
that shall rather wait and wish for the reformation
of a brother, than fly out in resentment of his con
duct. It will put up with many slights and neglects
from the person it loves, and wait long to see the
kindly effects of such patience on him.
II. It is kind — ^/mo-Tsi/eTai. It is benign, bountiful ;
it is courteous and obliging. The law of kindness is
in her lips; her heart is large, and her hand open.
She seeks to be useful ; and not only siezes on oppor
tunities of doing good, but searches for them. This
is her general character. She is patient under in
juries, and apt and inclined to do all good offices in
her power. And under these two generals all the
particulars of the character may be reduced.
III. Charity suppresses envy; It envieth not; it
is not grieved at the good of others ; neither at their
gifts nor at their good qualities, their honours, or
their estates. If we love our neighbour, we shall
be so far from envying his welfare, or being dis
pleased with' it, that we shall share in it, and re
joice at it. His bliss and satisfaction will be an ad
dition to our's, instead of impairing or lessening it.
This is the proper effect of kindness and benevo
lence : envy is the effect of ill-will. The prosperity
of those to whom we wish well, can never grieve
us ; and the mind which is bent on doing good to
all, can never wish ill to any.
IV. Charity subdues pride and vain-glory; It
vaunteth not itself, is not puffed up ; is not bloated
with self-conceit, does not swell upon its acquisi
tions, nor arrogate to itself that honour, or power,
or respect, which does not belong to it. It is not in
solent, apt to despise others, or trample on them, or
treat them with content and scorn. Those who are
animated with a principle of true brotherly love,
will in honour prefer one another, Rom. 12. 10.
They will do nothing out of a spirit of contention, or
vain-glory, but m lowliness of mind will esteem
others better than themselves, Philip. 2. 3. True
love will give us an esteem of our brethren, and raise
our value for them ; and this will limit our esteem
of odrselves, and prevent the tumours of self-con

ceit and arrogance. These ill qualities can never
grow out of tender affection for the brethren, or a
diffusive benevolence. The word rendered in our
translation, vaunteth itself, bears other significa
tions ; nor is the proper meaning, as I can find, set
tled ; but in every sense and meaning, true charity
stands in opposition to it. The Syriac renders it,
non tumultuatur — does not raise tumults and distur
bances. Charity calms the angry passions, instead
of raising them. Others render it, Non perperdm
et perverse agit — It does not act insidiously with
any, seek to insnare them, nor tease them with
needless importunies and addresses. It is not fro-
ward, nor stubborn and untractable, nor apt to be
cross and contradictory. Some understand it of
dissembling and flattery, when a fair face is put on,
and fine words said, without any regard to truth, or
intention of good.' Charity abhors such falsehood
and flattery. Nothing'is commonly more pernicious,
nor apt to cross the purposes of true love and good
will. V. Charity is careful not to pass the bounds of
decency; om do-^n^tovsi — it behaveth not unseemly;
it does nothing indecorous, nothing that in the com
mon account of men is base, or vile. It does nothing
out of place or time ; but behaves towards all men,
as becomes their rank and our's; with reverence
and respect to superiors, with kindness and conde
scension to inferiors, with courtesy and good-will to
wards all men. It is not for breaking order, con
founding ranks, bringing all men on a level ; but for
keeping up the distinction God has made between
men, and acting decently in its own station, and
minding its own business, without taking upon it to
mend, or censure, or despise, the conduct of others.
Charity would do nothing that misbecomes it.
VI. Charity is an- utter enemy to selfishness;
seeketh not its own ; does not inordinately desire or
seek its own praise, or honour, or profit, or pleasure.
Indeed self-love, in some degree, is natural to all
men, enters into their very constitution. And a rea
sonable love of self is by our Saviour made the mea
sure of our love to others, that charity which is here
described, Thou shalt love thy neighbour as thyself.
The apostle does not mean, that charity destroys all
regard to self; he does not mean, that the charitable
man should never challenge what is his own, but
utterly neglect himself and all his interests. . Charity
must then root up that principle which is wrought
into our nature. But charity never seeks its own to
the hurt of others, or with the neglect of others.
It many times neglects its own for the sake of others ;
prefers their welfare, and satisfaction, and advan
tage, to its own ; and it ever prefers the weal of the
public, of the community whether civil or ecclesi
astical, to its private advantage. It would not ad
vance, or aggrandize, or enrich, or gratify itself, at
the cost and damage of the public.
VII. It tempers and restrains the passions. Ou
vttpa^i-ntmi — is not exasperated. It corrects a sharp
ness of temper, sweetens and softens the mind, so
that it does not suddenly conceive* nor long continue,
a vehement passion. Where the fire of love is kept
in, the flames of wrath will not easily kindle, nor
long keep burning. Charity will never be angry
without a cause, and will endeavour to confine the
passions within proper limits, that they do not ex
ceed the measure that is just, either in degree or du
ration. Anger cannot rest in the bosom where love
reigns. It is hard to be angry with those we love,
but very easy to drop our resentments, and be re
conciled. VIII. Charity thinks no evil. It cherishes no
malice, nor gives way to revenge : so some under
stand it. It is not soon, nor long, angry ; it is never
mischievous, nor inclined to revenge; does not sus
pect evil of others, «i keyi£et*t to na,xw — it does not

452

I. CORINTHIANS, XIII.

reason out evil, charge guilt upon them by inference
and inuendo, when nothing of this sort appears open.
Truelove is not apt to be jealous and suspicious ; it will
hide faults that appear, and draw a veil over them,
instead of hunting and raking out those that lie co
vered and concealed : it will never indulge suspicion
without proofs, but rather will incline to darken and
disbelieve evidence against the person it affects. It
will hardly give into an ill opinion of another, and it
will do it with regret and reluctance when the evi
dence cannot be resisted ; hence it will never be for
ward to suspect ill, and reason itself into a bad opi
nion upon mere appearances, or give way to sus
picion without any. It will not make the worst
construction of things, but put the best face that it
can on circumstances that have no good, appearance.
IX. The matter of its joy and pleasure is here
suggested : 1. Negatively ; It rejoiceth not in iniqui
ty ; it takes no pleasure in doing injury or hurt to any ;
it thinks not evil of any, without very clear proof;
it wishes ill to none ; much less will it hurt or wrong
any ; and least of all make this the matter of its de
light, rejoice in doing harm and mischief. Nor will
it rejoice at the faults and failings of others, and
triumph over them ; either out of pride or ill-will,
because it will set off its own excellences, or gratify
its spite. The sins of others are rather the grief of
a charitable spirit, than its sport or delight ; they
will touch it to the quick, and stir all its compassion,
but can give it no entertainment. It is the very height
of malice, to take pleasure in the misery of a fellow-
¦creature. And is not falling into sin the greatest cala
mity that can befall one ? How inconsistent is it with
Christian charity, to rejoice at such fall ! 2. Affirm
atively ; It rejoiceth in the truth; is glad of the suc
cess of the gospel, commonly called the truth, by
way of emphasis, in the New Testament ; and re
joices tosee men moulded into an evangelical temper
by it, and made good. It takes no pleasure in their
sins, but is highly delighted to see them do well, to
approve themselves men of probity and integrity.
It gives it much satisfaction to see truth and justice
prevail among men, innocency cleared, and mutual
faith and trust established, and to see piety and true
religion flourish.
X. It beareth all things, it endureth all things,
Trdtta. rtiyn, natta. Cn-o/uhtt. Some read the first,
covers all things. So the original also signifies. Cha
rity will cover a multitude of sins, 1 Pet 4. 8. It
will draw a veil over them, as far as it can in con
sistence with duty. It is not for blazing and pub
lishing the faults of a brother, till duty manifestly
demands it. Necessity only can extort this from the
charitable mind. Though such a man be free to
tell his brother his faults in private, he is very un
willing to expose him by making them public. Thus
we do by our own faults, and thus charity would
teach us to do by the faults of others ; not publish
them to their shame and reproach, but cover them
from public notice as long as we can, and be faithful
to God and to others. Or, it beareth all things ; will
pass by and put up with injuries, without indulging
anger, or cherishing revenge ; will be patient upon
provocation, and long patient, a-avra wrofiitti ; holds
firm, though it be much shocked, and borne hard
upon ; sustains all manner of injury and ill usage, and
bears up under it, such as curses, contumacies, slan
ders, prison, exile, bonds, torments, and death itself,
for the sake of the injurious, and of others ; and per
severes in this firmness. Note, What a fortitude and
firmness fervent love will give the mind ! \ What
cannot a lover endure for the beloved, and for his
sake ! How many slights and injuries will he put
up with ! How many hazards will he run, and how
many difficulties encounter !
XI. Charity believes and hopes well of others ;
believeth all things, hopeth all things. Indeed, cha

rity does by no means destroy prudence, and, out of
mere simplicity and silliness, believe every word,
Prov. 14. 17. Wisdom may dwell with love, and
charity be cautious. But it is apt to believe well of
all, to entertain a good opinion of them when there
is no appearance to the contrary; nay, to believe
well when there may be some dark appearances, if
the evidence of ill be not clear. All charity is full
of candour, apt to make the best of every thing, and
put on the best face and appearance : it will judge
well, and believe well, as far as it can with, any
reason ; and will rather stretch its faith beyond ap
pearances for the support of a kind opinion ; but it
will go into a bad one with the utmost reluctance,
and fence against it as much as it fairly and honest
ly can. And when, in spite of inclination, it cannot
believe well of others, it will yet hope well, and con
tinue to hope as long as there is any ground for it,
It. will not presently conclude a case desperate, but
wishes the amendment of the worst of. men, and is
very apt to hope for what it wishes. How well-
natured and amiable a thing is Christian charity !
How lovely a mind is that which is tinctured through
out with such benevolence, and has it diffused over
its whole frame ? Happy the man who has this hea
venly fire glowing in his heart, flowing out of his
mouth, and diffusing its warmth over all with whom
he has to do ! How lovely a thing would Christiani
ty appear to the world, if those who profess it were
more actuated and animated by this divine principle,
and paid a due regard to a command on wliich its
blessed Author laid a chief stress ! A new com
mandment give I to you, that ye love one another;
as I have loved you, that ye also love one another,
John 13. 34. By this shall all men know that ye are
my disciples, v. 35. Blessed Jesus ! how few of
thy professed disciples are to be distinguished and
marked out by this characteristic !
8. Charity never faileth; but whether
there be prophecies, they shall fail; whether
there be tongues, they shall cease : whether
there be knowledge, it shall vanish away:
9. For we know in part, and we prophesy
in part. 1 0. But when that which is perfect
is come, then that which is in part shall be
done away. 1 1 . When I was a child, I
spake as a child, I understood as a child, I
thought as a child ; but when I became a
man, I put away childish things. 1 2. For
now we see through a glass, darkly; but
then face to face: now I know in part;
but then shall I know even as also I am
known. 1 3. And now abide faith, hope, cha
rity, these three ; but the greatest of these
is charity.
Here the apostle goes on to commend charity, and
shew how much preferable it is to the gifts on which
the Corinthians were so apt to pride themselves, to
the utter neglect, and almost extinction, of charity.
This he makes out,
I. From its longer continuance and duration; Cha
rity never faileth. It is a permanent and perpetual
grace, lasting as eternity ; whereas the extraordina
ry gifts on which the Corinthians valued themselves,
were of a short continuance. They were only to
edify the church on earth, and that but-for a time,
not during its whole continuance in this world; but
in heaven would be all superseded, which yet is the
very seat and element of love. Prophecy must faU,
that is, either the prediction of things to come,
(which is its most common sense,) or the interpret*-

I. CORINTHIANS, XIV.

453

tion of scripture by immediate Inspiration. Tongites
will cease, that is, the miraculous power of speaking
languages without learning them. There will be but
one language in heaven. There is no confusion'of
tongues in the region of perfect tranquillity. And
knowledge will vanish away. Not that, in the perfect
state above, holy and happy souls shall be unknow
ing, ignorant : it is a very poor happiness, that can
consist with utter ignorance. The apostle is plainly
speaking of miraculous gifts, and therefore of know
ledge to be had out of the common way; (seecA.
14. 6. ) a knowledge' of mysteries supernaturally com
municated. Such knowledge was to vanish away.
Some indeed understand it of common knowledge
acquired by instruction, taught and learnt. This
way of knowing is to vanish away, though the know
ledge itself, once acquired, will not be lost. But it
is plain that the apostle is here setting the grace of
charity in opposition to supernatural gifts. And it
is more valuable, because more durable ; it shall
last, when they shall be no more ; it shall enter into
heaven, where they will have noplace, because they
will be of no use ; though, in a sense, even our com
mon knowledge may be said to cease in heaven, by
reason of the improvement that will then be made
in it. The light of a candle is perfectly obscured
by the sun shining in its strength.
II. He hints, that these gifts are adapted only to
a state of imperfection ; We know in part, and we
prophesy in part, v. 9. Our best knbwledge and
our greatest abilities are at present like our condi
tion, narrow and temporary. Even the knowledge
they had by inspiration was but in part How little
a portion of God, and the unseen world, was heard
even by apostles and inspired men \ How much
short do others come of them ! But these gifts were
fitted to the present imperfect state of the church,
valuable in themselves, but not to be compared with
charity, because they were to vanish with the imper
fections of the church, nay, and long before, whereas
charity was to last for ever.
III. He takes occasion hence, to shew how much
better it will be with the church hereafter than it
can be here. A state of perfection is in view ; (v. 10. )
When that which is perfect is come, then that which is
in part shall be done away. When the end is once
attained, the means will of course be abolished.
There will be no need of tongues, and prophecy,
and inspired knowledge, in a future life, because
then the church will be in a state of perfection, com
plete both iii knowledge and holiness. God will be
known then clearly, and in a manner by intuition,
and as perfectly as the capacity of glorified minds
will allow ; not by such transient glimpses, and little
portions, as here. The difference between these two
states is here pointed at in two particulars ; 1. The
present state is a state of childhood, the future that
of manhood ; When I was a child, I spake as a child,
(that is, as some think, spake with tongues,) I un
derstood as a child; i<ppiv<,v)i — sapiebam, (that is, "I
prophesied, I was taught the mysteries ofthe king
dom of heaven, in such an extraordinary way as
manifested I was not out of my childish state,") I
thought, or reasoned, ixcyi^ifiut, as a child: but
when I became a man, I put away childish things.
Such is the difference between earth and heaven.
What narrow views, what confused and indistinct
notions of things, have children, in comparison of
grown men ! And how naturally do men, when
reason is_ ripened and matured, despise and relin
quish their infant thoughts, put them away, reject
them, esteem them as nothing! Thus shall we
think of our most valued gifts and acquisitions in this
world, when we come to heaven. We shall despise
our childish folly, in priding ourselves in such things
when we are grown up to men in Christ 2. Things
are all dark and confused now, in comparison of what

they will be hereafter ; Now we see through a glass
darkly, («» tthiyi^ti; in a riddle,) then face to face;
now we know in part, but then we shall know as we
are known. Now we can only discern things at a
great distance, as through a telescope, and that in
volved in clouds and obscurity : but hereafter the
things to be known will be near and obvious, open to
our eyes ; and our knowledge will be free from all ob
scurity and error. God is to be seen face to face ; and
we are to know him, as we are known by him ; not
indeed asperfectly, but in some sense m the same
manner. We are known to him by mere inspection ;
he turns his eye towards us, and sees, and searches
throughout. We shall then fix our eye on him, and
see him as he is, 1 John 3. 2. We shall know how
we are known, enter into all the mysteries of divine
love and grace. O glorious change ! To pass from
darkness to light, from clouds to the clear sunshine
of our Saviour's face, and in God's own light to see
light ! Ps. 36. 9. Note, It is the light of heaven only,
that will remove all clouds and darkness from the
face of God. It is at best but twilight while we are
in this world ; there it will be perfect and eternal
day. IV. To sum up the excellences of chanty, he pre
fers it not only tb gifts, but to other graces, to faith
and hope ; (v. 13.) And now abide faith, hope, and
charity; but the greatest of these is charity. True
grace is much more excellent than any spiritual gifts
whatever. And faith, hope, and love, are the three
principal graces, of which charity is the chief, being
the end to which the other two are but means. This
is the divine nature, the soul's felicity, or it is com-
placential rest in God, and holy delight in all his
saints. And it is everlasting work, when faith and
hope shall be no more. Faith fixes on the divine
revelation, and assents to that : hope fastens on future
felicity, and waits for that : and in heaven, faith will
be swallowed up of vision, and hope in fruition.
There is no room to believe and hope, when we see
and enjoy. But love fastens on the divine perfec
tions themselves, and the divine image on the crea
tures, and our mutual relation both to God and them.
These will all shine forth in the most glorious splen
dour in another world, and there will love be made
Eerfect ; there we shall perfectly- love God, because
e will appear perfectly amiable for ever, and our
hearts will kindle at the sight, and glow with per
petual devotion. And there shall we perfectly love
one another, when all the saints meet there, when
none but saints are there, and saints made perfect
O blessed state ! How much surpassing the best
below ! O amiable and excellent grace of charity !
How much does it exceed the most valuable gift,
when it outshines every grace, and is the everlasting
consummation of them ! When faith and hope are
at an end, true charity Will burn for ever with the
brightest flame. Note, They border most upon the
heavenly state and perfection, whose hearts are
fullest of this divine principle, and burn with the
most fervent charity. Itisthe surest offspring of God,
and bears his fairest impression. For God is Love,
1 John 4. 8, 16. And where God is to be seen as he
is, and face to face, there charity is in its greatest
height ; there, and there only, will it be perfected.
CHAP. XIV.
In this chapter, the apostle directs them about the use of their
spiritual gifts, preferring those most, that are best, and fitted
to do the greatest good. I. He begins with advising them
of all spiritual gifts to prefer prophesying, and shews that
this is much better than speaking with tongues, v. 1 . . s.
II. He goes on to shew them how unprofitable the foreign
languages were, and useless to the church ; it is like piping
in one to»e, like sounding a trumpet without any certain
note, like talking gibberish; whereas rifts should be used
for the good ofthe church, v. 6 . . 14. III. He advises that
worship should be celebrated, so that the most ignorant

454

1. CORINTHIANS, XIV.

might understand, and join in prayer and praise, and presses
the advice by his own example, v. IS . . 20. IV. He informs
them, that tongues were a sign for unbelievers, rather than
those that believe ; and represents the advantage of pro
phecy above speaking with tongues, from the different sug
gestions they would give to the mind of an unbeliever
coming into their assemblies, v. 21 . . 25. V. He blames
them for the disorder and confusion they had brought into
the assembly, by their vanity and ostentation of their gifts :
and directs them about using the gifts, both ef tongues and
prophecy, v. 26 . . S3. VI. He forbids women speaking in
the church ; and closes this subject, by requiring them to
perform every thing in the public worship with order and
decency, v. 34, to the end.
1 ' T^OLLOW after charity, and desire
A spiritual gifts; but rather that ye
may prophesy. 2. For he that speaketh
in an unknown tongue, speaketh not unto
men, but unto Gbd: for no man under-
standeth him; howbeit in the Spirit he
speaketh mysteries. 3. But he that pro-
phesieth speaketh unto men to edification,
and exhortation, and comfort. 4. He that
speaketh in an unknown tongue edifieth
himself; but he that prophesieth edifieth
the church. 5. I would that ye all spake
with tongues, but rather that ye prophesied :
for greater zs he that prophesieth than he
that speaketh with tongues, except he in-
terpret,thatthechurchmayreceiveedifying. The apostle, in the foregoing chapter, had himself
preferred, and advised the Corinthians to prefer,
Christian charity to all spiritual gifts. Here he
teaches them, among spiritual gifts, which they
should prefer, and by what rules they should make
comparison. He begins the chapter,
I. With an exhortation to charity; (v. 1.) Follow
after charity, pursue it. The original, Jwksts, when
spoken of a thing, signifies a singular concern to ob
tain it ; and is commonly taken in a good and lauda
ble sense. It is an exhortation to obtain charity, to
get this excellent disposition bf mind upon any terms,
whatever pains or prayers it may cost : as if he had
said, " In whatever you fail, see you do not miss of
this ; the principal of all graces is worth your getting
at any rate."
II. He directs them which spiritual gift to prefer,
from a principle of charity ; "Desire spiritual gifts,
but rather that ye may prophesy, or chiefly that you
may prophesy. While they were in close pursuit
of charity, and made this Christian disposition their
chief scope, they might be zealous of spiritual gifts,
be ambitious of them in some measure, but especi
ally of prophesying, that is, of interpreting scripture.
This preference would' most plainly discover that
they were indeed upon such pursuit, that they had
a due value for Christian charity, and were intent
upon it Note, Gifts are fit objects of our desire and
pursuit, in subordination to grace and charity.
That should be sought first, and with greatest ear
nestness, which is most worth.
III. He assigns the reasons of this preference.
And it is remarkable here, that he only compares
prophesying with speaking with tongues. It seems,
this was the gift on which the Corinthians princi
pally valued themselves. This was more osten
tatious than the plain interpretation of scripture;
more fit to gratify pride, but less fit to pursue the
purposes of Christian charity ; it would not equally
edify, or do good to, the souls of men. For,
1. He that spake with tongues, must wholly
speak between God and himself; for whatever
mysteries might be communicated in his language,

none of his own countrymen could understand them,
because they did not understand the language, v. 2.
Note, What cannot be understood, can never edify.
No advantage can be reaped from the most excellent
discourses, if delivered in unintelligible language,
such as the audience can neither speak nor under
stand : but he that prophesies, speaks to the advan
tage of his hearers ; they may profit by his gift In
terpretation of scripture will be for their edification ;
they may be exhorted and comforted by it, v. 3.
And indeed these two must go together. Duty is
the proper way to comfort ; and they that would be
comforted, must bear being exhorted.
2. He that speaks with tongues, may edify him
self, v. 4 He must understand, and be affected
with, what he speaks ; and so every minister should ;
and he that is most edified himself, is in the disposi
tion and fitness to do good to others, by what he
speaks ; but he that speaks with tongues or language
unknown, can only edify himself ; others can reap
no benefit from his speech. Whereas the end of
speaking in- the church is to edify the church, (t%
4.) to which prophesying, or interpreting scripture
by inspiration, or otherwise, is immediately adapted.
Note, That is the best and most eligible gift, which
best answers the purposes of charity, and does most
good ; not that which can edify ourselves only, but
that which will edify the .church. Such is prophe
sying, or preaching, and interpreting scripture, com
pared with speaking in an unknown tongue.
Indeed, no gift is to be despised, but the best are
to be preferred. I could wish, says the apostle, that
ye all spake with tongues, but rather that ye pro
phesied, v. 5. Every gift of God is a favour from
God, and may be improved for his glory, and as such
is to be valued and thankfully received; but then
those are to be most valued, that are most useful.
Greater is he that prophesieth than he that speaketh
with tongues, unless he interpret, that the church
may receive edifying, v. 5. Benevolence makes a
man truly great. £ is more blessed to give than to
receive. And it is true magnanimity to study and
seek to be useful to others, rather than to raise their
admiration, and draw their esteem. Such a man
has a large soul, copious and diffused in proportion
to his benfevolence, and bent of mind for public good.
Greater is he who interprets scripture to edify the
church, than he who speaks tongues to recommend
himself. And what other end he who spake with
tongues could have, unless he interpreted what he
spake, is not easy to see. Note, That makes most
for the honour of a minister, which is most for the
church's edification, not that which shews his rifts
to most advantage. He acts in a narrow sphere,
while he aims at himself ; but his spirit and charac
ter increase in proportion to his usefulness, I mean
his own intention and endeavours to be useful.
6. Now, brethren, if I come unto you
speaking with tongues, what shall I profit
you, except I shall speak to you, either by
revelation, or by knowledge, or by .prophe
sying, or by doctrine ? 7. And even things
without life giving sound, whether pipe or
harp", except they give a distinction in the
sounds, how shall it be known what is
piped or harped 1 8. For if the trumpet
give an uncertain sound, who shall prepare
himself to the battle ? 9. So likewise ye,
except ye utter by the tongue words easy
to be understood, how shall it be known
what is spoken ? For ye sh^ll speak into
the air. 1 0. There are, it may be, so many

I. CORINTHIANS, XIV.

455

kinds of voices in the world, and none of
them is" without signification. 11. There
fore, if I know not the meaning of the
voice, I shall be unto him that speaketh, a
barbarian; and he that speaketh shall be a
barbarian unto me. 12. Even so ye, for as
much as ye are zealous of spiritual gifts,
seek that ye may excel to the edifying of
the church. 13. Wherefore, let him that
speaketh in an unknown tongue, pray that
he may interpret. 1 4. For if I pray in an
unknown tongue, my spirit pi&yeth, but my
understanding is unfruitful.
In this paragraph he goes on to shew how vain a
thing that ostentation of speaking unknown and un
intelligible language must be. It was altogether un-
edifying and unprofitable ; (v. 6.) If I come to you
speaking with tongues, what will it profit you, unless
I speak to you by revelation, or by knowledge, or by
prophesying, or by doctrine ? It would signify no
thing to utter any of these in an unknown tongue.
An apostle, with all his furniture, could not edify,
unless he spake to the capacity of his hearers. New
revelations, the most clear explications of old ones,
the most instructive discourses in themselves, would
be unprofitable in a language not understood. Nay,
interpretations of scripture, made in an unknown
tongue, would need to be interpreted over again, be
fore they could be of any use. This he illustrates
by several allusions. 1. To a pipe and a harp play
ing always in one tone. Of what use can this be
to those who are dancing ? If there be no distinction
of sounds; how should they order their steps or mo
tions? Unintelligible language is like piping or
harping, without distinction ot sounds : it gives no
more direction how a man should order his conver
sation, than a pipe with but one stop, or a harp with
but one string, can direct a dancer how he should
order his steps, v. 7. 2. To a trumpet giving an
uncertain sound, aSnh.ni <paviv, a sound not manifest;
either not the proper sound for the purpose, or not
distinct enough to be discerned from every other
sound. If, instead of sounding an onset, it sounded
a retreat, or sounded one knew not what, who would
prepare for the battle ? To talk in an unknown lan
guage in a Christian assembly, is altogether as vain
and to no purpose, as for a trumpet to give no cer
tain sound in the field or day of battle. The army
in one case, and the congregation in the other, must
be all in suspense, and at a perfect nonplus. To speak
words that have no significancy to those who hear
them, is to leave them ignorant of what is spoken ;
it is speaking to the air, v. 9. Words without a
meaning can convey no notion or instruction to the
mind; and words not understood, have no meaning
with those who do not understand them : to talk to
them in such language, is to waste our breath. 3.
He compares the speaking in an unknown tongue to
the gibberish of barbarians. There are, as he says,
(v. 10.) many kinds of voices in the world, none of
which are without their proper signification. This
is true of the several languages spoken by several
nations. All of them have their proper signification.
Without this they would be <j>avai aqmu — a voice,
and no voice. For that is no language, nor can an
swer the end of speaking, which has no meaning.
But whatever proper signification the words of any
language may have in themselves, and to those who
Understand them, they are perfect gibberish to men
of another language, who understand them not In
this case, speaker and hearers are barbarians to
each other, v. 11, They talk and hear only sounds

without sense ; for this is to be a barbarian. For
this, says the polite Ovid, when banished into Pontus,
Barbarus hie ego sum, quia non intelligor ulli—
I am a barbarian here, none understand me.
To speak in the church in an unknown tongue, is
to talk gibberish; it is to play the barbarian; it
is to confound the audience, instead of instructing
them ; and for this reason utterly vain and unpro
fitable. The apostle, having thus established his point, in
the two next verses applies it ; (1.) By advising them
to be chiefly desirous of those gifts that were most
for the church's edification, v. 12. "Forasmuch as
you are zealous of spiritual gifts, this way it will
become commendable zeal ; be zealous to edify the
church, to promote Christian knowledge and prac
tice; and covet those gifts most, that will do the
best service to men's souls." This is the great rule
he gives; which, (2.) He applies to the matter in
hand, that, if they did speak a foreign language,
they should beg of God the gift of interpreting it,
v. 13. That these were different gifts, see ch. 12.
10. They might speak and understand a foreign
language, who could not readily translate it into
their own : and yet was this necessary to the church's
edification ; for the church must understand, that it
might be edified ; which yet it could not do, till the
foreign language was translated into its own. Let
him therefore pray for the gift of interpreting what
he speaks in an unknown tongue ; or rather covet
and ask of God the gift of interpreting, than of
speaking in a language that needs interpretation,
this being most for the church's benefit, and there
fore among the gifts that excel ; vide v. 12. Some
understand it, "Let him pray so as to interpret
what he utters in prayer, in a language unintelligible
without it." The sum is, that they should perform
all religious exercises in their assemblies, so that all
might join in them, and profit by them. ' (3.) He
enforces this advice with a proper reason, that, if
he prayed in an unknown tongue, his spirit might
pray, that is, a spiritual gift might be exercised in
prayer, or his own mind might be devoutly engaged,
but his understanding would be unfruitful, (v. 14.)
that is, the sense and meaning of "his words would
be unfruitful; he would not be understood, nor
therefore would others join with him in his devotions.
Note, It should be the concern of such as pray in
public, to pray intelligibly, not in a foreign language,
nor in a language, that, if it be not foreign, is above
the level of his audience. Language that is most
obvious and easy to be understood, is the most proper
for devotions, and other religious exercises.
1 5. What is it then ? I will pray with the
spirit, and I will- pray with the understand
ing also : I will sing with the spirit, and 1
will sing with the understanding also. 16.
Else when thou shalt bless with the spirit,
how shall he that occupieth the room of
the unlearned, say Amen at thy giving
thanks, seeing he understandeth not what
thou sayest? 17. For thou verily giveth
thanks well, but the other is not edified.
18.1 thank my God, I speak with tongues
more than ye all : 19. Yet in the church I
had rather speak five words with my under
standing, that by my voice 1 might teach
others also, than ten thousand wor'ds in an
unknown tongue. 20. Brethren, be not
children in understanding: howbeit, in ma-

456

I. CORINTHIANS, XIV.

lice be ye children, but in understanding
be men.
The apostle here sums up the argument hitherto,
and, I. Directs them how they should sing and pray in
public j (v. 15.) What is it then? I will pray with
the spirit, and twill pray with the understanding
also. I will sing with the spirit, tfc. He does not
forbid their praying or singing under a divine affla
tus, or when they were inspired for this purpose, or
had such a spiritual gift communicated to them ;
but he would have them perform both, so as to be
understood by others, that others might join with
them. Note, Public worship should be performed
so as to be understood.
II. He enforces the argument with several reasons.
1. That otherwise the unlearned could not say
Amen to their prayers or thanksgivings; could not
join in the worship, for they did not understand it,
v. 16. He who fills up or occupies the place of the
unlearned, that is, as the ancients interpret it, the
body qf the people^ who, in most Christian assem
blies, are illiterate ; how should they say Amen to
prayers in an unknown tongue ? How should they
declare their consent and concurrence ? This is
saying Amen, So be it. God grant the thing we have
requested; or, We join in the confession that has
been made of sin, and in the acknowledgment that
has been made of divine mercies and favours. This
is the import of saying Amen. All should say Amen
inwardly; and it is not improper to testify this in
ward concurrence in public prayers and devotions,
by an audible Amen. The ancient Christians said
Amen aloud. Vide Just Mart, apol, 2. prope fin.
Now, how should the people say Amen to what they
did not understand ? Note, There can be no con
currence in those prayers that are not understood.
The intention of public devotions is, therefore, en
tirely destroyed, if they be performed in an un
known tongue. He who performs, may pray well,
and give thanks well, but not in that time and place,
because others are not, cannot be, edified (v. 17.)
by what they understand not.
2. He alleges his own example, to make the
greater impression. Concerning which, observe,
(1.) That he did not come behind any of them in
this spiritual gift ; J thank my God, I speak with
tongues more than ye all; (v. 18. ) not only more than
any single person among you, but more than all to
gether. It was not envy at their better furniture,
that made Paul depreciate what they so highly va
lued, and so much vaunted of ; he surpassed them
all in this very gift of tongues, and did not vilify
their gift because he had it not. This spirit of envy
is too common in the world. But the apostle took
care to guard against this misconstruction of his pur
pose, by letting them know there was more ground
for them to envy him upon this head, than for him
to envy them. Note, When we beat down men's
unreasonable value for themselves, or any of their
possessions or attainments, we should let them see,
if possible, that this does not proceed from an envi
ous and grudging spirit We miss our aim, if they
can fairly give our conduct this invidious turn. Paul
could not be justly censured or suspected for any
such principle in this whole argument. He spake
more languages than they all. Yet, (2.)Hehad ra
ther speak five words with understanding, that is,
so as to be understood, and instruct and edify others,
than ten thousand words in an unknown tongue, v.
19. He was so far from valuing himself upon talk
ing languages, or making ostentation of his talents
of this kind, that he had rather speak five intelligi
ble words, to benefit others, than make a thousand,
ten thousand fine discourses, that would do no one
else any good, because they did not understand

them. Note, A truly Christian minister will value
himself much more upon doing the least spiritual
good to men's souls, than upon procuring the great
est applause and commendation to himself. 1 his is
true grandeur and nobleness of spirit ; it is acting up
to his character ; it is approving himself the servant
of Christ, and not a vassal to his own pride and
vanity. 3. He adds a plain intimation, that the fondness
they discovered for this gift, was but too plain an
indication of the immaturity of their judgment ; Bre
thren, be not children in understanding; in malice
be ye children, but in understanding be men, v. 20.
Children are apt to be struck with novelty and
strange appearances. They are taken with an out
ward shew, without inquiring into the true nature
and worth of things.' Do not you act like them, and
prefer noise and shew to worth and substance ;
shew a greater ripeness of judgment, and act a more
manly part ; be like children in nothing but an in
nocent and inoffensive disposition. A double rebuke
is couched in this passage, both of their pride upon
account of their gifts, and their arrogance and haugh
tiness towards each other, and the contests and quar
rels proceeding from them. Note, Christians should
be harmless and inoffensive as children, void of all
guile and malice; but should have wisdom and
knowledge that are ripe and mature. They should
not be unskilful in the word of righteousness, (Heb.
5. 13.) though they should be unskilful in all the
arts of mischief.
2 1 . In the law it is written, With men of
other tongues and other lips will I speak
unto this people ; and yet for all that will
they not hear me, saith the Lord. 22.
Wherefore tongues are for a sign, not to
them that believe, but to them that believe
not : but prophesying serveth not for them
that believe not, but for them that believe.
23. If therefore the whole church be come
together into one place, and all speak with
tongues, and there come in those that are
unlearned or unbelievers, will they not say
that ye are mad 1 24. But if all prophesy,
and there come in one that believeth, not,
or one unlearned, he is convinced of all, he
is judged of all : 25. And thus are the se
crets of his heart made manifest ; and so,
falling down on his face, he will worship
God, and report that God is in you of a
truth. In this passage the apostle pursues the argument,
and reasons from other topics ; as,
I. Tongues, as the Corinthians used thenlj were
rather a token of judgment from God, than mercy
to any people ; (v. 21.) In the law, that is, the Old
Testament, it is written, With men of other tongues
and other lips will I speak to this people ; and yet far
all that will they not hear me, saith the Lord, Isa.
28. 11. Compare Deut 28. 46, 49. To both these
places, it is thought, the apostle refers. Both are
delivered by way of threatening, and one is supposed
to interpret the other. The meaning in this view,
is, that it is an evidence that a people are abandoned
of God, when he gives them up to this sort pf in
struction, to the discipline of those who speak in an
other language. And surely the apostle s discourse
implies, You should not be fond of the tokens of di
vine displeasure. God can have no gracious regards
to those who are left merely to this sort of instruc-

I. CORINTHIANS, XIV.

457

tion, and taught in language which they cannot un
derstand. AThey can never be benefited by such
teaching as this ; and when they are left to it, it is a
sad sign that God gives them over as past cure. And
should Christians covet to be in such a state, or bring
the churches into it ? Yet thus did the Corinthian
preachers in effect, who would always deliver their
inspirations in an unknown topgue.
H. Tongues were rather a sign to unbelievers than
to believers, v. 22. They were a spiritual gift, in
tended for the conviction and conversion of infidels,
that they might be brought into the Christian
church ; but converts were to be built up in Chris
tianity byprofitable instructions in their own lan
guage. The gift of tongues was necessary to spread
Christianity, and gather churches; it was proper
and intended to convince unbelievers of that doctrine
which Christians had already embraced ; but pro
phesying, and interpreting scripture in their own
language, were most fpr the edification of such as did
already believe : so that speaking with tongues in
Christian assemblies was altogether out of time and
place ; neither one nor the other was proper for it.
Note, That gifts may be rightly used, it is proper to
know the ends which they -are intended to serve.
To go about the conversion of infidels, as the apos
tles did, without the gift of tongues, and the dis
covery of this gift, had been a vain undertaking ; but
in, an assembly of Christians already converted to
the Christian faith, to make use and ostentation of
this, gift would be perfectly impertinent, because it
would be of no advantage to the assembly ; not for
convictions of truth, because they had already em
braced it ; not for their edification, because they did
not understand, and could^not get benefit without
understanding, what they heard.
III. The credit and reputation of their assemblies
among unbelievers required them to prefer pro
phesying before speaking with tongues. For, 1. If
when they were all assembled for Christian worship,
their ministers, or all employed in public worship,
should talk unintelligible language, and infidels
should drop in, they would conclude them to be mad,
to be no better than a parcel of wild fanatics. Who
in their right senses could carry on religious worship
in such a manner ? Or what sort of religion is that
which leaves out sense and understanding ? Would
not this make Christianity ridiculous to a heathen,
to hear the ministers of it pray, or preach, or per
form any other religious exercise, in a language that
neither he nor the assembly understood? Note,
Christian religion is a sober and reasonable thing in
itself, and should not, by the ministers of it, be made
to look wild or senseless. They disgrace their re
ligion, and vilify their own character, who do any
thine that has this aspect. But, on the other hand,
2. If instead of speaking with tongues, those who
minister, plainly interpret scripture, or preach, in
language intelligible and proper, the great truths and
rules of the gospel, a heathen or unlearned person,
coming in, would probably be convinced, and be
come a convert to Christianity ; (v. 24, 25.) his con
science will be touched, the secrets of his heart will
be revealed to him, he will be condemned by the
truth he hears, and so will be brought to confess his
guilt, to pay his homage to God, and own that He is
indeed among you, present in the assembly. Note,
Scripture-truth, plainly and duly taught, has a mar
vellous aptness to awaken the conscience, and touch
the heart. And is not this much more for the ho
nour of our religion, than that infidels should con
clude the ministers of it a set of madmen, and their
religious exercises only fits of phrensy ? This last
would at once cast contempt on themselves, and
their religion too. Instead of procuring applause for
themselves, it would render them ridiculous, and in
volve their profession in the same censure : whereas
Vol. vi.— 3 M

prophesying would certainly edify the church, much
better keep up their credit, and might probably con
vince and convert infidels who might occasionally
,hear them. Note, Religious exercises in Christian
assemblies should be such as are fit to edify the faith
ful, and convince, affect, and convert unbelievers.
The ministry was not instituted to make ostentation
of gifts and parts, but to save souls.
26. How is it then, brethren ? When ye
come together, every one of you hath a
psalm, hath a doctrine, hath a tongue, hath
a revelation, hath an interpretation. Let
all things be done to edifying. 27. If any
man speak in an unknown tongue, let it be
by two, or at the most by three, and that by
course ; and let one interpret. 28. But if
there be no interpreter, let him keep silence
in the church : and let him speak to himself,
and to God. 29. Let the prophets speak
two or three, and let the other judge. 30.
If any thing be revealed to another that
sitteth by, let the first hold his peace. 31.
For ye may all prophesy one by one, that
all may learn, and all may be comforted.
32. And the spirits of the prophets are sub
ject to the prophets. 33. For God is not
the author of confusion, but of peace, as in
all churches of the saints.
In this passage the apostle reproves them for their
disorder, and endeavours to correct and regulate
their conduct for the future.
I. He blames them for the confusion they intro
duced into the assembly, by ostentation of their gifts ;
(v. 26.) When ye come together, every one hath a
psalm, hath a doctrine, hath a tongue, &c. that is,
either, "You are apt to confound the several parts
of worship ; and while one has a psalm to utter by
inspiration, another has a doctrine, or revelation ;"
or else, " You are apt to be confused in the same
branch of worship, many of you having psalms or
doctrines to propose at the same time,, without stay
ing for one another. Is not this perfect uproar ? Can
this be edifying ? And yet, all religious exercises in
public assemblies should have this view; Let all
things be done to edifying."
117 He corrects their faults, and lays down some
regulations for their future conduct As, 1. To
speaking in an unknown tongue, he orders, that no
more than two or three should do it at one meeting,
and this not altogether, but successively, one after
another. And even this was not to be done unless
there were some one to interpret, (v. 27, 28.) some
other interpreter beside himself, who spake ; for to
speak in an unknown tongue, what himself was
afterward to interpret, could only be for ostentation.
But if another were present, who could interpret,
two miraculous gifts might be exercised at once, and
thereby the church edified, and the faith of the
hearers confirmed at the same time. But if there
were none to interpret, he was to be silent in the
church, and only exercise his gift between God and
himself, (v. 28.) that is, (as I think,) in private, at
home ; for all who are present at public worship,
should join in it, and not be at their private devo
tions in public assemblies. Solitary devotions are
out of time and place, when the church is met for
social worship. 2. As to prophesying,- he orders,
(1.) That two or three only should speak at one
meeting, (v. 20.) and this successively, not all at
once ; and the other should examine and judge what

458

1. CORINTHUiNS. 2UV

he delivered, that is, discern and determine con
cerning it, whether it were of divine inspiration or
not There might be false prophets, mere pre
tenders to divine inspiration ; and the true prophets
were to judge of these, and discern and discover who
was divinely inspired, and by such inspiration in
terpreted scripture, and taught the church, and who
was not ; what was of divine inspiration, and what
was not. This seems to be the meaning of this rule.
For where a prophet was known to be such, and un
der the divine afflatus, he could not be judged ; for
this were to subject even the Holy Spirit to the judg
ment of men. He who was indeed inspired, and
known to be so, was above all human judgment. (2. )
He orders, that, if any assistant>prophets had a re
velation, while another was prophesying, the other
should hold his peace, be silent, (v. 30.) before the
inspired assistant uttered his revelation. Indeed, it
is by many understood, that the former speaker
should immediately hold his peace. But this seems
unnatural, and not so well to agree with the context.
For Why must one that was speaking by inspiration,
be immediately silent upon another man's being in
spired, and suppress what was dictated tc him by
the same Spirit ? Indeed, he who had the new re
velation, might claim liberty of speech in his turn,
upon producing his vouchers : but why must liberty
of speech be taken from him who was speaking be
fore, and his mouth stopped, when he was delivering
the dictates of the same Spirit, and could produce
the same vouchers ? Would the Spirit of God move
one to speak, and, before he had delivered what he
had to say, move another to interrupt him, and put
him to silence? This seems to me an unnatural
thought. Nor is it more agreeable to the context,
and .the reason annexed, (v. 31.) That all might
prophesy, one by one, or one after another ; which
could not be where any one was interrupted and
silenced before he had done prophesying ; but might
easily be, if he, who was afterward inspired, forbore
to deliver his new revelation, till the former pro-
Ehet had finished what he had to say. And to con-
rm this sense, the apostle quickly adds, The spirits
of the prophets are subject to the prophets; (v. 33.)
that is, the spiritual gilts they have, leave them still
possessed of their reason, and capable of using their
own judgment in the exercise of them. Divine in
spirations are not like the diabolical possessions of
heathen priests, violent and ungovernable, and
prompting them to act as if they were beside them
selves ; but are sober and calm, and capable of regu
lar conduct. The man inspired by the Spirit of
God, may still act the man, and observe the rules
of natural order and decency in delivering his reve
lations. His spiritual gift is thus far subject to his
pleasure, and to be managed by his discretion.
III. The apostle gives the reasons of these regula
tions. As, 1. That they would be for the church's
benefit, their instruction and consolation. It is, that
all may learn, and all may be comforted or exhorted,
that the prophets were to speak in the orderly man
ner the apostle advises. Note, The instruction,
edification, and comfort, of the church, is that for
which God instituted the ministry. And surely mi
nisters should, as much as possible, fit their minis
trations to these purposes. 2. He tells them, God
is not the God of confusion, but of peace and good
order, v. 33. And therefore divine inspirations
should by no means throw Christian assemblies into
confusion, and break through all rules of common
decency ; which yet would be unavoidable, if several
inspired men should all at once utter what was sug
gested to them by the Spirit of God, and not wait to
take their turns. Note, The honour of God requires
that things should be managed in Christian assem
blies, so as not to transgress the rules of natural de
cency. If they are managed in a tumultuous and

confused manner, what a notion must this give of the
God who is worshipped, to considerate observers !
Does it look as if he were the God of peace and or
der, and an enemy to confusion ? Things should be
managed so in divine worship, that no unlovely or
dishonourable notion of God should be formed in the
minds of observers. 3. He adds, that things were
thus orderly managed in all the other churches ; as
in all the churches of the saints; (v. 33.) they kept
to these rules in the exercise of their spiritual gifts,
which was a manifest proof that the church of Co
rinth might observe the same regulations. And it
would be perfectly scandalous for them, who ex
ceeded most churches in spiritual gifts, to be more
disorderly than any in the exercise of them. Note,
Though other churches are not to be our rule, yet
the regard they pay to natural decency and order
should restrain us from breaking the rules. Thus
far they may -be proposed as examples, and it is a
shame not to follow them.
34. Let your women keep silence in the
churches : for it is not permitted unto them
to speak ; but they are commanded to be un
der obedience, as also saith the law. 35.
And if they will learn any thing, let them
ask their husbands at home: for it is a
shame for women to speak in the church.
Here the apostle,
1. Enjoins silence on their women in public as
semblies, and to such a degree, that they must not
ask questions for their own information in the church,
but ask their husbands at home. They are to learn
in silence with all subjection: but, says the apostle,
I suffer them not to teach, 1 Tim. 2. 11, 12. There
is indeed an intimation, (ch. 11. 5.) as if the women
sometimes did pray and prophesy in their assem
blies, which the apostle, in that passage, does not
simply condemn, but the manner of performance,
that is, praying or prophesying with the head un-r
covered; which, in that age and country, was throw
ing off the distinction of sexes, and setting them
selves on a level with the men. But here he seems
to forbid all public performances of their's. They
are not permitted to speak (v. 34.) in the church,
neither in praying nor prophesying. The connexion
seems plainly to include the last, in the limited sense
in which it is taken in this chapter, that is, for
preaching, or interpreting scripture by inspiration.
And indeed, for a woman to prophesy in tins sense,
were to teach, which does not so well befit her state
of subjection. A teacher of others has in that re
spect a superiority over them, which is not allowed
the woman over the man, nor must she therefore be
allowed to teach in a congregation ; I suffer them not
to teach. But praying, and uttering hymns nspired,
were not teaching. And seeing there were women
who had spiritual gifts of this sort in that age ofthe
church, (see Acts 12. 9.) and might be under this
impulse in the assembly, must they altogether sup
press it ? Or why should they have this gift, if it
must never be publicly exercised ? For these rea
sons, some think that these general prohibitions are
only to be understood in common cases ; but that
upon extraordinary occasions, when women were
under a divine afflatus, and known to be so, they
might have liberty of speech. They were not or
dinarily to teach, not so much as to debate and ask
questions in the church, but learn in silence there;
and if difficulties occurred, ask their own husbands
at home. Note, As it is the woman's duty to learn
in subjection, it is the man's duty to keep up his su
periority, by- being able to instruct her : if it be her
duty to ask her husband at home, it is his concern
and duty to endeavour at least to be able to answer

I. CORINTHIANS, XV.

459

her inquiries : if it be a shame for her to speak in the
church, where she should be silent, it is a shame for
him to be silent when he should speak, and not be
able to give an answer, when she asks him at home.
2. We have here the reason of this injunction ; It
is God's law and commandment, that they should
be under obedience ; (v. 34. ) they are placed in sub
ordination to the man ; and it is a shame for them to
do any thing that looks like an affectation of chang
ing ranks, which speaking in public seemed to im
ply, at least in that age, and among that people, as
would public teaching much more : so that the apos
tle concludes, it was a shame for women to speak in
the church, in the assembly. Shame is the mind's
uneasy reflection on having done an indecent thing.
And what more indecent than for a woman to quit
her rank, renounce the subordination of her sex, or
do what, in common account, had such aspect and
appearance ? Note, Our spirit and conduct should
be suitable to our rank. The natural distinctions
God has made, we should observe. Those he has
placed in subjection to others, should not set them
selves on a level, or affect or assume superiority.
The woman was made subject to the man, and she
should keep her station, and be content with it. For
this reason they must be silent in the churches, not
set up for teachers ; for this is setting up for superi
ority oyer the man.
36. What ! Came the word of God out
from you 1 Or came it unto you only ? 37.
If any man think himself to be a prophet,
or spiritual, let him acknowledge that the
things that I write unto you are the com
mandments of the Lord. 38. But if any
man be ignorant, let him be ignorant. 39.
Wherefore, brethren, covet to prophesy,
and forbid not to speak with tongues. 40.
Let all things be done decently and in or
der. In these verses the apostle closes his argument,
1. With a just rebuke ofthe Corinthians for their
extravagant pride and self-conceit : they so managed
with their spiritual gifts, as no church did like them ;
they behaved in a manner by themselves, and would
not easily endure control or regulation. Now, says
the apostle, to beat down this arrogant humour,
" Came the gospel out from you ? Or came it to you
only ? v. 36. Did Christianity come out of Corinth ;
was its original among you ? Or, if not, is it now
limited and confined to you ; are you the only church
favoured with divine revelations, that you will de
part from the decent Usages of all other churches ;
and, to make ostentation of your spiritual gifts, bring
confusion into Christian assemblies ? How intole
rably assuming is this behaviour! Pray bethink
yourselves." When it Was needful or proper, the
apostle could rebuke with all authority ; and surely
his rebukes, if ever, were proper here. Note, They
must be reproved and humbled, whose spiritual
pride and self-conceit throw Christian churches and
assemblies into confusion; though such men will
hardly bear even the rebukes of an apostle.
2. He lets them know, that what he said to them
was the command of God ; nor durst any true pro
phet, any one really inspired, deny it ; (y. 37.) " If
ttny man think himself a prophet, or spiritual, let him
acknowledge, 8cc. nay, let him be tried, by this very
rule. If he will not own what I deliver on this head
to be the will of Christ, he himself never had the
Spirit of Christ. The Spirit of Christ can never
contradict itself; if it speak in me, and in them, it
must speak the same things in both. If their reve
lations contradict mine, they do not come from the

same spirit ; either I Or they must be false prophets.
By this therefore you may know them. It they say
that my directions in this matter are no divine com
mandments, you may depend upon it, they are not
divinely inspired. But if any continue after all,
through prejudice or obstinacy, uncertain or ignorant
whether they or I speak by the Spirit of God, they
must be left under the power of this ignorance. It
their pretences to inspiration can stand in competi
tion with the apostolical character and powers which
I have, I have lost all my authority and influence ;
and the persons who allow of this competition against
me, are out of the reach of conviction, and must be
left to themselves." Note, It is just with God, to
leave them to the blindness of their own minds, who
wilfully shut out the light. They who would be ig
norant in so plain a case, were justly left under the .
power of their mistake.
3. He sums up all in two general advices. (1.)
That though they should not despise the gift of
tongues, nor altogether disuse it, under the mention
ed regulations, yet they should prefer prophesying.
This is indeed the scope of the whole argument. It
was to be preferred to the other, because it was the
more useful gift. (2.) He charges them to let all
things be done decently and in order, (x>. 40.) that
is, that they should avoid every thing that was ma
nifestly indecent and disorderly. Not that they
should hence take occasion to bring into the Chris
tian church and worship any thing that a vain mind
might think ornamental to it, and would help to set
it off. Such indecencies and disorders, as he had
remarked upon, were especially to be shunned.
They must do nothing that was manifestly childish,
(v. 20. ) or that would give occasion to say they were
mad ; (v. 22. ) nor must they act so as to breed con
fusion, v. 33. This would be utterly indecent; it
would make a tumult and mob of a Christian assem
bly. But they were to do things in order ; they were
to speak one after another, and not all at once ; take
their turns, and not interrupt one another. To do
otherwise, was to destroy the end of a Christian mi
nistry, and all assemblies for Christian worship.
Note, Manifest indecencies and disorders are to be
carefully kept out of all Christian churches, and
every part of divine worship. They should have
nothing in them that is childish, absurd, ridiculous,
wild, or tumultuous ; but all parts of divine worship
should be carried on in a manly, grave, rational,
composed, and orderly manner. God is not to be
dishonoured, nor his worship disgraced, by our un
becoming and disorderly performance of it, and at
tendance at it.
CHAP. XV.
In this chapter, the apostle treats of that great article of
Christianity — the resurrection of the dead. I. He esta
blishes the certainty of our Saviour's resurrection, v. 1 . . ] 1.
II. He, from this truth, sets himself to refute those who
said, There is no resurrection of the dead, v. 12 . . 19. III.
From our Saviour's resurrection he establishes the resur
rection of the dead, and confirms the Corinthians in the
belief of it, by some other considerations, v. 20 . . 34. IV.
He answers an objection against this truth, and takes oc
casion thence to shew what a vast change will be made in
the bodies of believers at the resurrection, v. 35 . . SO. V.
He informs us what a change will be made in them who
shall be living at the sound of the last trumpet, and the
complete conquest the just shall then obtain over death and
the grave, v. 51 . . 57. And, VI. He sums up the argu
ment with a very serious exhortation to Christians, to be
resolved and diligent in their Lord's service, because they
know they shall be so gloriously rewarded by him, v. 58.
OREOVER, brethren, I declare
unto you the gospel which I
preached unto you, which also ye have re
ceived, and wherein ye stand : 2. By which

'•Mc

460

L CORINTHIANS, XV.

also ye are saved, if ye keep in memory
what I preached unto you, unless ye have
believed in vain. 3. For I delivered unto
you first of all that which I also received,
how that Christ died for our .sips, according
to the scriptures ; 4. And that he was bu
ried, and that he rose again the third day,
according to the scriptures: 5. And that
he was seen of Cephas, then of the twelve :
6. After that, he was seen of above five
hundred brethren at once; of whom the
greater part remain unto this present, but
some are fallen asleep. 7. After that, he
was seen of James; then of all the apostles.
8. And last of all he was seen of me also,
as of one born out of due time. 9. For I
am the least of the apostles, that am not
meet to be called an apostle, because I
persecuted the church of God. 1 0. But by
the grace of God I am what I am: and his
grace which was bestowed upon me was not
in vain ; but I laboured more abundantly
than they all : yet not I, but the grace of
God which was with me. 1 1 . Therefore
whether it were I or they, so we preach,
and so ye believed.
It is the apostle's business in this chapter, to as
sert and establish the doctrine of the resurrection of
the dead, which some of the Corinthians flatly de
nied, v. 10. Whether they turned this doctrine into
allegory, as did Hymeneus and Philetus, by saying
it was already past, (2 Tim. 2. 17, 18.) and several
of the ancient heretics, by making it mean no more
than a changing their course of life ; or whether they
rejected it as absurd, upon principles of reason and
science ; it seems they denied it in the proper sense.
And they disowned a future state of recompenses,
by denying the resurrection of the dead. Now that
heathens and infidels should deny this truth, does
not seem so strange ; but that Christians, who had
their religion by revelation, should deny a truth so
plainly discovered, is surprising, especially when it
is a truth of such importance. It was time for the
apostle to confirm them in this truth, when the stag
gering of their faith in this point was likely to shake
their Christianity ; and theyjvere yet in great dan
ger of having their faith staggered.
He begins with an epitome or summary of the gos
pel, what he had preached among them, namely,
the death and resurrection of Christ. Upon this
foundation the doctrine of the resurrection of the
dead is built. Note, Divine truths appear with
greatest evidence, when they are looked upon in
their mutual connexion. The foundation may be
strengthened, that the superstructure may be se
cured. Now concerning the gospel, observe,
I. What a stress he lays upon it ; (v. 1, 2.) More
over, brethren, I declare unto you the gospel I
preached to you. 1. It was what he constantly-
preached. His word was not yea and nay : he al
ways preached the same gospel, and taught the
same truth. He could appeal to his hearers for this .
Truth is in its own nature invariable ; and the infal
lible teachers of divine truth could never be at va
riance with themselves, or one another. The doc
trine which Paul had heretofore taught, he still
taught. 2. It was what they had received ; they had
been convinced of the faith, believed it in their
hearts, or at least made profession of doing so with

their mouths. It was no strange doctrine. It was
that very gospel in which, or by which, they had
hitherto stood, and must continue to stand. If they
gave up this truth, they left themselves no ground
to stand upon, no footing. in religion. Note, The
doctrine of Christ's death and resurrection is at the
foundation of Christianity. Remove this foundation,
and the whole falls ; all our hopes for eternity sink
at once. And it is by holding this truth firm, that
Christians are made to stand in a day of trial, and
kept faithful to God. 3. It was that alone by which
they could hope for salvation ; (v . 2. ) for there is no
salvation in any other name; no name given under
heaven, by which we may be saved, but by the name
of Christ. And there is no salvation in his name,
but upon supposition of his death and resurrection.
These are the saving truths of our holy religion.
The crucifixion of our Redeemer, and his conquest
over death, are the very source of our spiritual life
and hopes. Now concerning these saving truths,
observe, (1.) They must be retained in mind, they
must be held fast ; (so the word is translated, Heb.
10. 23.) Let us hold fast the profession of our faith.
Note, The saving truths of the gospel must be fixed
in our mind, revolved much in our thoughts, and
maintained and held fast to the end, if we would be
saved. They will not save us, if we do not attend
to them, and yield to their power, and continue to
do so to the end. He only that endureth to the end,
shall be saved, Matt. 10. 22. (2.) We believe in
vain, unless we continue and persevere in the faith
of the gospel ; we shall be never the better for a,
temporary faith ; nay, we shall aggravate our guilt
by relapsing into infidelity. . And in vain ii it to pro
fess Christianity, or our faith in Christ, if we deny
the resurrection ; for this must imply and involve the
denial of his resurrection : and take away this, you
make nothing of Christianity, you leave nothing for
faith or hope to fix upon.
II. Observe what this gospel is, on which the
apostle lays such stress. It was that doctrine which
he had received, and delivered to them, sv TrpJLroit —
among the first, the principal. It was a doctrine of
the first rank, a most necessary truth, That Christ
died for our sins, and was buried, and rose again :
or, in other words, that he was delivered for our
offences, and rose again for our justification; (Rom.
4. 25.) that he was offered in sacrifice for our sins,
and rose again, to shew that he had procured for
giveness for them, and was accepted of God in this
offering. Note, Christ's death and resurrection are
the very sum and substance of evangelical truth.
Hence we derive our spiritual life now, and here we
must found our hopes of everlasting life hereafter.
III. Observe how this truth is confirmed, 1. By
Old-Testament predictions. He died for our sins,
according to the scriptures ; he was buried, and rose
from the dead, according to the scriptures ; accord
ing to the scripture-prophecies, and scripture-types.
Such prophecies as, IV 16. 10. Isa. 53. 4?— 6. Deut.
9.26,27. Hos. 6. 2. Such scripture-types as Jonah,
(Matt. 12. 42. ) as Isaac, who is expressly said by the
apostle to have been received from the dead in a
figure, Heb. 11. 19. Note, It is a great confirmation of
our faith of the gospel, to see how it corresponds with
ancient types and prophecies. 2. By the testimony
of many eye-witnesses, who saw Christ after he was
risen from the dead. He reckons up five several
appearances, beside that to himself. He was seen
of Cephas, or Peter, then of the twelve, called so,
though Judas was no longer among them, because
this was their usual number : then he was seen of
above five hundred brethren at once, many of whom
were living when the apostle wrote this epistle,
though some were fallen asleep. This was in Gali
lee, Matt. 28. 10. After that, he was seen of James
singly, and then by all the apostles, when he was

I. CORINTHIANS, XV.

461

taken up into heaven. This was on mount Olives,.
Luke 24. 50. Compare Acts 1. 2, 5 — 7. Note,
How uncontrollably evident was Christ's resurrec
tion from the dead, when so many eyes saw him at
so many several times alive, and when he indulged
the weakness of one disciple so far as to let him han
dle him, to put his resurrection out of doubt ! And
what reason have we to believe them who were so
steady in maintaining this truth, though they hazard
ed all that was dear to them in this world, by en
deavouring to assert and propagate it ! Even Paul
himself was last of all favoured with the sight of him.
It was one of the peculiar offices of an apostle, to be
a witness of our Saviour's resurrection ; (Luke 24.
48.) and when Paul was called to the apostolical
office, he was made an evidence of this sort ; the
Lord Jesus appeared to him by the way to Damas
cus, Acts 9. 17.
Having mentioned this favour, he takes occasion
from it, to make a humble digression concerning
himself. He was highly favoured of God, but he
always endeavoyred to keep up a mean opinion of
himself, and to express it. So he does here, by
observing, (1. ) That he was one born out of due time,
(v. 8.) an abortive, iKtpxfta, a child dead born, and
out of time. Paul resembled such a birth, in the
suddenness of his new birth, in that he was not ma
tured for the apostolical function, as the others were,
who had personal converse with our Lord. He was
called to the office when such conversation was not
to be had, he was out of time for it. He had not
known or followed the Lord, nor been formed in his
family, as the others were, for this high and honour
able function. This was, in Paul's account, a very
humbling circumstance. (2. ) By owning himself in
ferior to the other apostles ; not meet to be called an
apostle. The least, because the last of them ; called
latest to the office, and not worthy to be called an
apostle, to have either the office or the title, because
he had been m persecutor ofthe church of God, v. 9.
Indeed, he tells us elsewhere, that he was not a whit
behind the very chief est apostles ; (2 Cor. 11. 5.) for
gifts, graces, service, and sufferings, inferior to none
of them. Yet some circumstances in his case made
him think more meanly of himself than any of them.
Note, A humble spirit, in the midst of high attain
ments, is a great ornament to any man ; it sets his
good qualities off to much greater advantage. What
kept Paul low in an especial manner, was, the re
membrance of his former wickedness, his raging
and destructive zeal against Christ and his members.
Note, Howeasily God can bring a good out of the
greatest evil ! When sinners are by divine grace
turned into saints, he makes the remembrance of
their former sins very serviceable, to make them
humble, and diligent, and faithful. (3.) By ascrib
ing all that was valuable in him to divine grace ; But
by the grace of God lam what I am, v. 10. It is
God's prerogative to say, lam that lam; it is our
privilege to be able to say, " By God's grace we are
what we are. " We are nothing but what God makes
us ; nothing in religion but what his grace makes us.
All that is good in us, is a stream from this fountain.
Paul was sensible of this, and kept humble and
thankful by this conviction ; so should we. Nay,
though he was conscious of his own diligence, and
zeal, and service, so that he could say of himself,
the grace of God was not given him in vain, but he
laboured more abundantly than they all; he thought
himself so much more the debtor to divine grace.
Yet not I, but the grace of God which was with me.
Note, Those who have the grace of God bestowed
on them, should take care that it be not in vain.
They should cherish, and exercise, and exert, this
heavenly principle. So did Paul, and therefore la
boured with so much heart, and so much success.
And yet the more he laboured, and the more good

he did, the more humble was he n his opinion of
himself, and the more disposed to own and magnify
the favour of God toward him, his free and unme
rited favour. Note, A humble spirit will be very
apt to own and magnify the grace of God. A hum
ble spirit is commonly a gracious one. Where pride
is subdued, there it is reasonable to believe grace
reigns. After this digression, the apostle returns to his
argument, and tells them (v. 11.) that he not only
preached the same gospel himself at all times,
and in all places, but that all the apostles preached
the same ; Whether it were they or I, so we preach
ed, and so ye believed. Whether Peter, or Paul, or
any other apostle, had converted them to Chris
tianity, all maintained the same truth, told the same
story, preached the same doctrine, and confirmed
it by the same evidence. All agreed in this, that
Jesus Christ, and him crucified, and slain, and then
rising from the dead, was the very sum an4 sub
stance of Christianity ; and this all true Christians
believe. All the apostles agreed in this testimony ;
all Christians agree in the belief of it ; by this faith
they live, in this faith they die.
12. Now if Christ be preached, that he
rose from the dead, how say some among
you, that there is no resurrection of the
dead ? 1 3. But if there be no resurrection
of the dead, then is Christ not risen: 14.
And if Christ be not risen, then is our
preaching vain, and your faith is also vain.
15. Yea, and we are found false witnesses
of God; because we have testified of God
that he raised up Christ: whom he raised
not up, if so be that the dead rise not. 16.
For if the dead rise not, then is not Christ
raised : 1 7. And if Christ be not raised,
your faith is vain ; ye are yet in your sins.
18. Then they also who are fallen asleep
in Christ, are perished. 1 9. If in this life
only we have hope in Christ, we are of all
men most miserable.
Having confirmed the truth of our Saviour's re
surrection, the apostle goes on to refute those among
the Corinthians, who said there would be none ; H
Christ be preached, that he rose from the dead, how
say some among you, that there is no resurrection of
the dead? v. '12. It seems from this passage, and
the course ofthe argument, there were some among
the Corinthians, who thought the resurrection an
impossibility. This was a common sentiment among
the heathens. But against this the apostle produces
an incontestable fact, that is, the resurrection of
Christ ; and goes on to argue against them from the
absurdities that must follow from their principle.
As, I. If there be, can be, no resurrection of the dead,
then Christ is not risen; (v. 13.) and agaiin, " If the*
dead rise not, cannot be raised or recovered to life,
then is not Christ raised, v. 16. And yet it was fore-'
told in ancient prophecies, that he should rise ; and it
has been proved by multitudes of eye-witnesses, that
he is risen. And will you say, will any among you
dare to say, that is not, cannot be, which God long
ago said shall be, and is now undoubted matter of
fact?" II. It would follow hereupon, that the preaching
and faith of the gospel would be vain; If -.Christ be
not risen, then is our preaching^ vain, and your faith
vain, v. 14. This supposition admitted, would
destroy the principal evidence of Christianity; and

462

I. CORINTHIANS, XV.

so, 1. Make preaching vain. " We apostles should
be found fake witnesses of God; we pretend to be
God's witnesses for this truth, and to work miracles
by his power in confirmation of it, and are all the
while deceivers, liars for God, if in his name, and
by power received from him, we go forth, and pub
lish and assert a thing false in fact, and impossible
to be true. And does not this make us the vainest
men in the world, and our office and ministry the
vainest and most useless thing in the world ? What
end could we propose to ourselves, in undertaking
this hard and hazardous service, if we knew- our
religion stood on no better foundation, nay if we
were not well assured ofthe contrary ? What should
we preach for ? Would not our labour be wholly in
vain ? We can have no very favourable expectations
in this life ; and we could have none beyond it If
Christ be not risen, the gospel is a jest ; it is chaff
and emptiness." 2. This supposition would make
the faith of Christians vain, as well as the labours
of ministers ; If Christ be not raised, your faith is
vain; ye are yet in your sins, (v. 16.) yet under the
guilt and condemnation of sin, because it is through
his death and sacrifice for sin alone, that forgiveness
is to be had. We have redemption, through his
blood, the forgiveness of sins, Eph. 1. 7, No re
mission of sins is to be had, but through the shed-
ing of his blood. And had his blood been shed, and
his life taken away, without ever being restored,
what evidence could we have had, that through
him we should have justification and eternal life ?
Had he remained under the power of death, how
should he have delivered us from its power ? And
how vain a thing is faith in him, upon this supposi
tion ! He must rise for our justification, who was
delivered for our sins, or in vain we look for any
such benefit by- him. There had been no justifica
tion, or salvation, if Christ had not risen. And
must not faith in Christ be vain, and of no significa
tion, if he be still among the dead ?
III. Another absurdity following from this sup
position, is, that those who are fallen asleep in
Christ, are perished. If there be no resurrection,
they cannot rise, and therefore are lost, even those
who have died in the Christian faith, and for it. It
is plain from this, that those among the Corinthians,
who denied the resurrection, meant thereby a state
of future retribution, and not merely the revival of
the flesh ; they took death to be the destruction and
extinction of the man, and not merely of the bodily
life ; for otherwise the apostle could not infer the
utter loss of those who slept in Jesus, from the sup
position they would neyer rise more, or that they
had no hopes in Christ after life; for they might
have hope of happiness for their minds, if these sur
vived their bodies; and this would prevent the
limiting their hopes in Christ to this life only. Upon
supposition there is no resurrection in your sense, no
after-state and life, then dead Christians are quite
lost. How vain a thing were our faith and religion
upon this supposition ! And this,
IV. Would infer, that Christ's ministers and ser
vants' were qf all men most miserable, as having
hope in him in this life only, (v. 19.) which is
another absurdity that would follow from asserting
no resurrection. Their condition who hope in
Christ, would be worse than that of other men;
who hope in Christ. Note, All who believe in Christ,
have hope in him ; all who believe in him as a Re
deemer, hope for redemption and salvation by him ;
but if there be no resurrection, or state of future re
compense, (which was intended by those who de
nied the resurrection at Corinth,) their hope m him
must be limited to this life : and if all their hopes in
Christ lie within the compass pf this life, they are
in a much worse condition than the rest of man
kind, especially at that time, and under those cir

cumstances, in which the apostles wrote ; for then
they had no countenance or protection from the
rulers of the world, but were hated and persecuted
by all men. Preachers and private Christians there
fore had a hard lot, if in this hfe only they had hope
in Christ. Better be any thing than a Christian
upon these terms ; for in this world they are hated,
and hunted, and abused, stripped of all worldly cohi-
forts, and exposed tb all manner of sufferings : they
fare much harder than other men in this life, and
yet have no further or better hopes. And is it not
absurd for one who believes in Christ, to admit a
principle that involves so absurd an inference ? Can
that man have faith in Christ, who can believe con
cerning him, that he will leave his faithful servants,
whether ministers or others, in a worse state than
his enemies? Note, It is a gross absurdity in a
Christian, to admit the supposition of no resurrec
tion or future state. It leaves him no hopes beyond
the world : and this would often make his condition
the worse. Indeed, the Christian is by his religion
crucified to this world, and taught to live upon the
hope of another. Carnal pleasures are insipid to
him in a great degree ; and spiritual and heavenly
pleasures are those which he affects and pants after.
How sad is his case indeed, if he must be dead to
worldly pleasures, and yet never hope for any
better ! -
20. But now is Christ risen from the
dead, and become the first-fruits of them
that slept. 21. For since by man came
death, by man came also the resurrection
of the dead. 22. For as in Adam all die,
even so in Christ shall all be made alive.
23. But every man in his own order : Christ
the first-fruits; afterwards they that are
Christ's, at his coming. 24. Then cometh
the end, when he shall have delivered up
the kingdom to God, even the Father;
when he shall have put down all rule, and
all authority and power. 25. For he must
reign, till he hath put all enemies under
his feet. 26. The last enemy that shall be
destroyed is death. 27. For he hath put
all things under his feet. But when he
saith, All things are put under him, it is
manifest, that he is excepted, who did put
all things under him. 28. And when all
things shall be subdued unto him, then
shall the Son also himself be subject unto
him that put all things under him, that God
may be all in all. 29. Else what shall
they do, who are baptized for the dead, if
the dead rise not at all? Why are they
then baptized for the dead ? 30. And why
stand we in jeopardy every hour ? 31. I
protest by your rejoicing which I have in
Christ Jesus our Lord, I die daily. 32. If
after the manner of men I have fought with
beasts at Ephesus, what advantageth it me,
if the dead rise not ? Let us eat and drink,
for to-morrow we die. 33. Be not deceived:
evil communications corrupt good man
ners. 34. Awake to righteousness, and sin
not ; for some have not the knowledge of
God ; I speak this to your shame.

I. CORINTHIANS, XV.

463

In this passage the apostle establishes the truth
of tiie resurrection of the dead, the holy dead, the
dead in Christ,
I, On the resurrection of Christ; 1. Because he
is indeed Me first-fruits of them that slept, v. 20. He
is truly risen himself, and he is risen in this very
quality and character, as the first-fruits of them
who sleep in him. As he is assuredly risen, so in
his resurrection there is as much an earnest given,
that the dead in him shall rise, as there was, that
the Jewish harvest in general should be accepted,
and blessed by the offering and acceptance of the
first-fruits. The whole lump was made holy by the
consecration of the firsfe'fruits, (Rom. 11. 16.) and
the whole body of Christ; all that are by faith
united to him, are by his resurrection ascertained of
their own. As he is risen, they shall rise ; just as
the lump is hqly, because the first-fruits are so. He
is not risen merely for himself, but as Head of the
body of the church ; and those that sleep in him, God
will bring with him, 1 Thess. 4. 14. Note, Christ's
resurrection is a pledge and earnest of our's, if we
are true believers in him : because he is risen, we
shall rise. We are a part of the consecrated lump,
and shall partake of the acceptance and favour
vouchsafed the first-fruits. This is the first argu
ment used by the apostle in confirmation of the
truth ; and it is, 2. Illustrated by a parallel between
the first and second Adam. For since by man came
death, it was every way proper that by man should
come deliverance from it, or, which is all one, a
resurrection, v. 21. And so, as in Adam all die, in
Christ shall all be made alive ; as through the sin of
the first Adam all men became mortal, because all
derived from him the same sinful nature, so through
the merit and resurrection of Christ shall all who
are made to partake of the Spirit, and the spiritual
nature, revive, and become immortal. All who die,
die through the sin of AOam, all who are raised, in
the sense of the apostle, rise through the merit and
power of Christ But the meaning is not, that, as
all men died in Adam, so all men, without excep
tion, shall be made alive in Christ ; for the scope of
the apostle's argument restrains the general mean
ing. Christ rose as the First-fruits ; therefore they
that are Christ's, (v. 23.) shall rise too. From
hence it will not follow, that all men without ex
ception shall rise too ; but it will fitly follow, that all
who thus rise, rise in virtue of Christ's resurrection,
and so that their revival is owing to the man Christ
Jesus, as the mortality of all mankind was owing to
the first man ; and so as by man came death, by man
came deliverance. Thus it seemed fit to the divine
wisdom, that, as the first Adam ruined his posterity
by sin, the second Adam should raise his seed to a
glorious immortality. Before he leaves the argu
ment, he, 3. Observes, That there will be an order
observed in their resurrection. What that precisely
will be, we are no where told, but in the general
only here, that there will be order observed. Pos
sibly, they may rise first, who have held the highest
rank, and done the most eminent service, or suffer
ed the most grievous evils, or cruel deaths, for
Christ's sake. It is only here said, that the first-
fruits are supposed to rise first, and afterward all
who are Christ's, when he shall come again. Not
that Christ's resurrection must in fact go before the
resurrection of any of his, but it must be laid as the
foundation : as it was not necessary that they who
lived remote from Jerusalem, must go thither, and
offer the first-fruits, before they could account the
lump holy ; yet they must be set apart for this pur-
Sose, till they could be offered, which might be
one at any time from Pentecost till the feast of
dedication. See Bishop Patrick on Numb. 26. 2.
The offering of the first-fruits was what made the
lump holy ; and the lump was made holy by this

offering, though it was not made before the harvest
was gathered in, so it were set apart for that end,
and duly offered afterward. So Christ's resurrec
tion must, in order of nature, precede that of his
saints, though some of these might rise in order of
time before him. It is because he is risen, that they
rise. Note, They that are Christ's, must rise, be
cause of their relation to him.
II. He argues from the continuance of the media
torial kingdom till all Christ's enemies are destroy
ed, the last of which is death, v. 24—26. He is
risen, and, upon his resurrection, was invested with
sovereign empire, had all power in heaven and earth
put into his hands, (Matt. 28. 18.) had dname given
him above every name, that every knee might bow
to him, and every tongue confess him Lord, Philip.
2. 9 — 11. And the administration of this kingdom
must continue in his hands, till all opposing power,
and rule, and authority, be put down, (v. 24.) till
all enemies are put under his feet, (v. 25.) and till
the last enemy is destroyed, which is death, v. 26.
Now, this argument implies in it all these particu
lars: 1. That our Saviour rose from the dead, to
have all power put into his hands, and have and ad
minister a kingdom, as Mediator ; For this end he
both died, and rose, and revived, that he might be
Lord both of the dead and living, Rom. 14. 9. 2.
That this mediatorial kingdom is to have an end, at
least as far as it is concerned in bringing his people
safe to glory, and subduing all his and their enemies ;
Then cometh the end, v. 24. 3. That it is not to have
an end, till all opposing power be put down, and all
enemies brought to his feet, v. 24, 25. 4. That,
among other enemies, death must be destroyed, (v.
26.) or abolished ; its power over his members must
be disannulled. Thus far the apostle is express ; but
he leaves us to make the inference, that therefore
the saints must rise ; else death and the grave would
have power over them ; nor would our Saviour's
kingly power prevail against the last enemy of his
people, and annul its power. When saints shall live
again, and die no more, then, and not till then, fe
death abolished, which must be brought about be^
fore our Saviour's mediatorial kingdom is delivered
up, which yet must be in due time. The saints
therefore shall live again, and die no more.
This is the scope of the arguments ; but the apos
tle drops several hints in the course of it, that will
be properly noticed-: as, (1.) That our Saviour, as
Man, and Mediator between God and man, has a
delegated royalty, a kingdom given ; All things are
put under him ; he excepted, that did put att things
under him, v. 27. As Man, all his authority must
be delegated. And though his mediation supposes
his divine nature, yet as Mediator he does not so
explicitly sustain the character of God, but a middle
Person between God and man, partaking of both
natures, human and divine, as he was to reconcile
both parties, God and man ; and receiving commis
sion and authority from God the Father, to act in
this office. The Father appears, in this whole dis
pensation, in the majesty, and with the authority, of
God : the Son, made Manj appears as the Minister
of the Father, though he is God as well as the Fa
ther. Nor is this passage to be understood of the
eternal dominion over all his creatures, which be
longs to him as God, but of a kingdom committed
to him as Mediator and God-man, and that chiefly ,
after his resurrection, when, having overcome, he
sat down with his Father on his throne, Rev. 3. 21.
Then was the prediction verified, I have set my
King upon my holy hill of Zion, (Ps. 2. 6.) placed
him on his throne. This is meant by the phrase
so frequent in the writings of the New Testament,
of sitting at the right hand of God; (Mark 14 19.
Rom. 8. 34. Col. 3. 1, 8cc.) on the right hand of
power; (Mark 16. 62. Luke 20. 69.) on the right

464

I. CORINTHIANS, XV.

hand of the Majesty on high; (Heb. 1. 3.) on the
right hand of the throne of God; (Heb. 32. 2.) on
the right hand of the throne of the Majesty in the
heavens, Heb. 8. 1. Sitting down in this seat, is
taking upon him the exercise of his mediatorial
power and royalty, which was done upon his ascen
sion into heaven, Mark 16. 19. And it is spoken of
in scripture, as a recompense made him for his deep
humiliation and self-abasement, and in becoming
Man, and dying for man the accursed death of the
cross, Philip. 2. 6 — 12. Upon his ascension, he was
made Head over all things to the church, had power
given him to govern and protect it against all ene
mies, and in the end destroy them, and complete
the salvation of all who believe in him. This is not
a power appertaining to Godhead as such ; it is not
original and unlimited power, but power given and
limited to special purposes. And though he who
has it, is God, yet, inasmuch as he is somewhat else
beside God, and in this whole dispensation acts not
as God, but as Mediator, not as the offended Ma
jesty, but as one interposing in favour of his offend
ing creatures, and this by virtue of his consent and
commission, who acts and appears always in that
character, he may properly be said to have this
power given him ; he may reign as God, with power
unlimited, and yet may reign as Mediator, with a
power delegated, and limited to these particular
purposes. (2.) That this delegated royalty must
some time be delivered up to the Father, from whom
it was received, (v. 24. ) for it is a power received
for particular ends and purposes ; a power to govern
and protect his church till all the members of it be
gathered in, and the enemies of it for ever be sub
dued and destroyed, v. 25, 26. And when these ends
shall be obtained, there is no need that the power
and authority should be continued. The Redeemer
must reign till his enemies be destroyed, and the
salvation of his church and people be accomplished ;
and when this end is attained, then will he deliver
up the power which he had only for this purpose ;
though ne may continue to reign over his glorified
church and body in heaven ; and in this sense it may
notwithstanding be said, that he shall reign for ever
and ever; (Rev. 11. 15.) that he shall reign over the
house of Jacob for ever, and of his kingdom there
shall be no end ; (Luke 1. 33.) that his dominion is
an everlasting dominion, which shall not pass away,
Dan. 7. 14. See also Mic. 4. 7. (3.) The Redeemer
shall certainly reign till the very last enemy of his
people be destroyed, till death itself be abolished,
till his saints revive, and recover perfect life, never
to be in fear or danger of dying any more. He Shall
have all power in heaven and earth till then; he
who loved us, and gave himself for us, and washed
us from our sins in his own blood; he who is so
nearly related to us, and so much concerned for us.
What support should this be to his saints in every
hour of distress and temptation ? He is alive, who
was dead, and liveth for ever, and doth reign, and
will continue to reign, till the redemption of his
people be completed, and the utter ruin of their
enemies effected. (4.) When this is done, and all
things are put under his feet, then shall the Son be
come subject to him that put all things under him,
that God may be all in all, v. 28. The meaning of
which I take to be, That then the Man Christ Jesus,
who has appeared in so much majesty during the
whole administration of this kingdom, shall appear,
upon the giving it up, to be a Subject of the Father.
Things are in scripture many times said to be, when
they are manifested and made to appear; and this
delivering up the kingdom will make it manifest,
that he who appeared in the majesty of the sove
reign King, was, during this administration, a sub
ject of God. The glorified humanity of our Lord
Jesus Christ, with all the dignity and power con

ferred on it, was no more than a glorious creature.
This will appear when the kingdom shall be deli
vered up ; and it will appear to the divine glory,
that God may be all in all, that the accomplishment
of our salvation may appear all over divine, and God
alone may have the honour of it. Note, Though the
human nature must be employed in the work of our
redemption, yet God was all in all in it. It was the
Lord's doing, and should be marvellous in our eyes.
III. He argues for the resurrection, from the case
of those who" were baptized for the dead; (v. 29.)
What shall tliey do, who are baptized for the dead,
if the dead rise not at all? Why are they baptized.
for the dead? What shall they do, if the dead rise.
not ? What have they done ? How vain a thing hath
their baptism been ! Must they stand by it, or re
nounce it ; why are they baptized for the dead, if
the dead rise not ? imip tZv nxpZv. But what is this
baptism for the dead ? It is necessary to be known,
that the apostle's argument may be understood;
whether it be only argumentum ad hominem, or ad
rem ; that is, whether it conclude for the thing in
dispute universally, or only against the particular .
persons who were baptized for the dead. But who.
shall interpret this very obscure passage, which,.,
though it consists of no more than three words, ber
side the articles, has had more than three times
three senses put on it by interpreters ? It being not
agreed, what is meant by baptism ; whether it be to
be taken in a proper or figurative sense ; and if in
a proper sense, whether it be to be understood of
Christian baptism properly so called, or some other
ablution. And as little is it agreed, who are the
dead, or in what sense the preposition m\p is to be
taken. Some understand the dead, of our Saviour
himself; vide Whitby in loc. Why are persons bap
tized in the name of a dead Saviour, a Saviour who
remains among the dead, if the dead rise not ? But
it is, I believe, an instancst perfectly singular, for
ci vixpo) to mean no more than one dead person ; it is
a signification which the words have no where else.
And the ci gun-tigi/utvoi (the baptized) seem plainly
to mean some particular persons, not Christians in
general ; which yet must be the signification, if the
ni vtupci (the dead) be understood of our Saviour.
Some understand the passage of the martyrs ; Why
do they suffer martyrdom tor their religion ? This
is sometimes called the baptism of blood by the an
cients, and, by our Saviour himself, baptism inde
finitely, Matt. 20. 22. Luke 12. 50. But in what sense
can they that die martyrs for their religion, be said
to be baptized, that is, die martyrs for the dead ?
Some understand it of a custom that was observed,
as some of the ancients tell us, among many who
professed the Christian name in the first ages, of
baptizing some in the name and stead of catechu
mens dying without baptism. But this savoured of
such superstition, that, if the custom had prevailed
in the church so soon, the apostle would hardly have
mentioned it, without signifying a dislike of it. Some
understand it of baptizing over the dead, which was
a custom, they tell us, that early obtained ; and this
to testify their hope ofthe resurrection. This sense
is pertinent to the apostle's argument, but it appears
not that any such practice was in Use in the apostle's
time. Others understand it of those who have been
baptized for the sake, or on occasion, of the martyrs,
that is, the constancy with which they died for their
religion. Some were doubtless converted to Chris
tianity, by observing this : and it would have been
a vain thing for persons to have become Christians
upon this motive, if the martyrs, by losing their
lives for religion, became utterly extinct, and were
to live no more. But the church at Corinth had
not, in all probability, suffered much persecution
at this time, or seen many instances of martyrdom
among them, nor had many converts been made hy

I. GORINTHIANS, XV,,

465

the constancy and firmness, which tife martyrs dis
covered. Not to observe, that ci ttxpci seems to be
too general an expression, to mean only.the martyr
ed dead. It is as easy an explication of the phrase,
as any I have met with,, and as pertinent to the ar-
. gument, to suppose the oi tex-pc) tp mean some among
the Corinthians, who had been taken off by the hand
of God. We read, that many were sickly amotfg
them, and many" slept, (ch. 11. 38.) because of ttheir
disorderly behaviour at the Lord's table. Xhese
executions might terrify some into Christianity ; as
the miraculous earthquake did the jailer, Acts 16.
29, 30, &c. Pejsons baptized on such an occasion,
might be properly said to be baptized fot the "dead,
that is, on their account. And the oi fixirti^iaitci
(the baptized) tand the oi vikpcl (the dtad) answer to
one 'another; and upon this supposition the Corin
thians could not mistake the apostle's meaning.
"Now," says he, "what shall they do, and" why
were they baptized, if the dead rise not ? You nave
a general persuasion that these men have done right,
and acted wisely, and as they ought, on this occa
sion ; but why, if the dead rise hot, seeing they may
, perhap? 'hasten their death, byprovokmg a jealous
,God, and have no hopes beyond-it ?" But whether
this be the meaning, or whatever else be, dgpbtles*s
the apostle's argument was good, and iritelligible to
the Corinthians. And his next is as plain to us. ».
IV. He argues from the absurdity of his own and
other Christians' conduct, upon this supposition ;
1. It would be a foolish thing for theirl to run so
many hazards; (v. 30.) " Wliy stand we in jeopardy
eyiry- hour? Why do we expo'se ^ourselves to con
tinual peril; we Christians, especially we apostles V
.Every one knows that it was dangerous being a
Christian, anti much more a preacher and apostlS,
at that timef "Ijfow," saykthe apostle, ":what fools
are we, to run these hazards? if we have no better
hopes beyond; death ; it when we die, we die wholly,
and revive nb more?? Note, Christianity were a
foolish profession, <if it proposed no hopes beyond
this life, at least in such hazarddus times as attended
the first profession of it ; ij required men to risk all
the blessings and comforts of this life, and to face
and endure all the evils of it, without any future
prospects. „And is this a character bf his religion,
fit for a Christian to endufe ? And, must he riot fix
thus character on it, if he gives up his future hopes,
and denies the resurrection of the dead ? This argu
ment the,kapostle brings home to.himself ; " I pro*
test," say^he, "'by your refoicing in Christ Jesusl
by all the comfort of* Christianity, all the pesuliar
succours and supports .of our holy faith, that I die
daily," v. 31. He was in ctaitinuaj danger of death,
•and carried his life, as we say, in his hand. , And
.why should he thus expose himself, if he had no
hopes after life ? To live in daily view and expecta-*
tion of f death, and vet^have no prospect beyond it,
must be very heartless and uncomfortable ; and his
case, upon this account; a very melancholy one. He.
had need be yery well assured of the resurrection of
the'dead, or he was guilty of extreme weakness, in
hazarding all that was dear to him in this world, and
his life into the bargain. He had encountered- very
great difficulties, and fierce enemies ; he had fought
with beasts at Ephesus, (v. 32.) and was in danger
of being pulled to pieces by an enraged multitude,
stirred up by Demetrius' and the other craftsmen ;
(Acts 19. 28.) though some understand this literally
of Paul's being exposed to fight with wild beasts in
the amphitheatre, at a Roman s"how in that city.
And Nicephbrus tells a formal story to this purport,
and of the miraculous complaisance of the lions to
him when they came near him. But so remarkable
a trial and circumstance of his life, methinks, would
npt have been passed over by Luke, and much less
W himself, when he gives us so large and particular
Vol. vi.— 3 N

•detail of his "sufferings, 2 Cor*. 11...24, ad fin. When
he mentions that he, was five times scourged of the
Jews, thrice beaten with rods, once stoned, thrice
shipwrecked, it is strange that he should not have
said that he was once exposed' to fight with the
beasts. I take it, therefore, that this fighting with
beasts is-a figurative expression ; the beasts intend
ed were men of a fierce and ferine disposition, and
this refers to th'e passage above cited. "Now," says
he, "what advantage have I from such contests,
if the dead ri§p no*?* Why should I die daily, ex
pose myself daily to-the danger of dying by violent
.hands, if the deadrise not ? And if post mortem nihil
—if I am to perish by death, and expect nothing
after it, could any thing be more weak ?" Was Paul
"so senseless ? Had he given the Corinthians any
grourfd to entertain- such a thought' of him ? If he
had not been well assured that death would have
been to his advantage, would he, jn this stupid man
ner, have thrown away his life ? Could any thing
but the sure hopes of a better life after death have
extinguished the love 'of life in him to this degree ?
"What advuntageth it me, if the dead rise not?
What can I propos&to myself?" Note, It is very
lawful and fit for a Christian to-propose advantage
to himself by his fidelity to God. Thus did Paul.
Thus did our blessed Lord himself, Heb. 13. 2. And
thus wei-are bid to do after his ej^mple, and have
our fruit to holiness, that oiir end may be everlast
ing life. This is the very end of our faith, even the
salvation of our sbuls; (1 Pet. 1. 9.) not only what
it will issue in, but. what we should aim at
2. It would' be a much wiser thing to take the
comforts of this life; Let us eat and drink, for to
morrow we Jie'; (v. 32.) let us turn epicures. Thus
this sentence means In the- prophet, Esa. 22. 13. Let
us even live like, beasts, .if we must die like them.
This wouldpe,a"wiser course, if there be no resur
rection, no "after-life, or state, than to abandon all
the pleasures of life, and offer and expose ourselves
to all the miseries 6f life, and live- in. continual peril
of perishing by savage rage and cruelty. This pas
sage also plainly implies, as I have hinted above,
that those who denied the resurrection among the
Corinthians, were perfect Sadducees, of whose prin
ciples we have this account in the holy writings, that
they say. Tliere is no resurrection, neither angel nor
spirit, (Acts 23. 8.) that is, "Man is all body, there
is nothing in him to survive the, body, nor will that,
when once he is dead, ever revive again." Such
Sadducees were the men against whom the apostle
argues; otherwise his arguments had no force in
them ; for, though the body should rlever revive,
yet, §s long as the mind survived it, he might have
much advantage from all the hazards he ran for
aChrist's sake. Nay, it is certain that the mind is to
be* the "principal seat and subject of the heavenly
glory and happiness. But if there be no hopes after
death, would not every wise man prefer an easy
comfortable life before such a wretched one as the
apostle led ; hay, and endeavour to enjoy the com
forts of life as fast ^s possible, because the continu
ance of it is short ? Note, Nothing but the hopes df
better things .hereafter can enable a man to forego
all the comforts and pleasures here, and embrace
poverty, contempt,-misery, and death. Thus did the
apostles and primitive Christians ; but how wretch
ed was their case, and how foolish their conduct, if
they deceive themselves, and abused the world with
vain and false hopes !
V. The apostle closes his argument with a cau
tion, exhortation, and reproof.
1. A caution against the dangerous conversation
of bad men, men of loose lives and principles ; Be
not deceived, says he ; evil communications corrupt
good manners, v. 33. Possibly, some df those who
said that there was no resurrection of the dead,

466

I. CORINTHIANS, XV.

were men of loose lives', and endeavoured to counte,:
nance their vicious practices by so corrupt a" prin
ciple; and had that speech often in "their mouths,
Let us eat and drink, fir to-morrow we die. Now,
the apostle grants-that the talk was to the purpose,
if there were no future statei . But having confuted
their principle, he now warns the Corinthians how
dangerous such men's .conversation must prove.
He tells them that they would, prqbably, be cor
rupted by them, and fall in with their course' of life,
if they gave into their evil principles. Note, Bad
company and conversation are likely to make bad
men. Those who would keep their innopence, must
keep good company. Error and vice are infectious ;
and if we would avoid the contagion, we must keep
clear of those who have taken it. . He thai walketlr
with wise mert, shall be wise; but a companion qf
fools shall be destroyed, Prov. 13. 20.
2. Here is an exhortation to break off their sins,
and rouse themselves, and lead a more holy and
righteous, life, v. 34. Awake to righteousness, br
awake righteously, ix.ii^,a.tt imtiat, and sin not, or
sin no more. " Rouse yourselves, brea!k off your sin
by repentance : renounce- atyl forsake every evil
way, correct whatever is amiss, and do npt, by sloth
and stupidity, be led away into such conversation and
principles as will sap your Christian hopes, and cor
rupt your practice. " The disbelief of a future state
destroys all virtue and piety. But the improvement
to be made of the truth, is, to" cease 'frc-m sin, and
set ourselves to the business of religion, and that in
good earnest. If there will be a resurrection and a
future life, we should live and act as those who be
lieve it ; and should not give into such senseless sad
sottish notions as will, debauch our morals, and ren
der us loose and sensual in our lives. . . <
3. Here is a reproof, .and a sharp . one, to some at
least, among them ; Some' of you lidve not the know
ledge of God; I speak this to your shame. Note, It
is a shame in Christians, not to have the knowledge
of God. The Christian religion gives the best infor
mation that can be had about God, his natiye, arid
grace, and government. They who profess this re
ligion, reproach themselves,-.by remaining .without
the knowledge of God : for it must b.e owing to their
own sloth, and slight of Go4, that they are ignorant
of him. And is it not a horrid shame.for a Christian
to slight God, and be so wretchedly ignorant in mat
ters that so nearly and highly concern hipi ? Note
also, It must be ignorance of God, that leads men
into the disbelief of a resurrection and future life.
Those who know God, know that he will not aban
don his faithful servants, leave them exposed to sflch
hardships and sufferings, withqjit any recompense or
reward. They know he is not unfaithful or unkind,
to forget their labour and patience, their faithful
services and cheerful sufferings, or let their labour
bie in vain. But I am apt to think that the expres
sion has a much stronger meaning ; that there were
atheisticipeople among them, who hardly owned a
God, or one Who had any concern with, or took cog
nizance of, human affairs. These were indeed a
scandal and shame to any Christian church. Note,
Real atheism lies at the bottom of men's disbelief of
a future state. They who own a God and a- provi
dence, and observe how unequal the distributions of
the present life are, and how frequently the best
men fare worst, can hardly doubt an after' state,
where every thing will be set to rights.
35. But some man will say, How are the
dead raised up ? And with what body do
they come? 36. Thou fool! that which
thou sowest, is not quickened, except it die:
37. And that which thou sowest, thou sow

est not. that body that shall be, but bare
grani, it may chance of* wheat, or of Some
other ,gra$n : 38. But God giveth it a body
.as it'hath pleased him, and to every seed
"its own body.* 39. All flesh is not the same
flesh: but there is • cme^kirid of flesh of men,
another flesh of beasts, another of fishes, .
and another of birds. 40. There are also
celestial bodies, and bodies, terrestrial: but
the glory- of the celestial is one, and the
gldrfoi the terrestrial is another. 41 . There
is one glory of the sun, and another glory
of the moon, and another glory pf the stars ;
for one star differeth from another star in
glory. 42. So* also zs "the resurrection of
the dead. Jt is sown in corruption ; it is
raised in incorruption : 43. It is sown in
dishonour,; it is raised in glory: it is sown
In weakness; it is raiser! in power: 44. It-
is sowji a natural body; it is raised a spi-'
ritualbody. There is. a natural body, and
there is a 'spiritual body. 45. And* so it is
written, The first man Adam was made a
living soul"; the last Adam was made a
quickening spirit. 46. Howbeit, that was
not first, which is spiritual, but that which
is natural; and afterward that which is spi
ritual. 47. The first man is of the earth,
earthy : the se*cond man is the JLord from
heaveh. * 48. As ist the earthy, such are
they also that are earthy: and as is the
heaVenly, such are they also that are hea
venly. 49. And as we have borne the
image ofthe earthy, we.shall also bear the
image of the heavenly. 50. Now this J say,
brethren, that flesh and blood cannot in
herit the kingdom of God ; neither doth cor
ruption inherit incorfuption.
The apostle comes now to answer a plausible and
principal objection against the.doctrine of the resur
rection of .the dead ; concerning which, observe the
proposal ofthe objection,; Sgme man will say, How
are the dead raised up ? And with what body do,
they come? v. 35. . The objection is plainly two
fold. 1. How are they raised up? "that is, "By'
what means ? How can they be raised ? What power -
is equal to this effect ? It was an opinion that pre
vailed much among the heathens, and the Saddu
cees seem to have been .in the same sentiment, that
it was not wthin the compass of divine power, mor-
tales seternitqte donare, aut revocare defunctos—to
make mortal men immortal, or revive and restore
the dead. Such sort of men they seem to have been,
who among the Corinthians denied the resurrection
ofthe dead, and object here, " How are they raised?
How should they be raised? Is it not utterly im
possible ?" 2. The other part of the objection is
about the quality of their Dodies, who. shall rise;
" With what bodym will they come? Will it be with
the same body ; with like shape, and form, and sta
ture, and members, and qualities, or various ?" The
former objection is that of those who opposed the
doctrine, the latter the inquiry of curious doubters.
(1.) To the first, the apostle answers, by telling
them this was to be brought about by divine power,

I. CORINTHIANS, XV.

467

that very power which they had all observed to do
somewhat very like jt, year after year, in the death'
and revival bf the corn ; and therefore it w.as an ar
gument of great weakness and stupidity, to doubt
whether the resurrection of the, dead might not be
effectual by the same power; Thou fool! that which
thou sowest is not quickened, unless it die, v. 36. It
must first corrupt, before it will quicken and spring
up. * It not only sprouts after it is dead, but it musl;
die, that it may live. , And why should any be so
foolish as to imagine, that the man once dead cannot
be made to live again, by the same power which
every year brings the dead grain to life ? This is the
substance of what he answers to the first 'question.
Note, It is a foolish thing to question the divine
Sower to raise the dead, when we see him every
ay quickening anfl reviving things'that are dead.
. (2.) But he is longer in answering tp the second
inouhy. " „ . • .*
¦' He begins, [1.] By observing, that there- is a
change made in the grain" that is sown ;. It isnot that
body which shall be that is sown, but bare grain of
wheat or barley, 8cc, ; but God gives it such a body
jas he will, and in such way as he will, only so as to
distinguish alt kinds from each other. Every seed
sown has its proper body*, is constituted of such ma
terials,, and figured in such a manner, as are proper
for it, proper to that kind. This is plainly in the
divine p5wer, though We no more know how it is
done, than we know how a.dead man is raised to
life again. It is certain, the grain undergoes great
-change, and it is intimated in \his passage ; and so
will the dead,* when they rise again, and live again,
•in their bodies, after death.
[2. ] He proceeds hence to observe, that there is
a great deal of variety among other bodies, as there
' is among plants: as, First, In bodies of flesh'; All
flesh is not the same ; that of men is of one kind,
that of beasts another, another thai of fishes, and
that of birds another, v. 39. There is a variety in
all the kinds, and somewhat peculiar in every kind,
to distinguish it from the other. Secondly, In bodies
celestial and terrestrial, there is also' a. difference;
•and what is for the glory of,one, is not for the other ;
for the trueglory of every being consists in its fitness
for its rank and state., Earthly bodies are npt adapt
ed to the heavenly regions, nor heavenly- bodies
fitted to the condition of earthly beings. Nay,
Thirdly, There is»a variety of glory amongheavenly
bodies themselves; There is one glory of the sun,
ani another glory of the moon, and another glory
of the stars; for one star'differs from another star
in glory, v. 41.. All' this is to intimate to us, that
the bodies of the dead, when they -rise, will be so
far changed, titatytheywill befittedfor the heavenly
regions: apd that there will be. a variety of glories
among the bodies of the dead, when .they shall be
praised, as there is among the sun, and moon, and
stars, nay, among the stars themselves. All this
carries an. intimation along with it, thatit must be
as easy to divine power to raise the dead, -and re-
covertheir, mouldered bodies, as out of the. same
materials, to form so many kinds of flesh and plants,
and, for aught we know, celestial bodies as well- as
terrestrial ones. The sun and "stars may, for aught
we know, be composed of the same materials as the
earth we tread on, though so much refined and
changed by the divine skill and power. And can
he, out of the same materials, form such various be
ings, and yet not be able to raise the dead ? Having
thus prepared the way, he comes,
[3.] To speak directly to the point; So also, says
he, is the resurrection ofthe dead; so, as the plant
growing out of the putrefied grain, so as no longer
to be a terrestrial but a celestial body, and varying
in glory from the other dead, who are raised, as one
star does from another. But he specifies some par

ticulars ;.>as, First, It is sown in- corruption, it is
raised in incorruption. It is sown. Burying the
dead is. like sowing them, it is like committing the
"seed to the,earth, that it may spring out of it again.
And our bodies,, which are sown, are corruptible,
liable to putrefy and moulder, and crumble to dust ;
but when we rise, they will be out of the power of
the grave,. and never more be liable to corruption.
Secondly, It is sown in dishonour, it, is raised in
'glory. Our's is at present a Vile body, Philip. 3. 21.
Nothing is more loathsoriie than a dead- body ; it is
thrown into the grave as a despised and broken ves
sel, in which there is no pleasure. IJut at the resur
rection a glory will be put upon it; it will be made
like the glorious body of our. Saviour; it will be
purged from all the dregs of earth, and refined into
an etherial substance, and shine out with a splen
dour resembling his. Thirdly, It is sown in weak
ness, it ii raised in power. It is laid in the earth, a
poor helpless thing, wholly in the power of death,
deprived of all vital 'capacities an<f- powers, of life
'and strength : it is utterly unable to move or stir.
rTut wheir we rise* our bodies will have heavenly
life and vigour infused into them ; they. shall be hale,
and firm, and durable, and lively, and liable no more
to any infirmity, weakness, or decay. Fourthly, It
is sown a,natural, or animal body, c-Z/jta. ^.u^mh, a
body fitted to the low condition, and sensitive plea
sures and enjoyments, of this life, which are all
gross in comparison of the heavenly state and enjoy
ments. But when 'we rise, it will be quite other
wise ; our body will rise spiritual. Not that body
will be changed into spirit : this would be a contra
diction in our common conceptions ; it would be as
much, as to say, Body changed into what is not body,
matter made, immaterial. .The 'expression is to be
¦ understood comparatively. We shall at the resur
rection have bodies purified arid refined to the last
degree, made light and aigile ; and though they are
not changed into spirit, yet made fit to be perpetual
associates of spirits made perfect. And why should
ft not be as much in the power of God to raise in
corruptible, glorious, lively, spiritual bodies, out of
the ruins of those vile, corruptible, lifeless, and ani
mal ones, as first to make matter out of nothing, and
then, out of the same mass of matter, produce such
variety of beings, both in earth and heaven ? To
God.all things are possible ; and this cannot be im
possible. [4. ] He illustrates this by a comparison of the first
and second Adam ; There is an animal body, says
he, and there is a spiritual body ; and then goes into
the comparison, in several instances. First, As we
have our natural body, the animal body we have in
this world, from the first Adam, we expect our spi
ritual body from, the second. This is implied in the
whole comparison. Secondly, This is but consonant
to the different characters these two persons bear;
The first Adam was -made a living soul, such a be
ing as ourselves, and with a power, of propagating
such beings as himself, and conveying to them a
nature and animal body like his own, but none other,
norbetter. The second Adam is a quickening Spi
rit; he is the Resurrection and the Life, John 11.
25. He hath life in himself, and quickeneth whom
he will, John 5. 20, 21. The first man was of the
earth, made out of the earth, and was earthy; his
bpdy was fitted to the region of his abode : but the
second Adam is the Lord from heaven; he who
came down from heaven, and giveth life to the world ;
(John 6. 33.) he who came down from heaven, and
was in heaven at the same time ; (John 3. 13!) the
Lord of heaven and earth. If the first Adam could
communicate to us natural and animal bodies, cannot
the second Adam make our bodies spiritual ones '
If the deputed lord of this lower creation could do
the one, cannot the Lord from heaven, the Lord of

468

I. CORINTHIANS, XV.

heaven arid earth, do the other ? Thirdly „We must
first have natural bodies from the first Adam, before
we can have spiritual bodies from the second ; (v.
49.) we must bear the image ofthe earthy, before we
can bear the image ofthe heavenly,. Such is the es
tablished order ot Providence. We must have weak,
frail, mortal bodies by descent from the first' Adam,
before we can have lively, spiritual, and immortal
ones by the quickening power of the second^ We
must die, before we can live to die no more. Fourth
ly, Yet if we are Christ's, true believers in him, (for
this whole discourse relates to the resurrection of
the saints,) it is as certain that we shall have spi
ritual bodies as it is now that we have natiirallor
animal ones. By these we "are as .the first Adam",
earthy, we bear his image ; by those we shall be as
the second Adam, have bodies like his own, heaven
ly, and so bear his image. And we .are as certainly
intended to bear the one, as„.we have borne tha>
other. As sure therefore as we, ha,ve had natural
bodies, we shall have, spiritual ones. The dead in
Christ shall not only rise, but shall rise thus glori
ously changed.
[5.] He sums up this argument, by assigning the
reason of this change; (v. 50.) Now this I say, that
flesh and blood cannot inherit the kingdom qf God;
nor doth corruption inherit incorruption. The natu
ral body is flesh and blood, consisting of bones, mus
cles, nerves, vains, arteries, and their seyeral fluids ;,
and as such, it is of a corruptible frame and form,
liable to .dissolution,- to *rot and' moulder. But no
such thing shall inherit the heavenly regions; for
this were for corruption to inherit incorruption,
which is little better than a contradiction in terms..
The heavenly"inheritance is Incorruptible, and never
fadeth away, 1 Pet. 1. 4. How can this be possessed
by flesh and blood, which is,corruptible and will fade
away ? It must be changed into ever-during sub
stance, before it can be Capable of possessing the
heavenly inheritance. The sum is, that the bodies
of the saints,*when they shall rise again-, will be
-greatly changed from what they are now, and.much
for the better. They are now corruptible, flesh and
blood, they will be then incorruptible, glorious, and
¦spiritual bodies, fitted to the celestial world and
state, where they are ever afterward to dwell, and
have their eternal inheritance.
51. Behold, I shew you a mystery; We
shall not all sleep, but we shall all be chang
ed, 52. In a moment, in the twinkling of
an eye, at the last trump ; (for the trumpet
shall sound ;) and the dead shall be raised
incorruptible, and we shall Be changed.
53. For this incorruptible must put on in
corruption, and this mortal must put on im
mortality. 54. So when this corruptible
shall have put on incorruption, and this
mortal shall have put on immortality, then
shall be brought to pass the saying that is
written, Death is swallowed up in victory.
55. O death, where is thy sting ? O grave,
where is thy victory? 56. The sting of
death is sin ; and the strength of sin is the
law. 57. But thanks be to God, who giv
eth us the victory through our Lord Jesus
Christ. To confirm what he had said of this charge, he
here, I. Tells them what had been concealed from, or
unknown to them, till then— that all the saints should

not di§, but all would be changed. They that are
alive at our Lord's'coming, Will be caught up into
the clouds, without dying, 1 Thess. 4. 11. But it is
plain from this passage, that it will n6t be without
changing from corruption to incorruption. The
frame of thehr living bodies shall be thus altered, as
well as those that are dead; and this in a moment,
in the- twinkling of an eye, v. 52. What cannot Al
mighty Rewer effect ? That Power that calls the
dead into life, can surely thus soon and suddenly
change the living ; for changed they must be as well
as the dead ; because flesh and blood cannot inherit
the kingdom of God. This is the mystery which
the apostle shews the Corinthians; Behold, I shew
you a mystery ; or bring into open light a truth dark
and unknown before. Note, There are many mys
teries shewn to us in the gospel ; many truths, that
before were utterly unknown, are there made
known ; many truthg, that were but dark and ob
scure before, are there brought into open day, and
plainly -revealed ; and maiiy things are in part re
vealed, that will never be fully known, nor perhaps
clearly understood. .The apostle here makes known
a truth unknown before, which is, that the' saints,,
living at our Lord's second coming, will not die, but
be changed ; that this change will be made in a mo
ment, 'in the twinkling of an eye, and at the sound
ofthe last trump; for, as he tells us elsewhere, the
Lord, himself shall descend with a shout? with the
voice ofthe archangel, and with the trump qfGod;
(1 Thess. 4. 16.) so here, the trumpet must' sound.
It is the loud summons of all the living and all the
dead, to cdme and appear at the tribunal of Christ.
At this summons the graves shall open, the dead
saints shall rise in an incorruptible sfate, v. 52.
II. He assigns the reason of this change; (v. 53.) .
For this corruptible must put on incorruption, and
thp mortal must put on immortality. How other
wise could the man be a fit inhabitant of the incor
ruptible regions, or be fitted to possess the eternal
inheritance ? How can that which is corruptible
and mortal, enjoy what is incorruptible, permanentj
and immortal ? This corruptible body must be made
incorruptible, this mortal body must be changed in
to immortal, that the man may be capable ofenjoy-
ing the happiness 'designed for him. Note, It is this
corruptible that must put on incorruption ; the de-*
molished fabric that must be reared again. What
is sown must be quickened. Saiiita will come in their
own bodies, (v. 38.) not in other bodies.
lit He lets us know what will follow upon this
change of the living and dead in Christ ; Then shall
be brought to pass that saying, Heath is swallowed
up in victory.; or, He will swallow up death in vic
tory, Isa. 25. 8. For mortality shalt be then swal-
. lowed up in life, (2 Cor. 5< 4.) and death perfectly
subdued arid conquered, and saints for ever deliver
ed 4 rom its power. Such a conquest shall be ob
tained over it, that it shall for ever disappear in
those regions to which our Lord will bear his risen
saints. And therefore will the saints hereupon sing
their imtixict, their song of triumph. Then, when
this >mortal shall have put on immortality, will death
be swallowed up, for ever swallowed up, tic tines.
Christ hinders it from swallowing his saints when
they die ; but when they are risen again, death shall,
as to them, be swallowed for ever. And upon this
destruction of death will they break out into a song
of triumph.
1. They will glory over death as a vanquished ene
my, and insult this great and terrible destroyer ;
" O death, where is thy sting? Where is now thy
sting, thy power to hurt ? What mischief hast thou
done us ? We are dead ; but behold, we live again,
and shall die no more. Thou art vanquished and
disarmed, and we are out ofthe reach of thy deadly
dart. Where now is thy fatal artillery, thy stores of

I. CORINTHIANS, XV.

469

death ? We fear no further mischiefsfrom- thee, nor
heed thy weapons, but defy thy power, and despise
thy wrath. And, O grave, where is thy victory ?
Where is now thy victory ? What is become of it ?
Where are the spoils and trophies of k ? Once we
were thy prisoners, but the prison-doors are burst
open, the locks and bolts have been forced to give
way, and our shackles are knocked off, and we are
for ever released : captivity is taken captive : the
imaginary victor is conquered, and forced to resign
his conquest, and release his captives: thy triumphs,
grave, are at an end : the bonds of death are loosed,
and we are at liberty, and are never more to be hurt-
by death, or imprisoned in the grave. " In a moment,
the power of death, and the conquests and spoils of
the grave, are gone ; and, as to the saints, the very
signs of them will not remain; Where are they ?
Thus will they raise themselves, when they become
immortal, to the »honour of their Saviour, and the
praise of divine grace : they shall glory over van
quished death.
2. .The foundation for this triumph is here inti
mated, (1.) In the account given whence death had
its power to hurt ; The sting of death is sin, which
gives venom to his dart, which only puts' it into the
power of death to hurt and kill. Sin- unpardoned,
and nothing else, can keep any under Jus power.
And the strength of sin is the law; it is the divine
threatening against the transgressors ofthe law, the
curse there denounced, that gives power to sin.
Note, Sin is the parent of death, and gives it all its
hurtful power. By one man sin entered into the
world', and death by sin, Rom. 5. 12. It is its cursed
-progeny and offspring. (2.) In the account given of
the vict'oiy saints obtain over it through Jesus Christ,
v. 57. The sting of death is sin; hut Christ, by dy
ing, .has taken out this sting; he has made atone
ment for sin, he has obtained remission of it. It may
hiss therefore, but it cannot hurt The strength of
sin is the law ; but the curse of the law is removed
by, our Redeemer's becoming a Curse for us. So
..hat sin is deprived of its strength and sting, through
Christ, that is, by his incarnation, suffering, and
death. Death may seize a believer, but cannot sting
him, cannot hold him in his power. There is a day
- coming, when the grave shall open, the bands of
death be loosed, the .dead saints revive, and become
incorruptible and immortal, and put out of the reach
of death for ever. And then will it plainly appear,
that, as to .them, death will have lost its strength
and sting ; and all by the mediation of Christ, by his
dying in their room. By dying, he conquered death,
and spoiled the grave ; and, through faith in. him,
believers become sharers in his conquests. They
, often rejoice before-hand, in the hope of his victory ;
and when they rise glorious from the grave, will
boldly triumph over death. Note, It is altogether
owing to the grace of God in Christ, that sin is par
doned, and death disarmed. The law puts arms into
the hand of death, to destroy the sinner ; but pardon
of sin takes away this power from the law, and de
prives death of its strength and sting. It is by the
grace of God, through the redemption which is in
Christ Jesus, that we are freely justified, Rom. 3.
24, It is no wonder, therefore, (3.) If this triumph
of the saints over death should issue in thanksgiving
to God; Thanks be to God, who giveth us the vic
tory through Christ Jesus our Lord, v. 57. The
way to sanctify all our joy, is to make it tributary to
the praise of God. Then only do we enjoy our bless
ings and honours in a holy manner, when God has
his revenue of glory out of it, and we are free to pay
it to him. And this really improves and exalts our
satisfaction. We are conscious at once of having
done our duty, and enjoyed our pleasure. And what
can be more joyous in itself, than the saints' triumph
over death, when they shaU rise again ? And shall

they not then rejoice in the Lord, and be glad in the
God of their salvation ? Shall not their souls magnify
the Lord ? When he shews such wonders to the dead,
shall they not arise and praise him ? Ps. 88. 10.
Those who remain under the power of death, can
have no heart to praise ; but such conquests and tri
umphs will certainly tune the tongues of the saints
to thankfulness and praise ; praise for the victory,
(it is great and glorious in itself,) and for the means
whereby it is obtained — it is given of God through
Christ Jesus ; a victory obtained not by our power,
but the power of God ; not given because we, are
worthy, but because Christ is so, and has by dying
obtained this conquest for us. Must not this cir
cumstance endear the victory to us, and heighten
our praise to God ? Note, How many springs of joy
to the saints, and thanksgiving to God, are opened
by the death and resurrection, the sufferings and
conquests, of our Redeemer ! With what acclama
tions will saints rising from the dead applaud him !
How will the heaven of heavens resound his praises
for ever ! Thanks be to God, will be the burthen of
their song ; and angels will join the chorus, and de
clare their consent with a loud Amen, Hallelujah.
58. Therefore, my beloved brethren, be
ye steadfast, unmoveable, always abound
ing in the work of the Lord, forasmuch as
ye knpw that your labour is not in vain in
the Lord.
In this verse we have the improvement of the
whole argument, in an exhortation, enforced by a
motive resulting plainly from it
I.. An dxhbrtation, and this threefold. 1. That
they should be steadfast — tiptiim, firm, fixed in the
faith of thi gospel, that gospel which he had preach
ed, and they had received, That Christ died for our
sins, and ?\0se again the third day, according to tiie
scriptures, (v. 3, 4.) and fixed in the faith of the
glorious resurrection of the sanctified dead, which,
as he had ishewn, had so near and necessary a con
nexion whh the former. "Do not let your belief
of these thiths be shaken or staggered. They are
most certain, and of the last importance." Note,
Christians should be steadfast believers of this great
article of the resurrection of the dead. It is evi
dently folinded on the death of Christ Because he
lives, his servants shall live also, John 14. 19. And
it is of the last importance ; a disbelief of a future
life will open a way to all manner of licentiousness,
and corrupt men's morals to the last degree. It will
be easy and natural from hence to infer, that we may
live like beasts, and eat and drink, for to-morrow
we die. 2. He exhorts them to be unmoveable, in
their hojie and expectation of this great privilege,
of being raised incorruptible and immortal. Chris
tians should not be moved away from this hope of the
gospel, (Col. 1. 23.) this glorious and blessed hope;
they should not renounce or resign their comfortable
expectations. They are not vain, but solid hopes,
built up"i sure foundations, the purchase and power
of their risen Saviour, and the promise of God, to
whom it is impossible to lie ; hope* that shall be
their most powerful supports under all the pressures
of life, the most effectual antidotes against the fears
of death, and the most quickening motives to dili
gence and perseverance m Christian duty. Should
they part with these hopes? Should they suffer
them to be shaken ? Note, Christians should live
in the most firm expectation of a blessed,, resurrec
tion. This hope should be an anchor to their- souls,
firm and sure, Heb. 6. 19. 3. He exhorts them to
abound in the work ofthe Lord, and that always, hi
the Lord's service, in obeying the Lord's commands.
They should be diligent and persevering' herein,

470

I. CORINTHIANS? XVI.

and going ever on toward perfection ; they should be
continually making advances in true piety, and ready
and apt for every good work. The most cheerful
duty, the greatest diligence, the most constant per
severance, become those who have such glorious
hopes._ Can we too much abound in zeal and dili
gence in the Lord's work, when we are secured of
such abundant recompenses in a future life ? What
vigour and resolution, what constancy and patience,
should those hopes inspire ! Note, Christians should
not stint themselves as to their growth in holiness,
but be always improving in sound religion, and
abounding in the work of the Lord.
II. The motive resulting frorii the former dis
course, is, that their labour shall not be in vain in
the Lord; nay, they know it shall not. They have
the best grounds in the world to build upon ; they
have all the assurance that can rationally be expect
ed : as sure as Christ is risen, they shall rise ; and
Christ is as surely risen as the Scriptures are true,
and the word of God. The apostles saw him after
his death, testified this truth to the world in the face
of a thousand deaths and dangers, and confirmed it
by miraculous powers received from him. Is there
any room to doubt a fact so well attested ? Note,
True Christians have undoubted evidence that their
labour will not be vain in the Lord ; not their most
diligent services, nor their most painful sufferings' ;
they will not be in vairi, not be vain and unprofit
able. Note, The labour of Christians wilLnot be
lost labour ; they may lose for God, but they shall
lose nothing by him ; nay, there is more implied
than is expressed in this phrase. It means, that
they shall be abundantly rewarded. He will never
be found unjust to forget their labour of love, Heb.
6. 10. Nay, he will do exceeding abundantly above
what they can now ask or think. Neither the ser
vices they do for him, nor the sufferings they endure
for him here, are worthy to be compared- with the
joy hereafter to be revealed in them, Rom. 8. 18.
Note, They who serve God, have good wages ; they
cannot do too much, nor suffer too much, for so good
a Master. If they serve him now, they shall see
him hereafter ; if they suffer for him on ejrth, they
shall reign with him in heaven ; if they de for his
sake, they shall rise again from the dead, be crowned
with glory, honour, and immortality, and inherit
eternal life.
CHAP. XVI.
In this chapter, the apostle, I. Gives directions about some
charitable collection to be made in this church, for the
afflicted and impoverished churches in Judea, v. 1 [ . 4. II.
He talks of making them a visit, v. 5 . . 9. III. He com
mends Timothy to them, and tells them Apollos intended
to come to them, v. 10.. 13. IV. He presses them to watch
fulness, constancy, charity, and to pay a due regard to all
who helped him and his fellow-labourers in their work, v.
14 . . 19. V. After salutations from others, and his own, he
closes the epistle with a solemn admonition to them, and
his good wishes for them, v. 20, to the end.
l."^TOW concerning the collection for
_LT the saints, as I have given order to
the churches of Galatia, even so do ye. 2.
Upon the first day of the week, let every
one of you lay by him in store, as Godham
prospered him, that there be no gatherings
when I come. 3. And when I come, whom
soever you shall approve by your letters,
them will I send to bring your liberality
unto Jerusalem. 4. And if it be meet that
I go also, they shall go with me.
In this chapter, Paul closes this long epistle with
some particular matters of less moment ; but as all

was written-by divine inspiration, it is all profitable
for our iristruction. He begins with directing them
about a- charitable collection on a particular occa
sion, the distresses and poverty of Christians in
Judea, which at this time were extraordinary, part
ly through the" general calamities.of that nation, and
partly through the , particular, sufferings to which
they were exposed. ' I^ow concerning this, observe,
' I. How he introduces his direction. It was not a
peculiar service which he required of them; he had
g'ven the like orders to the churches of Galatia, v. 1.
e desired them only to conform themselves to the
same rules which he had given to other ..churches
on the like occasion. He did not desire that others'
should be eased, and they burthened, 2 Cor. ,8. 13.
He also prudently mentions these orders of his to
the churches of.Galatia, to excite emulation, and
stir them up to b'e liberal, according to their circum
stances, and the occasion. They who exceeded most
churches in spiritual gifts, and, as it is probable, ih
worldly wealth, (pee the argument,) surely would
not suffer themselves to come behind any in their
bounty to their afflicted brethren. Note, The good
examples of. other Christians and churches should
stir in us aholy emulation. It is becoming a ChrisA
tian, not to bear to be outdone by a fellow-Christian
in any thing, virtuous and praise-worthy, provided
this consideration only makes him exerthimself, not
envy others, fr and the more advantages we have
above others, the more should we endeavour to. ex
ceed them". The church of Corinth should not be
outdone in this service of love by the churches of
Galatia, who do not appear to have been enriched
with equal spiritual gifts, or outward ability.
II. The direction itself. : Concerning which, ob
serve, y •
1. The manner in which the collection was tp be
made ; Every one was to lay by in store, (y. 2. ) have
a treasury, or fund, with himself, for this purpose.
The meaning is, that he should lay by as he could'
sparefrom time to time, and by that means make up
a sum for this charitable purpose.. Note, It is a good
thing- to lay up in 'store fpr good uses. -They who
are rich in this world, should be rich in good works,
2 Tim. 6. 17, 18. The best way to be so, is, to ap
propriate of their income, and have a treasury fin?
this purpose ; a stock for .the poor, as well as for
themselves: by this means" they will be ready W)
every good work as the opportunity offers ; and many
who labour with their own hands for a livelihood,
should so work, that they may have to give to him '
that needeth, Eph. 4. 28. Indeed their treasury for
good works can never be very large; (though, ac
cording to circumstances, it may considerably vary ;)
but the best way in the world for them to get atrea- ,.
sury for this purpose, is, to lay by from time to time,
as they can afford. Some of the Greek fathers right
ly observe here, that this advice was given for the
sake of the poorer among them. They were to lay
by from week to week, and not bring in to the com
mon treasury, that by this means their contributions
might be easy to themselves, and yet grow into a
fund for the relief of their brethren. " Every little,"
as the proverb says, " would make a mickle." In
deed all our charity and benevolence should be free
and cheerful, and for that reason should be made as
easy to ourselves as may be. And what more likely
way to make us easy in this matter, than thus to lay
by ? We may cheerfully give when we know that
we can spare, and that we have been laying by in
store, that we may.
2. Here is the measure in which they are to lay
by — as God hath prospered them; ti &t ivctZt&i, as
he has been prospered by Divine Providence'; as
God has been pleased to bless and succeed his la
bours and business. Note, All our business and labour
are that to us, which God is pleased to make them.

I. qORlNTHIANS, XVI.

471

It is not the diligent .hand thatwiU make rich. by
itself, without the divine blessing, Prov. 10. 4, 32.
Our prosperity and success are from God, apd not
from ourselves ; and he is to be owned' in all, and
honoured with all. It is his bounty and blessihg to
which we owe all we have; and whatever we' have,
is to be used, and employed, andjijnfprdVed, for him.
His right to ourselves aiid< all that is our's, is to be
owned and yielded to him. And what argument
more proper to excite us to"charity*to the people and
children of God, <than tq consider all we have as his
gift, as coming from him ? Note, When God blesses
andprospers us, -we should be re"a|y to relieve and
comfort his needy servants ; when his bounty flows
forth "upon us, we should not confine it to ourselves,
but let it stream out to others. The good we receive
from him, should stir us up to do good to others, to
resemble him in our beneficence ; and therefore the
more good we receive from God, the more we should
dp good to others. They were^o lay by as God had
blessed thefti ; in that proportion.' The more they
had, throqgh God's blessing, gained by their busi
ness or labour, their traffic or work, the more they
were to lay by. Note, God expe'dfcs that our benen-
»cence to others should hold some proportion to his
bounty to us. . All we have is from God ; the more
he gives, (circumstances being considered,) the more
he enables us to give, and the more he expects we
should give ; that we should give more than others
who are less able ; that we should give more than
ourselves when we were less able. And on the other
hand,.from Kim to whom God gives less, he expects
less. . He is no tyrant or cruel- taskmaster, to exact
brick without straw, or expect; men shall do more
¦good than he gives ability. ' Note,. Where there is
a willing mind, he accepts according to what a man
hath, and not according tqwpat he hathnot ; (2 Cor.
8. 12.) but as he prospers and blesses us, and puts
us in a capacity to do good, he expects we should.
The greater ability he gives, - the more enlarged
' shouldrour hearts be, and( the more open our hands ;
put where the ability is less, thehands cannot be as
open, hotfever wilhng "the mind be, and large the
heart ; nor does Gqd expect it.
3. Here is the time when this is tp be done } the
first day. of the week, n,*ta piat <ra.J$0atMt,. (Luke
24. 1,) the Lord's'day, the Christian holiday ; when
public assemblies were held, and public worship was
celebrated, and the Christian institutions and myste
ries, (as the. ancients called them,) were attended
upon ; then let every, one lay by him. It is a day of
. holy rest ; and the more^vacation the mind has from
worldly cares and toils, the more disposition has it
to shew mercy : and the other duties of the day
should stir us up to the performance of this ; works
bf charity should always accompany works of piety.
True piety toward God will beget kind and friendly
dispositions toward men. This command have we
from him, that he who loveth God, love his brother
also, 1 John 4. 24. Works of mercy are the genuine
fruits of true love toGod, and therefore are a proper
service on his own day. Note, God's day is a proper
season on which to lay up for charitable uses, or lay
out in them, according as he has prospered us : it is
paying tribute for the blessings of the past week,
and it is a proper way to procure his blessing on the
work, of our hands for the next.
4, We have here the disposal of the collections
thus made : the apostle would have every thing ready
against he came, and therefore gave direction as be
fore, that there be no gatherings when I come, v. 2.
But when he came, as to the disposal of it, he would
leave it much to themselves. The charity was their's,
and it was fit they should dispose of it in their own
way, so it answered its end, and was applied to the
right use. Paul no more pretended to lord it over
the purses of his hearers than over their faith ; he

would not meddle with their contributions without
their consent. He tells them, (1. ) That they should
give letters of credence, and send messengers of
their own with their liberality, v, 2, This would be
a proper testimony of their respect and brotherly
love to their distressed brethren, to send their gift
by members of their own body, trusty and tender
hearted, who would have compassion on their suffer
ing brethren, and a Christian concern for them, and
not defraud them. It would argue that they were
very hearty in this service, when they should send
some of their own body on so long and hazardous a
journey or voyage, to convoy their liberality. Note,
We should not only charitably relieve our poor fel
low-Christians, but do it in such a way as will best
signify our compassion to them, and care of them.
(2.) He offers to go with their messengers, if they
thought proper, v, 4. His business, as an apostle,
was not to serve tables, but to give himself to the
word and prayer ; yet he was never wanting to set
on foot, or help forward, a work of charity, when
an opportunity offered. He would go to Jerusalem,
to carry the contributions of the church of Corinth
to {heir suffering brethren, rather than they should
go without them, or the charity of the Corinthians
fail of a due effect. It was no hindrance to his
preaching work, but a great furtherance to the suc
cess of it,, to shew such a tender and benign dis
position of mind. Note, Ministers are doing their
proper business, when they are promoting or helping
in works of charity. Paul stirs up the Corinthians
to gather for relief of the churches in Judea, and he
is ready to go with their messengers, to convey what
is gathered; and he is still in the way of his duty,
in the business of his office.
5. Now I will come unto you^ when I
shall "pass through Macedonia: (for I do
pass through Macedonia.) 6. And it may
be that I will abide, yea, and winter with
you, that ye may bring me on my journey,
whithersoever I go. 7. For I will not see
you now by the way : but I trust to tarry a
while with you, if the Lord permit. 8. But
I will tarry at Ephesus until Pentecost. 9.
For a great door and effectual is opened
unto me, and there are many adversaries.
In this passage the apostle notifies and explains his
purpose of coming to visit them ; concerning which,
observe, I. His purpose ; he intended to pass out of Asia,
where he now was, (videv. 8 — 19. ) and to go through
Macedonia into Achaia, where Corinth was, and to
stay some time with them, and perhaps the winter,
v. 5, 6. He had long laboured m this church, and
done much good among them, and had his heart set
upon doing much more, (if God saw fit,) and there
fore he had it in his thoughts to see them, and stay
with them. Note, The heart of a truly Christian
minister must be much toward that people among
whom he has laboured long, and with remarkable
success. No wonder that Paul was willing to see
Corinth, and stay with them as long as the other
duties of his office would permit. Though some
among this people despised him, and made a faction
against him, doubtless there were many who loved
him tenderly, and paid him all the respect due to an
apostle and their spiritual father. And is it any
wonder that he should be willing to visit them, and
stay with them ? And as to the rest, who now
shewed disrespect, he might hope to reduce them to
a better temper, and thereby rectify what was out
of order in the church, by staying among them for

472

I. CORINTHIANS, XVI.

some time. It is plain that he hoped for some good
effect, because he says* he intended to stay, tfiat they
might bring him on his journey, whithersoever he
went; (v, 6.) not barely bring him, going, as we say,
accompanying him a little way on the road, but ex
pedite and furnish him for his journey, help and en
courage him to it, and provide him for it. He is to
be understood of being brought forward in his jour
ney after a godly sort, (as it is expressed," 3 John v.
6. ) so that nothing might be wanting to him, as him
self speaks, Tit. 3. 13. His stay among them, he
hoped, would cure the factious humour, and recon
cile them to himself and their duty. Note, It was
a just reason for an apostle to make his abode in a
place; that he had a prospect of doing good.
II. "His excuse for not seeing them now — because
it would be only by the way, (v, 7.) it ¦n-a.p&fa—in
transitu — en passant — it would only be a transient
visit. He would not see them, because he could not
stay with them. Such a visit would give neither him
nor them any satisfaction or advantage ; it would
rather raise the appetite than regale it, rather
heighten their desires of being together 'than satisfy
them. He loved them so, that he longed for an op
portunity to stay with them, take up his abode among
them for some length of time. This would be more
pleasing to himself, and more serviceable to them,
than a cursory visit in his way ; and therefore he
would not see them now, but another time, when he
could tarry longer.
III. We have the limitation of this purpose ; I
trust to tarry a while with you, if the Lord permit,
v. 7. Though the apostles wrote under inspiration,
they did hot kriow thereby "how God would dispose
of themselves. Paul had a purpose of coming to
Corinth, and staying there, and hoped to do good
thereby. This was not a purpose proceeding from
any extraordinary motion or impulse of the Spirit of
God ; it was not the effect of inspiration ; for had it
been such, he could not have spoken of it in this
manner. A purpose formed thus in him, must haye
been the purpose of God, signified to him by his
Spirit ; and could he say he would come to Corinth
upon this view only, if God permit, that is, that he
would execute God's own purpose concerning him
self, with God's permission ? It is to be understood
then of a common purpose, formed ih his own spirit.
And concerning all our purposes, it is fit we should
say, " We will execute them, if the Lord permit."
Note, All our purposes must be made with submis
sion to the Divine Providence. We should say, If
the Lord will, we shall live, aud do this and that,
James 4. 15. It is not in us to effect our own designs,
without the divine leave. It is by God's power and
permission, and under his direction and conduct, we
must do every thing. Heathens haye concurred in
acknowledging this concern of Providence in all our
actions and concerns ; surely we should readily own
it, and frequently and seriously attend to it.
IV We have his purpose expressed, of staying
at Ephesus for the present. He says, he would stay
there till Pentecost, v. 8. It is very probable that
he was, at the time of writing this epistle, m Ephesus,
from this passage, compared with v. 19. where he
says, The churches of Asia salute you. A proper
salutation from Ephesus, but hardly so proper had
he been at Philippi, as the subscription to this epistle
in our common copies has it. " The churches of Ma
cedonia salute you," had been much more properly
inserted in the close of a letter from Philippi, than
the other. But,
V. We have the reason given for his staying at
Ephesus for the present ; Because a great door, and
effectual, was opened to him, and there were many
adversaries, v. 9. A great door, and effectual, was
opened to him ; many were prepared-to receive the
gospel at Ephesus, and God gave him great success

among them ; he had brought over many to Christ,
and lie had gre,at hope of bringing over many more.
For this reason, he determined to stay a while at
Ephesus. Note, Success, and a fair prospect of more,
was a just reason to determine an apostle to stay and
labour in a particular place. And there are many
adversaries, because a great door, and an effectual,
was opened. Note, Great success in the work of the
gospel commonly creates many enemies. The Devil
opposes those most, aind makes them most trouble,
who most heartily and successfully set themselves to
destroy his kingdom. There were many adversa
ries ; and therefore the apostle determined? to s'tay.
Some think he alludes in this passage to the custom
of the Roman Circus, and the doors of it, at which
the charioteers were to enter, as their antagonists.
did at the opposite doors. True courage is whetted
by opposition ; and it is no wonder that the Christian
courage of the apostle should be animated by the
zeal of his adversaries. They were bent to ruin hiin>
and prevent the effect of his ministry St Ephesus ;
and should he at this time desert his station, and dis
grace his character and doctrine ? No, the opposi
tion of adversaries only animated his zeal. He "was
in nothing daunted by his adversaries ; but the more,
they raged and opposed, the more he excited him
self. Should such a man as he flee ? Note, Adver
saries and opposition do not break the spirits of
faithful and successful ministers, but only warn their
zeal, and inspire them with fresh courage. Indeed,
to labour in vain is heartless and discouragiilg. This
damps the spirits, and breaks the heart. But sub-
cess will give life and vigour to a minister, though
enemies rage, and blaspheme, and persecute. It is
not the opposition of enemies^but the hardness and"
obstinacy of his hearers, and the backslidings and
revolt of professors, that damp a faithful minister,
and break his heart.
10. Now if Timotheus come, see that tTe '
may be with you without fear: for he*work- •
eth the work ofthe Lord, as. I also do.. 11.
Let no man therefore despise him : but con-
duet him forth in'peace, that he -may come
unto me ; for I look for him with the bre
thren. 1 2. As touching our brother Apollos,
I greatly desired him to come unto you,
with the brethren : but his will was not at
all to come at this time ; but he will come
when he shall have convenient time.
In this passage,
I. He recommends Timothy to them, in several
particulars. As, 1. He bids them take care that he
should be among them without fear, v. 10. Timo- ¦
thy was sent by the apostle to correct the abuses
crept in among them ; and not only to direct, but to
blame, and censure, and reprove, those who were
culpable. They were all in factions, and no doubt
the mutual strife, and hatred ran very high among
them. There were some very rich, as it is proba
ble ; and many very proud, upon account both of
their outward wealth and spiritual gifts.. Proud
spirits cannot easily bear reproof. It was reason
able therefore to think young Timothy might be
roughly used ; hence the apostle warns them against
using him ill. Not but that he was prepared for
the worst ; but, whatever his firmness and prudence
might be, it was their duty to behave themselves
well toward him, and not discourage and dishearten
him in his Lord's work. They should not fly out
into resentment at his reproof. Note, Christians
should bear faithful reproof from their ministers,
and not terrify and discourage them from doing their
duty. 2. He warns them against despising Irony w.

I. CORINTHIANS, XVI.

473

"il. He was but a young man, and alone, as OZcu-
menius observes. He had no one to back him, and
his own youthful face and years commanded but
little reverence ; and therefore the great pretenders
to wisdom among them might be apt to entertain
contemptuous thoughts of him. "Now," says the
apostle, "guard against this." Not that he distrust
ed Timothy ; he knew that himself would do no
thing to bring contempt on his character ; he would
do nothing to make his youth despicable. But pride
was a reigning sin among the Corihthians, and such
a caution was but too necessaiy. Note, Christians
should be very careful not to pour contempt on any,
but especially on ministers, the faithful ministers of
Christ. These, whether young or old, are to .be
had in high esteem for their work's sake. 3. He tells
them they should give him all due encouragement,
use him well- while he was with them ; and, as an evi
dence of this, they should send him away in friend
ship, and well prepared for his jpurney back again to
Paul. This, as I have above observed, is the ipeaning
of bringing him on his journey in peace, v, 11. Note,
Faithful ministers are not only to be well received by
a people among whom they may for a season minis
ter, but are to be sent away with due respect ¦
II. He assigns the reasons why they should be
have thus toward Timothy. 1. Because he was em
ployed in the same work as' Paul, and acted in it by
the same authority, v. 10. He did not come on Paul s
errand among them, nor to do his work, but the work
of the Lord. Though he was not an apostle, he was
assistant to one, and was sent upon this very business
by a divine commission. And therefore to vex his
spirit, would be to grieve the Holy Spirit ; to despise
him, would be to despise him that sent him, not
Paul, but Paul's Lord and their's. Note, They who
work the work of the Lord, should be neither ter
rified nor despised, but treated with all tenderness
and respect Such are all the faithful ministers of
the word, though not all in the same rank and de
gree. Pastors and teachers, as well as apostles and
evangelists, while they are doing their duty, are to
be treated with honour and respect. 2. Another
reason is implied ; as they were to esteem him for
his work's sake, so also for Paul's sake, who had
sent him to Corinth ; not of his own errand indeed,
but to work the work of the L,ord;. Conduct him
forth in peace, that he may come to me, for I look
for him with the brethren: (v. 11.) or, I with the
brethren look for him, (the original will bear either,)
ix.S'i%cfia.i yip a.lth pitta tZt ifiKyZt ; — ".I am expect
ing his return, and his report concerning you ; and
shall judge by your conduct toward him, what your
regard and respect for me will be. Look to it, that
you send him back with no evil report " Paul might
expect from the Corinthians, that a messenger from
him, upon such an errand, should be regarded, and
well treated. His services and success among them,
his authority with them as an apostle, would chal
lenge this at their hands. They would hardly dare
to send back Timothy with a report that would
grieve or provoke the apostle. " I and the brethren'
expect his return, wait for the report he is to make ;
and therefore do not use him ill, but respect him,
regard his message, and let him return in peace.-"
III. He informs them of Apollos's purpose to see
them. 1. He himself had greatly desired him to
come to them, v. 12. Though one party among
them had declared for Apollos against Paul, (if that
passage be to be understood literally, vide ch. 4. 6.)
yet Paul did not hinder Apollos from going to Co
rinth in his own absence, nay he pressed him to go
thither. He had no suspicions of. Apollos, as if he
would lessen Paul's interest and respect among them,
to the advancement of his own. Note, Faithful mi
nisters are not apt to entertain jealousies of each
other, or suspect of such self-designs. True charitv
Vol. vi.— 3 O

and brotherly love think no evil. And where should
these reign, if npt in the breasts of the ministers of
Christ.? "2. Apollos could not be prevailed on for the
present to' come, but would at a more convenient
season. Perhaps their feuds and factions might ren
der the present season improper. He would not go
to be set at the head of a party, and countenance the
dividing and contentious humour. When this was
subsided, by Paul's epistle to them, and Timothy[s
ministry among them, he might conclude a visit
would be most proper. Apostles did not vie with
each other, but consulted each other's comfort and
usefulness. Paul signifies his great regard to the
church of Corinth, when they had used him ill, by
entreating Apollos to go to them ; and Apollos shews
his respect to Paul, and his concern- tp keep up his
character and authority, by declining the- journey
till the Corinthians were in better temper. Note, It
is very becoming the ministers of the gospel, to have;
and manifest a concern for. each other's, reputation
and usefulness.
13. Watch ye, stand fast in the faith, quit
you like men, be strong. , 14. Let all your
things be done with charity. .1 5. I beseech
you, brethren, (ye know the house of Ste
phanas, that it is the first fruits of Achaia,
and that they have addicted themselves to
the ministry ofthe saints,) 1 6. That ye sub
mit yourselves unto such, and to every one
that helpeth with us, arid laboureth. 1 7. 1
am glad of the coming of Stephanas and
Fortunatus and Achaicus' ; for that which
was lacking on your part they have sup
plied. 1 8. For they have refreshed my spirit
and yOur's : therefore acknowledge ye them
that are such.
In this passage,
I. The apostle gives .some general advices ; as, 1.
That they should watch, (v. 13.) be wakeful and
upon their guard. \ Christian is always in danger,
and therefore should ever be on the-watch : but the
danger is greater at^some times, and under some
circumstances. The Corinthians were in manifest
danger upon many 'accounts s their feuds ran high,
the irregularities among them were very great, there
were deceivers got among them, who endeavoured
to corrupt their faith in the most important articles,
those,.without which the practice of virtue and piety
could never subsist. And surely in such dangerous
circumstances it was their concern to watch. Note,
If a (Christian cwpuld be secure, he must be on his
guard ; and th£ more his danger, the greater vigi
lance is needful for his security. 2. He advises them
tb sldnd fast in the faith, to keep their ground, ad
here to the revelation of God, and not give it up for
the wisdom of the world, nor suffer it to be corrupt
ed by it ; stand for the faith' of the gospel, and main
tain it even to death ;- and stand in it, so as to abide
in the profession of it, and feel and yield to its influ
ence. Note, A Christian should be fixed in the faith
of the gospel, and never desert or renounce it. Jt is
by this faith alone that he will be able tq keep his
ground in an hour, of temptation ; jit-is by faith that
we stand; (2 Cor, 1. 24.) it is by this that we must
overcome the world, (1 John 5. 4.) both when it
fawns and when it frowns, when it tempts and when
it terrifies. We must stand therefore in the faith of
the gospel, if we would maintain our integrity. 3.
He advises them to act like men, and be-strong;
"Act the manly, firm, and resolved part: behave
strenuously, in opposition to the bad men who would
divide and corrupt you ; those who would split you

474

I. CORINTHIANS, XVI.

into factions, or seduce you from the faith : be not
terrified or inveigled by them ; but shew yourselves
men in Christ, by your steadiness, by yoift- sound-
judgment, <and firm resolution." Note, Christians
should be manly and firm in all their contests with
their enemies, in defending their faith, and main
taining their integrity. They should, in an especial-
manner, be so in those points of faith that lie at the
foundation of sound and practical religion, such as
were attacked among the Corinthians : these must
be maintained with solid judgment, and strong reso
lution. 4. He advises them to do every thing in
ch"arity, v. 14. Our zeal and constancy must be
consistent with charity. When the apostle would
haye us play the man for our faith and religion, he
puts in a caution against playing the devil for it. We
may defend our faith, but we must, at the same time,
maintain our innocence, and not devour and destroy,
and think with ourselves that the wrath of man will
work the righteousness of God, James 1. 21. Note,
Christians should be careful that charity not only
reign ih their hearts, but shine out in their lives,
nay, in their most manly defences of the gospel.
T,here is a great difference between constancy and
cruelty, between Ohristian firmness and feverish
wrath and transport... Christianity never appears to
so much advantage, as when the charity ot Chris
tians is most conspicuoifs ; when they can bear with
theirstmistaken brethren, #nd oppose the open ene
mies of Jheir holy faith, in love J when every thing
is done in charity ; when they behave towards one
another, and towards all men/with a spirit of meek
ness and good-will.
H He give£ some particular directions how they
should behave toward sonielhat had been eminently
serviceable to the cause of Christ 'among them.
1. He gives us their character. (1.) The house
hold of Stephanas is mentioned by him, and their
character is, that they were the first-fruits of Achaia,
the first converts to Christianity in that region of
Greece in which Corinth was. Note, It is an ho:
noiirable character to any man to be- early a Chris
tian, betimes in Christ. -But they had moreover
addicted themselves to the ministry ofthe saints.'to
serve the saints. They have 4),\sposed and devoted
themselves — %ta^a.t f*t/Toi/s,'to.serve the. saints, to do
service to the saints. It is not'-meant of the ministry
bf the word properly, but of serving them in other
respects, supplying tiieir wants,- 'helping and.assist-
ing them upon all occasions, both in their temporal
and spiritual concerns. The 'family of Stephapas
seems to have been a family of rank aimi importance
in -those parts, and yet they willingly offered them
selves to this service. Note, It is arf honour to per
sons of the highest, rank to devote themselves to the
service of the saints. I do not mean, to change
ranks, and become proper servants to their infe
riors, buf'freely and voluntarily to help them, and
do good to them in all their concerns. (2. ) He men
tions Stephanas, and Fortunatus, and Achaicus,, as
coming to him" from the church of Corinth._ The
account he gives of them, is, that they supplied the
deficiencies of the church toward him, and by so
doing refreshed his spirits and their's, v. 17, 18.
They gave Jihn a more perfect account of the state
of the church by word of mouth than he could ac
quire by their letter, and by that means quieted his
mind much, and upon their return from him would
quiet the minds of the Corinthians. Report had
made their cause much worse than it was in fact,
and their letters had.no_t explained it enough to give
the apostle satisfaction ;"but he had been made more
easy by converse with them. It was a very good
office they did, by truly stating facts, and removing
* the ill opinion Paul had received by common fame.
They came to him with a truly Christian intention
to set the apostle right, and give him as favourable

sentiments of the church, as they could, as peace
makers. Note, It is a great refreshment to the spirit
of a faithful minister, to hear better of a people by
wise and good men of their own body, than by com
mon report ; to find himself misinformed concerning
them ; that matters are not so bad as they had been
represented. It is a grief to him, to hear ill of those
he loves ; it glads his heart to hear the report there
of is false. And the greater value he has for those
who give him this information, and the more he can
depend upon their truth, the greater is his joy.
2. Upon this account of the men, he directs how
they should behave toward them; and, (1.) He
would have them acknowledged, (v. 18.) that is,
owned and respected. They deserve it for their
good offices. Those who serve the saints, those who
consult the honour and good esteem of the churches,
and are concerned to wipe off reproaches from them,
and take off from the ill opinion fame had propa
gated, are to be valued, and esteemed, and loved.
They who discover so good a spirit, cannot easily be
over- valued. (2.) He advises, that they should sub
mit themselves to such, and to all who helped with
the apostles, and laboured, v. 16. This is not to be
understood of subjection to proper superiors, but of
a voluntary acknowledgment of their worth. They
were persons to whom tliey owed peculiar respect,
and whom thfey should have in veneration. Note,
It is a venerable character they bear, who serve the
saints, and labour hard to help the success of the gos
pel ;-who countenance and encourage the faithful mi
nisters qf Christ, and endeavour to promote their use
fulness. Such should be had in honourable esteem.
19. The churches of Asia salute you.
Aquila and Priscilla salute you much in
the Lprd, with the church that is in their
house. 20. All the brethren greet you.
Greet ye one another with a holy kiss.
21. The salutation of me Paul, with mine
own hand. 22. If any man love not the
Lord Jesus Christ, let him be Anathema,
Maran-atha. 23. The grace of our Lord
Jesus Christ be with you. 24. My love be
with you all in Christ Jesus. Amen.
The apostle closes his epistle,
I. With salutations to the church of Corinth ; first,
from those of Asia, from Priscilla and Aquila, (who
seem to have been at this time inhabitants of Ephe
sus, vid. Acts 17. 26.) with the church in their
house, (v. 19.) and from all the brethren, (v. 20.)
at Ephesus, where, it is highly probable at least, he
then was. All these saluted the church at Corinth,
by Paul. Note, Christianity does by no means de
stroy, civility and good manners. Paul could find
room in an epistle treating of very important mat
ters, to send the salutations of friends. Religion
should promote a courteous and obliging temper
towards all. They misrepresent and reproach it,
who would take any encouragement from it, to be
sour and morose. Some of these salute them much
in the Lord. Note, Christian salutations are not
empty compliments ; they carry in them real ex
pressions of good-will, and are attended with hearty
recommendations to the divine grace and blessing.
They who salute in the Lord, wish their brethren
all good from the Lord, and breathe out their good
wishes in fervent prayers. We read also of a church
in a private family, v. 19. It is very probable that
the family itself is called the church in their house.
Note, Every Christian family should in some re
spects be a Christian church. In some cases, (as,
for instance, were they cast away on a foreign
shore, where there are no other Christians,) they

I. CORINTHIANS, XVI.

475

should he a church themselves, if large enough, and
live in the use of all ordinances; but in common
cases they should live under the direction of Chris
tian rules, and daily offer up Christian worship.
Wherever two or three are gathered together, and
Christ is among them, there is a church. To these
salutations he subjoins, 1. An -advice, that they
should greet one another with a holy kiss, (v. 20.)
or with sincere good-will ; a tacit reproof of their
feuds and factions. When the churches of Asia,
and the Christian brethren so remote, did so heartily
salute them in the Lord, and own and love them as
brethren, and expressed so much good- will to them,
it would be a shame for them not to own and love
one another as brethren. Note, 'The love of the
brethren should be a powerful incentive to mutual
love. When the Other churches of Christ love us
all, we are very culpable, if we do not love one
another. 2. He subjoins his own salutation; The
salutation of me Paul, with mine own hand, v. 21.
His amanuensis, it is reasonable to think, wrote the
rest of his epistle from his mouth, but at the close
it was fit that himself should sign it, that they might
know it to be genuine ; and therefore it is, added,
(2 Thess. 3. 17.) Which is my token in every epistle;
the mark of its being genuine ; so he wrote in every
epistle which he did not wholly pen, as he did that
to the Galatians, Gal. 6. 11. Note, Those churches
to whom apostolical letters were sent, were duly
certified of their being authentic and divine. Nor
would Paul be behind the rest of the brethren in
respect to the Corinthians ; and therefore after he
„has given their salutations, he adds his own.
II. With a very solemn warning to them ; If any
man love not the Lord Jesus Christ, let him be
Anathema, Maran-atha, v. 22. We sometimes
need words of threatening, that we may fear. Bless
ed is he, says the wise man, whofeareth alway. Holy
fear is a very good friend, both to. holy faith and
holy living. And how.much reason have all Chris
tians to fear falling under this doom ! If any man
love not the Lord Jesus Christ, let him be Anathema,
Maran-atha. Where observe, 1. The person de
scribed, who is liable to this doom ; he that loveth
hot the Ldrd Christ. A p*iia><ris, as some think ; he
who blasphemes Christ, disowns his doctrine, slights
and contemns his institutions, or, through pride of
human knowledge and learning, dpspises his reve
lations. It stands' here as a warning to the Corin
thians, and a rebuke of their criminal behaviour. It
is an admonition to them, not to be led away from
the simplicity of the gospel, or those principles of it,
which were the great motives to purity of life, by
pretenders to science, by the wisdom of the world,
which Would call their religion folly, and its most
important doctrines absurd and ridiculous. Those
men had a spite at Christ ; and if the Corinthians
gave ear to their seducing speeches, they were in
danger of apostatizing from him. Against this he
gives them here a very solemn caution. "Do not
give into such conduct, if you, would escape the
• severest vengeance." Note', Professed Christians
will, by contempt of Christ, and revolt from him,
bring .upon themselves the most dreadful destruc
tion. Some understand the words as they lie, in
their plain and obvious meaning, for such as are
•without holy and sincere affection for the Lord Jesus
Christ. Many who have his name much in their
mouths, have no true love to him in their hearts,
will not have him to rule over them, (Luke 19. 27.)
no, not though they have very towering hopes of
being saved by him. And none love him in truth,
who do not love his laws, and keep his command
ments. Note, There are many Christians in name,
who do not love Christ Jesus the Lord in sincerity.
But can any thing be more criminal or provoking?
. What, not love the most glorious Lover in the

world ! Him who loved us, and gave himself for us,
who shed his blood for us, to testify "his love to us,
and that after heinous wrong and provocation!
What had we a power of loving for, if we are un
moved with such love as this, and withGut affection
to such a Saviour ? But, 2. We have here the doom
of the person described; "Let him be Anathema,
Maran-atha, lie under the heaviest and most dread
ful curse. Let him be separated from the people
of God, from the favour of God, and delivered up to
his final, irrevocable, and inexorable vengeance.
Maran-atha is a Syriac phrase, and signifies The
Lord cometh. That very Lord whom they dp not
love, to whom they are inwardly and really disaf
fected, whatever outward profession they make, he
is coming to execute judgment. And to be exposed
to his wrath, to be divided to his left hand, to be
condemned by him, how dreadful ! If he will' de
stroy, who can save ? Those who fall under his con
demning sentence, must .perish, and that for ever.
Note, They who love not the. Lord Jesus Christ,
must perish without remedy. The wrath of God
'abides on every one who believes not on the Son, John
3. 36. And true faith in Christ will evermore be
productive of sincere love to him. They love him
not, who cannot believe in him.
III. The apostle closes all with his good wishes
for them, and expressions of, goodwill to them. 1.
With his good wishes; The grace of our Lord Jesus
Christ be with you, v. 23. As much as if he had
said, "Though I warn you against falling under his
displeasure, I heartily wish you an interest in his
dearest love, and his eternal favour," The grace
of our Lord Jesus Christ comprehends in- it all that
is good, for time or eternity. To \yish our friends
may have this grace with them, is wishing themthe
utmost good. And this we should wish all our
friends and brethren in Christ We can wish them
nothing more, and we should wish them nothing
less. We should heartily pray, that ..they may
value, and seek, and obtain, and secure1, the grace
and good-will of their Lord and Judge. Note, The
most solemn warnings are the result of the tenderest
affection and the greatest good-will. We may tell
our brethren, and friends with gr^at plainness and
pathos, that, if they love not the Lord Jesus Christ,
they must perish, while we heartily wish the grace
of Christ may be with them. Nay, we may give
them this warning, that they mav prize and lay
hold of this grace. Note also; How much true
Christianity enlarges our hearts; it makes u&wish
those whom we love, the blessings of both worlds;
for this is implied in wishing the grace of Christ to
be with them. And therefore it is no* wonder that
he adds, 2. The declaration of his love to them in
Christ Jesus; My love be with you all, in Christ
Jesus, Amen, v. 24. He had dealt very plainly
with them. in this epistle, arid told them of their
faults with just severity ; but to shew that he was
not transported with passion, he parts with them in
love, makes solemn profession of his love to theft),
nay, to them all in. Christ Jesus, that is, for Christ's
(sake. He tells them, that his heart was with them ,
that he truly loved them; but lest this, after all,
should be deemed flattery and insinuation, he adds,
that his affection was the result of his religion, and
would be guided by the rifles of it. His heart
would be with them, and he would bear them dear
affection as long as their hearts were with Christ,
and they bore true affection to his cause and interest.
Note, We should be cordial lovers of all Who are in
Christ, and who love him in sincerity.. Not but we
should love all men.and wish- them' well, and do
them what good is in our power; but they must
have our dearest affection, who are dear to Christ,
and lovers of him. May our love be with all them
who are in Christ Jesus ! Amen.

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,

OF THE

SECOND EPISTLE
OF
ST. PAUL TO THE CORINTHIANS.
Completed by Mr. D. Mayo.

IN his former ^pistle,. the apostle had signified his intentions of coming to Corinth, as he passed through
Macedonia, Q?A. 16. 6.) but being providentially hindered for some time, he writes his second epistle to
them about" a year after the former ; and there seem to be these two great urgent occasions : 1. The '
case of the incestuous person, who lay under censure, required that with all speed he should be restored"
and received again into communion. This therefore he gives directions about ; (ch. 2.) and afterward,
(ch. 7. ) he declares the satisfaction he had upon the intelligence he received of their good behaviour in
that affair. 2f There was a contribution now making for the poor saints at Jerusalem, which he ex
horts the Corinthians to join in, ch. 8, 9.
There are divers-other things yery observable in this epistle : ' •
I. The account the apostle gives of his labours and success in preaching the gospel in several places, ch. 2.
II. The comparison he makes between the Old and New Testament dispensation-, ch. 3.
III. The manifold sufferings that he and his fellow-labourers met with, and the motives and encourage-
*•* ments fortheir diligence and patience, ch. 4, 5.
IV. The caution he gives the Corinthians against mingling themselves with unbelievers, ch., 6.
V. The way and manner in which he justifies himself and his apostleship from the opprobrious insinua
tions and accusations of false teachers, who endeavoured to ruin his reputation at Corinth, (ch, 10 — 12. )
and throughout the whble epistle.

II. CORINTHIANS, I.

Chap. i.
After the introduction, (v. 1, 2.) the apostle begins with the
narrative of his troubles and God's goodness,- which he had
met with in Asia, by Way of thanksgiving to God, ( v. S . . 6. )
and for the edification ofthe Corinthians, v. 7 . . 11. Then
he attests his and hisfellow-labourers'integnty,(v. 12. .14.)
and afterwards vindicates himself frgm the imputation of
levity and inconstancy, v. K . . 24.
1. TJAUL, an apostle of Jesus Christ by
X the will' of God, and Timothy our
brother, unto'the church of God which is at
Corinth, with all the saints which are in
all Achaia: 2. Grace be to. you, and peace,
from Gpd our Father, and from the Lord
Jesus Christ.
This is the' introduction tothis epistle; in which
we have, ' -
1. The inscription; and therein, (1.) The person
from whom it was sent, that is, Paul, who calls
himself an apostle of Jesus Christ by the will of God.

The apostleship itself was ordained by Jesus Christ,
according to the will of God ; and Paul was called
to it by Jesus Christ, according to the will of God.
He joins Timotheus with himself, in writing this
epistle ; not because he needed his assistance, but
that out of the mouth of two witnesses the word
might be established ; and his dignifying Timothy '
with the title of brother, (either in the common
faith, or in the work of the ministry,) shews the
humility of this great apostle, and his desire to re
commend Timothy (though he was then a young
man) to the esteem ot the Corinthians, and give him
a reputation among the churches. (2.) The per
sons to whom this epistle was sent, that is, the church
of God at Corinth : and not only to them, but also
to all the saints in all Achaia, that is, to all the
Christians who lived in the region round about
Note, In Christ Jesus no distinction is made between
the inhabitants of city or country ; all Achaia stands
upon a level, in his account.
2. The salutation, or apostolical . benediction,
which is the same as in his former epistle : and

II. CORINTHIANS, 1.

477

therein the apostle desires the two great and compre
hensive blessings, grace and peace, for those Corin
thians. These two benefits are fitly joined together,
because there is no good and lasting peace without
true grace ; and both of them come from God our
Father, and from the Lord Jesus Christ, who is the
Procurer and Dispenser of these benefits to fallen
man, and is prayed to as God.
3. Blessed be God, even the Father of
our Lord Jesus Christ, the Father of mer
cies, and the God of all comfort ; 4. Who
comforteth us in our tribulation, that we
may be able to comfort them who are in
any trouble, by the comfort wherewith we
ourselves are comforted of God. 5. For as
the sufferings of Christ abound in us, so our
consolation also aboundeth by Christ. 6.
And whether we be afflicted, it is for your
consolation and salvation, which is effec
tual in the enduring of the same sufferings
which we also suffer : or whether we be
comforted, it is for your consolation and
salvation. After the foregoing preface, the apostle begins
¦\yith the narrative or God's goodness to him and
his fellow-labourers in their manifold tribulations ;
which he speaks of, by way of thanksgiving to God,
and to advance the divine glory ; (v. 3 — 6/) and it
is fit that in all things, and in the first place, God
be glorified. Observe,
1. The Object of the apostle's thanksgiving, to
whom he offers up blessing and praise, namely, the
blessed God, who only is to be praised, whom he
describes by several glorious and amiable titles.
(1.) The God and Father of our Lord Jesus Christ:
• ©iof KM Vdutip tcu Kvpiou h^Zv 'luarou Xpirtov, God
is the Father of Christ's divine nature by eternal
generation ; of his human nature by miraculous con
ception in the womb ofthe virgin ; and of Christ, as
God-man, and our Redeemer, by covenant-relation ;
and in and through him as Mediator, our God, and
our Father, John 20. 17. In the Old Testament we
often meet with this title, The God of Abraham,
and qf Isaac, and of Jacob, to denote God's cove
nant-relation to them and their seed ; and in the
New Testament God is styled the God and Father
of our Lord Jesus Christ, to denote his covenant-
relation to the Mediator and his spiritual seed, Gal.
3. 16. (2.) The Father of mercies. There are a
multitude of tender mercies in God essentially, and
all mercies are from God originally : mercy is his
genuine offspring, and his delight He delighteth in
mercy, Mic. 7. 18. (3.) The God of all comfort;
from him proceedeth the COMFORTER, John 15.
26. He giveth the earnest of the Spirit in our hearts,
v. 20. All our comforts come from God, and our
sweetest comforts are in him.
2. The reasons of the apostle's thanksgivings,
which are these :
(1.) The benefits that he himself and his compa
nions had received from God; for God had com
forted them in all their tribulations, v. 4. In the
world they had trouble, but in Christ they had
peace. The' apostles met with many tribulations,
but they found comfort in them all : their sufferings
(which are called the sufferings of Christ, (v. 5.)
because Christ sympathized with his members when
suffering for his sake) did abound, but their conso
lation by Christ did abound also. Note, [1.] Then
are we qualified to receive the comfort of God's
mercies, when we set ourselves to give him the
glory of them. [2. ] Then we speak best of God and

his go6 mess, when we speak from our own experi
ence, and, in telling others, tell God also what he
has done for our. souls.
(2.) The advantage which others might receive;
for God intended that they should be able to comfort
others in trouble, (v. 4.) by communicating to them
their experiences of the divine goodness and mercy ;
and the sufferings of good men have a tendency to
this good end, (v. 6. ) when they .are endued with
faith and patience. Note, [1.] What favours God
bestows on us, are intended not only to make us
cheerful ourselves, but also that we may be useful
to others. [2.] If we do imitate the faith and pa
tience of good men in their afflictions, we may hope
to partake of their consolations here, and their sal
vation hereafter.
7. And our hope of you is steadfast,
knowing, that as ye are partakers of the
sufferings, so shall ye be also of the conso
lation. 8. . For we would not, brethren,
have you ignorant of our trouble which
came to us in Asia, that we were pressed
out of measure, above strength, insomuch
that we despaired even of life : 9. But we
had the sentence of death in ourselves, that
we should not trust in ourselves, but in
God, who raiseth the dead : 1 9. Who de
livered us from so great a death, and doth
deliver : in whom we trust that he will yet
deliver us : 11. Ye also helping together
by prayer for us, that for the gift bestowed
upon us by the means of many persons,
thanks may be given by many on our be
half. In these verses the apostle speaks for the encour
agement and edification of the Corinthians; and
tells them (v. 7.) of his persuasion, or steadfast
hope, that they should receive benefit by the trou
bles he and his companions in labour and travel had
met with ; that their faith should not be weakened,
but their consolations increased. In order to this,
he tells them,
1. What their sufferings had been; (v. 8.) We
would not have you ignorant of our trouble. It
was convenient for the churches to know what were
the sufferings of their ministers. It is not certain
what particular troubles in Asia are here referred
to; whether the tumult raised by Demetrius at
Ephesus, mentioned Acts 19. or the fight with beasts
at Ephesus, mentioned in the former epistle, (ch.
15.) or some other trouble ; for the apostle was in
deaths often. This however is evident— they were
great tribulations. They were pushed out of mea
sure, to a very extraordinary degree, above the
common strength of men, or of ordinary Christians,
to bear up under them, jnsomuch that they desbf tr
ed even of life, (v. 8.)^nd thought they should have
been killed, or have fainted away and expire^.
2. What they did In their distress ; They trusted
in God. And therefore they were brought to that
extremity, that Mey should not trust m themselves,
but in God, v. 9. Ve, God often brings his peo
ple into great straits, that they may apprehend their
own inslff^iency to help themselves, and may be
induced tfplace their trust and hope m his att-suf-
/ieienev Our extremity is God's opportunity. In
the mount will the Lord be see*; and we may safety
trust in God, who raisethAe dead, v. 9. God's
raisin? fife dead is a pr<x* 'of his almighty power.
He that can do that.P^i do any thing, can do all
things, and is wortitf to be trusted in at all times.

478

II. CORINTHIANS, 1.

Abraham's faith fastened upon this instance; of the
divine power ; He believed God, who quickeneth the
dead, Rom. 4.' 17. If we should, be brought so low
as to despair even of life, yet we may then trust in
God, who can bring back not only from the gates,
but from the jaws of death.
3. What the deliverance was, that they had ob
tained; and this was seasonable and continued.
Their hope and trust were not in vain, nor shall any
who trust in him be ashamed. God had delivered
them, and did still deliver them, v. 10. Having
obtained help of God, they continued to that day,
Acts 26. 22.
4. What use they made of this deliverance ; We
trust that he will yet deliver us ; (v. 10.) that God
will deliver to the end, and preserve to his heavenly
kingdom. Note, Past experiences are great en
couragements to faith and hope, and they lay great
obligations to trust in God for time to come. We
reproach our experiences, if we distrust God in fu
ture straits, who hath delivered us in former trou
bles. David, even when a young man, and when
ne had but a small stock of experiences, argued after
the manner of the apostle here, 1 Sam. 17. 37.
5. What was desired of the Corinthians upon this
account ; That they would help together by prayer
for them, (v. 11.) by social prayer, agreeing and
joining together in prayer on their behalf. Note,
Our trusting in God must not supersede the use of"
any proper and appointed means > and prayer is one
of those means. We should pray for ourselves and
for one another. The, apostle had himself a great
interest in the throne of grace, yet he desires the
help of others' prayers. If we thus help one an
other by our prayers, we may. hope for an occasion
of giving thanks by many for answer of prayer.
And it is our duty not only to help one another with
prayer, but in praise and thanksgiving, and thereby
to make suitable returns for benefits received.
12. For our rejoicing is this, the testi
mony of our conscience, that in simplicity
and godly sincerity, not with fle.shly wis
dom, but by the grace of God, we have had
our conversation in the world, and more
abundantly to you-ward. 1 3. For we write
no other things unto you, than what ye read
or acknowledge; and I trust ye shall ac
knowledge even to the end; 14. As also
ye have acknowledged us in part, that we
are your rejoicing, even as ye also are our's
in the day of the Lord Jesus.
The apostle in these verses attests their integrity
by the sincerity of their conversation. This he does
not in a way of boasting and vain-glpry, but as one
good reason the more comfortably to trust in God,
(Heb. 13. 18.) and for the necessary vindication of
nWiself from the aspersions of some persons at Co
rinth, who reproached his person and questioned
his apostleship. Here,
1. He appeals to the testimonv of conscience, with
rej owing, v. 12. In which observe,
ih) Th? witness appealed to, namelv, conscience,
which is instead of a thousand witWses. This is
Crod s deputy in the soul, and the voice of conscience
is the voice of God. They rejoiced in the testimony
ot conscience, when their enemies reproached them,
and were enraged against them. Note, The testi
mony of conscience for us, if that be right and upon
good grounds, will be matter of rejoicing, at all
times and in all condition*. s •
(2.) The testimony this w>.ness gave. And here
take notice. Conscience witnessed, [i,] Concerning

their conversation, their constant course and tenour
of life : by that we may judge of ourselves, and not
by this or that single act. [2. ] Concerning the na
ture or manner of their conversation ; that it was in
simplicity aud godly sincerity. This blessed apostle
was a true Israelite, a man of plain dealing; you
might know where to have him. He was not a man
who seemed to be one thing, and. was another, but a
man of sincerity. [3.] Concerning the principle
they acted from in all their conversation, both in the
world, and toward these Corinthians ; and that was
not fleshly wisdom, or carnal politics and worldly
views, but it was the grace of God, a vital gracious
principle in their hearts, that cometh from God,
and tendeth to God. Then will our conversation be
well ordered, when we live and act under the in
fluence and command of such a gracious principle
in the. heart.
2. He appeals to the knowledge of the Corinthians
with hope and confidence, v. 13, 14.
Their conversation did in part fall under the ob
servation of the Corinthians ; and these knew how
they behaved themselves, how holily, and justly,
and unblameably ; they never found anything in
them unbecoming an honest man. This they had
acknowledged in part already, and he doubted not
but they would still do so to the end, that they should
never have any good reason to think or say other
wise of him, but that he was an honest man. And
so there would be mutual rejoicing in one another.
We are your rejoicing, even as ye also are our's m
the day ofthe Lord Jesus. Note, It is happy when
ministers and people do rejoice in each other here ;
and this joy will be complete in that day when the
great Shepherd of the sheep shall appear.
1 5. And in this confidence I was minded
to come unto you before, that ye might
have a second benefit ; 1 6. And to pass
by you into Macedonia, and to come again
out of Macedonia unto you, and of you to
be brought on my way toward Judea. 1 7.
When I therefore was thus minded, did I
use lightness ? Or the things that I purpose,
do I purpose according to the flesh, that
with me there should be yea yea, and nay
nay ? 1 8. But as God is true, our word to
ward you was not yea and nay. 19. For
the Son of God, Jesus Christ, who. was
preached among you by us, even by me and
Silvanus and Timotheus, was not yea and
nay, but in him was yea. 20. For all the
promises of God in him are yea, and in
him Amen, unto the glory of God by us.
21. Now he who stablisheth us with you in
Christ, and hath anointed us, is God; 22.
Who hath also sealed us, and given the
earnest of the Spirit in our hearts. 23.
Moreover I call God for a' record upon my
soul; that to spare you 1 came not as yet
unto Corinth. ,24. Not for that we have
dominion over your faith, but are helpers of
your joy : for by faith ye stand.
The apostle vindicates himself from the imputa
tion of levity and inconstancy, in that he did not hold
his purpose of coming to them at Corinth. -His ad
versaries there sought all occasions to blemish his
character, and reflect upon his conduct; and, it
seemed, they took hold of this handle to reproach

O. CORINTHIANS, II.

479

his person and discredit his ministry. Now, for his
justification, 
1. He avers the sincerity of his intention ; (v. 15
 17.) and he does this in confidence of their good
opinion of him, and that they would believe him,
when he assured them he was minded, or did really
intend, to come to them ; and with the design, not
that he might receive, hut that they might receive,
a second benefit, some further advantage by his mi
nistry. He tells them that he had not herein used
lightness; (v. 17.) that, as he aimed not at any se
cular advantage to himself, (for his purpose was pot
according to the fiesh, that is, with carnal views and
aims,) so it was not a rash and inconsiderate resolu
tion that he had taken up, for he had laid his mea
sures thus of passing by them to Macedonia, and
coming again to them from Macedonia in his way to
Judea, (v. 16.) and therefore they might conclude
that it was for some weighty reasons that he had
altered his purpose ; and that with him there was
not yea, yea, and nay, nay, v. 17. He was not to
be accused of levity and inconstancy, or a contradic
tion between his words and intentions. Note, Good
men should be careful to preserve the reputation of
sincerity and constancy; they should not resolve
but upon mature deliberation, and they will not
change their resolves but for weighty reasons.
- 2. He would not have the Corinthians to infer that
his gospel was false or uncertain, or that it was con
tradictory in itself, or unto truth, v. 18, 19. For if
it had been so, that he had been fickle in his pur
poses, or even false in the promises he made of com
ing to them, (which he was not justly to be accused
of, and so some understand this expression, (y. 18.)
Our word toward you was not yea and nay?) yet it
would not follow that the gospel preached not only
by him, but also by others in full agreement with
him, was either false or doubtful. For God is true,
and the Son of God, Jesus Christ, is true. Thfe true
God, and eternal life. Jesus Christ, whom the apos
tle preached, is not yea and nay, but in him was
yea, (y. 19. ) nothing but infallible truth. And the
promises of God in Christ are not yea and nay, but
yea and amen, v. 20. There is an inviolable con
stancy and unquestionable sincerity and certainty in
all the parts ot the gospel of Christ. If in the pro
mises that the ministers of the gospel make as com
mon men, and about their own affairs, they see
cause sometimes to vary from them, yet the pro
mises of the gospel-covenant, which they preach,
stand firm and inviolable. Bad men are false ; good
men are fickle ; but God is true, neither fickle nor
false. The apostle, having mentioned the stability ofthe
divine promises, makes a digression to illustrate this
great and sweet truth, That all the promises of God
are yea and amen. For,
(1.) They are the promises of the God of truth,
(v. 20.) of him that cannot lie, whose truth as well
as mercy endureth for ever.
(2.) They are made in Christ Jesus, (v. 20.) the
Amen, the true and faithful Witness; he hath pur
chased and ratified the covenant of promises, and is
the Surety of the covenant, Heb. 7. 22.
(3.) They are confirmed by the Holy Spirit. He
does establish Christians in the faith of the gospel ;
he has anointed them with his sanctifying grace,
which in scripture is often compared to oil ; he has
sealed them, for their security and confirmation ; and
he is given as an earnest in their hearts, v. 21, 22.
An earnest secures the promise, and is part of the
payment. The illumination of the Spirit is an earnest
of everlasting light ; the quickening of the Spirit is
an earnest of everlasting life ; and the comforts of
the Spirit are an earnest of everlasting joy. Note,
The veracity of God, the mediation of Christ, and
the operation of the Spirit, are all engaged that the

promises shall be sure to all the seed, and the ac
complishment of them shall be to the glory of God,
(v. 20. ) for the glory of his rich and sovereign grace,
and never-failing truth and faithfulness.
3. The apostle gives a good reason why he did not
come to Corinth, as was expected, v. 23. It was,
that he might spare them. They ought therefore
to own his kindness and tenderness. He knew there
were things amiss among them, and such as de
served censure, but was desirous to shew tenderness.
He assures them that this was the true reason, after
this very solemn manner; I call God for a record
upon my soul: a way of speaking not justifiable
where used in trivial matters ; but. this was very
justifiable in the apostle, for his necessary vindica
tion, and for the credit and usefulness of his minis
try, which was struck at by his opposers. He adds,
to prevent mistakes, that he did not pretend to any
dominion over their faith, v. 24. Christ only is the
Lord of our faith, he is the Author and Finisher of
our faith, Heb. 12. 2. He reveals to us what we
must believe. Paul and Apollos, and the rest of the
apostles, were but ministers by whom they believed,
(1 Cor. 3. 5.) and so the helpers of their joy, even the
joy of faith. For by faith we stand firm, and live
safely and comfortably. Our strength and ability
are owing to faith, and our comfort and joy must^ora
from faith,
CHAP. II.
In this chapter, the apostle proceeds in the account of the
reasons why he did not come to Corinth, v. 1 . . 4. Then
he writes concerning the incestuous person who lay under
censure ; and gives direction for the restoring him, to
gether with the reasons for their so doing; (v. 5. . 11.)
and afterward informs them of his labours and success in
preaching the gospel in several places, v. 12 . . 17.
1 . X> UT I determined this with myself,
JJ that I would not come again to you
in heaviness. 2. For if I make you sorry,
who is he then that maketh me glad, but
the same who is made sorry by me ? 3,
And I wrote this same unto you, lest, when
I came, I should have sorrow from them of
whom I ought to rejoice ; having confidence
in you all, that my joy is the joy of you all.
4. For out of much affliction and anguish
of heart I wrote unto you with many tears ;
not that ye should be grieved, but that ye
might know the love which I have more
abundantly unto you.
In these verses,
1. The apostle proceeds in giving an account of
the reason why he did not come to Corinth, as was
expected; namely, because he was unwilling to
grieve them, or be grieved by them, v. 1,2. He had
determined not to come to them in heaviness; which
yet he should have done,. had he come and found
scandal among them not duly animadverted upon :
this would have been cause of grief both to him and
them ; for their sorrow or joy at meeting would have
been mutual. If he had made them sorry, that would
have been a sorrow to himself, for there would have
been none to have made him glad. But his desirr
was to have a cheerful meeting with them, and not
to have it imbittered by any unhappy occasion of
disagreeing. 2. He tells them it was to the same intent that he
wrote his former epistle, v. 3, 4. (1.) That he might
not have sorrow from them, of whom he ought to re
joice; and that he had written to them in confidence
of their doing what was requisite, in order to their
benefit and his comfort. The particular thing re-

480

II. CORINTHIANS, II.

ferred to, as appears by the following verses, was,
the case of the incestuous person about whom he had
written in the first epistle, ch. 5. Nor was the apos
tle disappointed in his' expectation. (2.) He as
sures them that he did not design to grieve them,
but to testify his love to them, and that he wrote to
them with much anguish and affliction in his own
heart, and with great affection to them. He had
written with tears, that they might know his abun
dant love to them. Note, [1.] Even in reproofs,
admonitions, and acts Of discipline, faithful mmisters
shew their love. [2.] Needful censures, and the
exercise of church-discipline towards offenders, are
a grief to tender-spirited ministers, and are adminis
tered with regret
5. But if any have caused grief, he hath
not grieved me, but in part : that I may not
overcharge you all. 6. Sufficient to such
a man is this punishment, which was in
flicted of many. 7. So that contrariwise
ye ought rather to forgive him, and comfort
him, lest perhaps such a one should be
swallowed up with overmuch sorrow. 8.
Wherefore I beseech you that ye would
confirm your love toward him. 9. For to
this end also did I write, that I might know
the proof of you, whether ye be obedient in
all things. 10. To whom ye forgive any
thing, I forgive also : for if I forgave any
thing, to whom I forgave it, for your sakes
forgave lit, in the person of Christ; 11.
Lest Satan should get an advantage of us:
for we are not ignorant of his devices.
In these verses the apostle treats concerning the
incestuous person who had been excommunicated,
which seems to be one principal cause of his writing
this epistle.
Here observe,
1. He tells them that the crime of that person had
grieved him in part; and that he was grieved also
with a part of them, who, notwithstanding this
scandal had been found among them, were puffed
up, and had not mourned, 1 Cor. ~5. 2. However,
he was unwilling to lay too heavy a charge upon the
whole church, especially seeing they had cleared
themselves in that matter by observing the direc
tions he had formerly given them.
2. He tells them that the punishment which had
been inflicted upon this offender was sufficient, v. 6.
The desired effect was obtained, for the man was
humbled, and they had shewn the proof of their
obedience to his directions.
3. He therefore directs them, with all speed, to
restore the excommunicated person, or to receive
him again to their communion, v, 7, 8. This is ex-
Sressed several ways ; he beseeches them to forgive
im, to release him from church-censures, for they
could not remit the guilt or offence against God ; and
also to comfort him ; for in many cases the comfort
of penitents depends upon their reconciliation not
only with God, but with men also, whom they have
scandalized or injured. They must also confirm
their love to him ; they should shew that their re
proofs and censures proceeded from love to his per
son, as well as hatred to his sin ; and that their de
sign was to reform, not to ruin him. Or thus : If
his fall had weakened their love to him, that they
could not take that satisfaction in him as formerly ;
yet, now that he was recovered by repentance, they
must renew and confirm their love to him.
4. He used several weighty arguments to per

suade them to do thus ; (1. ) The case of the penitent
called for this; for he was in danger of being swal
lowed up with over-much sorrow, v. 7. He was so
sensible of his fault, and so much afflicted under his
punishment, that he was in danger of falling into de
spair ; and when sorrow is excessive, it does hurt;
even sorrow for sin is too great, when it unfits for
other duties, and drives men to despair. _ (2.) They
had shewed obedience to his directions in pasting a
censure upon him, and now he would have them
comply with his desire to restore him, x\ 9. (3.)
He mentions his readiness to forgive this penitent,
and concur with them in this matter ; " To whom ye
forgive, I forgive also, v, 10. I will readily con
cur with you in forgiving him. " And this he would
do for their sakes, for love to them, and for their ad
vantage ; and for Christ's sake, or in his name, as his
apostle ; and in conformity to his doctrine and ex
ample, which are so full of kindness and tender
mercy toward all them who truly repent (4.) He
gives another weighty reason, (v. 11.) Lest Satan
get an advantage against us. Not only was there
danger lest Satan should get an advantage against
thepenitent, by driving him to despair; but against
the churches also, and the apostles or ministers of
Christ, by representing them as too rigid and severe,
and so frighten people from coming among them.
In this, as in other things, wisdom is profitable to
direct, so to manage according as the case may be,
that the ministry may not be blamed for indulging
sin on the one hand, or for too great severity toward
sinners on the other hand. Note, Satan is a subtle
enemy, and uses many stratagems to deceive us ; and
we should not be ignorant of his devices : he is also a
watchful adversary, ready to take all advantages
against us ; and we should be very cautious lest we
give him any occasion so to do.
12. Furthermore, when I came to Troas
to preach Christ's gospel, and a door was
opened unto me of the Lord, 13.1 had no
rest in my spirit, because I found not Titus
my brother : but taking my leave of them,
I went from thence into Macedonia. 1 4.
Now thanks be unto God, who always
causeth us to triumph in Christ, and maketh
manifest the savour of his knowledge by us
in every place. 15. For we are unto God
a sweet savour of Christ, in them that are
saved, and in them that perish : 1 6. To the
one we are the savour of death unto death ;
and to the other the savour of hfe unto life.
And who is sufficient for these things ? 17.
For we are not as many, who corrupt the
word of God : but as of sincerity, but as of
God, in the sight of God, speak we in Christ.
After these directions concerning the excommuni
cated person, the apostle makes a long digression, to
give the Corinthians an account of his travels and
labours for the furtherance of the gospel, and what
success he had had therein ; declaring at the same
time how much he was concerned for them in their
affairs ; how he had no rest in. his spirit, when he
found not Titus at Troas,,(i». 13.) as he expected,
from whom -he hoped to have understood more per
fectly how it fared with them. And we find after
ward, (ch. 7. 5—7.) that when the apostle was come
into Macedonia, he was comforted by the coming of
Titus, and the information he gave him concerning
them. So that we may look upon all that we read
from this second chapter, v. 12. to ch. 7. 5. as a kind
of parenthesis. Observe here

II. CORINTHIANS, III.

481

L Paul's unwearied labour and diligence in his
work, v. 12, 13. He travelled from place to place,
,to preach the gospel. He went to Troas from Phi
lippi by sea; (Acts 20. 6.) from thence he went to
Macedonia ; so that he was prevented from passing
by Corinth, as he designed, ch. 1. 16. But though
he was prevented in his design, as to the place of
,|vorking, yet he was unwearied in his work.
a H. His success in his work; A great door was
"opened to him of the.Lord, v. 12. He had a great
deal of work to do, wherever he came, and had good
success in his work ; for God made manifest the
savour of his knowledge by him in every place
where he came. He haq an opportunity to open the
door of his mouth freely, and God opened the hearts
oi his hearers, as the heart of Lydia ; (Acts 16. 14. )
kpd the apostle speaks of this as a matter of thank
fulness to God, and of rejoicing to his soul ; Thanks
be to God, who always causeth us to triumph in
Christ. Note, 1. A believer's triumphs are all in
Christ. In ourselves we are weak, and have neither
joy nor victory ; but in Christ we may rejoice and
triumph. 2. True believers have constant cause of
triumph in Christ, for they are more than con
querors through him who hath loved them, Rom. 8.
37. 3. God causeth them to triumph in Christ. It
is God who has given us: matter for triumph, and
hearts to triumph. To him therefore be the praise
and glory of all, 4. The good success of the gospel
is a good reason for a Christian's joy and rejoicing.
. III. Thecomfort that the apostle and his com
panions in labour found, even -ivhen the gospel was
not successful to the salvation of some who heard it,
,v. 15 — 17. Here observe,
> 1. The different success ofthe gospel, and its dif-
• ferent effects upon several sorts of persons to whom
it is preached. The success is different; for some
are saved by it, , while others perish under it. Nor
is this' to be wondered at, considering the different
effects the gospel has. For, (10 Unto some it is a
savour of death unto death. Those who are wil
lingly ignorant, aiid wilfully obstinate, disrelish the
gospel, as men dislike an ill savour, and therefore
they are blinded and hardened by it : it stirs up their
corruptions, and exasperates their spirits. They
reject the gospel, to their ruin, even to spiritual and
eternal death. (2.) Unto others the gospel is a
savour of life unto life. To humble and gracious
souls, tfte preaching of the word is most delightful
and profitable. As it is sweeter than honey to the
taste, so it is more grateful than the most precious
odours to the senses, and much more profitable ; for
as it qifackened them at first wlien they were dead in
trespasses and sins, so it makes them more lively,
and will end in eternal life.
2. Thewwful impressions this matter made upon
the mind of the apostle'; and should also make upon
our spirits; Who is sufficient for these things? v. 16.
tit iu.tt.tit ; who is worthy to be employed in such
weighty work ; a work of such vast importance, be
cause of so great consequence ? Who is able tp per
form sncha difficult work, that requires so much
skill and industry? , The work is great, and Our
strength is small; yea, of ourselves we have no
strength at all ; all our sufficiency is of God. Note,
Iraien did'seriously consider what great things de
pend upon the preaching of the gospel, and how dif
ficult the work of thg ministry is, they woujd be very
cautious how they enter uponlt, and very*careful to
perform it well. -.JS
3. The comfort, which theapostle had under? this
serious consideration ; (1,) Because faithful ministers
shall be accepted of God, whatever their success be ;
We are, if faithful, -unto God a sweet savour of
Christ, (v. 15.) in them who are saved, and in them
also who perish. -<¦ God will accept of sincere inten
tions, and honest endeavours,' though with tttany
VOL. VI. — 3 P

they ajft not successful. Ministers shall be accepted, ,
and recompensed, not according to their success, but
according to their fidelity^; Though Israel be npt
gathered, yet shall the. glorious in the eyes qf the
Lord, Isa. 49. 5. (2.) Because his conscience wit
nessed to his faithfulness, v. 17. Though many did
corrupt the word of God, yet the* apostle's con
science witnessed to his fidelity. He djd not mix his ,
own notions with the doctrines and institutions of
Christ ; he durst not add to, nor diminish from, the
word of God ; he was faithful in dispensing the*gos-
pel, as he received it from the Lord, and had no
secular turn to serve ; his aim was to approve him
self to God, remembering that Pis eye was always
upon him ; he therefore spake and acted always as
in the sight of God, and therefore in sincerity. Note,
What we do in religion, is not of God, does not come
from God, will not reach to God, unless it be done
in sincerity, as in the sight of God,
CHAP. Ilf.
The apostle makes an apology for his seeming to commend
himself, and is careful not to assume too much to himself,
but to ascribe all praise unto God, v. 1 . . 5. He then"
draws a comparison between the Old Testament and the
, New, and*shews the excellency ofthe latter above the for
mer ; (v. 6 . . 11.) whence he infers what is the duty qf gos
pel-ministers, and the advantage of those who live under
the gospel, above those who lived under the law, v. 12, to
the end.
f. X\0 we begin again to commend our-
JLP selves ? Or need we, as some others,
epistles of commendation to you, or letters
of commendation from you 1 2. Ye are
our epistle, written in our hearts, known
and read of all men : 3. Fordsmitclfm y&,
are manifestly declared to be the epistle of
Christ ministered by us, written not with
ink, but with the Spirit ofthe living God;
not in tables, of stone, but in fleshly tables
of the heart. 4. And such trust have we
through Christ to God-ward: 5. Not that
we are sufficient of ourselves to think any
thing, as of ourselves ; but our sufficiency
is of God ;
In these verses,
1. The appstle makes an apology for Jus seeming
to commend himself. He thought it convenient to
protest his sincerity to them, because there were
some at Corinth who endeavoured to blast his re
putation; yet he was not desirous of vain-glory.
And he tells them,
(1.) They neither needed nor desired any verbal
commendation to them, nor letters testimonial from
them, as some others did, meaning'the false apostles
or'feachers, v. 1. Their ministry among thehrhad,
without controversy, been truly great and honour
able, hdw little soever their persons were in reality ti
or how contemptible soever some would have them
thought to be.
(2.) The Corinthians themselves were their real
commendation, and a good testimonial for them, that
God was with them of a truth, thatthey were sent
of God ; Ye arc our epistle, v. 2. This was the tes
timonial they most delighted in, and what was mrJst
dear to them-Mihey were written in their hearts: and
this they could appeal to upon occasion, for it was,
or might be, known; and read of all men. Note,
Tbjgre is nothing more delightful to faithfufm mis
ters, or more to their commendation, than the suc
cess of theij ministry evidenced in the hearts and
lives of them among Whom they labour. '
2.' The apostle is careful not to assume too much

482

II. CORINTHIANS, III.

.of himsejf, but to ascribe all the praise to God.
Therefore, (1.) He says, they were the epistle qf Christ, y.
3. —The apostle and others were ho.t,tnstruments,,
Christ was the Author of all the good that was in
them. The law of Christ was written in their hearts,
and the love of Christ shed abroad in their hearts.
„ This epistle was not written with ink, but with the
Spirit ofthe living God; nor was it written in tables
of stone, as the law of God given to Moses, but on
the heart ; and that heart not a stony one, but a
?leart oi fiesh, upon the fleshy (notfieshly, as flesh
iness denotes sensuality) tables ofthe heart, upon
hearts that are softened and renewed by divine grace,
according to that gracious promise, I will take away
the stony heart, and I wSl give you a heart qf fiesh,
Ezek. 36. 26. This was the good hope the apostle
had concerning these Corinthians, (v. 4.) that their
hearts were like the ark of the covenant, containing
the tables of the law and the gospel, written with
the fihger, that is, by the Spirit, of the living God.
(2.) He utterly disclaims the taking any praise to
themselves, and. ascribes all the glory to, God; " We
are not sufficient of ourselves, v. 5. We could never
have made such good impressions on your hearts,
or upon pur own. Such are our weakness and in-
ability-rfthat we cannot of ourselves think a good
thought,*much less raise any good thoughts or affec
tions in other men. All our sufficiency is of God ;
to him therefore are owing all the praise-and glory
of that good which is done, and from him we must
receive grace and strength to do more." This is true
concerning ministers and all Christians ; the best are
no more than what the grace of God makes them.
Our hands are not sufficient for us, bj^t our sufficiency
is of God ; and his grace is sufficient for us,, to fur
nish us for every good, word and work.
6. Who also hath made us able ministers
of. the New Testament; not of the letter,
but of the spirjj;: for the letter killeth, but
the spirit giveth life. 7. But if the minis
tration of death, written and engraven in
stones, was glorious, so that the children
of Israel could not steadfastly behold the
face of Moses for the glory of his eounte-
nance ; which glory was to be done away ;
8. How sljall not the ministration of the
Spirit be rather glorious ? 9. For if the mi
nistration of condemnation be glory, much
more doth the ministration of righteousness
exceed in glory. 10. For even that which
was madVglorious had no glory in this re
spect, by reason of the glory that excelleth.
11. For if that which is done away was
glorious, much more that which remaineth
$s glorious. ,
' Here the apostle makes a comparison between the
Old Testament and the New, the law of Moses and
the gospel of Jesus Christ ; and values himself and
his fellow-labourers by this, that they were able mi
nisters of the New Testament, that God had made
them so, v. 6. This he* does in answer to the accu
sations of false teachers, who magnify greatly the
law of Moses.
1. He distinguishes between the letter and the spi
rit, ever of the New Testament, v. 6. As able mi
nisters of the New Testament, they were ministers
not merely of the letter, to read the written word,
or to preach the letter of the gospel only, but they
were ministers of the Spirit also ; the Spirit of Gtod

did accompany their ministrations. The letter kill
eth, this the letter of the law does, for that is the
ministration of death ; and if we rest only in the let-,
ter of the gospel, we shall be never the better for so
doing, for even that will be a savour of death unto
death : but the Spirit of the gospel, goingalong with
the ministry of the gospel, giveth life spiritual, and
hfe eternal. !
2. He shews.the. difference between the Old Tes
tament and the New, and the excellency of the gos
pel above the law. For,
(1. ) The Old Testament dispensation was the mi- ¦
nistration of death, (v. 7.) whereas that of the New
Testament is the ministration of life. The law dis
covered sin, and the wrath and curse of God, that
shewed us a God above us, and a God against us ;
but the gospel discovers grace and Emmanuel, God
with us. Upon this account the gospel is more glo
rious than the law ; and yet that had a glory in it,
witness the shining of Moses's face (an indication^.,
thereof) when he came down from the mount with
the tables in his hand, that reflected rays of bright
ness upon his countenance.
(2. ) The law was the ministration of condemna
tion, for that condemned and cursed every one wno
continued not in all things written therein, to do them;
but the gospel is the ministration of righteousness :
therein .the righteousness of God by faith is revealed:
this shews us that the just shall live by his faith :.
this reveals the grace and mercy of God through
Jesus Christ, for the obtaining the remission of sins
and eternal life. The gospel therefore so much ex?,
ceeds in glory, that in a manner it eclipses the glory
of the legal dispensation, v. 10. As the shining of
a burning lamp is lost, or not regarded, when the
sun arises, and goeth forth in his strength; so there,.
was no glory in the Old Testament, in comparison
with that of the New.
(3.) The law is done away, but the gospel does
and shall remain, v. 11. Not only did the glory of
Moses's face go away, but the glory of Moses's law
is done away also ; yea, the law or Moses itself is
now abolished; that dispensation was only to contir
nue for a time, and then to vanish away ; whereas
the gospel shall remain to the end of the world, and
is always fresh and flourishing, and remains glorious, ,
12. Seeing then that we have such hope,
we use great plainness of speech : 1 3. And
not as Moses, who put a veil over his face,
that the children of Israel could not stead
fastly look to the end of that which is abo
lished : 14. But their minds were blinded j
for until this, day remajaeth the same veil
untaken away in the reading of the Old
Testament; which veil i3 done away in
Christ. IS. But even unto this day, when
Moses is read, the veil is upon their heart
16. Nevertheless, when it shall turn to the
Lord, the veil shall be taken away. 1 7.
Now the Lord is that Spirit : and where the
Spirit of the Lord is, there is liberty. 1)8.
But we all, with open face beholding as in
a glass the glory of the Lord, are changed
into the same image from glory to glory,
even as by the Spirit of the Lord.
In these verses the apostle draws two inferences
from what he had said about the. Old and New Tes
tament. 1. Concerning the duty of the ministers of the gos
pel to use great plainness or clearness of speech.
They ought xioi, like Moses, to put a veil upon their

II. CORINTHIANS, IV.

483

faces, or obscure and darken those things that they
should make plain. The gospel is a more clear dis
pensation than the law ; the things of God are re
vealed hi the New Testament, not in types and sha
dows; and ministers are much to blame, if they do
not set spiritual things, and gospel-truth and grace,
urthe clearest light that is possible, Though the
Israelites could not, yet we may, look steadfastly to
the end of what was commanded, but is now abo
lished. We may see the meaning of those types and
shadows by the accomplishment, seeing the veil is
done away ih Christ; and He is come, who was the
End of the law for righteousness to all them who
believe, and whom Moses and all the prophets
pointed to, and wrote of.
2. Concerning the privilege and advantage of those
who enjoy the gospel, above those who lived under
thelaw. For,
(1.) Those who lived under the legal dispensation,
had their minds blinded, (v. 14.) ands, there was a
. veil upon their hearts, v. 15. Thus it was formerly,
and so it was especially as to those who remained in
Judaism, after the coming of the Messiah, and the
publication of his gospel. Nevertheless, the apostl e
tells us, there is a time coming, when this veil also
shall be taken away, and when it [the body of tjjat
people] shall turn to the Lord, v. 16. Or, when
any particular person is converted to God, then the
ved of ignorance is taken away ; the blindness of the
mind, and the hardness of the heart, are cured.

where he worketh, as he does under the gospel-dis
pensation, there is liberty; (v. 17.) freedom from the
' yoke of the ceremonial law, and from the servitude
of corruption ; liberty of access to God, and freedom
of speech in prayer. The heart is set at liberty,
and enlarged, to run the ways of God's cojrtmand-
ments.' [2-] They have light; for with open face
we behold the glory ofthe Lord, v. 18. The Israel
ites saw the glory of God in a cloud, which was dark
and dreadful; but Christians see the glory of the
Lord as in a glass, more Clearly and comfortably.
It was the peculiar privilege of Moses, for God to
converse with him face to face, in a friendly man
ner; but now all true Christians see him more clearly
with open face. He sheweth them his glory. [3. j
This light and liberty are transforming; we are
changed into the same image, from glory to glory,
(v. 18.) from one degree of glorious grace unto an
other, till grace here be consummated in glory for
ever. How much therefore should Christians prize
andimprove these privileges ! We should not rest
contented without afijexperimental knowledge ofthe
transforming power of the gospel, "by the operation
of the Spirit, bringing us into a conformity to the
• temper and tendency of the glorious gospel- of our
Lord and Saviour Jesus Christ
CHAP. IV.

the apostle and his fellow-labourers in their work. Their
constancy is declared; (v. 1.) their sincerity is vouched;
(v. 2.) an objection is obviated; (v. 3, 4.) and their inte
grity proved, v. S . . 7. H. Of their courage and patience
under their sufferings. Where see what their sufferings
were, together with their allays; (v. 8. . 121) and what it
was thaPkept them from sinking and fainting under them,
v. 13, to the end.
l. npHEREFORE, Seeing we have this
' X. ministry, as we^jhave received
mercy, we faint npt; ^But have re
nounced the hidden things of dishonesty,
not walking, in craftiness, norjiandlinff the
word of God deceitfully, but by manifesta

tion of the truth commending ourselves to
every man's conscience in the sight of God.
3. But if our gospel be hid, it is hid to them
that are lost : 4- In whom the god of this
world hath blinded the minds of them who
believe not, lest the light of the glorious
gospel of Christ, who is the image of God,
should shine unto them. 5. For we rjreach
not ourselves, but Christ Jesus the Lord ;
and ourselves your servants for Jesus' sake.
6. For God, whp commanded the light to
shine out of darkness, hath shined in our
hearts, to give the light of the knowledge
of the glory of God in the face of Jesus
Christ. 7. But we have this treasure in
earthen vessels, that the excellency of the
power may be of God, and not of us.
The apostle had, in the foregoing chapter', been
magnifying his office, upon the consideration of the
excellency or glory of that gospel about which, he
did officiate; and now in this chapter his design is
to vindicate their ministry from the accusation of
false teachers, who charged them as deceitful work
ers, or endeavoured to prejudice the minds of the
people against them on account of their sufferings'.
He tells them, therefore, how they believed, and
how they shewed their value for their office as mi
nisters of the gospel. They were not puffed up with
pride, but spurred on to/great diligence ; Seeing we
have this ministry, are so much distinguished and
dignified, we do not take state upon ourselves, nor
indulge idleness, but are excited to the better per
formance of our duty." Two things in general we
have an account of, ,
Their constancy and sincerity in their work and
labour. Concerning which, observe,
I. Their constancy and perseverance in their work
are declared; " We faint not, (v. 1.) under the diffi
culty of our work, nor do we desist from our labour. "
And this their steadfastness was owing to the mercy
of God. From the same mercy and grace that they
received the apostleship, (Rom. 1. 5.) they received
strength to persevere in the work of that office.
Note, As it is great mercy and grace to be called to
be saints, and especially to be counted faithful, and
be put into the ministry; (1 Tim. 1. 12.) sp it is owing
to the mercy and grace of God, if we continue faith
ful, and persevere in our work with diligence. The
best men in the world would faint in their work and
under their burthens, if they did not receive mercy
from God. Ey the grace of God lam what I am,
said this great apostle in his former epistle to these
Corinthians, ch. 15. 10. And that mercy which has
helped us out, and helped us on, hitherto, we msay
rely upon to help us even to the end.
II. Their sincerity in their ^vork is avouched,
(v. 2.) in several expressions ; We have renounced
the hidden things of dishonesty. Thethingsof disho
nesty are hidden things, that will not bear the light ;
artd those who practise them, are, or should be,
ashamed of them, especially when they are known.
Such things the apostle did not allow ofj but did re
nounce and avoid with indignation ; Not walking in
craftiness; or in disguise, acting with art and punning,
biit in great simplicity, and with open fieedom.
They had no base and wicked designs, covered with
fair and' specious pretences of something that was
good. Nor did they in their preaching handle the
word of God deceitfully/ : but, as he said before, they
used great plainness of speech, and did not make their
ministry- serve a turn, or truckle to base designs.
They had not cheated- the people with falsehood in-

484

II. CORINTHIANS, IV:

stead of truth. Some think the apostle alludes to the
deceit which treacherous gamesters use, or that of
hucksters in the market, who mix bad wares with
good, i The apostles acted not like such persons, but
tliey Manifested the truth to every man's conscience,
declaring nothing but what in their own conscience
they believed to be true, and might serve for the con
viction of their consciences who heard them, who
were to judge for themselves, and to give an account
for themselves. And all this they did as in the sight
of God, desiring thus to commend themselves to God,
and to the consciences of men, by their undisguised
sincerity. Note, A steadfast adherence to the truths
of the gospel will commend ministers and people ;
and sincerity or uprightness will preserve a man's
reputation, and the good opinion of wise and good
men concerning him,
III. An objection is obviated, which might be thus
formed; "If itbethus, how then does it come to pass,
that the gospel is hid, and proves ineffectual, as to
some who hear it ? " To which the apostle answers,
by shewing that'this was not the fault of the gospel,
nor ofthe preachers thereof. But the true reasons of
this were, 1. They are lost souls, to whom the gospel
is hid, or is ineffectual, v. 3. Christ came to save
that which was lost ; (Matt 18. 11.) and the gospel
of Christ is sent to save such ; and if that do not find
and save them, they are lost for ever; they must
never expect any thing else to save them, for there
is no other method or means of salvation. The hiding
ofthe gospel therefore from souls, is both an evidence
and cause of their ruin. 2. The god of this world
hath blinded their minds, v. 4. They are under the
influence and power of the Devil, who is here called
the god of this world, and elsewhere the prince of this
world, because of the great interest he has in this
world, and the homage-that is paid to him by multi
tudes in the world, and the great sway that, by di
vine permission, he bears in the world, and in the
hearts of his subjects, or rather slaves. And as he is
the prince of darkness, and ruler of the darkness of
this world, so he darkens the understandings of men,
and increases their prejudices, and supports his inter
est by keeping them in the dark, blinding their
minds with ignorance, and error, and prejudices, that
they should not behold the light ofthe glorious gospel
of Christ, who is the image of God. Observe, (1.)
Christ's design by his gospel, is, to make a glorious
. discovery of God to the mmds-of men. Thus, as the
Image of God, he demonstrates the power and wis
dom of God, and the grace and mercy of God for
their salvation. But, (2. ) The design of the Devil,
is, to keep men in ignorance ; and when ne cannot
keep the light of the gospel out of the world, he
makes it his great business to keep it out of the
hearts of men.
IV. A proof of their integrity is given, v.S. They
made it their business to preach Christ, and not
themselves; We preach not ourselves. Self was not
the matter or the end ofthe apostles' preaching; they
did not give out their own notions and private opi
nions, nor their passions and prejudices, for the word
and will of God : nor did they seek themselves, tp ad
vance their own secular interest or glory ; but they
preached Christ Jesus the Lord; and thus it didpe-
come them, and.behoovelthemtodo,,asbeingChrist's
servants. Their business was, to make their Master
known to the world as the Messiah, or the Christ of
God, and as (Jesus) the only Saviour of men, and as
the rightful Lord, and to advance his honour and
glory. Note, All the lines of Christian doctrine cen
tre in Christ.; and in preaching Christ, we, preach ail
we should preach: " As to ourselves," says the apos
tle, " we preach, or declare, that we are your servants
for Jesus' sake." This was no compliment, but a
real profession of a readiness to do good to their souls,
and to> promote their spiritual and eternal .-interest,

and that for Jesus' sake ; not for their own sake or
their own advantage, but for Christ's sake, that they
might imitate his great example, and advance his
glory. Note, Ministers should not be of proud spi
rits, lording it over God's heritage, who are servants
to the souls of men: yet, at the same time, they must
avoid the meanness of spirit, implied in becoming
the servants of the humours or the lusts of men ; if
they should thus seek to please men, they would not
be the servants of Christ, Gal. 1. 10. And there was
good reason,
1. Why they should preach Christ, For by gospel-
light we have the knowledge of the glory of God,
which shines in the face of Jesus Christ, v. 6. And
the light of this Sun of righteousness is more glorious
than that light which God commanded to shine out
of darkness. ft is a pleasant thing for the eye to be
hold the sun in the firmament; but it is more plea-
sent and profitable, when the gospel shines in the
heart. Note, As light was the first-born of theirs*
creation, so it is in the new creation : the illumination .
of the Spirit is his first work upon the soul. The
grace of God created such a light in the soul, that
they who were sometimes darkness, are made light in
the Lord, Eph. 5. 8.
*S. Why they should not preach themselves ; be
cause they were but earthen vessels ; things of little
or no worth or value. Here seems to be an allusion
to the lamps which Gideon's soldiers carried in
earthen pitchers, Judges 7. 16. The treasure of
gospel-light and grace is put into earthen vessels.
The ministers ofthe gospel are weak and frail crea
tures, and subject to like passions and infirmities as
other men; they are mortal, and soon broken in
pieces. And God has so ordered it, that the weaker
the vessels are, the stronger his, power may appear" *
to be, that the treasure itself should be valued the
more. Note, There is an excellency of power in the
gospel of Christ, to enlighten the mind, to convince
the conscience, to convert the soul, and to rejoice the
heart : but all this power is from God the Author,
and not from men, who" are but instruments, so that
God in all things must be glorified.
8. We are troubled on every side, yet not
distressed; we are perplexed, but not in de
spair; 9. Persecuted, but not forsaken;
cast down, but not destroyed ; 1 0. Always
bearing about in the body the dying of the
Lord Jesus, that the life also of Jesus might
be made manifest in our body. 11. For we
who live are alway delivered unto death for
Jesus' sake, that the life also of Jesus might
be made manifest in our mortal flesh. 12.
So then death worketh in us, but life in
you. 1 3. We having the same spirit of
faith, according as it is written, I believed,
and therefore -have I spoken: we also be
lieve, and therefore speak; 1 4.^ Knowing
that he who raised up the Lord Jesus shall
raise up us also by Jesus, and shall present
us with you. 1 5. For all things are for your
sakes, that the abundant grace* might
through the thanksgiving of many redourid
to the glory of God. 16. For which cause
we faint not; but though our outward man
perish, yet the inward man is renewed day
by day. 1 7. For our light affliction, which
is but for a moment, worketri. for us a far
more exceeding and eternal weight of glory ;

H. CORINTHIANS, IV.

485

1 8. While we look not a,t the things which
are seen, but at the things which are not
seen: for the things which are seen are
temporal ; but %e things which are not seerj
ere eternal.1 iH^;
.- In these verses the apostle gives an account of their
courage and patience under all their sufferings.
Where observe, w *
i. How their sufferings, and patience under them,
are declared, v. 8 — 12. The apostles Were great
sufferers; therein they followed thejr Master: Christ
had told them, that in the world they should have
tribulation, and so they had; yet they met with won
derful sirpporUgreat relief, and many allays of their
sorrows. " We are," says the apostle, '" troubled
on every side, afflicted many ways, and we meet with
almost all sorts of troubles ; yet not distressed, v, 8.
yVe are not hedged in, or cooped up, because we can
see help in God, and help from God, and have \i?
berty ot access to God. " Again, ' • We arfe perplex
ed, often uncertain, and in, doubt what will become
$f us, and not always without anxiety in our mind on
> this account; yet nbtjmfiespair, (v. 8.) evenin our
greatest perplexities, knowing^ that God is able to
support us, and to deliver us, and in him we always
place our trust and hope." Again, "We areperse-
cuted by men, pursued with hatred and violence from
place to place, as men not worthy to live ; yet not
forsaken of God," v. 9. Good men may be some
times forsaken of their friends, as well as persecuted
by tijeir enemies ; but God will never leave tijem nor
forsake them. Again, " We are sometimes dejected,
or cast down; the enemy may in great measure pre
vail, and our spirits begin to fail us; there niay be
fears within, as well as fightings without ; yet we are
not destroyed," v. 9. Tstill they were preserved, and
kept their heads above water. Note, WHatever
icondition the children of God may be in, in this
world, they have a 'but not' to comfort themselves
with ; their case sometimes is bad, yea very bad, but
not so bad as it might, be.
The apostle speaks of their sufferings as constant,
/and as a counterpart ofthe sufferings of Christ, v. 10. ,
The sufferings of Christ were, after a sort, re-acted
in the sufferings of Christians ; thus did they bear
about the dying ofthe Lord Jesus in their body, set
ting before the world the great example of a suffering
Christ, that the life qf Jesus might also be made
manifest, that people might see the power of Christ's
resurrection, and the efficacy of grace in audfrom the
livingjesus, manifested in and toward them, whodid
yet live, though they were always delivered to, death,
(•w.^11.) and though death worked in them, (v. 12.)
they being exposed to death, and'ready to be swal
lowed, up by death continually. Thns great were
the sufferings of the apostles, that, in comparispn
with them, other Christians were,teven at that time,
in prosperous circumstances. Heath worketh in us ;
biit lifeinyou,v. 12. . •¦„
II. What it was, that kept them from sinking and
fainting under their sufferings, v. 13 — 18. , Whatever
the burthensgmd troubles of good men may be, they
have cause enough not to faint.
1. Faith kept them from fainting; We haveithe
same sfiirit of faith; (v. 13.) that faith which isof
the operation of the Spirit ; the same faith by which
the saints of old did and suffered such great things.
-Note, The grace of faith is a sovereign cordial, and
effectual antidote against faintingfits in •troublous
times. Thespiritoi faith will gofar to bear mpthespi-
rit of a man under his infirmities ; and as the apostle
had David'Siexampleto imitate, who said, (Ps. 116.
jJO. ) I have believed, and therefore have I spoken, so
i *he leaves us his example to imitate; We also believe,
says he, and therefore speak. 'Note, As we receive*

help and encouragement from the gopd words and
examples o/o|ners, so we should be careful to give a
good example to others.
2. HopeOfthe resurrection kept them from sink
ing, v. \i. They knew that Christ was raised, and
that his "resurrection was'an earnest and assurance of
their's. This he had treated of largely in his former
epistle to these Corinthians, ch, 15, ' And there
fore their hope was firm, being well grounded, that
he<who raised Up Christ the Head, will also raise up
all his ijiembers. Npte, The hope of thef esurrection
will encourage us hra suffering day, and set<us above
the fear of death : for whatreason has a good Chris-
,tiairto fear death, that,dies in hope of a joyful re
surrection? 3. The consideration of the'glory of God and the
benefit ofthe church,. by means of their sufferings,
kept them from fainting, v. 15. Their sufferings
were for the church's advantage, (ch, 1. 6.) and this
did redound to'God's glory. For when the church is
edified, then God is glorified; and we may well
afford tt^bear sufferings patiently and cheerfully,
when we see otherf*are the better for them — if they
ar^jnstructed and edified, if they are confirmed and
comforted. Note, The sufferings bf Christ's minis
ters, as well as their preaching'and conversation, are
intended for the good of the church and' the glory of
God. # *'«-'•
4."fThe thoughts of the advantage, their souls would
reap,,by the sufferings of their bodies, kept them
frdm fainting ; Though our outward- man perish,
our inward man is renewid day by day, v. 16.
Where note, (1;) We have every one of us an out
ward and an inward man, a body and a soiil. (2.)
If the outward man perish, ;there is no remedy, it
must and! will be so, it was made to perish. (3.) It
is pur happmess,' if the decays of the outward man
do contribute to the renewing of the inward man; if
sMictions^gutwardly are gain to us inwardly ; if,
when the "body is sick and weak and perishing, the
soul is vigorous and prosperous. The best of men
have need of further 'renewing' of the inward man,
eyen day by day. W^ere the good work is begun,
there is more work to be done, for the carrying it
forward. And as inwicked men things grow every
davJsvorse and worse, so in godly men they grow bet-
terand better.
5. The prospect of eternal life and happiness kept
them from fainting, and was a mighty support and
comfort. As to which, observe, ' -
(1;) The apostle and hi& fellow-sufferers saw their
afflictions i working toward. heaven, and that there
they would end at last; (v. 17.) whereupon, they
weighed things aright in thebalance ofthe sanctuary;
they did as it were put the heavenly glory in on e scale,
and their earthly sufferings in the- other; and, pon
dering thirfgs in tHeir thought, they found 'afflictions
to be light, a.nd the glory of heaven to be afar more
exceeding weight. That which sense was ready to
pronounce heavy and long, grievous and tedious, faith
perceived to be light and sTiort, but for a moment.
®h #ie other hand, the worth and weight of the
crown of glory, as they are exceedingly great in
themselves, so they are esteemed to be by the believ
ing soul — they far exceed all his expressions and
thought; and' it will be a special support, in our suf
ferings, when we can perceive them appointed as
the way, and preparing us for the enjoyment of the
"future glory.-
(2.) Their faith enabled them to make this right
judgment of things ; We look not at the things which
are seen, but at the things which are not seen, v. 18.
Itis by faith that we see God, who is invisible, (Heb.
11. 27.)&nd by that we look to an unseen heaven
and hell, and faith is the evidence of things not seen.
Note, [1.] There are unseen things, as well as things
that are seen. [2. ] There is this vast difference be-

486

II. CORINTHIANS, V.

tween them, unseen things are eternal,, seen things
but temporal, or temporary only. [3. JBy faith we'hot
only discern these things, and the great difference be
tween them, but by that also We take our aim at un
seen things, and chiefly regard them, and make it our
end and scope, not to escape present evils, and obtain
present good, both of which are temporal and tran
sitory ; but, to escape future evil, .and obtain future
good things, which, though unseen*, are real, and cer
tain, and eternal ; and" faith is the substance of things
hOpeq\for, as well as the evidence of things not seen,
Heb. 11. 1.
chap.-v;
The apostle proceeds in shewing the reasons wh^they did not
faint under their afflictions, namely, their expectation, de
sire, and assurance of happiness after death ; (v. 1 . . 5. )
and makes an inference for the comfort of believers in their
present state, (v. 6. . 8.) and another to quicken them in
their duty, v. 9 . . 11. Then he makes an apology for seem
ing to commend himself, and gives a good reason ¦ for his
zeal and diligence; (v. 12. . 18.) and mentions two things
that are necessary in order to our living to Christ, regene
ration and reconciliation, v. 17, to the end.
l.T^OR we know, that v if our earthly
J! house of this tabernacle were dis
solved, we have a building of God, a. house
not made with hands, eternal in the heavens.
2. For in this we groan, earnestly desiring
to be clothed upon with our house which is
from heaven : 3. If so be that being clothed
we shall not be found naked. 4. For we
that are in this tabernacle do groan, being
bufthened: not for, that we.wopld be un
clothed, but clothed upon, that mortality
might be swallowed up of life. „_5. Now
he that hath wrought us for the self-same
thing, is God, who also hathu given untqjis
the earnest of tlje Spirit." 6. Therefore fwe
are always confident, knowing that, while
we are at home in the body, we are absent
from the Lord: 7. (For we walk by faith,
not by sight:) ^ 8. We are confident, I say,
and willing rather to be absent from the
body, and to be present with .the Lord. 9.
Wherefore we labour, that, whether pre
sent or absent, we may be accepted of him.
10. For we* must all appear before the
judgment-seat. of Christ; that every one
may receive the things done in 'his body,
according to that he hath .done, whether it
be good or bad. 11. Knowing therefore the
terror of the Lord, we persuade men; but
we are made manifest unto God, and I trust
also are made manifest in your consciences.
The apostle in these verses pursues trie argument
of the former chapter, concerning the grounds of
their courage and patience under afflictions. And,
I. He mentions their expectation, and desire, and-.
assurance, of eternal happiness after death, v. 1 — 5,
Observe particularly,"1
1. The believer's expectation oi eternal happiness
after death, v. 1. He does riot always know, or is
well assured by faith of the truth and.reality of the
thing itself, that there is another and a ifappy life
after this present life is ended ; but he has good hope
through grace of his interest in that everlasting bless-,
edriess ofthe unseen wof ldi "We know that we have

| a building of God, we have a firm and well-grounded
I expectation of the future felicity." Let us take no-
tioi, (1.) What heaven is in the eye and hope of a
believer ; he looks upon it as a house, or habitation ;
^dwelling-place, a'resting-plaW, a hiding, place ;
bur Fathers house, where there. are many man
sions, andour everlasting hpme: it is a house in the
heavens, in that high and holy place, which as far
excels all the palaces of this earth, as the heavens
are high above the earth : it is a building of God,
whose Builder and Maker is God, and therefor^ is
worthy of its Author; the happiness of the future
state is what God.hath prepared for .them that love
him : it is eternal in the heavens, everlasting habi
tations, not like the earthly tabernacles, the poor
cottages of clay, in which our souls now dwell, that
are mouldering and decaying, whose foundations are
in the dust. (2. ) When it is expected this happiness
shall be enjoyed*— immediately after death ; so soon
as our house of this earthly tabernacle is dissolved.
Note, [1.] That the body, thi^arthly house, is but
a tabernacle, that mus^ be dissolved shortly; the
nails or pins will be drawn, and the cords be loosed,
and then the body returns to. dust as it was. [2.]
When this comes to pass, then comes the house not
made with hands. The spirit returns to God who
gave it ; and such as have walked with God here,
shall dwell with God for ever.
2. The believer's earnest desire after this future
blessedness, which is expressed by this word, o-ttti-
%cpj.tt — we groan: which denotes, (1.) A groaning
of sorrow under a heavy load ; so believers groan
underithe burthen of life ; in this, we groan earnest
ly, v. 2. We that are in this tabernacle, groan,.
beinglburthened, v. 4. The body of flesh is a heavy
burthen, the calamities of life are a heavy load. But
believers groan, because bugjshened with a body of ,
sin, and the many corruptions that are still remain
ing and raging in them. This makes them com
plain, 0 wretched man that lam I Rom. 7. 24. (2.)
There is a groaning of desire after the happiness of
another life ; and thus believers groan, earnestly de
siring to be clothed upon with our house which is
from heaven, (v. 2. ) to obtain a blessed immortality,
Hhat mortality might be swallowed up of life, (v. 4.)
that .being found clothed, we shall not be naked;
(v. 3^) that, if it were the.will of God, we might not
sleepTbut be changed ; for it is hot desirable in itself
tojje unclothed ; death, considered merely as a se-
f/aration of soul and body, is not to be desired, but
dreaded rather; but, considered as a passage- to
glory^'the believer is willing rather to die than live,
to be ^absent from the body, that he may be present
with the Lord, (v. 8. ) «to leave this body,.that he may
go to Christ, and to put off these rags of mortality,
that he may put on the robeB of glory. Note, [1.1
Death will strip us of the clothing of flesh, and ail
the "comforts of life, as well as put an end to all our
troubles here below. Naked we came into this
world, and naked shall we go out of it. But, [2.]
Gracious souls are not found naked in the other
world; no, they afe clothed with garments of praise,
with robes of righteousness and glory,. They shall
be delivered out of all their troubles, ^d shall have
washed their robes, and made them white in the
blood of the Lamb, Rev. 7. 14. *
3. The believer's assurance of his interaK in this
future blessedness, on a double account; (1.J From
the experience ofthe grace of God, in preparing and
making him meet for this blessedness. He thatJhatR
wrought 'us for the self-same thing, is God, w*5.
Note, All, who are^ designed for heaven hereafter,1 ¦
are wrought or prepared for heaven while they are
here ; the stones of that spiritual building and temple
above are squared and fashioned here below. And
he that hath wrought us for this, is God; because
nothingjless than aidivine power can make a soul

II. CORINTHIANS, V.

487

partaker of a divine nature ; no hand less than the
handtof God can work us for this thing. A great
deal is to be done to prepare our souls for heaven,
and that preparation ofthe heart'i&from the Lord.
(%$j The earnest ofthe Spirit gave them this assur
ance ;. for an earnest is part of payment, and se
cures the full payment The present graces and
comforts of the Spirit are "earnests of everlasting
grace and comfort. »
II. The apostle makes an inference for the com
fort of believers in thefe^present state and condition
in this world, v. 6 — 8, Where observe,
1. What their, present state and condition are,
they are absent from the Lord, v. 6. they are pil
grims and strangers in this world ; they do" but so
journ here in their earthly home, or in this taber-
na#e ; and though God is with us here, by his Spirit,
and in his ordinances, yet we are npt with him as
we hope to be : we cannot see his "face while we
live ; For we walk by faith, not by sight, v.. 7. We
have not the vision and fruition of God, as of an ob
ject that is present with us, and as we hope for. here
after, when we shall see as we are seen. Note, Faith
Is for this world, and sight is reserved for the other
world : and it is our duty, and will be our interest,
*o walk by faith, till we come to live by sight.
2. How comfortable and- courageous we ought to
be in all the troubles of life, and in the hour of death ;
Therefore we are, or ought to be,Lalways confident ;
(v. 6.) and again, (v.- 8.) We are confident, and witl
ing, rather to be absent from the body. True
Christians, if they duly consider the prospect faith
gives them of another world, and the good reasons
of their hope of blessedness after death,, would be
comforted! under the troubles of life, and supported
in the hour of death : they should take courage,
when they are encountering the last enemy ; and be
Willing rather to die than live, when it is t|Se will of
God that they should put off this tabernacle. Note,
As those who are born from above, long to be there :
so it is but being absent from the body, and we shall-"
very soon be present with the Lord ; but to die/and
he with Christ ; but to close our eyes to allthings in
ftiis world; and we shall open them in a worhjf.of
glory. Faith will be turned into sight.
111. He proceeds to make an inference, to excite
and quicken himself and others to duty, v. 9 — 11.
So it is,, that well-grounded hopes of heaven will be
far from giving the least encouragement to'sloth and'
sinfulsecurity ; button the contrary, they should stir
us up to use the greatest care and diligence in reli-„
gion ; Wherefore, or because we hope febe present
with the Lord, we labour andl take pains, v. 9. *«.c-
riftc6/tda*-We are ambitious, and labour as indus
triously as. the most ambitious men do to obtain what
they aim at Here observe,
1. What it was that the apostle was thus ambitious
of, acceptance with God. We- labour, that, living
and dying, whether present in the body, or absent
from;, the body, we may be accepted of him, the Lord ;
(v. 9.) that we may please Him who hath chosen
as; that our great Lords may say to us, Well done.
This they coveted, as the greatest favour, and the
highest honour : it "was the topi of their ambition,
2, What further quickening motives they had to
excite their diligence, from the consideration of%he
, judgment to come, v. 10, 11. There are many things
relating to this great matter, that should awe the
best of men into the utmost care and diligence in re
ligion ; the certainty of this judgment, for we must
appear ; the universality oi it, for we must a« appear ;
the great Judge, before whose judgment-seat we
must appear, the Lord Jesus Christ, whoi himself
will appear in flaming fire ; the recompense to bev
then received, for things done in the body ; which
will be very particular unto every ohejssnd very
just, according to what we haVfe done, wlllther good

or bad. The apostle calls this awful judgment the
terror ofthe Lord;Jy. 11.) arid,J»y the considera
tion thereof, was excited toMrsuade men to reperit,
and live a hjply life, that, wen Christ shall appear
temribly, mey mayiappear before him comfortably.
And concernjne his fidelity and diligence, he com
fortably appeals unto God, and the consciences of
th,qse he wrot&to ; We are made manifest unto God,
and I trust also are made manifest in ugur consciences,
1 2. For we commend not ourselves again
Unto you, but give you occasion to glory on
our behalf,. that ye may have somewhat to'
answer them who glory in appearance, and
not in heart. 1 3. For whether we be be
side ourselves, it is io God : or whether we
be sober, it is for your cause. 14. For the
love of Cferistfeonstraineth us*; because we
thus judge, that if one died for all, then
were all dead: 15. And that he died for
all, drat they who live should not hence
forth live unto themselves, but unto him
who died for them, and "rose again.
Here observe,
1. The apostle, makes an apology for seeming to
commend hintSelt and his fellow-labourers ; (v. 12. )
arid tells them, (1.)' It was not to commend them
selves, or for their own sakes, that he had spoken
of their fidelity and diligence in the former verses ;
nor was he willing to suspect their good opinion of
him. But, (2.) The true reason was thjs, to put an
argument in their moutln$fwherewith to answer Mis
accusers, who made vain boasting's, and gloried in
appearances only; that he might give them an occa
sion tb glory on fheir'behaff^ox .to defend them
against the reproaches of their adversaries. And if
the people can say that the word has been manifested
to their consciences; and been effectual to their con
version and edification, this is the best defence they
can make for the ministry ofthe word, when they
are vilified and reproached.
2.. He gives good reasons for their great Zealand
diligence. Some of Haul's, adversaries had, it is
likely, reproached him for his zeal and fervour, as
if he had been a madman, or, in the language of our
days, a, fanatic ; they imputed all to enthusiasm, as
the Roman governor told him, Much learning^has
made thee mad, Acts 26. 24. But the apostle tells
them, >" . <-
(1. ) It was for the glory of God, and the good rff
tlje church, that he was thus zealous and industri
ous;" Whether we be beside ourselves, or whether
we be sobers whether you or others do think the one
or the other, it is to God, and for his glory ; and it
is for your cause, or to promote your good," v. 13.
If tbjey i$nanifested the greatest ardour and vehe-
mency. at sometimes, and used the greatest calmness
in strong reasonings at other times, it was for the
best ends ; and in both methods they had good rea
son for what they did. For,
(2. ) The, love of Christ constrained them, v. 14.
They were %)der -the- sweetest and strongest con
straints to do what they did. Love has a constrain
ing virtue; to excite ministers and private Christians
in their 'fluty. Our love to Christ will have this
virtue ; and Chi>jsjf\ love to us, which was manifested'
in this great instance of his dying for us, will havfe
this effect upon us, if it be duly considered and right
ly judged of. For observe, now the apostle argues
'for the.reas&jableriess of lore's constraints ; and de
clares, ,
[1.] What we were before, and must have con
tinued to be; had not Christ died, for us ; We were

488

II. CORINTHIANS, V.

dead, v. 14 If one died for all, then were all dead ;
dead in law, Under sentence of death ; -dead in sins,
and trespasses, spiritually dead. Note, This was the
deplorable condition of all those whomChrist died
for : they were lost and undone, dead and rlined, and
must have remained thus miserable for. ever, if Christ
had, not died for them.
[2. ] What such should do, for whqpi Christ died ;
namely, that they should live to him. This.is what
Christ designedl that they who ttve, who are made
alive unto God by means of his death, should live to
him that died for them, androse again, for their sakis
also, and that they should not live to themselves,
v. 15. Note, We' should nbt make ourselves, but
Christ, the end pf our living and actions : and it was
one end of Christ's death, to cure us of this self-love,
and to excite us always*) act under the command
ing influence of his lovg.' A Christian's life should
be Consecrated to Ghrist ; and then do we live as we
ought to live, when we live to Christ, who.died for us.
16. Wherefore henceforth know we no
man after the flesh: yea, though we .have
known Christ after the flesh, yet now hence
forth know we him, no more. 17. There
fore if any man be in Christ, he Vs a new
creature : old things Sre passed away; be
hold, all things are become 'new. ¦ 18. Arid
all things are of God, who. hath reco'ncile'd
us to himself by Jesus Christ, and hath
given to us the ministry of reconciliation ;
19. To wjt, that God was in Christ, j-econ-
ciling the "world, untb himself, n<jt imputing
their trespasses unto them ; and hath com
mitted unto us the word df reconciliation.
20. Now, then we are ambassadors for
Christ ; as though God did beseech you by
us, we pray you in Christ's;,stead, Be ye re
conciled to God- 21. For he hath made
him to be sin for us, who knew np sin ; thait ;
we might be made the righteousness of God
in him. . v
In these verses the apostle mentions, two things
that, are necessary in order to our living to Christ,
both of which are the consequences ofeChrist's dying
for,us — regeneration, and reconcilation. ^
I. Regeneration, which consists in .two things;
namely, ' e-
' 1. Weanedness from* the yrorld ; " Henceforth we
know no man after the flesh, v. lfk Wedonotowj
or affect any person or thing in this'world for cfjirnal
ends 'and outward advantage : we are enabled, fey
divine grace, not to mind or regar^thisi world, or
the things of the .world, but to live above it. The
16ve of Christ is in our hearts, and the world is under
our fe§t. Notef Good Chrigfianis must enjoy the
comforts of this life,, and their relations in this world,
with a holy indifferency; Yea, thoughwe have known
Christ after the flesh, yet, sa^s the apoiae, we know
him no more. It is questioned "whether Paul ha'd
seen Christ in the flesh. « However,': the rest of the
apostles had, and so might some among those he
Was npw writing to.- However, he.would not have
them value themselves. upon that account; for even
the»bodily presence'of Christ is not to be desired or
doted ypon by his disciples. We must live upon his
'Ipirituifl presence, and the comfort it affords. Note,
Those w,ho make images pf Christ, and use thenrin
their worship, do not take the way that God has
appointed for strengthening their faith and quicken

ing their affections ; for it is the will of Gott that we
should hot know Christ any more after the flesh,
2. A* thorough change of the heart ; For if any
man be i-MChrrst, if any man be a Christian indeed,
and. will approvfe himself such, he is, dr he must fee,
a new creature, v. 17. Some read it, Let him be a
new creature. This ought to be the care of all who
profess the Christian faith, that they be new crea
tures; not only that' they have a new name, and
wear a new, livery, but that they have a new heart
and new nature. And so great is the change the
grace of God makes in the soul, that, as it follows,
old things Ore passed q.Wtty!,!old thoughts, old prin
ciples, and old prifbtices, are passed away; a.nd'011
these things must become new. Note, Regenerate
ing grace creates anew world in the soul ; all things
are new. The renewed man acts from new prin
ciples, by* new rules^'with new ends, and in new
company. • .<
II. Reconciliation ; which is here spoken of under
a double notion.
1. As ari unquestionable privilege, v. 18, 19. Re-
conciliatioii(Sun(poses a quarrel, or breach of friend*
ship ; and sin has made a breach, it has broken the
friendship between God and man. The heart of
the sinner is filled with enmity against God, an*
God is justly offended with the sinner. Yet, be
hold, there may be a reconciliation ; the-offendey
Majesty of heaven is willing to, be reconciled. And
observe, ' >f i»
. (1.) He has appointed the Mediator of reconcilia
tion — Jesus Christ He has reconciled us' to him
self by Jesus Christ, v. 18. God is to be owned
from first to last in the undertaking and performance
of the Mediator. All things relating to our recon
ciliation by Jesus. Christ, are of God, who by the
mediationiof Jesus Christ has reconciled the world to
himself, and put himself into a capacity of being ac
tually reconciled to ^offenders, without any wrong or
injury to his justice or holiness ; and does not impute
to men thpir trespasses, but recedes from the rigour
of the first covenant, which' was broken, and does
not insist upon the advantage he migh| justly take
against us for the breach of thaf^covehant, but is
willing to enter into a new treaty, and into a new
covenant of grace, and, according to the tenour.
thereof, ,freely to forgive us all our sins, and justify
freely by his grace all those who do believe. A
(2.) He' has appointed the ministry, of recqncilidt-
tion, v. 18. By the inspiration of God the sciip^ires
were written, wliich contain the word of reconcilp1
tion ; shewing us that peace was made by the.bloqtl
of the cross, that reconciliation is wrought, and di
recting us how we may ©e interested therein. And
he has appbinted the office oithe ministry, which is
a ministry of reconciliation: 'ministers are to open
and proclaim to sinnerstthe terms of mercy and re
conciliation, and persuade them to comply, there
with. For, ...
2. Reconciliation ''is here spoken of as our indis
pensable duty, v. 20. As God is willing to be re
conciled to us, we ought to be reconciled to God...
And iltps the great end and design of the-gospel, that
word of reconciliation, to prevail upon sinners to lay
aside their enmity against God. Faithful ministers
are Christ's ambassadors, sent to treat with sinners
on peace and rewsiciliation : they come in God's
name, with his entreaties* and act in Christ's stead,
$oing the very thing he did when he'Was upw'^his
earth, and what he wills to be done|' "now that Ireis
in heaven. " Wonderful condescension ! Thoup
God can be no loser by the quarrel, nor gainet"hy
the peace, yet by his ministers he beseeches sinners
to lay aside their enmity, and accept of the terms
he offers, tha,t they would be reconciled to him, to
all his attpbutes, to-all Ms laws, and to all his^roylr
dences ; to believe 'in the Mediator, to accept the

II. CORINTHIANS, VI.

489

atonement, and comply with his gospel, in all the
parts of it, and in the whole deSign of it. And for
our encouragement so to do, the apostle subjoins
what should be well known and duly considered by
us, (v. 21.) namely, (1.) The purity of the Media
tor; that he knew no sin. (2.) The sacrifice he of
fered; He was made Sin; not a sinner, but Sin, a
Sin-offering, a Sacrifice for sin. (3.) The end and
design of all this ; that we might be made the righ
teousness qfGod in him, might be justified freely by
the grace of God through the redemption which is
in Christ Jesus. Note, [1.] As Christ, who knew
no sin of his own, was made Sin for us, so we, who
have no righteousness of our own, are made the
righteousness of G°d. in him. [2.] Our reconcilia
tion to God is only through' Jesus Christ, and for the
sake of his merit : on him therefore we must rely,
and make mention of his righteousness, and his only.
CHAP. VI.
In this chapter, the apostle gives an account. of his general
errand to all whom he preached to ; with the several argu
ments and methods he used, v. 1 . . 10. Then he addresses
: himself particularly to the Corinthians, giving them good
cautions with great affection and strong arguments, v. 11
. . 18.
J . "VJtTE then, as workers together with
Y T him, beseech you also that ye
receive not the grace of God in vain. 2.
(For he saith, I have heard thee in a time
accepted, and in the day of salvation have
I succoured thee : behold, now is the ac
cepted time ; behold, now is the day of sal
vation.) 3. Giving no offence in any thing,
that the ministry be not blamed: 4. But
in all things approving ourselves as the mi
nisters of God, in much patience, in afflic
tions, in necessities, in distresses, 5. In
stripes, in imprisonments, in tumults, in la
bours, in watchings, in fastings; 6. By
pureness, by knowledge, by long-suffering,
by kindness, by the Holy Ghost, by love
unfeigned, 7. By the word of truth, by the
power of God, by the armour of righteous
ness on the right hand and on the left, 8.
By honour and dishonour, by evil report
and good report: as deceivers, arid yet
true; 9. As unknown, and.yet well known;
as dying, and, behold, we live ; as chasten
ed, and not killed; 10. As sorrowful, yet
alway rejoicing ; as poor, yet making many
rich; as having nothing, and yet possessing
all things.
In these verses we have an account of the apos
tle's general errand and exhortation to all whom he
preached to in every place where he came, with
the several arguments and methods he used. Ob
serve, I. The errand or exhortation itself, namely, to
comply with the gospel-offers of reconciliation;
that, being favoured With the gospel, they would
not receive this grace of God in vain, v. 1. The
gospel is a word of grace sounding in our ears ; but
it will be in vain for us to hear it, unless we believe
It, and comply With the end and design of it And
as it is the duty of the ministers of the gospel to ex
hort and persuade their hearers to accept of grace
and mercy that are offered to them, so they are ho-
Vol. VI.— 3 Q

noured with this high title, of co-workers with God.
Note, 1. They must work; and must work for God,
and his glory ; for souls, and their good : and they
are workers with God, yet under him, as instru
ments only; however, if they are faithful, they may
hope to find God working with them, and their la
bour will be effectual. 2. Observe the language and
way of the spirit of the gospel : it is not with rough
ness and severity, but with all mildness and gentle
ness, to beseech and entreat, to use exhortations and
arguments, in order to prevail with sinners, and
overcome their natural unwillingness to be recon
ciled to God, and to be happy for ever.
II. The arguments and method which the apostle
used. And here he tells them,
1. The present time is the only proper season to
accept of grace that is offered, and improve that
grace which is afforded ; NOW is the accepted time,
NOW is the day of salvation, v. 2. The gospel-day
is a day of salvation, the means of grace the means
of salvation, the offers of the gospel the offers of sal
vation, and the present time the proper time to ac
cept of these offers ; To-day, while it is called to
day. The morrow is none of our's : we know not
what will be on the morrow, nor where we shall be ;
and we should remember that present seasons of
grace are short and uncertain, and cannot be recall
ed when they are past. It is therefore our duty and
interest to improve them while we enjoy them, and
no less than our salvation depends upon our so do
ing- 2. What caution they used not to give offence
that might hinder the success of theirpreaching;
Giving no offence in any thing, v. 3. The apostle
had great difficulty to behave prudently and inoffen
sively toward the Jews and G-entiles, for many of
both sorts watched for his halting, and sought occa
sion to blame him and his ministry, or his conversa
tion ; therefore he was very cautious not to give of
fence to them who were so apt to take offence, that
he might not offend the Jews by unnecessary zeal
against the law, nor the Gentiles by unnecessary
compliances with such as were zealous for the law.
He was careful, in all his words and actions, not to
give offence, or occasion of guilt or grief. Note,
When others are too apt to take offence, we should
be cautious lest we give offence; and ministers es
pecially should be careful lest they do any thing that
may bring blame on their ministry, or render that
unsuccessful. 3. Their constant aim and endeavour in all things
to approve themselves faithful, as became the minis
ters of God, v. 4. We see how much stress the
apostle upon all occasions lays on fidelity in our
work, because much of our success depends upon
that. His eye was single, and his heart upright, in
all his ministrations ; and his great desire was to be
the servant of God, and to approve himself so.
Note, Ministers of the gospel should look upon
themselves as God's servants or ministers, and act
in every thing suitable to that character. So did
the apostle,
(1. ) By much patience in afflictions. He was a
great sufferer, and met with many afflictions, often
in necessities, and wanting the conveniences, if not
the necessaries of life ; in distresses, being straitened
on every side, hardly knowing what to do ; in stripes
often, (ch. 11. 24.) in imprisonments, in tumults
raised by the Jews and Gentiles against him, in la
bours, not only in preaching the gospel, but in tra
velling from place to place for that end, and work
ing with his hands to supply his necessities; in
watchings and in fastings, either voluntary upon a
religious account, or involuntary for the sake of re
ligion : but he exercised much patience in all, v. 4,
5. Note, [1.] It is the lot of faithful ministers often
to be reduced to great difficulties, and to stand in

490

II. CORINTHIANS, VI.

need of much patience. [2. ] Those who would ap
prove themselves to God, must approve themselves
faithful in trouble as well as in peace, not only in
doing the work of God diligently, but also in bearing
the will of God patiently.
(2.) By acting from good principles. The apostle
went by a good principle in all he did, and tells them
what his principles were ; (v. 6, 7.)Pureness; and
there is no piety without purity. A care to keep
ourselves unspotted from the world, is necessary in
order to our acceptance with God. Knowledge was
another principle ; and zeal without this is but mad
ness. He also acted with long-suffering and kind
ness; being not easily provoked, but bearing with
the hardness of men's hearts, and hard treatment
from their hands, to whom he kindly endeavoured
to do good. He acted under the influence of the
Holy Ghost, from the noble principle of unfeigned
love, according to the rule of the word of truth,
under the supports and assistances of the power of
God, having on the armour of righteousness, a con
sciousness of universal righteousness and holiness ;
which is the best defence against the temptations
of prosperity on the right hand, and of adversity on
the left.
(3. ) By a due temper and behaviour under all the
variety of conditions in this world, v. 8—10. We
must expect to meet with many alterations of our
circumstances and conditions in this world ; and it
will be a great evidence of our integrity, if we pre
serve a right temper of mind, and duly behave our
selves, under them all. The apostles met with ho
nour and dishonour, good report and bad report :
good men in this world must expect to meet with,
some dishonour and reproaches, to balance their
honour and esteem ; arid we stand in need of the
grace of God, to arm us against the temptations of
honour on the one hand, so as to bear good report
without pride ; and of dishonour on the other hand,
so as to bear reproaches without impatience or re
crimination. It should seem that persons differently
represented the apostles in their reports ; that some
represented them as the best, and others as the
worst, of men : by some they were counted deceivers,
and run down as such ; by others as true, preach
ing the gospel of truth, and men who were true to
the trUst reposed in them. They were slighted by
the men of the world as unknown, men of no figure
or account, not worth taking notice of; yet in all
the churches of Christ they were well known, and
of great account : they were looked upon as dying,
being killed all the day long, and their interest was
thought to be a dying interest; "and yet behold,"
says the apostle, " we live, and live comfortably,
and bear up cheerfully under all our hardships, and
go on conquering and to conquer." They were
chastened, and often fell under the lash of the law,
yet not killed : and though it was thought that they
were sorrowful, a company of mopish and melan
choly men, always sighing and mourning ; yet they
were always rejoicing in God, and had the greatest
reason to rejoice always. They were despised as
poor, upon the account of their poverty in this
world ; and yet they made many rich, by preaching
the unsearchable riches of Christ. They were
thought to have nothing, and silver and gold they
had none, houses and lands they had none ; yet they
possessed all things ; they had nothing in this world,
but they had a treasure in heaven. Their effects
lay in another country, in another world. They had
nothing in themselves, but possessed all things in
Christ. Such a paradox is a Christian's life, and
through such a variety of conditions and reports lies
our way to heaven ; and we should be careful in all
these things to approve ourselves to God.
11. O ye Corinthians, our mouth is open

unto you, our heart is enlarged. 12. Ye
are not straitened in us, but ye are strait
ened in your own bowels. 13. Now for a
recompense in the same, (I speak as unto
my children,) be ye also enlarged^ 1 4. Be
ye not unequally yoked together with un
believers: for what fellowship hath righ
teousness with unrighteousness ? And what
communion hath light with darkness ? 1 5.
And what concord hath Christ with Belial ?
Or what part hath he that believeth with
an infidel 1 16. And what agreement hath
the temple of God with idols ? For ye are
the temple of the living God ; as God hath
said, I will dwell in them, and walk in
them, and I will be their God, and they
shall be my people. 1 7. Wherefore come
out from among them, and be ye separate,
saith the Lord, and touch not the unclean
thing j and I will receive you, 18. And
will be a Father unto you, and ye shall be
my sons and daughters, saith the Lord
Almighty. The apostle proceeds to address himself more
particularly to the Corinthians, and cautions them
against mingling themselves with unbelievers.
Where observe,
I. How the caution is introduced with a profes
sion, in a very pathetic manner,- of the most tender
affection to them, even like that of a father to his
children, v. 11 — 13. Though the apostle was happy
in a great fluency of expressions, yet he seemed to
want words how to signify the warm affections he
had for these Corinthians. "O ye Corinthians, to
whom I am now writing, I would fain convince you
how well I love you : we are desirous to promote
the spiritual and eternal welfare of all whom we
preach unto, yet our mouth is often unto you, and
our heart is enlarged unto you, in a special manner. "
And because his heart was thus enlarged with love
to them, therefore he opened his mouth so freely to
them in kind admonitions and exhortations ; " Ye
are not," says he, "straitened in us; we would
gladly do you all the service we can, and promote
your comfort, as helpers of your faith and your joy ;
and if \t be otherwise, the fault is in yourselves ; it
is because ye are straitened in yourselves, and fail in
suitable returns to us, through some misapprehen
sions concerning us ; and all we desire, as a recom
pense, is only that ye would be proportionably af
fected to us, as children should love their father."
Note, It is desirable that there should be a mutual
good affection between ministers and their people,
and this would greatly tend to their mutual comfort
and advantage.
II. The caution or exhortation itself, not to mingle
themselves with unbelievers, not to be unequally
yoked with them, v . 14. Either,
1. In stated relations. It is wrong for good peo
ple to join in affinity with the wicked andprofane :
these will draw different ways, and that will be gall
ing and grievous. Those relations who are our
choice, must be chosen by rule ; and it is good for
those who are themselves the children of God, to
join with those who are so likewise ; for there is
more danger that the bad will damage the good,
than hope that the good will benefit the bad.
2. In common conversation. We should not yoke
ourselves in friendship and acquaintance with wicked
men and unbelievers. Though we cannot wholly

II. CORINTHIANS, VII.

491

avoid seeing and hearing, and being with, such, yet
we should never choose them for Our bosom-friends.
3. Much less should" we join in religious com
munion with them ; we must not join with them in
their idolatrous services, nor concur with.them in
their false worship, nor any abominations ; we must
not confound together the table ofthe Lord and the
table of devils ; the house of God and the house of
Rimmon. The apostle gives several good reasons
against thisxorrupt mixture.
(1.) It is a" very great absurdity, v. 14, 15. It is an
unequal yokingoi things together, that will not agree
together ; as bad as for the Jews to have ploughed
with an ox and an ass, or to have sown divers sorts
of grain intermixed. What an absurdity is it to
think of joining righteousness and unrighteousness,
or mingling light and darkness, fire and water, toge
ther ! Believers are, and should be, righteous ; but
unbelievers are unrighteous. Believers -are made
light in theXiord, but unbelievers are in darkness ;
and what comfortable communion can these have
together ? Christ and Belial are contrary one to the
other ; they have opposite interests and designs, so
that it is impossible there should be any concord or
agreement between them. It is absurd, therefore,
to think of enlisting under both ; and if the believer
has part with an infidel, he does what in him lies to
bring Christ and Belial together.
(2. ) It is a dishonour to the Christian's profession ;
(v. 16. ) for Christians are by profession, and should
be in reality, the temples ofthe living God; dedi
cated to, and einployed for, the service of God, who
has promised to reside in them, to dwell and walk
in them, to stand in a special relation to them, and
take a special care of them, that he will be their
God, and they shall be his people. Now there can
be no agreement between the temple qf God and
idols. Idols' are rivals with God for his honour, and
God is a. jealous God, and will not give his glory to
another. (3.) There is a great deal of danger in communi
cating with unbelievers and idolaters ; danger of be
ing defiled, and of being rejected : therefore the ex
hortation is, (v. 17.) to come out from among them,
and keep at a due distance ; to be separate, as one
would avoid the society of those who have the le
prosy or the plague, for fear of taking infection, and
not to touch the unclean thing, lest we are defiled.
Who can touch pitch, and not be defiled by it ? We
must take care riot to defile ourselves by converse
with those who defile themselves with sin ; so is the
will of God, as we ever hope to be received, and not
rejected, by him.
(4.) It is base ingratitude to God for all the fa
vours he has bestowed upon believers, and promised
to them, v. 18. God has promised to be a Father to
them, and that they shall be his sons and his daugh
ters; and is there a greater honour or happiness than
this ? How ungrateful a thing then must it be, if
such who have this dignity and felicity, should de
grade and debase themselves by mingling with un
believers ! Do we thus requite the Lord, O foolish
and unwise,?
CHAP. VII.
This chapter begins with an exhortation to progressive holi
ness, and a due regard to the ministers of the gospel, v.
I . . 4. Then the apostle returns from a long digression, to
speak further ofthe affair concerning the incestuous person,
and tells them what comfort he received in his distress about
that matter, upon his meeting with Titus, (v. 5.. 7.) and
how he rejoiced in their repentance, with the evidences
thereof, v. 8. . 11. And lastly, he concludes with endea
vouring to comfort the Corinthians, upon whom his admo
nitions had had so good an effect, v. 12. . 16.
1. TTAVING therefore these promises,
XX dearly beloved, let us cleanse our

selves from all filthiness of the flesh and
spirit, perfecting holiness in the fear of God.
2. Receive us; we.have wronged no man,
we have corrupted no man, we have de
frauded no man. 3. I speak not this to
condemn you; for I have said before, that
ye are in our hearts to die and live with
you. 4. Great is my boldness of speech to
ward you, great is my glorying of you : I
am filled with comfort, I am exceeding
joyful in all our tribulation.
These verses contain a double exhortation.
1. To make a progress in holiness, or lo perfect.
holiness in the fear of God, v. 1. This exhortation
is given with most tender affection to them who
were dearly beloved, and enforced by strong argu
ments, even the consideration of those exceeding
great and precious promises which were mentioned
in the former chapter, and which the Corinthians
had an interest in, and a title to. The promises of
God are strong inducements to sanctification, in both
the branches thereof, namely,
(1.) The dying unto sin, or mortifying our lusts
and corruptions, we must cleanse ourselves from all
filthiness of fiesh and spirit. Sin is filthiness, and
there are defilements of body and mind ; there are
sins of the flesh, that are committed with the body ;
and sins of .the spirit, spiritual wickednesses ; and we
must cleanse ourselves from the filthiness of both,
for God is to be glorified both with body and soul.
(2. ) The living unto righteousness and holiness.
Ii we hope God is our Father, we must endeavour
to be partakers of his holiness, to be holy as he is
holy, and perfect as our Father in heaven is perfect
We must be still perfecting holiness, and not be con
tented with sincerity, (which is our gospel-perfec
tion,) without aiming at sinless perfection, though
we shall always come short of it while we are in this
world; and this we must do in the fear qfGod,
which is the. root and principle of all religion, and
there is no holiness without it. Note, Faith and hope
in the promises of God must not destroy our fear of
God, who taketh pleasure in them that fear him,
and hope in his mercy.
2. To shew a due regard to the ministers of the
gospel ; Receive us, v. 2. Those who labour in the
word and doctrine, should be had in reputation, and
be highly esteemed for their work's sake: and this
would be a help to making progress in holiness. If
the ministers of the gospel are thought contemptible
because of their office, there is danger lest the gospel
itself be contemned also. The apostle.did not think
it any disparagement to court the favour of the Co
rinthians ; and though we must flatter none, yet we
mrist be gentle towards all.
He tells them,
(1.) He had done nothing to forfeit their esteem
and good-will, but was cautious not to do any thing
to deserve their ill-will ; (v. 2.) "We have wronged
no man : we have done you no harm, but always de
signed you good." / have coveted no man's silver,
or gold, or apparel, said he to the elders of Ephe
sus, Acts 20. 33. " We have corrupted no man, by
false doctrines or flattering speeches. We have de
frauded no man ; we have not sought ourselves, or
to promote our own secular interests by crafty and
greedy measures, to the damage of any persons."
This is an appeal like that of Samuel, 1 Sam. 12.
Note, Then may ministers the more confidently ex
pect esteem and favour from the people, when they
can safely appeal to them, that they are guilty of
nothing that deserves disesteem or displeasure.
(2.) He did not herein reflect upon them for want

492

II. CORINTHIANS, VII.

oi affection to him, v. 3, 4. So tenderly and cau
tiously did the apostle deal with the Corinthians^
among whom there were some who would be%glad
of any occasion to reproach him, and prejudice the
minds of others against him. To prevent any insi
nuations against him on account of what he had said,
as if he intended to charge them with wronging him,
or unjust accusations of him for having wronged
them, he assures them again of his great affection to
them, insomuch that he could spend his last breath
at Corinth, and live and die with them, if- his busi
ness with other churches, and his work as an apostle,
(which was not to be confined to one place only, )
would permit him to do so. And he adds, it was his
great affection to them, that made him use such
boldness or freedom of speech toward them, and
caused him to glory, or make his boasts of them, in
all places, and upon all occasions, being filled with
comfort, and exceeding joyful in all their tribula
tions. 5. For, when we were come into Mace
donia, our flesh had no rest, but we were
troubled on every side ; without were fight
ings, within were fears. 6. Nevertheless
God, that comforted those that are cast
down, comforted us by the coming of Titus;
7. And not by his coming only, but by the
consolation wherewith he was comforted in
you, when he told us your earnest desire,
your mourning, your fervent mind toward
me ; so that, I rejoiced the more. 8. For
though I made you sorry with a letter, I do
not repent, though I did repent : for I per
ceive that the same epistle hath made you
sorry, though it were but for a season. 9.
Now I rejoice, not that ye were made
sorry, but that ye sorrowed to repentance :
for ye were made sorry, after a godly man
ner, that ye might receive damage by us in
nothing. 10. lor godly sorrow worketh
repentance-to salvation not to be repented
of: but the sorrow of the world worketh,
death. 1 1 . For behold this self-same thing,
that ye sorrowed after a godly sort, what
carefulness it wrought in you, yea, what
clearing of yourselves, yea, what indigna
tion, yea, what fear, yea, what vehement
desire, yea, what zeal, yea, what revenge !
In all things ye have approved yourselves
to be clear in this matter.
There seems to be a connexion between ch. 2. 13.
(where the apostle said he had no rest in his spirit
when he found not Titus at Troas) and the fifth verse
of this chapter : and so great was his affection to the
Corinthians, and his concern about their behaviour
in relation to the incestuous person, that, in his fur
ther travels, he still had no rest till he heard from
them. And now he tells them,
I. How he was distressed, v. 5. He was troubled
when he did not meet with Titus at Troas, and af
terward when for some time he did not meet with
him in Macedonia : this was a grief to him, because
he could not hear what reception he met with at
Corinth, or how their affairs went forward. And
beside this, they met with other troubles, with in
cessant storms of persecutions ; there werefighlings
without, or continual contentions with, and opposi

tion from, Jews and Gentiles ; and there were fears
within, and great concern for such as Wad embraced
th'e Christian faith, lest they should be corrupted or
seduced, and give scandal to others, or be scandalized.
. II. How he was comforted, v. 6, 7. Where ob
serve, 1. The very coming of Titus was some com
fort to him. It was matter cf joy to see hin), whom
he long desired and expected to meet with. The
very coming of Titus, and his company, who was
dear to him as his own son in the common faith,
(Tit 1. 4.) was a greht comfort to the apostle In his
travels and troubles. But, 2. The good news which
Titus brought concerning the Corinthians, was mat
ter of greater consolation. He found Titus to be
comforted in them; and this filled the apostle with
comfort, especially when he acquainted him with
their earnest desire to give good satisfaction in the
things about -which the apostle had written to them ;
and of their mourning for the scandal that was found
among them, and the great grief they had caused to
others ; and their fervent mind or great affection to
ward the apostle, who had dealt so faithfully with
them in reproving their faults. So true is the. ob
servation of Solomon, (Prov: 28. 23.) He that re-
buketh a man, afterward shall find more favour
than he that fiattereth with his tongue., 3. He as
cribes all his comfort to God as the Author. It was
God who comforted him by the. coming of Titus,
even the God of all comfort; God, who comforteth
them that are cast down, v. 6. Ngte, We should
look above and beyond all means and instruments,
unto God, as the Author of all the consolation and
the good that we enjoy.
III. How greatly he was rejoiced at their repent
ance, and the evidences thereof. The apostle was
sorry that he had grieved them, that some pious
persons among them laid to heart very greatly
what he said in his former epistle, or that it was
needful he should make them sorry, whom he had
rather have made glad, v- 8. But now he rejoiced,
when he found they had' sorrowed to repentance, v.
9. Their sorrow in itself was not the cause of his
rejoicing ; But the nature of it, and the effect of it,,.
(repentance unto salvation, v. 10.) made him re
joice j for now it appeared that they had received
damage, by him in nothing ; their sorrow was but for
a season; it was turned into joy, and that joy was
durable. Observe here,
1. The antecedent of true repentance is godly
sorrow, that worketh repentance. It is not repent
ance itself, but it is a good preparation to repent
ance, and in some sense the cause that produces re
pentance. The offender had great sorrow, he was
in danger of being swallowed up with overmuch
sorrow ; and the society was greatly sorrowful,
which before was puffed up : and this sorrow of
their's was after a godly manner, or according to
God ; (as it is in the original ;) it was according to
the will of God, tending to the glory of God, and
wrought by the Spirit of God. It was a godly sor
row, because a sorrow for sin, as an offence against
God, an instance of ingratitude, and a forfeiture of
God's favour. There is a great differeric'e between
this sorrow of a godly sort, and the sorrow of this
world. Godly sorrow produces repentance and re
formation, and will end in salvation; but worldly
sorrow worketh death. The sorrows of worldly
men for worldly things, will bring down grey hairs
the sooner to the grave ; and such a sorrow even for
sin as Judas had, will have fatal consequences, as
his had, which wrought death. Note, (IJ Repent
ance will be attended with salvation. Therefore,
(2.) True penitents will never repent that they
have repented, or of any thing that was conducive
thereto. (3.) Humiliation and godly sorrow are
Ereviously necessary in order to repentance, and
oth of them are from God, the Giver of all grace.

II. CORINTHIANS, VIII.

493

2. The happy fruits and consequences of true re
pentance are mentioned) (v ; 11.) and those fruits
that are meet for repentance^ are the best evidences
of it; where the heart is changed, the life and ac
tions will be changed too. The Corinthians made
it, evident that their sorrow was a godly sorrow, and
such as wrought repentance, because it wrought in
them great carefulness about their souls, and to avoid
sin, and please God ; it wrought also a clearing of
themselves, not by insisting upon their own justifica
tion before God, especially while they persisted in
their sin, but by endeavours to put away the accurs-
,ed thing, and so free themselvesrfrom the just im
putation of approving the evil that had been done.
It wrought indignation at sin, at themselves, at the
tempter and his instruments ; it wrought fear, a fear
of reverence, a fear of watchfulness, and a fear of
distrust; not a distrust of God, but of themselves ;
an awful fear of God, a cautious fear of sin, and a
jealous fear of themselves. It wrought vehement
desire after a thorough reformation of what had
been amiss, and of reconciliation with God whom
they had offended. It wrought zeal, a mixture Of
love and anger, a zeal for'duty, and against sin. It
wrought, lastly, revenge against sin and their own
folly, by endeavours to make all due satisfaction for
injuries that might be done thereby. And thus in
alt things had they approved themselves to be clear
in that matter. Not that they were innocent, but
that they were penitent, and therefore clear of guilt
before God, who would pardon and not punish
them ; and they ought no longer to be reproved,
much less to be reproached, by men, for what they
had truly repented of.
12. Wherefore, though I wrote unto
you, I did it not for his cause that had
done the wrong, nor for his cause that Suf
fered wrong, but that our care for you in
the sight of God might appear unto you.
1 3. Therefore we were comforted in your
comfort: yea, and exceedingly the more
joyed we for the -joy of Titus, because his
spirit was refreshed by you all. 1 4. For
if I have boasted any thing to him of ypu,
I' am not ashamed ; but as we spake all
things to you in truth, even so our boast
ing, which / made before Titus, is found a
truth. 15. And his inward affection is more
abundant toward you, while he remem-
befeth the obedience of you all, how with
fear and trembling ye received him. 1 6. I
rejoice, therefore, that. I have confidence in
you in all things.
In these verses the.apostie endeavours to comfort
the Corinthians, upon whom his. admonitions had
had so good effect. And in order thereto,
1. He tells them, he had a good design in his for
mer epistle, which might be, thought severe, v. 12.
It was not chiefly for his cause that did the wrong,
not only' for his benefit, much less, merely that he
should be punished ; noryet was it only for his cause
that suffered wrong, namely, the injured father,
and that he might have what satisfaction could be
given him ; but it was also to manifest his great and
sincere concern and care for them, the whole church,
lest that should Suffer by letting such a crime, and
the scandal thereof, remain among them without
due remark and resentment.
2. He acquaints them with the joy of Titus as
well as of himself, upon the account of their repent

ance and good behaviour. Titus was rejoiced, and
his spirit refreshed, with their comfort, and this
comforted and rejoiced the apostle also; (v. 13.)
and as Titus was comforted while he was with
them, so when he remembered his reception among
them, expressing their obedience to the apostolical
directions, arid their fear and trembling at the re
proofs that were given them, the thoughts of these
things inflamed and increased his affections to them,
v. 15, Note,- Great comfort and joy follow upon
godly sorry. As sin occasions general grief, so re
pentance and reformation occasion general joy.
Paul was glad, and Titus was glad, and the Corin
thians were comforted, and the penitent ought to be
comforted ; and well may all this joy be on earth,
when there is joy in heaven over one sinner that re-
penteth. 3. He concludes this whole matter with express
ing the entire confidence he had in them; He was
not ashamed of_ his boasting concerning them to
Titus: (v. 14.) for he was not disappointed in his
expectation concerning them, which he signified to
Titus ; and he could now with great joy declare
what confidence he still had in them as to all things,
that he did not doubt of their good behaviour for the
time to come. Note, It is a great comfort and joy
to a faithful minister, to have to do with a people
whom he can confide in, and whom he has reason to
hope will comply with every thing he proposes to
them, that is for the glory ot God, the credit ofthe
gospel, and their advantage.
CHAP. VIII.
In this and the following chapter, Paul is exhorting and di
recting the Corinthians about a particular work of charity
— to relieve the necessities of the poor saints at Jerusalem
and in Judea, according to the good example of the
churches in Macedonia, Rom. IS. 26. The Christians at
Jerusalem, through war, famine, and persecution, were
grown poor, many of them fallen into decays and perhaps
most of them were but poor when they first embraced
Christianity ; for Christ said, The poor receive the gospel.
Now Paul, though he was the apostle of the Gentiles, had
a tender regard, and kind concern, for those among the
Jews, who were converted to the Christian faith; and though
-many of 'them had not so much affection to the Gentile
converts as they ought to have, yet the apostle would have
the Gentiles to be kind to them, and stirred them up to con
tribute liberally for their relief. Upon this subject he is
very large and copious, and writes very affeclingly. In
this eighth chapter he acquaints the Corinthians with, and
commends, the good example of the Macedonians in this
work of charity, and that Titus was sent to Corinth to col
lect their bounty, v. 1 , . 6. He then proceeds to urge this
duty with several cogent arguments, (v. 7. . 15.) and com
mends . the persons who were employed in this affair, v.
16.. 24.
l.Tt/TOREOVER, brethren, we do you
Jl.v_1_ to wit of the grace of God bestow
ed on the. churches of Macedonia; 2. How
that, in a great trial of affliction, the abund
ance of their joy and their deep poverty
abounded unto the riches of their liberality.
3. For to their power, I bear record, yea,
and beyond their power, they were willing
of themselves ; 4. Praying us with much
entreaty that we would receive the gift, and
take upon us the fellowship of the minister
ing to the saints. 5. And this they did, not
as we hoped, but first gave their own selves
to the Lord* and unto us by the will of God.
6. Insomuch that we desired Titus, that as
he had begun, so he would also finish in
you the same grace also.

494

II. CORINTHIANS, VIII.

Observe here,
I. The apostle takes occasion from the good ex
ample of the churches of Macedonia, that is, of Phi
lippi, Thessalonica, Berea, and others in the regi6n
of Macedonia, to exhort the Corinthians and the
Christians in Achaia to the good work of charity.
And', , 1. He acquaints them with their great liberality,
which he calls the grace of God bestowed on the
churches, v. 1. Some think the words should be
rendered, the gift qfGod given in or by the churches.
He certainly means the charitable gifts of these
churches, which are called the grace or gifts of
God either because they were very large, or rather
because their charity to the poor saints did proceed
from God as the Author, arid was accompanied
with true love to God, which also was manifested
this way. The.grace of God must be owned as the
root and fountain of all the good that is in us, or done
by us at any time ; and it is great ^grace and favour
from God and bestowed on us, if we are made useful
to others, and are forward to any good work.
2. He commends the charity of the Macedonians,
and sets it forth with good advantage. He tells them,
-'(1.) They were but in a low condition, and them
selves in distress, yet they contributed to the relief
of others^ They were in great tribulation and deep
poverty, v. 2. It was a time of great affliction with
them, as may be seen, Acts 16. and 17. The Chris
tians in these parts met with ill treatment, which
had reduced them todeep poverty ; yet, as they had
abundance qf joy in the midst of tribulation, they
abounded in their liberality ; they gave out of a little,
trusting in God to provide for them, and make it up
to them. •-—.;
(2.) They gave very largely* with the riches of
liberality, (v. 2. ) that is, as liberally as if they had
been rich. . It was a large contribution they made,
all things considered ; it was according to, yea be
yond, their power, (v. 3.) as much, if not more than
could well be expected from them. Note, Though
men may condemn the indiscretion, yet God will ac
cept the pious zeal of those, who in real works of
piety and charity do rather beyond their power.
(3.) They were very ready and forward to this
good work. They were willing Of themselves, (v. 3.)
and were so far from needing that Paul should urge
and press them with many arguments; that they
prayed him with much entreaty to receive the gift,
v. 4. It seems Paul was backward to undertake
this trust, for he would give himself to the word and
prayer; or, it may be, he was apprehensive how
ready his enemies would be to reproach and blacken
him upon all occasions, and might take a handle
against him upon account of so large a sum deposited
in his hands, to suspect or accuse him of indiscretion
and partiality in the distribution, if not of some in
justice. Note, How cautious ministers should be,
especially in money-matters, not to give occasion to
them who seek occasion to speak reproachfully !
(4.) Their charity was founded in true piety, and
this was the great commendation of it : they per
formed this good work in a right method ; first they
gave themselves to the Lord, and then they gave
unto us their contributions, by the will of God,
(v. 5.) that. is, according as it was the will of God
they should do, or to be disposed of as the will of
God should be, and for his glory. This, it seems,
exceeded the expectation of the apostle; it was
more than he hoped for, to see such warm and
pious affection shining in these Macedonians, and
this good work performed with so much devotion
and solemnity. They solemnly, jointly, and unani
mously, made a fresh surrender of themselves, and
all they had, unto the Lord Jesus Christ. _ They
had done this before, and now they do it again upon
this occasion ; sanctifying their contributions to do

God honour, by first giving themselves to the Lord,
Note, [1.] We should give ourselves to God; we
cannot bestow ourselves better. [2.] When we
give ourselves to the Lord, we then give him all we
have, to be called for and disposed of according to
his will. [3. } Whatever we use or lay out for Got},
it is only giving to him what is his own. [4..] All
we giye or bestow for charitable uses, will not be
accepted of God, or turn to our advantage, unless we
first give ourselves to the Lord.
II. The apostle tells them that Titus was desired
to go and make a collection among them ; (v. 6.)
and Titus, he knew, would be an acceptable person.
to them. He had met with a kind reception among
them formerly; they had shewn good affection, to
him, and he had a great love for them. Besides,
Titiis had already begun this work among them,
therefore he was desired to finish it. So that he
was, on all accounts, a proper person to be employ
ed ; and when so good a work had already prospered'
in- so good a hand, it would be pity if it should, not
proceed and be finished. Note, It is an instance of
wisdom, to use -proper instruments in a work '.we
desire to do well ; arid the work of charity will often
succeed the best, when the most proper persons
are employed to ask for it, and dispose of it.
7. Therefore, as ye abound in every
thing, in faith, and utterance, and know
ledge, and in all diligence, and ih your love
to us, see that ye abound in this grace also.
8. I speak not by commandment, but by
occasion of the forwardness of others, and
to prove the sincerity of your love. 9. For
ye know the grace of our Lord Jesus Christi
that, though he was rich, yet for your sakes
he became poor, that ye through his pover
ty might be rich. IQ. And herein I give
my advice : for this is expedient for. you,
who have begun before, not only to do, but
also to be forward a year ago. 11. Now
therefore perform the doing of it; that as;
there was a readiness to. will, so there may
be a performance also out of that which
ye have.. 12. For if there be first a willing
mind, it is accepted according to that a
man hath, and not according to that he
hath not. 13. For I mean not that other
men be eased, and you burthened: 14.
But by an equality, that now at this time
your abundance may be a supply for their
want, that their abundance also may be a
supply for your want ; that there may be
equality: 15. As it is written, He that
had gathered much had nothing over ; and
he that had gathered' little had no lack.
In these verses the apostle uses several cogent
arguments to stir up the Corinthians to this good'
work of charity.
I. He urges upon them the consideration of their
eminence in other gifts arid graces, and would have
them excel in,-this of charity also, v. 7. Great ad
dress and mucli holy art are here used by the apostle,
when he would persuade the Corinthians to this
good thing. He commends them for other good
things that were found in them. Most peopfeloye
to be accosted kindly, especially when we ask a gift
of them for ourselves, or others; and it is a justice

II. CORINTHIANS, VIII.

495

¦we owe to those in whom God's grace shines, to
give them their due commendation. Observe here,
what it was that the Corinthians abounded in. Faith
is mentioned first, for that is the root ; and as with
out faith it is impossible t,o please God, (Heb. 11. 6.)
so they who do pbound in faith, will abound in other
graces and good works also ; and this will work and
shew itself by love. To their faith was addedut-
terance, which is an excellent gift, and redounds
much to the glory of God, and the good of the
church. Many have faith, who want utterance.
But these Corinthians excelled mo.st churches in
spiritual gifts, and particularly in utterance ; and yet
this was not in them, as in too many, both the ef
fect and evidencepf ignorance ; for with their, utter
ance there appeared knowledge, abundance of know
ledge. They had a treasury of things new and old,
and in their utterance they brought out of this trea
sury. They abounded also in att diligence. Often,
those who have great knowledge arid ready utter
ance are not the most diligent Christians. Great
talkers are not always the best. doers; but these
Corinthians were diligent to do, as well as know,
and talk well. And further, they had abundant
'love to their ministers; and were not like too many,
who, having gifts of their own, are but too apt to
slight their ministers, and neglect them.. Now to
all these good things the apostle desires them to add
this grace also ; to abound in charity to the poor ;
that, where so much good was found, there should
be found yet more good, ,
. Before the apostle proceeds to another argument,
he takes care ,to prevent any fnisapprehensions of
his design to impose on them, or to bind heavy bur
thens upon them by his authority ; and tells them,
(y. 8.) he did hot speak by commandment, or in a
way of authority ; I give my advice, v. 10. He took
occasion from the forwardness of others, to propose
whatwould be expedient for [hem, and -would prove
the sincerity of their love,.or be thje genuine effect
and evidence thereof. .Note, A great difference
should be made between plain and positive duty,
and the improvement of a present opportunity of
doing or getting good. Many a thing which is good
for us to do, yet cannot be said to be, by express and
indispensable commandment, our. duty at this or
that time.
II. Another argument is taken from the conside
ration of the grace of our Lord Jesus Christ. The
best arguments for Christian duties are those that
are taken from the love of Christ, that constraineth
us. The example of the churches of Macedonia
was such as the Corinthians should imitate : but the
example of our Lord Jesus Christ should have much
greater influence. And ye know, saith the- apostle,
the grace of our Lord Jesus Christ ; (v. 9. ) thai,
though he was rich, as being God, equdl. in. power
and glory with the Father, rich in all the glory and
blessedness of the. upper world, yet for your sakes
he became poor; not only did become Man for us,
but he became poor1 also. ' He was born in poor cir
cumstances, lived a poor life, and died in poverty ;
and this was for our sakes, that we thereby, might
be made rich; rich in the love and favour of God;
rich in the blessings and promises of the new cove
nant; rich in the hopes of eternal life, being heirs
of the kingdom. This is a good reason why we
should be charitable to the poor out of what' we
have, because we ourselves live upon the charity of
the Lord Jesus Christ,
III. Another argument is taken from their good
purposes, and their forwardness to begin this good
work. As to this he tells them,
1. It was expedient for>thetn to perform what
they purposed, and finish what they had begun, v.
10, 11. What else did their good purposes and good
beginnings signify ? Good purposes, indeed, are good

things ; they are like buds and blossoms, pleasant to
behold, and give hopes of good fruit ; but they are
lostj and signify nothing, without performances. So
good beginnings are amiable ; but we shall lose the
benefit, unless there be perseverance, and we bring
forth fruit to perfection. Seeing therefore the Co
rinthians had shewed a readiness to will, he would
have them be careful also in the performance, ac
cording to their ability. For,
2. This would be acceptable to God. This willing
mind is accepted; (v: 12.) when accompanied with
sincere endeavours. When men purpose that which
is good, and endeavour, according to their ability, to
perform also, God will accept of what they have, or
can do, and not reject them for what they have not,
and is not in their power to do : and this is true as to
other things, beside the work of charity. But let us
note here, that this scripture will by no means jus
tify those who think good meanings are enough, or
thai, good purposes, and the profession of a willing
mind, are sufficient to save them. It is accepted,
indeed, where there is a performance as far as we
are able, and whenPnovidehce hinders the perform
ance, as in David's case, concerning building a house
for the Lord, 2 Sam. 7.
IV. Another argument' is taken from the discri
mination which Divine Providence makes, in the
distribution of the things of this world, and the mu
tability oi huriian affairs, v. 13 — 45. The force of
the arguing seems to be this ; Providence gives to
some more of the good things of this world, and to
some less, and that with this design ; that those who
have a greater abundance, might supply them who
are in want, that there might be room for charity.
Arid further, considering the mutability of human
affairs, and how soon there may be an alteration, so
that those who now have an abundance may stand
in need of being supplied themselves in their wants ;
this should induce them to be charitable while they
are able. It is the will of God, by our mutual sup
plying one another, that there should be some sort
qf equality ; not an absolute equality indeed,, or such
a levelling as would destroy property, for in such a
case there could be no exercise of charity. But, as
in works of charity there should be an equitable pro
portion observed, that the burthen should not lie too
heavy on some, whije others are wholly eased ; so
all should think themselves concerned to supply
those who are in want. This is illustrated by the
instancfe of gathering and distributing manna in the
wilderness, concerning which (as we may read,
Exod. 16.) it was the duty of every family, and all
in the family, to gather what they could; which,
when it was gathered, was put into some common
receptacle for each family, whence the master of
the family distributed to every one as he had occa
sion ; to some, more than they were able, through
age and infirmity, to gather up ; to others, less than
they gathered, because they did not need so much :
and thus he that had gathered much, (more than he
had occasion for,) had nothing over, when a com-
niunication.was made to him that had gathered little,
who by this method had no laGk. Note, Such is'the
condition of men in this world, that we mutually de
pend on one another, and should help one another ;
those who have ever so much of this world, have no
more than food and raiment ; and those who have
but a little of this world, seldom want those ; nor,
indeed, should those who have abundance suffer
others to want, but be ready to afford supply.
16. But thanks be to God, who put the
same earnest care into the heart of Titus
for you: 17. For indeed he accepted the
.exhortation ; but "being more forward, of
his own accord he went unto you. 18. And

496

II. CORINTHIANS, IX.

we have sent with him the brother, whose
praise is in the gospel throughout all the
churches ; 1 9. And not that only, but who
was also chosen of the churches to travel
with us with this grace, which is adminis
tered by us to the glory of the same Lord,
and declaration qf your ready mind : 20.
Avoiding this, that no man should blame
us in this abundance which is administered
by us : 21. Providing for honest things, not
only in the sight of the Lord, but also in the
sight of men. 22. And we have sent with
them our brother, whom we have often
times proved diligent in many things, but
now much more diligent, upon the great
confidence which / have in you. 23. Whe
ther any do inquire of Titusj he is my partner
and fellow-helper concerning you : or our
brethren be inquired of, they are the messen
gers pf the churches, and the glory of Christ.
24. Wherefore shew ye to them, and before
the churches, the proof of your love, and of
our boasting on your behalf.
. In these verses the apostle commends the brethren
who were sent to them to collect their charity; andL
as it were, gives them^ letters credential, that, if
they were inquired after', (v. 23.) if any should be
inquisitive or suspicious. concerning them,, it might
be known who they were, and how safely. theymight
be trusted.
1. He commends Titus, (1. ) For his earnest care
and great concern oi heart for them, and desire in
all things to promote their welfare. This is men
tioned with thankfulness to Qod;. (v. 16.) and it is
cause of thankfulness, if God hathput into the hearts
of any to do us or others any good. (2.) For his rea
diness to this present service. He accepted of the
office, and was /onward to go upon this good errand,
v. 17. Asking of charity for the relief of others, is
by many looked upon as a thaiikleSs office ; yet it is
a good office, and what we should not be shy of when
we are called to it
2. He commends another -brother, who was sent
with Titus. It is generally thought that this was
Luke. He is commended, (1.) As a man whose
praise was in the gospel through all the churches,
v. 18. His ministerial services of several kinds were
well known, and he had approved himself praise
worthy in what; he had done. (2.) As one chosen of
the churches, (v. 19. ) and joined with the apostle in
his fninistration. This wasdone, it. is most likely,
at the motion and request of Paul himself ; for this
reason, that no man might blame him in that abun
dance which was administered by him,- v. 20. So
cautious was the apostle to avoid all occasions that
evil- minded men might lay hold on to blacken him.
He would not give occasion to any to accuse him of
injustice or partiality in this affair; and thought it to
be his duty, is it is the duty of all Christians, to pro
vide for things honest, not only in the sight Of the
Lord, but also in the sight of men; to act so pru
dently, as to prevent, as far. as we can, all unjust
suspicions concerning us, and all occasions of scan
dalous Imputations. Note, We live in a censorious
world, and should cut off occasion from them who
seek occasion to speak reproachfully. It is the crime
of others, if they reproach or censure us without oc
casion ; and it is our imprudence at least, if we give
them any occasion, when there may not be a just
cause for them so to do.

3. He commends also another brother who was
joined with the two former in this affair. Thisbrq-
ther is thought to be Apollos. Whoever he was, he
had approved himself diligent in many things'; and
therefore was fit to be employed in this affair. More
over,. he had a great desire to this work, because of
the confidence or good opinion he had of the Corin
thians ; (v. 22.) and it is a great comfort to see those
employed in good works, who have formerly ap
proved themselves diligent.
4. He concludes this point with a general good
character of them all, (v. 23.) as fellow-labourers
with him for their welfare ; as the messengers of the
churches ; as the glory of Christ, who were to him
for a name and a praise, who brought glory to Ghrist
as instruments, and had obtained honour from Christ
to be counted faithful, and employed in his service.
Wherefore, upon the whole, he exhorts them to
shew their liberality, answerable to the great ex
pectation others had concerning them at this time ;
that these messengers of the .churches, and the
churches themselves, might see a full proof 'of their
love to God, and to their' afflicted brethren ; and
that it was with good reason the apostle, had even
boasted on their behalf, v, 24. Note, The good opi
nion others entertain of us, should be an argument
with us to do well. * •
CHAP, IX.
In this chapter, the apostle seems to excuse his earnestness
in pressing the Corinthians to the duty of charity ; (,v.
1 . .5.) and proceeds to give directions about the accept
able way and manner of performing it, that is, bountifully,
deliberately, and freely ; and gives good encouragement
for so doing, v. 6, to the end.
1. Iii OR as touching the ministering to
JC the saints, it is superfluous for me
to write to ypu. 2. For I know the forward
ness of your mind, for which I boast of
you to them of Macedonia, that Achaia was
ready a year ago ; and your zeal hath pro
voked very many. 3. Yet have I sent the
brethren, lest our boasting. of you should
be in vain in this behalf; that, as I said, ye
may be ready : 4. Lest haply if they, of
Macedonia come with me, and find you
unprepared, we (that we'say not, ye) should
be ashamed in this same confident boast
ing. 5. Therefore I thought it necessary
to exhort the brethren, that they would, go
before unto you, and make up beforehand
your bounty, whereof ye had notice before,
that the same might be ready, as a matter
of bounty, and not as of covetousness.
In these verses the apostle speaks very respect
fully to the Corinthians, and with great skill ; and,
while he seems to excuse his urging them so ear
nestly to charity, still presses them thereto, and
shews how much his heart was set upon this matter.
1. He tells them it was needless to press them
with further arguments to afford relief to their poor
brethren, (v. 1. ) being satisfied he had Said enough
already to prevail with them, of whom he had so
good an opinion. For, (1.) He knew their forward
ness to evpry good work, apd how they had begun
this good work a year ago. Insomuch, that, (2. ) He
had boasted oi their zeal to the Macedonians, and this
had provoked many of them to do as they had done.
Wherefore he was persuaded, that, as they had
begun well, they would go on well; and so, com-

II. CORINTHIANS, IX.

497

mending them for what they had done, he lays an
obligation on them to proceed and persevere.
2. He seems to apologize for sending Titus and
the other brethren to them. He is unwilling they
should be offended at him for this, as if he was too
earnest, and pressed too hard upon them ; and tells
the true reasons why he sent them, namely,
(1.) That, having this timely notice, they might
be fully ready, (v. 3.) andnot surprised with hasty
demands, when he should come to them. When
we would have others to do that which is good, we
must act toward them prudently and tenderly, and
give them time.
(2.) That he might not be ashamed of his boast
ing concerning them, if they should be found un
ready, v. 3, 4. He intimates that some from Mace
donia might haply come with him : and if the collec
tion should not then be made, this would make him,
not to say them, ashamed, considering the boasting
of the apostle concerning them. Thus careful was
he to preserve their reputation and his own. Note,
Christians should consult the reputation of their pro
fession, and endeavour to adorn the doctrine of God
our Saviour.
6. But this / say, He who soweth spar
ingly shall reap also sparingly ; and he who
soweth bountifully shall reap also bounti
fully. 7. Every man according as he pur-
poseth in his heart, so let fiim give; not
grudgingly, or of necessity : for God loveth
a cheerful giver. 8. And God is able to
make all grace abound toward you ; that
ye, always having all sufficiency in all
things, may abound to every good work :
9. (As it is written, He hath dispersed
abroad: he hath given to the poor: his
righteousness remaineth for ever. 10. Now
he that ministereth seed to the sower, both
minister bread for your food, and multiply
your seed sown, and increase the fruits of
your righteousness :) 11. Being enriched
in every thing to all bountifulness, which
causeth through us thanksgiving to God.
12. For the administration of this service
not only supplieth the want of the saints,
but is abundant also by many thanksgivings
unto God; 13. While by the experiment
of this administration they glorify God for
your professed subjection unto the gospel of
Christ, and for your liberal distribution unto
them, and unto all men; 14. And by their
prayer for you, which long after you for the
exceeding grace of God in you. 15. Thanks
be unto God for his unspeakable gift.
Here we have,
I. Proper directions to be observed about the right
and acceptable manner of bestowing charity ; and it
is of great concernment, that we do what is required,
so as is commanded. Now, as to the manner in
which the apostle would have the Corinthians give,"
observe, 1. It should be bountifully; this was intimated,
v. 5.- that a liberal contribution was expected, a
matter of bounty, not what savoured of covetous
ness; and he offers to their consideration, that men
who expect a good return at harvest, are not wont
to pinch and spare in sowing'their seed, for the re
turn usually is proportionable to what they sow, v. 6,
Vol. vi.— 3 R

2. It should be deliberately ; Every man, accord
ing as he purposes in his heart, v. 7. Works of
charity, like other good works, should be done with
thought and design ;'whereas, some do good only by
accident; they comply, it may be hastily, with the
importunity of others, without. any good design, and
give more than they intended, and then repent of it
afterward ; or possibly, had they duly considered all
things, they would have given more. Due delibera
tion, as to this matter of our own circumstances, and
those of them we are about to relieve, will be very
helpful to direct us how liberal we should be in our
contributions for charitable uses.
3/ It should be freely, whatever we give, be it
more or less : not grudgingly, or of necessity, but
cheerfully, v. 7. Persons sometimes will give merely
to satisfy the importunity of those who ask their
charity, and what they give is in a manner squeezed
or forced from them, and this unwillingness spoils
all they do. We ought to give more freely than the
modesty of some necessitous persons wjll allow them
to ask : we should not only deal out bread, but draw
out our souls to the hungry, Isa. 58. 10. We should
give liberally, with an open hand, and cheerfully,
with an open countenance; being glad we have
ability, and an opportunity, to be charitable.
II. Good encouragement to perform this work of
charity in the manner thus directed to. Here the
apostle tells the Corinthians,
1, They themselves would be no losers by what
they gave in charity. This may serve to obviate a
secret objection in the minds of manyagainst this
good work, who are ready to think they may want
what they give away : but such should consider that
what is given to the poor in a right manner, is far
from being lost ; as the precious seed, which is cast
into the ground, is not lost, though it is buried there
for a time ; for it will spring up, and bear fruit ; the
sower shall receive it again with increase, v. 6.
Such good returns may they expect, who give freely
and liberally in charity. For,
( 1. ) God loveth a cheerful gi ver ; (v. 7. ) and what
may not they hope to receive, who are the objects of
the divine love? Can a man be a loser by doing that
with which God is pleased ? May not such a one be
sure that he shall some way or other be a gainer?
Nay, are not the love and favour of God better than
all other things, better than life itself?
(2.) God is able to make our charity redound to
our advantage, v. 8. We have no reason to distrust
the goodness of God, and surely we have no reason
to question his power; he is able to make all grace
abound towards us, and to abound ire jus; to give a
large increase of spiritual and temporal good things.
He can make us to have a sufficiency in all things ;
to be content with what we have ; to make up what
we give ; to make us able tq give yet more : as it is
written, (Ps. 112. 9.) concerning the charitable man,
He hath dispersed abroad. He hath given to the
poor. His righteousness, that is, his almsgiving,
endurethfir ever. The honour of it is lasting, the
reward of it eternal, and he is still able to live com
fortably himself, and to give liberally to others.
(3.) The apostle puts up a prayer to God in their
behalf; that they might be gainers, and not losers,
v. 10, 11. Where observe, [1.] To whom the prayer
is made, to God, who ministereth seed to the sowtr,
who by his providence giveth such an increase of the
fruits ofthe earth, that we have not only bread suf
ficient to eat for one year, but enough to sow again
for a future supply : or thus, It is God who giveth us
not only a competency for ourselves, but that also
wherewith we may supply the wants of others, and
so should be as seed to be sown. [2.] For what he
prayeth ; there are several things which he desires
for them, namely, that they may have bread for then-
food; always a good competency for themselves,

498

II. CORINTHIANS, X.

food convenient; that God would multiply theirseed
sown, that they might still be able to do more good ;
and that there might be an increase of the fruits of
righteousness, that they might reap plentifully, and
have the best and most ample returns of their
charity ; so as to be enriched in every thing to all
bountifulness, (v. 11.) that upon the whole they may
find it true that they shall be no losers, but great
gainers. Note, Works of charity are so far from
impoverishing us, that they are the proper means
truly to enrich us, or make us truly rich. • . . •
2. The poor distressed saints would be gainers,
and they would be no losers : for this service would
supply their wants, v. 12. If we have reason to
think them to be saints, whom we believe to be of
the household of faith, whose wants are great; how
ready should we be to do them good ! Our goodness
cannot extend unto God, but we should freely extend
it to these excellent ones offhe earth, and thus shew
that we delight in them.
3. This would redound to the praise and glory of
God. Many thanksgivings would be given to God
on this account, by the apostle, and by them who
were employed in this ministration, v. 11. These
would bless God, who made them happy instru
ments in so good a work, and made them successful
in it. Beside these, others also would be thankful ;
the poor, who were supplied in their wants, would
not fail to be very thankful to God, and bless God for
them ; and all who wished well to the gospel would
glorify God for this experiment, or proof of 'subjec
tion to the gospel of Christ, and true love to all men,
v. 13. »#•
Note, (1.) True Christianity is a subjection to the
gospel, a yielding ourselves to the commanding in
fluence of its truths and laws..
(2. ) We must evidence the sincerity of our subjec
tion to the gospel, by works of charity.
(3. ) This will be for the credit of our profession,
and to the praise and glory of God.
(4. ) Those whose wants were supplied, would
make the best returns they were able, by sending up
many prayers to God for those who had relieved
them, v '. 14. And thus should we recompense the
kindnesses we receive, when we are not in a capacity
of recompensing them any other way ; and as this is
the only recompense the poor can make, so it.is often
greatly for the advantage of the rich.
Lastly, The apostle concludes this whole matter
with this dpxology, Thanks be to God for his un
speakable gift, v., 15. Some think, by thus un
speakable gift he means the gift of grace bestowed
on the churches, in making them able and willing to
supply the necessities of the saints, which would be
attended with unspeakable benefit both to the givers
and receivers. It should seem rather, that he means
Jesus Christ, who is indeed the unspeakable Gift of
God unto this world ; a gift we have all reason to be
very thankful for.
CHAP. X.
There was no place in which the apostle Paul met with mote
opposition from false apostles than at Corinth; he had
many enemies there. Let not any of the ministers of Christ
think strange, if they meet with perils, not only from ene
mies, but from false brethren ; for blessed Paul himself did
so. Though he was so blameless and inoffensive in all his
carriage, so condescending and useful to all, yet there were
those who bore him ill-will, who envied him, and did all
they could to undermine him, and lessen his interest and
reputation. Therefore he vindicates himself from their im
putations, and arms the Corinthians against their insinua
tions. In this chapter, the apostle, in a mild and humble
manner, asserts the power of his preaching, and to punish
offenders, v. 1 . . 6. He then proceeds to reason the case
with the Corinthians, asserting his relation to Christ, and
his authority as an apostle of Christ ; (v. 7 . . 11.) and re
fuses to justify himself, or to act by «ucb rules, as the false
teachers did, but according to the better rules he had fixed
for himself, v. 12, to the end.

1. 1VTOW I Paul myself beseech you by
J. tI the meekness and gentleness of
Christ, who in presence am base among
you, but being absent am bold toward you :
2. But I beseech you, that I may not be
bold when ,1 am present with that confi
dence wherewith I think to be bold against
some, who think of us as if we walked ac
cording to the flesh. 3. For though we
walk in the flesh, we do not war after the
flesh : 4. (For the weapons of our warfare
are not carnal, but mighty through God to
the pulling down of strong-holds :) 5. Cast
ing down imaginations, and every high thing
that exalteth itself, against the knowledge
of God, and bringing into captivity every
thought to the obedience of Christ : 6. And
having iti a readiness to revenge all disobe
dience, when your obedience is fulfilled.
Here we may observe,
I. The mild and humble manner in wliich the
blessed apostle addresses the Corinthians, and how
desirous he is that no occasion might be given him
to use severity.
1. He addresses himself in a very mild and hum
ble manner; I Paul myself beseech you, v. 1. We
find, in the introduction to this epistle, he joined
Timothy with himself; but now he speaks only for
himself, against whom the false apostles had par
ticularly levelled their reproaches ; yet in the midst
of the greatest provocations he shewed humility and
mildness, from the consideration of the meekness and
gentleness of Christ, and desires this great example
might have the same influence on the Corinthians.
Note, When we find ourselves tempted or inclined
to be rough and severe towards any body, we should
think of the meekness and gentleness of Christ, that
appeared in him in the days of his flesh, in the de
sign of his undertaking, and in all the acts of his
grace toward poor souls. How humbly also does
this great apostle speak of himself, as one in presence
base among them ! So his enemies spake bf him with
cqntempt, and this he seems to acknowledge ; while
others thought meanly, and spake scornfully of him,
he had low thoughts of himself, and spake humbly
of himself. Note, We should be sensible pf our own
infirmities, and think humbly of ourselves, even
When men reproach us for them.
2. He is desirous that no occasion might be given
to use severity, v,. 2. He beseeches them to give no
occasion for him to be bold, or to exercise his au
thority against them in general, as he had resolved
to do against some who unjustly charged him as
walking according to the flesh, that is, regulating his
Conduct, even in his ministerial actions, according to
carnal policy, or with worldly views. This was what
the apostle had renounced, and this is contrary to
the spirit and design ofthe gospel, and was far from
being the aim and design of the apostle. Hereupon,
II. He asserts the power of his preaching, and to
punish offenders.
1. The power of his preaching, v. 3 — 5. Where
observe, (l.) The work of the ministry is a warfare,
not after tiie fiesh indeed, for it is a spiritual warfare
with spiritual enemies, and for spiritual purposes.
And though ministers Walk in the fiesh, or live in the
body, and in the common affairs of life act as other
men, yet in tiieirwork and warfare they must npt
go by the maxims of the flesh, nor should they de
sign to please the flesh : that must be crucified with
its affections and lusts ; it must be mortified and kept

II. CORINTHIANS, X.

499

under. (2.) The doctrines of the gospel and disci
pline ofthe church are the weapons of this warfare ;
and these are not carnal: outward force, therefore,
is not the method of the gospel, but strong persua
sions, by the power of truth, and the meekness of
wisdom. A good argument this is against persecu
tion for conscience-sake : conscience is accountable
to God only ; and people must be persuaded to God
and their duty, not driven by force of arms. And
so the weapons of our warfare are mighty, or very
powerful ; the evidence of truth is convincing and
cogent ; this indeed is through God, or Owing to him,
because they are his institutions, and accompanied
with his blessing, which makes all opposition to fall
before his victorious gospel. Where we may ob
serve, [1.] What opposition is made against the gos
pel, by the powers of sin and Satan in the hearts of
irien: ignorance, prejudices, beloved- lusts, are Sa
tan's strong-holds in. the. souls of some ; vain ima
ginations, carnal reasonings, and high thoughts, or
proud conceits, in others, exalt themselves against
the knowledge of God : by these ways the Devil en
deavours tq keep men from faith and obedience to
'the gospel, and secures his possession of the hearts
of men, as his owri house or property.' But then ob
serve, [2.] The conquest- which the word of God
gains. These strong-holds are pulled down by the
gospel as the means, through the grace and power
of God accompanying it as the principal ¦ efficient
cause. Note, The conversion of the soul is the con
quest of Satan in that soul.
3. The apostle's power to punish offenders (and
that in an extraordinary manner) is asserted in v. 6.
The apostle was a prime-minister ,in the kingdom of
Christ, and chief officer in his army, and had in
readiness, he had power and authority at hand, to
revenge all disobedience, to punish offenders in a
most exemplary and extraordinary manner. The
apostle speaks not of personal revenge, but of punish-
ing disobedience to the gospel, and disorderly walk
ing among church-members,, by inflicting church-
censures. Note, Though the apostle shewed meek
ness and gentleness, yet he would not betray his au
thority ; and therefore intimates, that when he would
commend them whose obedience was fulfilled or
manifested, others would fall under severe censure^.
7. Do ye look on things after the outwafd
appearance? If any man trust to himself
that he is Christ's, let him of himself think
this again, that, as he is Christ's, even so
are we Christ's. 8. For though I should
boast somewhat more of our authority,
which the Lord hath given us for edifica
tion, and not for your destruction, I should
not be ashamed : 9. That I may not seem
as if I would terrify you by letters. 1 0. For
his letters, say they, are weighty and power
ful ; but his bodily presence is weak, and his
speech contemptible. 11. Let such a one
think this, that, such as we are in word b}{
letters when we are absent, such will we be
also in deed when we are present.
In these verses the apostle proceeds to reason the
case with the Corinthians, in opposition to those who
despised him, judged him, and spake hardly of him.
"Do ye," says he, "look on things after the out
ward appearance^ y. 7. Is this a fit measure or
rule to makean estimate of things or persons by,
and to judge between me and my adversaries ?" In
outward appearance, Paul was mean and despicable
with some ; he did not make a figure, as perhaps
some of his competitors might do: but this was a

false rule to make a judgment by. It should seem,
that some boasted mighty things of themselves, and
made a fair shew ; but there are often false appear
ances .:¦ a man may seem to be learned, who has not
learned Christ, and appear virtuous, who has not a
principle of grace in his heart , However, the apos
tle asserts two things of himself:
1. His relation to Christ ; If any man trust to
himself that he is Christ's, even so are we Christ's,
v. 7. It should seem by this, that Paul's adversa
ries boasted of their relation to Christ, as his minis
ters and servants. Now the apostle reasons thus
with the Corinthians ; "Suppose it to be so, allow
ing what they say to be true, (and let us observe,
that in fair arguing, we should allow all that may
be reasonably granted ; and should not think it im
possible but those who differ from us very much,
may yet belong to Christ,, as well as we,) allowing
them," might the apostle say, " what they boast of,
yet they ought also to allow this to us, that we also
are Christ's." Note, (1.) We must not, by the most
charitable allowances we make to others who differ
from us, cut ourselves off from Christ, .or deny our
relation to him. For, (2.) There is room in Christ
for many ; and those who differ much from one an
other, may yet be one in him. It would help to heal
the differences that are among Christians, if they
would remember, that how confident soever we may
be that we belong to Christ, yet,_ at the same time,
we must allow that they who differ from us, may
belong .to Christ too, and therefore should be treated
accordingly. We must not think that we are the
people, and that none belong to Christ but we. This
we may plead for ourselves, against those who judge
us arid despise us, that, how weak soever we are,
yet, as they are Christ's,, so are we : we profess the
same faith, we walk by the same rule, we build upon
the same foundation, and hope for the same inherit
ance. 2. His authority from Christ as an apostle. This
he had mentioned before; (y. 6.) and now he tells
them that he might speak of it again„and that with
some sort of boasting, seeing it was a truth, that the
Lord had given it to him, and it was more than his
adversaries could justly pretend to. It was certainly
what he should not be ashamed of, v. 8. Concern-
ingwhich observe,
(L) The nature of his authority ; it was for edifi
cation, and not for destruction. This indeed isthe
end of all authority, civil and ecclesiastical, anrfwas
the end of that extraordinary authority wKch the
apostles had, and of all church-discipline-
(2.) The caution with which he speaks of his au
thority, -professing his design was not tpterrify them
with, big words, nor by angry letter), v-.9- ^hus
he seems to obviate an objection that .might have
been formed against him, v- 10 But the. apostle
declares he did not intend to frigMen them who were
obedient, nor did he write an/ tnmg in his letters,
that he was not ableto make good by deeds, against
the disobedient; and he would have : his adversaries
know this, (v. It) that he would, by the exercise
of his apostolical power committed to him, make it
appear to have a real efficacy.
12. For we dare not make ourselves of
the 'numbed or compare ourselves with
some thirf commend themselves : but they,
measuring themselves by themselves, and
comparing themselves among themselves,
are not wise. 1 3. But we will not boast
of things without our measure, but accord
ing to the measure of the rule which God
hath distributed to us, a measure to reach
even unto you. 14. For we stretch not

500

II. CORINTHIANS, XI,

ourselves beyond our measure^ as though
we reached not unto you : for we are come
as far as to you also in preaching the gos
pel of Christ: 15. Not boasting of things
without our measure, that is, of other men's
labours; but having hope, when your, faith
is increased, that we shall be enlarged by
you according to our rule abundantly, 16.
To preach the gospel in the regions beyond
you, and not to boast in another man's line
of things made ready to our hand. 17.
But he that glorieth, let him glory in the
Lord. 18. For not he that commerideth
himself is approved, but whom the Lord
commendeth. In these verses, ooserve,
1. The apostle refuses to justify himself, or to act
by such rules as the false apostles did, v. 12. He
plainly intimates that they took a wrong method to
commend themselves,. in measuring themselves by
themselves, and comparing themselves among them
selves, which was not wise. : They were pleased?
and did pride themselves, in their own attainments,
and never considered those who. far exceeded them
in gifts and graces, in power and authority ; and this
made them haughty and insolent. Note, If we
would compare ourselves with others who excel
us, this would be a good method to keep us humble ;
we should be pleased and thankful for what we have
of gifts or graces, but never pride ourselves therein,
as if there were none to be compared with us, or
that do excel us. The apostle would not be-of the
number of such vain men : let us resolve that we
will not make ourselves of that number. i
2. He fixes a better rule for his conduct; namely,
not to boast of things without his measure, which
was the measure God had distributed to him, v. 13.
His meaning is, either that he would not boast of
more gifts or graces, or power and authority, than
God had really bestowed on him ; or rather, that
he would not act beyond his commission as f o persons
or things, nor go beyond the line prescribed to him ;
Which he plainly intimates the false apostles did,
while they boasted of other men's labours. The
aposfte's resolution was, to keep within his own pro
vince, aid that compass of ground which God had'
marked oat for him. His commission as an apostle
¦was to preach the gospel every where, especially
among the Gentiles, and he was riot confined to one
place ; yet he Unserved the directions of Providence,
and the Holy Sp>it, as to the particular places whi
ther he went, or vihere he did abide.
3. He acted according te this rule ; We stretch not
ourselves beyond our measure, v. 14. And parti
cularly he acted accorejng to this rule in preaching
at Corinth, and in the exercise of his.apostolical au
thority there ; for. he came thither by divine direc
tion, and there he converted many to Christianity ;
and therefore, in boasting of them as.his charge, he
acted not contrary to his rule, he boasted not of other
men's labours, v. 15.
4. He declares his success in observing this rule.
His hope was, that their faith was increased, and
that others beyond them, even in the remove parts
of Achaia, would embrace the gospel also ; and in
all this he exceeded not his commission, nor acted In
another man's line.
5. He seems to check himself in this matter, as
if he had spoken too much in his own praise. The
unjust accusations and reflections of his enemies had
made it needful he should justify himself; and the
wrong methods they took, gave him good occasion

to mention the better rule he had observed : yet he
is afraidof boasting, or taking any praise to himself,
and therefore he mentions two things which ought
to be regarded :
(1.) He that glorieth, should glory in the Lord,
v. 17. If we are able to fix good rules for our con
duct, or act by them, or have any good success in so
doing, the praise and glory of all are owing unto
God. Ministers in particular must be careful not
tp glory in their performance, but must give God
the glory of their work, and the suceess thereof.
(2.) Not he that commendeth himself is approved,
but whom the Lord commendeth, v. 18. Of all
flattery, self-flattery is the worst; and self-applause
is seldom any better than self-flattery and self-de
ceit : at the best, self-commendation is no praise >
it is oftentimes as foolish and vain as it is proud :
therefore, instead of praising or commending our
selves, we should strive to approve ourselves to
God, and his approbation will be our best commen
dation.
CHAP. XI.
In this chapter the apostle goes on with his discourse, in op- *
position to the false apostles, who were very industrious to
lessen his interest and reputation among the Corinthians,
and had prevailed too much by their insinuations. I. He
apologises for going about to commend himself, and gives
the reason for what he did, v. 1 . . 4. II. He mentions, in
his own necessary vindication, his equality with the other
apostles, and with the false apostles in this particular, of
preaching the gospel to the Corinthians freely, without
wages, v. 5. . 15. III. He makes another preface to what he
was about further to say in his own justification, v. 16 . . SI.
And, IV. He gives a large account of his qualifications, la-1
hours, and sufferings, in which he exceeded the false apos
tles, v. 22, to the end.
1. XT^OULD to God ye could bear
TT with me a little in my folly: and
indeed bear with me. 2. For I am jealous
over you with godly jealousy: for I have
espoused you to one husband, that I may
present you as a chaste virgin to Christ.
3. But I fear, lest by any means, as the
serpent beguiled Eve through his subtlety,
so your minds should be corrupted from
the simplicity that is in Christ. 4. For if
he that cometh preacheth another Jesus,
whom we haye not preached, or if ye re
ceive another Spirit, which ye have hot
received, or another gospel, which ye have
not accepted, ye might well bear with him.
Here we may observe, .
1. The apology the apostle makes for going about
to commend himself. He is loath to enter upon this
subject of self-commeiidation ; Would to God ye
could bear with me a little in my folly, v. 1. He calls
this folly, because too often it is really no better; in
his case it was necessary ; yet, seeing others might
apprehend it to be folly in him, he desires them to
bear with it. Note, As much against the grain as it
is wkh a proud man to 'acknowledge his infirmities,
so much is it against- the grain with a humble man
to speak in his own praise. It is no pleasure to a
good man to speak well of himself, yet in some cases
it is lawful, when it is for the advantage of others,
or for our own necessary vindication j as thus it was
here. For,
2. We have the reasons for what the apostle did;
namely, (1.) To preserve the Corinthians from being cor
rupted by the insinuations of the false apostles, v. %
3. He tells them, he was jealous over them with
godly jealousy ; he was afraid lest their faith should

II. CORINTHIANS, XI.

501

be weakened by hearkening to such suggestions as
tended to lessen their regard to his ministry, by
which they were brought to the Christian faith. He
had espoused them to one husband, converted them
to Christianity ; (and the conversion of a soul is its
marriage to the Lord Jesus ;) and he was desirous'
to present them as a chaste virgin, pure and spotless,
and faithful, not having their minds corrupted with
false doctrines, by false teachers ; so as Eve was
beguiled by the subtlety ofthe serpent. This godly
jealousy in the apostle was a.mixture of love and
fear ; arid faithful ministers cannot but be afraid, and
concerned for their people, lest they should lose that
which they have received, and turn from what they
have embraced, especially when deceivers are gone
abroad, or have crept in among them,
(2.) To vindicate himself against the false apos
tles; forasmuch as they could not pretend they
had another Jesus, or another Spirit, or another gos
pel to rJreach tolhem, v. 4. If this had been the
case, there would have been some colour of reason
to bear with them, or to hearken to them. But see
ing there is but one Jesus, one Spirit, and one gospel,
that is, or at least that ought to be, preached to
them, and received by them ; what reason could
there be why the Corinthians should be prejudiced
against him who first converted them to the faith,
by the artifices of any adversary ? It was a just oc
casion of jealousy, that such persons designed to
preach another Jesus, another Spirit, and another
gospel. 5. For I suppose I was not a whit behind
the very chiefest apostles. 6. But though
I be rude in speech, yet not in knowledge;
but we have been thoroughly made mani
fest among you in all things. 7. Havel
committed an offence in abasing myself
that ye might be exalted, because I have
preached to you the gospel of God freely?
8. I robbed other churches, taking wages
of them, to do you service. 9. And when I
was present with you, and wanted, I was
chargeable to no man : for that which was
lacking to me, the brethren which came
from Macedonia supplied : and in all things
I have kept myself from being burthen
some unto you, and so will I keep myself.
10. As the truth of Christ is in me, no man
shall stop me of this boasting in the regions
of Achaia. 11. Wherefore? Because I
Iovq you not ? God knoweth. 1 2. B ut what
I do, that I will doi that I may cut off oc
casion from themwho desire occasion ; that
wherein they glory, they may be found even
as we. 13. For such a%e false apostles,
deceitful workers, transforming themselves
into the apostles of Christ. 1 4. And no
marvel ; for Satan hiniself is transformed.
info an angel of light. 1 5. Therefore it is
no great thing if his ministers also be trans
formed as the ministers of righteousness;
whose end shall be according to their
works. After the foregoing preface to what he was about
to say, the apostle in these verses mentions,
1. His equality with the other apostles — that he
was not a whit behind the very chiefest of the apos

tles, v. 5. This he expresses very modestly ; / sup
pose so; he might have spoken very positively.
The apostleship, as an office, was equal in all the
apostles ; but the apostles, like other Christians, dif
fered one from another. These stars differed one
from another in glory, and Paul was indeed of the
first magnitude ; yet he speaks modestly of himself,
and humbly owns his personal infirmity, that he was
rude in speech, had not such a graceful delivery as
some others might have. Some think that he was
a man of a very low stature, and that his voice was
proportionably small ; others think that he might
have had some impediment in his speech, perhaps a
stammering tongue; However, he was not rude in
knowledge; he was not unacquainted with the best
rules of oratory and art of persuasion, much less
was he ignorant of the mysteries of the kingdom of
heaven, as had been thoroughly manifested among
them. 2. His equality with the false apostles in this par
ticular — the preaching the gospel unto them freely,
without wages. This the apostle largely insists on,
and shews that as they could not but own him to be
a minister of Christ, so they ought to acknowledge
he had been a good friend to them. For,
(1.) He had' preached the gospel to them freely,
y. 7—10.. He had proved at large, in his former
epistle to them, the lawfulness of ministers receiv
ing maintenance from the people, and the duty of
the people to give them an honourable maintenance ;
and here he says he himself had takenwages of other
churches, (v. 8.) so that he had a right to have asked
and received from them : yet he waved his right,
and chose rather to abase himself, by working with
his hands in the trade of tent-making to maintain
himself, than be burthensome to them, that they
might be exalted, or encouraged to receive the gos
pel, which they had so cheap ; yea, he chose rather
to be supplied from Macedonia than to be chargeable
unto them.
(2.) He informs them of the reason of this his
conduct among them. And negatively, it was not
because he did not love them, (v. 11.) or was unwill
ing to receive tokens of their love; for love and
friendship are manifested by mutual giving and re
ceiving. But positively, it was to avoid offence, that
he might cut off occasion from them that desired oc
casion. He Would not give occasion for any to accuse
him of worldly designs in preaching the gospel, or
that he intended to make a trade of it, to enrich
himself ; and that others who opposed him at Co
rinth, might not in this respect gain an advantage
against him : that wherein they gloried, as to this
matter, they might be found even as he, v. 12. It is
not improbable to suppose that the chief of the false
teachers at Corinth, or some among them, were
rich, and taught (or deceived) the people freely, and
might accuse the apostle or his fellow-labourers as
.mercenary men, who received hire or wages, and
therefore the apostle kept to his resolution not to be
chargeable to any of the Corinthians.
3.. The false apostles are charged as deceitful
workers; (v. 13.) and that upon this account, be
cause they would transform themselvesinto the like
ness of the apostles of Christ, and though they were
the ministers of Satan, would seem to bethe minis
ters of righteousness. They would be as industrious
and as generous in prombting error as the. apostles
were in preaching truth ; they would endeavour as
much to undermine the kingdom of Christ as the
apostle did to establish it. There were counterfeit
prophets under the Old Testament, who wore the
garb, and learned the language, of the prophets of
the Lord. So there were counterfeit apostles under
the New Testament, who seemed in many respects
like the true apostles of Christ. And no marvel;
(says the apostle ;) hypocrisy is a thing not to be

502

II. CORINTHIANS, XI.

much wondered at in this world, especially when we
consider the great influence Satan has upon the minds
of many, who rules in the hearts of the children of
disobedience. As he can turn himself into any shape,
and putt on almost any form, and look sometimes like
an angel of light, in order to promote his kingdom
of darkness, so he will teach his ministers and instru
ments to do the same. But it follows, Their end is
according to their works ; (v. 15. ) the end will dis
cover them to be deceitful workers, and their work
will end in ruin and destruction.
1 6. I say again, Let no man think me a
fool ; if otherwise, yet as a fool receive me,
that I may boast myself a little. 1 7. That
which I speak, I speak it not after the Lord,
but as it were foolishly, in this confidence
of boasting. 1 8. Seeing that many glory
after the flesh, I will glory also. 19. For
ye suffer fools gladly, seeing ye yourselves
are wise. 20. For ye suffer, if a man bring
you into bondage, if a man devour you, if
a man take of you, if a man exalt himself,
if a man smite you on the face.- 21.1 speak
as concerning reproach, as though we had
been weak. Howbeit, whereinsoever any
is bold, (I speak foolishly,) I am bold also.
Here we have a further excuse, that the apostle
makes for what he was about to say in his own vindij
cation. 1. He would not have them think he was guilty
of folly, in saying what he said to vindicate him
self; Let no man think me a fool, v. 16. Ordina
rily indeed, it is unbecoming a wise man to be much
and often speaking in his own praise ; boasting of
ourselves is usually not only a sign of a proud mind,
but a mark of folly also ; however, says the apostle,
yet as a fool receive me ; ii ye do count it folly in me
to boast a little, yet give due regard to what I shall
say. 2. He mentions a caution, to prevent the abuse of
what he should say, telling them that what he spake,
he did not speak after the Lord, v. 17. He would
not have them think that boasting of ourselves, or
glorying in what we have, is a thing commanded by
the Lord in general unto Christians, nor yet that this
is always necessary in our own vindication ; though
it may be lawfully used, but not contrary to the
Lord, when, strictly speaking, it is not after the
Lord. It is the duty and practice of Christians, in
obedience to the command and exariiple of the Lord,
rather to humble and abase themselves ; yet pru
dence must direct in what circumstances it is needful
to do that which we may do lawfully, even speak
of what God has wrought for us, and in us, and by
us too.
3. He gives a good reason vyhy they should suffer
him to boast a little ; namely, because they suf
fered others to do so, who had less reason.' Seeing
many glory after the fiesh, of carnal privileges, or
outward advantages and attainments, I will glory
also, v. 18. But he would not glory in those things,
though he had as much or more reason than others
to do so. But he gloried in his infirmities, as he tells
them afterward. The Corinthians thought them
selves wise, and might think it an instance of Wisdom,
to bear with the weakness of others, and therefore
suffered others to do what might seem folly ; there
fore the apostle would have them bear with him.
Or these words, Ye suffer fools gladly, seeing ye
yourselves are wise, (v. 19.) may be ironical, and
then the meaning is this, " Notwithstanding all your
wisdom, ye willingly suffer yourselves to be brought

into bondage under the Jewish yoke, or suffer others
to tyrannize over you ; nay, to devour you, or make
a prey of you, and take of you hire tor their own
advantage, and to exalt themselves above you, and
lord it over you ; nay, even to smite you on the face,
or impose upon you to your very faces, (v. 20.) up
braiding you while they reproach me, as if ye had
been very weak in shewing regard to me,"i). 21.
Seeing this was the case, that the Corinthians, or
some among them, could so easily bear all this from
the false apostles, it was reasonable for the apostle
to desire, arid expect, they should bear with what
might seem to them an indiscretion in him, seeing
the circumstances of the case were such as made it
needful, that whereinsoever any were bold, he should
be bold also, v, 21.
22. Are they Hebrews? So am I. Are
they Israelites 1 So am I. Are they the seed
of Abraham ? So am I. 23. Are they
ministers of Christ ? (I speak as a fool.)
I am more ; in , labours more abundant, in
stripes above measure, in prisons more fre
quent, in deaths oft. 24. Of the Jews five
times received I forty stripes save one. 25.
Thrice was I beaten with rods, once was I
stoned, thrice I suffered shipwreck ; a night
and a day I have been in the deep ; 26. In
journeyings often, in perils of waters, in
perils of robbers, in perils by mine own
countrymen, in perils by the heathen, in
perils in the city, in perils in the wilder
ness, in perils in the sea, in perils among
false brethren ; 27. In weariness and pain-
fulness, in watchings often, in hunger and
thirst, in fastings often, in cold and naked
ness. 28. Beside those things that are with
out, that which cometh upon me daily, the.
care of all the churches. 29. Who is weak,
and 1 am not weak ? Who is offended, and
I burn not 1 30. If I must needs glory, I
will glory of the things which concern mine
infirmities. 3 1 . The God and Father of our
Lord Jesus Christ, which is blessed for
evermore, knoweth that I lie not. 32. In
Damascus the governor under Aretas the
king kept the city of the Damascenes with
a garrison, desirous to apprehend me : 33.
And through a window in a basket was I
let down by the wall, and escaped his hands.
Here the apostle gives a large account of his own
qualifications, labours, and sufferings ; (not out of
pride or vain-glory, but to the honour of God, who
had enabled him to do and suffer so much for the
cause of Christ ;) and wherein he excelled the false
¦apostles, that would lessen his character and useful
ness among the Corinthians. Observe,
I. He mentions the privileges of his birth, (v. 22. )
which were equal to any they could pretend to; he
was a Hebrew of the Hebrews; of a family among
the Jews, that never intermarried with the Gentiles.
He was also an Israelite, and could boast of his being
descended from the beloved Jacob as well as they;
and was also ofthe seed of Abraham, and not of the
proselytes. It should seem from hence, that the
false apostles were of the Jewish race, who gave dis
turbance to the Gentile converts.

II. CORINTHIANS, XII.

503

II. He makes mention also of his apostleship ; that
he was more than an. ordinary minister of Christ, v.
23. God had counted him faithful, and had put him
into the ministry : he had been a useful minister of
Christ unio them ; they had found full proofs of his mi
nistry ; Are they ministers of Christ ? I am more so.
III. He chiefly insists upon this, that he had been
an extraordinary sufferer for Christ i and this was
what he gloried in, or rather he gloried in the grace
of God that had enabled him to be more abundant
in labours, and to endure very great sufferings, such
as stripes above measure, frequent imprisonments,
and often the dangers of death, v. 23. Note, When
the apostle would prove himself an extraordinary
minister, he proves that he had been an extraordi
nary sufferer. Paul was the apostle of the Gentiles,
and for that reason was hated of the Jews ; they did
all they could against him ; and among the Gentiles
also he met with hard usage. Bonds and imprison
ments were familiar to him ; never was the most no
torious malefactor more frequently in' the hands of
public justice, than Paul was for righteousness- sake.
The jail and the whipping-post, and all other hard
usages of those who are accounted the worst of men,
were what he was accustomed to. As to the Jews,
whenever he fell into their hands, they never spared
him. Five times he fell under their lash, and re
ceived forty stripes save one, v. 24. Forty stripes
was the utmost their law allowed; (Deut. 25. 3.)
but it was usual with them, that they might not ex
ceed, to abate one at least of that number. And to
have the abatement of one only, was all the favour
that ever Paul received from them. The Gentiles
were not tied up to that moderation, and amongthem
he was thrice beaten with rods, of which we may sup
pose once was at Philippi, Acts 16. 22. Once he was
stoned in a popular tumult, and was taken up for
dead, Acts 14. 19. He says, that thrice he suffered
shipwreck ; and we m^y believe him, though the
sacred history gives a relation but of one. A night
and a day he had been in the deep, (v. 25. ) in some
deep dungeon or other, shut up as a prisoner.
1 hus he was all his days a constant confessor ;
perhaps scarcely a year of his life, after his conver
sion, passed without suffering some hardship or other
for his religion ; yet this was not all, for wherever
he went, he went in perils ; he was exposed to perils
of all sorts. If he journeyed by land,, or voyaged
by sea, he was in perils of robbers, or enemies of
some sort: the Jews, his own countrymen, sought to
kill him, or do him a mischief; the heathen, to whom
he was sent, were not more kind to him, for among
them he was in peril. If he was in the city, or in the
wilderness, still he was in peril. He was in peril not
only among avowed enemies, but among them also
who called themselves brethren, but were false
brethren, v. 26.
Beside all this, he had great weariness andpainful-
ness in his ministerial labours, and these are things
that will come into account shortly, and people will
be reckoned with for all the care and pains of their
ministers concerning them. Paul was a stranger to
wealth and plenty, power and pleasure, preferment
arid ease ; he was in watchings often, and exposed to
hunger and thirst ; in fastings often, it may be out
of necessity ; and endured cold and nakedness, v. 27.
Thus was he, who was one of the greatest blessings
of the age, used as if he had been the burthen of
the earth, and the plague of his generation. And
yet this is not all ; for, as an apostle, the care of all
the churches lay on him, v. 28.. He mentions this
last, as if this lay the heaviest upon him, and as if
he could better bear all the persecutions of his ene
mies than the scandals that were to be found in the
churches he had the oversight of. Who is weak, and
lam not weak? Who is offended, andlburn not?
v. 29. There was not a weak Christian, who he did

not sympathize with ; nor any one scandalized, but
he was affected therewith. See what little reason*
we have to be in love with the pomp and plenty of
this world, when this blessed apostle, one of the best
of men that ever lived, excepting Jesus Christ, felt
so much hardship in it. Nor was he ashamed of all
this, bu(t, on the contrary, it was what he accounted
his honour; and therefore, much against the grain
as it was with him to glory, yet, says he, if I must
needs glory, if my adversaries will oblige me to it in
my own necessary vindication, I will glory in these
my infirmities, v. 30. Note, Sufferings for righteous
ness-sake will, the most of any thing, redound to our
honour. In the two last verses, he mentions one particular
part of his sufferings out of its place, as if he had
forgotten it before, or because the deliverance God
wrought for hiiri was most remarkable ; namely, the
danger he was in at Damascus, soon after he was
converted, and not settled in Christianity, at least in
the ministry and apostleship. This is recorded, Acts
9. 24, 25., This was his first great danger and diffi
culty, and the rest of his life was of a piece with that
And it is observable, that, lest it should be thought
he spake more than was true, the apostle confirms
this narrative with a solemn oath, or appeal to the
omniscience of God, v. 31. It is a great comfort to
a good man, that the God and Father of our Lord
Jesus Christ, who is an omniscient God, knows the
truth of all he says, and knows all he, does, and all
he suffers for his sake.
CHAP. XII.
In this chapter, the apostle proceeds in maintaining the ho
nour of his apostleship. He magnified his office, when
there were those who vilified it. , What he says in his own
praise, was only in his own justification, and the necessary
defence of the honour of his ministry, the preservation of
which was necessary to the success thereof. First, He
makes mention of the favour God had shewn him, the ho
nour done him, the methods God took to keep him humble,
and the use he made of this dispensation, v. I . . 10. Then
he addresses himself to the Corinthians, blaming them for
what was faulty among them, and giving a large account
of his behaviour, and kind intentions toward them, v. 11,
to the end.
1. TT is not expedient for me doubtless
JL to glory : I will come to visions and
revelations of the Lord. 2. 1 knew a man in
Christ above fourteen years ago, (whether
in the body, I cannot tell ; or whether out
of the body, I cannot tell, God knoweth,)
such a one caught up to the third heaven.
3.„And I knew such a man, (whether in
the body, or out of the body, I cannot tell :
God knoweth;) 4. How that he was caught
up into paradise, and heard unspeakable
words, which it is not lawful for a man to
utter. 5. Of Such a one will 1 glory: yet
of myself I will not glory, but in mine in
firmities. 6. For though I would desire to
glory, I shall not be a fool ; for I will say
the truth : but now I forbear, lest any man
should think of me above that which he
seeth me to be, or that he heareth of me. 7.
And lest I should be exalted above mea
sure through the abundance of the revela
tions, there was given to me a thorn in the
flesh, the messenger of Satan to buffet me,
lest I should be exalted above measure. 8

504

II. CORINTHIANS, XII.

for this thing I besought the Lord thrice,
that it might depart from me. 9. And he
said'>unto me, My grace is sufficient for
thee : for my strength is made perfect in
weakness. Most gladly therefore will 1
rather glory in my infirmities, that the
power of Christ may rest upon me. 10.
Therefore I take pleasure in infirmities, in
reproaches, in necessities, in persecutions,
in distresses, for Christ's sake : for when I
am weak, then am I strong.
Here we may observe,
I. The narrative the apostle gives of the favours
God had shewn him, and the honour he had done
him; for doubtless he is the man in Christ, of
whom he speaks. Concerning this we may take
notice, 1. Of the honour itself which was done to the
apostle, he was caught up into the third heaven, v.
2. When this was, we cannot say, whether it was
during those three days that he lay without sight at
his conversion, or at some other time afterward ;
much less can we pretend to say how this was,
whether by a separation of his soul from his body,
or by an extraordinary transport in the depth of
contemplation. It would be presumption for us to
determine, if not also to inquire into, this matter ;
seeing the apostle himself says, Whether in the body
or out ofthe body, he could not tell. It was certain
ly a very extraordinary honour done him : in some
sense he was caught up into the third heaven, the
heaven of the blessed, above the aerial heaven, in
which the fowls fly; above the starry heaven, which
is adorned with those glorious orbs : it was into the
third heaven, where God most eminently manifests
his glory. We are not capable of knowing all, nor
is it fit we should know very much, of the particu
lars of that glorious place and state ; it is our duty
and interest to give diligence to make sure to our
selves a mansion there ; and if that be cleared up to
us, then we should long to be removed thither, to
abide there for ever.
This third heaven is called paradise, (v. 4.) in
allusion to the earthly paradise, out of which Adam
was driven for his transgression ; it is called the pa
radise of God, (Rev. 2.7.) signifying to us, that by
Christ we are restored to all the joys and honours
we lost by sin, yea to much better. The apostle
does not mention what he saw in the third heaven
or paradise, but tells us, that he heard unspeakable
words, such as it is not possible for a man to utter ;
such are the sublimity of the matter, and our u»ac-
quaintedness with the language of the upper world :
nor was it lawful to utter those words, because, while
we are here in this world, we have a more sure
word of prophecy than such visions and revelations,
2 Pet. 1. 19. We read of the tongue of angels as
well as of men, and Paul knew as much of that as
ever any man upon earth did, and yet preferred
charity, that is, the sincere love of God and our
neighbour. This account which the apostle gives
us of his vision, should check our curious desires
after forbidden knowledge, and teach us to improve
the revelation God has given us in his word. Paul
himself, who had been in the third heaven, did not
publish to the world what he had heard there, but
adhered to the doctrine of Christ : on that founda
tion the church is built, and on that we must build
our faith and hope.
2. The modest and humble manner in which the
apostle mentions this matter, is observable. One
would be apt to think that one who had had such
visions and revelations as these, should have boast

ed greatly of them ; but, says he, It is not expedient
fir me doubtless to glory, v. 1. He therefore did
not mention this immediately, not till above fourteen
years after, v, 2. And then it is not without some
reluctancy, as a thing which in a manner he was
forced to, by the necessity of the case. Again, he
speaks of himself in the third person, and does not
say, / am the man who was thus honoured above
other men. Again, his humility appears by the
check he seems to put upon himself, (v. 6. ) which
plainly shews that he delighted not to dwell upon
this theme. Thus was he, who was not behind the
chiefest of the apostles in dignity, very eminent for
his humility. Note, It is an excellent thing, to have
a lowly spirit in the midst of high advancements ;
and those who abase themselves, shall be exalted.
II. The apostle gives an account of the methods
God took to keep him humble, and to prevent his
being lifted up above measure; and this he speaks
bf, to balance the account that was given before of
the visions and revelations he had had. Note, When
God's people communicate their experiences, let
them always remember to take notice of what God
has done to keep them humble, as well as what he
has done in favour to them, and for their advance
ment. Here observe,
1. The apostle was pained with a thorn in the
fiesh, and buffeted with a messenger of Satan, v. 7,
We are much in the dark what this was, whether
some great trouble, or some great temptation. Some
think it was an acute bodily pain or sickness ; others
think it was the indignities done him by the false
apostles, and the opposition he met with from them,
particularly on the account of his speech, which was
contemptible. However this was, God often brings
this good out of evil, that the reproaches of our ene
mies help to hide pride from us ; and this is certain,
that what the apostle calls a thorn in his fiesh, was
for a time very grievous to him : but the thorns Christ
wore for us, and with which he was crowned, sanc
tify and make easy all the thorns in the flesh we
may at any time be afflicted with ; for he suffered,
being tempted, that he might be able to succour them
that are tempted. Temptations to sin are most griev
ous thorns ; they are messengers of Satan, to buffet
us. Indeed it is a great grievance to a good man, to
be so much as tempted to sin.
2. The design of this was to keep the apostle
humble, lest he should be exalted above measure,
v. 7. Paul himself knew he had not yet attained,
neither was already perfect ; and yet he was in dan-
. ger of being lifted up with pride. If God love us,
he will hide pride from us, and keep us from being
exalted above measure ; and spiritual burthens are
ordered, to cure spiritual pride. This thorn in the
flesh is said to be a messenger of Satan, which he
did not send with a good design, but, on the contra
ry, with ill intentions, to discourage the apostle,
(who had been so highly favoured of God,) and hin
der him in his work. But God designed this for
good, and he over-ruled it for good, and made this
messenger of Satan to be so far from being a hin-
derance, that it was a help to tiie apostle.
3. The apostle prayed earnestly to God for the
removal of this sore grievance. Note, Prayer is a
salve for every sore, a remedy for every malady;
and when we are afflicted with thorns in the flesh,
we should give ourselves to prayer. Therefore we
are sometimes tempted, that we may leam to pray.
The apostle besought the Lord thrice, that it might
depart from him, v. 8. Note, Though afflictions are
sent for our spiritual benefit, yet we may pray to
God for the removal of them : we ought indeed to
desire also, that they may reach the end for which
they are designed. The apostle prayed earnesdy,
and repeated his requests ; he besought the Lord
thrice, often. So that if an answer be not given to

II. CORINTHIANS, XII.

505

the first prayer, nor to the second, we must hold on,
and hold out, till we receive an answer. Christ him
self prayed to his Father thrice. As troubles are
sent, to teach us to pray, so they are continued, to
teach us to Continue instant in prayer.
4 We have an account of the answer given to the
apostle's prayer ; that, although the trouble was not
removed, yet an equivalent should be granted ; My
grace is sufficient for thee, l^ote, (1.) Though
God accepted the prayer of faith, yet he does not
always answer it in the letter ; as he sometimes
grants in wrath, so he sometimes denies in love.
(2. ) When God does not remove our troubles and
temptations, yet, if he gives us grace sufficient for
us, we have no reason to complain, or to say that he
deals ill by us. It is a great comfort to us, whatever
thorns in the flesh we are pained with, that God's
grace is sufficient for ps. Grace signifies two things:
[L] The good-will of God tdwardsns, and^ that is
enough to enlighten and enliven us, sufficient to
strengthen arid comfort us; to support our souls,
and cheer up our spirits, in ail afflictions and dis
tresses. [2; J, The good work of God. in: us, ,the
grace we receive from the fulness that is in Christ
our Head ; and from huh there shall be coirimuni-
cated that which is suitable arid seasonable, and
sufficient for his members. Christ Jesus under
stands our case, and knows our need,, and will pro
portion the remedy to our malady, and not only
strengthen us, but glorify himself. His strength is
made perfect in our weakness. Thus his grace, is
manifested and magnified ; he ordains his praise out
of the mouths of babes and, sucklings.
HI. Here is the use vvhich the apostle makes of
this dispensation ; He gloried in his infirmities, (v.
9.) and took pleasure in them, v. 10. He does not
mean his sinful infirmities, (those we have reason
to be ashamed of and grieved at,) but he means his
afflictions, his reproaches, necessities, persecutions,
and distresses for Christ's sake, v. 10. And the rea
son of his glory and joy on, account of these thirigs,
was this— They were fair opportunities for Christ
to manifest the poWer and sufficiency of his grace
resting upon him, by which he had so much expe
rience of the strength of divine grace, that he could
say, .When lam weak, then am I strong. This is a
Christian paradox : when we are weak in ourselves,
then we are strong in the grace of our Lord Jesus
Christ; Ivtien we see ourselves weak in ourselves,
then we go out of ourselves to Christ, and are qua
lified to receive strength from him, and experience
mbst ofthe supplies of divine strength and grace.
11. I am become a fool in. glorying; ye
have compelled me : for I ought to have
been commended of you: for in nothing am
I behind the very chiefest apostles, though
I be nothing. 1 2. Truly the sjgns of an
apostle were wrought among you in all pa
tience, in signs, and wonders, and mighty
deeds. 1 3. For what is it wherein ye were
inferior to other churches, except it be that
I myself was not burthensome to you ?
Forgive me this wrong. 14. Behold^ the
third time I am ready to come to you;
and J will not be burthensome to you , for
I seek not your's, but you: for the children
ought not to lay up for the parents, but the
parents for the children. 15. And I will
very gladly spend and' be spent for you;
rfequgb the more abundantly I love you, the
less I be loved. 1 6. But be it so, I did not
Vol. vi.— 3 S

burthen you : nevertheless, being crafty, I
caught you with guile. 17. Did I make a
gain of you by any of them whom I sent
unto you? 18. I desired Titus, and with
him I sent a brother. Did Titus make a
gain of you ? Walked we not in the same
spirit ? Walked we not in the same steps ?
19. Again, think ye that we excuse our
selves unto you ? We speak before God, in
Christ : but we do all things, dearly beloved,
for your edifying. 20. For I fear, lest, when
I come, I shall not find you such as I would,
and that I shall be found unto you such as
,ye would not : lest there be debates, envy-
ings, wraths, strifes, backbitings, whisper
ings, swellings, tumults : 21. And lest, when
I come again, my God will humble me
among you, and that I shall bewail many
who have sinned already, and have not 're
pented of the uncleanness and fornication
and lasciyiousness which they have com
mitted. In these verses the apostle addresses himself to
the Corinthians, two ways, ;
I. He blames them for what was faulty in them ;
that they had not stood, up in his defence as they
ought to have done, and so made it the more need
ful for him to insist so much on his own vindication.
They in a manner compelled him to commend him
self, who ought to have been commended of'fhem,
v. 11. And had they, or some among them, not
failed on their part, it would have been less needful
for him to have said so much on his own behalf. He
tells them further, that they in particular had good
reason to speak well of him, as heing in nothing be
hind the very chiefest apostles, because he hadgiven
nAem^fullproof and evidence of his apostleship ; for
the signs of an apostle were wrought among them.
in all patience, in signs, and wonders, and mighty
deeds. Note, 1. It is a debt we owe to good men,, to
sjtand up in the defence of their reputation ; ;and we
are under special obligations to those we have re
ceived benefit by, especially spirituaLbenefit, to own
them as instruments in God*s hand, of good to us,
and to vindicate them when they are calumniated
by others. 2. How much soever we are, or ought to
be, esteemed by others, we ought always to titink
humbly of ourselves. See an example of this in this
great apostle, who thought himself to be nothing,
though in truth he was not behind the chiefest apos
tles. So far was he from seeking praise from men,
though he tells them their duty to vindicate his re
putation : so far was he from applauding himself,
when he was forced to insist upon his. own neces
sary self-defence. ... .
II. He gives a large account of his behaviour- and
kind intentions toward them; in. which we may
observe the characters of a faithful minister of the
gospel. 1. He was not willing to be burthensome to them,
nor did he seek their's, but them. He says, (v. 13.)
he had not been burthensome to them for the time
past, and tells them, (v. 14.) he would not be bur
thensome to them for the time to come, when he
should come to them : he "spared their purses, and
did not covet their money ;¦ I seek, not your'i, but
you. He sought not to enrich himself, but to save
their souls : he did not desire to,make.a property of
them to himself, but to gain them over, to Christ,
Whose servant he was. Note; Those who aim at

506

II. CORINTHIANS, XIII.

clothing themselves with the fleece of the flock.and
take no care of the sheep, are hirelings, and not
good Shepherds.
i, 2. He would gladly spend and be spent for them ;
Qv. 15.) he was willing to take pains and to suffer
loss for their good. He would spend his time, his
parts, his strength, his interest, his all, tb do them
service; nay so spend as to be spent, arid be like
a candle, Which consumes itself, to give light to
othef s.
3. He did not abate in his love to them, notwith
standing their unkindness and ingratitude to him ;
and therefore was contented and glad to take pains
with them ; though the more abundantly he loved'
them, the less he was loved, v. 15. This is applica
ble to other relations : if others be wanting in their
duty to Us, it does not follow therefore that we may
neglect our duty to them.
4. _ He was careful not only that he himself should
not be burthensome, but that none he employed
should. This seems to be the meaning of what we
read, v. 16 — 18. > If it should be objected by any,
that though he did not himself burthen them, yet
that he, being crafty, caught them with guile, that
is, he sent those among them who pillaged from
therii, and afterward he shared with them in the
profit; "This was not so," says the apostle; "I
xlid not make a gain of you myself, nor by any of
th*em I sent; nor did Titus, nor any others. We
walked by the same spirit, and in the same steps."
They all agreed in this matter, to do them all the
good they* could, without being burthensome to
them; to promote the gospel among them, and
make it as easy to them as possible. Or, this may
be read with an interrogation, as utterly disclaim
ing any guile in himself and others toward them.
¦S.TAe was a man who did all things/or edifying,
v: 19. This was his great aim and design, to do
good, to lay the foundation well, and then with care
arid diligence to build the superstructure.
6. He would not shrink from his duty, for fear of
displeasing them, though he was so careful to make
himself easy to them. Therefore he was resolved
to be faithful in reproving sin, though he was therein
found to be such as they would not, v. 20. The
apostle here mentioned several sins that are too
commonly found among professors of religion, and
are very reprovable ; debates, envyings, wratlis,
,sinfes,backoitings, whisperings, swellings, tumults:
and though those who are guilty of these sins, can
hardly bear to be reproved for them, yet faithful
"ministers must not fear offending the guilty by sharp
reproofs, as they are needful, in public and in pri
vate. 7. He was grieved at the apprehensions that he
should find scandalous sins among them, not duly
repented of. This, he tells them, would be the
cause of great humiliation and lamentation. Note,
(1.) The falls and miscarriages of professors cannot
but be a humbling consideration to a good minister ;
and God sometimes takes this way to humble those
who might be under temptation to be lifted up ; /
fear lest my God will humble me among you. (2.)
We have reason to bewail those who sin, and do not
repent ; to bewail many that have sinned, and have
not repented, v. 21. If these have not, as yet, grace
to mourn and lament their own case, their case is the
more lamentable ; and those who love God, and love
them, should mourn for them.
CHAP. XIII.
In this chapter, the apostle threatens to be severe against ob-
, stinate sinners, and assigns the reason thereof; (y. 1 . . 6.)
tllRn llP mnW a en if ..hli. nra.a. tn t ?...l .111 iUo hi, lifilT nf t !n

1. f ¦ ^HIS is the third time I am coming to
_B_ you. In the mouth of two or three
witnesses shall every word be established.
2. I told you before, and foretell you, as if
I were present, the second time ; and being
absent, now I write to them who heretofore
have sinned, and to all others, that, if I come
again, I will not spare : 3. Since ye seek
a proof of Christ speaking in me, which to
you-ward is not weak, but is mighty in you.
4. For though he was crucified through
weakness, yet he liveth by the power of
God. For we also are weak in him, but
we shall live with him by the power of God
toward you. 5. Examine yourselves, whe
ther ye be in the faith; prove your own
selves. Know ye not your own selves,
how that Jesus Christ is in you, except ye
be reprobates ? 6. But 1 trust that ye shall
know that We are not reprobates ?
In these verses, observe,
1. The apostle threatens to be severe against ob
stinate sinners when he should corne to Corinth,
having now sent to them a first and second epistle,
with proper admonitions and exhortations, in order
to reform what was amiss among them. Concern
ing which we may notice, -
(1.) The caution with which he proceeded in his
censures : he was not hasty in using severity, but
gave a first and second admonition. So some under
stand his words, (v. 1.) This is the third lime I am
coming to you; referring to his first and second
epistles, by which he admonished them, as if he were
present with them, though in person he was absent,
v. 2. According to this interpretation, these two
epistles are the witnesses he means in the first verse,
referring rather to the direction of our Saviour,
(Matt. 18. 16.) concerning the manner how Chris
tians should deal with offenders before they proceed
to extremity, than to the law of Moses, (Deut. 17.
6. — 19. 5.) for the behaviour of judges in criminal
matters. We should go, or send, to our brother,
once and again, to tell him of his fault. Thus the
apostle had told these Corinthians before, in his for
mer epistle, and now he tells them, or writes to theh.
who heretofore had sinned, and to all others, giving
warning unto all before he came in person the third
time, to exercise severity against scandalous offen
ders. Others think that the apostle had designed and
prepared for his journey to Corinth twice already,
but was providentially hindered, and now informs
them of his intentions a third time to come to them.
However this be, it is observable, that he' kept an
account how often he endeavoured, and what pains
he took with these Corinthians for their good,; and
we may be sure that an account is kept in heaven,
and we must be reckoned with another day, for the
helps we have had for our souls, and how we have
improved them.
(2.) The. threatening itself, That if (or when) he
came again, (in person) he would not spare' obstinate
sinners, and such as were impenitent, in their scan
dalous enormities. He had told them before, he
feared God would humble him among them, because
he should find some who had sinned and, had not
repented; and now lie declares he would not spare
such,: but would inflict church-censures upon them,
which are thought to, have been accompanied in
those early times with visible- arid extraordinary
tokens of divine displeasure. Note, Though it is

II. CORINTHIANS, XIII.

507

God's gracious method to bear long with sinners, yet
he will not bear always ; at length he will come,
and will not spare them who remain obstinate and
impenitent, notwithstanding all his methods to re
claim and reform them.
2. The apostle assigns a reason why he would be
thus severe, namely, for a proof of Christ speaking
in him, which they sought after, v. 3. The evidence
of his apostleship was necessary for the credit, con
firmation, and success, of the gospel he preached ;
and therefore such as denied that, were justly and
severely to be censured. It was the design of the
false teachers, to make the Corinthians call this
matter into question, of which yet they had not weak,
but strong or mighty proofs, (v. 3.) notwithstanding
the mean figure he made in the world, and the con
tempt which by some was cast upon him ; even as
Christ himself was crucified through weakness, or
appeared in his crucifixion as a weak and contempti
ble person, but liveth by the power of God, or in his
resurrection and life manifests his. divine power, v.
4 So the apostles, how mean and contemptible so
ever they appeared to the world, did yet, as instru
ments, manifest the power of God, and particularly
the power of his grace, in converting the world to
Christianity. And therefore, as a proof unto those
Who among fhe Corinthians sought a proof of
Christ's speaking in the apostle, he puts them upon
the proving their Christianity; (v. 5.) Examine
yourselves, Sec. Hereby he intimates, that if they
Could prove their own Christianity, this would be a
proof of his apostleship ; for if they were in the faith,
if Jesus Christ was in them, this was a proof that
Christ spake in him, because it was by his ministry
they did believe. He had been not only an instruc
tor, but a father to them. He had begotten them
again by the gospel of Christ. Now, it could not be
imagined that a divine power should go along with
his ministrations, if he had not his commission from
on high. If therefore they could prove themselves
not to be reprobates, not to be rejected of Christ, he
trusted they should know that he was not a repro
bate, (v. 6.) not disowned by Christ
What the apostle here says of the duty of the Co
rinthians to examine themselves, &c. with the par
ticular view already mentioned, is applicable to the
great duty of all who call themselves Christians, to
examine themselves concerning their spiritual state.
We should examine whether we be in the faith, be
cause it is a matter in which we may be easily de
ceived, and wherein a deceit is highly dangerous :
we are therefore concerned to prove our own selves,
to put the question to our own souls, whether Christ
be in us, or not ; and Christ is in us, except we be
reprobates: so that either we are true Christians,
or we are great cheats ; and what a reproachful
thing is it for a man not to know himself, nor to
know his own mind ! .
7. Now I pray to God that ye do no evil ;
not that we should appear approved, but
that ye should do that which is honest,
though we be as reprobates. 8. For we
can do nothing against the truth, but for the
truth. 9. For we are glad, when we: are
weak, and ye are strong: and this also we
wish, even your perfection. 10. Therefore
I write these things being absent, lest, being
present, I should use sharpness, according
to the power which the Lord hath given me
to edification, and not to destruction.
Here we have,
1. The apostle's prayer to God on the behalf of

the Corinthians, that they might do no evil, v, 7.
This is the most desirable thing we can ask of God,
both for ourselves and for our friends, to be kept
from sin, that we and they may do no evil ; and it is
most needful, that we often pray to God for his grace
to keep us, because without that we cannot keep
ourselves. We are more concerned to pray that we
may not do evil, than that we may not suffer evil.
2. The reasons why the apostle put up this prayer
to God on behalf of the Corinthians ; which -reasons
have a special reference to their case, and the sub
ject-matter about which he was writing to them.
Observe, he tells them, ' .'
(1.) It was not so much for his own personal re
putation, as for the honour pf religion; "No} that
we should appear approved, but that ye should do
that which is honest, or decent, and for the credit, of
religion, though we should be reproached and yilir
fied, and accounted as reprobates," v. 7. Note,
[1.] The great desire of faithful ministers' pf the
gospel, is, that the gospel they preach may be ho
noured, however their persons may be vilified! [2.]
The best way to adorn our holy religion, is, to do
that which is honest, and of good report ; to walk so
as becomes the gospel of Chrisjt. .- .
(2.) Another reason was this; that they might 'he
free from all blame and censure when he shpidd
come to them. This is intimated in v. 8. We can
do nothing against the truth, but for the truth. If
therefore they did not evil, nor act contrary to their
profession of the gospel, the apostle had no power
or authority to punish them, He had said before,
(ch. 10. 8.) and says here, (v. 10.) The power which
the Lord has given me, was to edification, not to de?
struction. So that although the apostle had great
powers committed to him for the credit and aA?
vancement of the gospel, yet he could not do any
thing to the disparagement of the truth, or the dis
couragement of them who obeyed it. He could not,
he would not, he dared not, he had no commission
to act against the truth ; and it is remarkable, how
the apostle did rejoice in this blessed impotency.
" We are glad," says he, (v. 9.) "when we are
weak, and ye are strong; that is, that we have no
power to censure those who are strong in faith, and
fruitful in good works." Some understand this pas
sage thus ; "Though we are weak through perse
cutions and contempt, we bear it patiently, and also
joyfully, while we see that ye are strong, that ye are
prosperous in holiness, and persevering in well
doing." For,
(3.) He desired their perfection, (v. 9.) that is,
that they might be sincere, and aim atperfection ;
(sincerity is our gospel-perfection ;) or else he wished
there might be a thorough reformation among them.
He not only desired that they might be kept from
sin, but also that they might grow in grace, and in
crease in holiness, and that all that was amiss among
them might be rectified and reformed. This was
the great end of his writing this epistle, and that
freedom he used with them by writing these things,
those friendly admonitions and warnings, being ab
sent, that so, being present, he should not use sharp
ness, (v. 10.) notproceed to the utmost extremity
in the exercise of the power which the £ord had
given him as an apostle, to revenge all disobedience,
ch. 10. 6. d
1 1 . Finally, brethren, iarewell; Be per^
feet, be "of good comfort, be of one mind,
live in peace; and the. God of love and
peace shall be with you. 1 2. Greet one
another with a holy kiss. 13. Allthesaints
salute you. 14. The grace of the Lord
Jesus Christ, and the love of God, and the

508

GALATIANS, I.

communion of the Holy Ghost, be with you
all. Amen.
Thus the apostle concludes this epistle, with,
1, A valediction. He gives them a parting^izre-
well;w\d takes his leave of them for the present,
with- hearty good wishes for their spiritual welfare.
In order to which,
(1.) He gives them several good exhortations.
[l.J To beperfect, or to be knit together in love,
which would tend greatly to their benefit and advan
tage, as a church, or Christian society. [2.] To be
of good comfort under all the sufferings and perse
cutions fhey might endure for the cause of Christ,
or any calamities and disappointments they might
meet with in the world. [3.], To be of one mind,
which would greatly tend to their comfort ; for the
more easy we are with our brethren, the more ease
we shall have in our own souls. The apostle would
have tHem, as far as was possible, to be ofthe same
opinion and- judgment ; however, if this could not be
attained, to, yet, [4.] He exhorts them to live in
peace ; that difference in opinion should not cause
an alienation of affections ; that they should be at
peace among themselves. He would have all the
schisms healed, that were among them ; that there
should be no more contention and wrath found
among them ; to prevent which, they should avoid
debates, envyings, backbitings, whisperings, and
such like enemies to peace.
(2. ) He encourages them with the promise of God's
presence among them ; The God of love and peace
shall be with you, v. 11. Note, [1.] God is the
God of love and peace. He is the Author of peace,
and lover of concord : he hath loved us, and is wil
ling to be at peace- with us ; he commands us to love
him, and to be reconciled to him, and also that we
love one another, and be at peace among ourselves.
[2.] God will be with them who live in love and

peace. He will love them who love peace ; he will
dwell with them here, and they shall dwell with
him for ever. Such shall have God's gracious pre
sence here, and be admitted to his ^orioaspresence
hereafter. (3.) He gives directions to them to salute each
other, and sends kind salutations to them from those
who were with him, v. 12, 13. He would have
them testify their affection to one another by the sa
cred rite of a kiss of charity, which was then used,
but has long been disused, to prevent all occasions
of wantonness and impurity, in the more declining
and degenerate state of the church.
2. The apostolical benediction ; (v. 14.) The grace
ofthe Lord Jesus Christ, and the love of God; and
the communion of the Holy Ghost, be with you all.
Thus the apostle concludes his epistle, and thus it
is usual and proper to dismiss worshipping assem
blies. This plainly proves the doctrine of the gos
pel, and is an acknowledgment, that Father, Son,
and Spirit, are three distinct Persons, yet but one
God ; and herein the same, that they are the Foun
tain of all blessings to men. It likewise speaks our
duty, which is, to have an eye by faith to Father,
Son, and Holy Ghost ; to live in a continual regard
to the three Persons in the Trinity, into whose name
we were baptised, and in whose name we are blessed.
_ This is a very solemn benediction, and we should
give all diligence to inherit this blessing. The grace
of Christ, the love of God, and the communion (or
communication) of the Holy Ghost : the grace of
Christ as Redeemer, the love of God who sent the
Redeemer, and all the communications of this grace
and love, which come to us by the Holy Ghost ; it
is the communications of the Holy Ghost that qua
lify us for an interest in the grace of Christ, and the
love of God : and we can desire no more to make us
happy than the grace of Christ, the love of God,
and the communion of the Holy Ghost. Amen.

AN

EXPOSITION, WITH
PRACTICAL OBSERVATIONS,
OF THE
EPISTLE OF ST. PAUL TO THE GALATIANS.
Completed by Mr. Bayes.

THIS epistle of Paul is directed not to the church or churches of a single city, as some others are, but of
a country or province, for so Galatia was* It is very probable that these Galatians were first converted
to the Christain faith by his ministry ; but if he was not the instrument of planting, yet at least he had
been employed in watering these churches, as is evident from this epistle itself, and also from Acts 18.
23. where we find him going over all Che country of Galatia and Phrygia in order, strengthening.all the
disciples.

GALATIANS, I.

509

While he was with them, they had expressed the greatest esteem and affection both for his person and
ministry ; but he had not been long absent from them, before some judaizing teachers got in among them,
by whose arts and insinuations they were soon drawn into a meaner opinion both of the one and of the
other.
That which these false teachers chiefly airned at, was, to draw them off from the truth as it is in Jesus,
particularly in the great doctrine of justification, which they grossly perverted, by asserting the neces
sity of joining the Observation of the law of Moses with faith in Christ, in order to it ; and the better to
accomplish this their design, they did all they could to lessen the character and reputation of the apos
tle, and to raise up their own on the ruins of his; representing him as one, who, if he was to be owned
as an apostle, yet was much inferior to others, and particularly who deserved not such a regard as Peter,
James, and John, whose followers, it is likely, they pretended to be : and in both these attempts they
had but too great success.
This was the occasion of his writing this epistle; wherein he expresses his great concern, that they had
, suffered themselves to be so soon turned aside from the faith of the gospel ; vindicates his own character
and authority as an apostle against the aspersions of his enemies ; shewing that his mission and doctrine
were both divine, and that he was not, upon any account, behind the very chiefest ofthe apostles, 2 Cor.
11. 5. Hethensets himself to assert and maintain the great gospel-doctrine of justification by faith with
out the works of the law, and to obviate some difficulties that might be apt to arise in their minds con
cerning it : and having established this important doctrine, he exhorts them to stan4 fast in the liberty
wherewith Christ had made them free, cautions them against the abuse of this liberty, gives them se
veral very needful counsels and directions ; and then concludes the epistle with giving them the true
¦ character of those false teachers by whom they had been insnared, and, on the contrary, with his own
temper and behaviour. In all which, his great scope and design were, to recover those who had been
perverted, to settle those who might be wavering, and to confirm such among them as had kept their
integrity.

GALATIANS, I.

CHAP. 1.
In this chapter, after the preface or introduction, (v. 1 . . 5.)^.
the apostle severely reproves these churches for their defec
tion from the faith; (v. 6.. 9.) and then proves his own
apostleship, which his enemies had brought them to ques
tion ; I. From liis end and design in preaching the' gospel,
v. 10. II. From his having received it bv immediate reve
lation, v. 11, 12. For the proof of which, he acquaints
them, 1. What his former conversation was, v. 13, 14. 2.
How he was converted,„and called to the apostleship, v. 15,
16. 3. How he behaved himself afterward,'v. 16, to the end.
1. TJAUL, an apostle, (not' of men, nei-
-tT ther by man, but by Jesus Christ,
and God the Father, who raised him from
the dead ;) 2. And all the brethren which
are with me, unto the churches of Galatia :
3. Grace be to you, and peace from God
the Father, and from our Lord Jesus Christ,
4. Who gave himself for our sins, that he
might deliver us from this present evil world,
according to the will of God and our Fa
ther : 5. To whom be glory for ever and
¦'ever. Ameh.
In these verses we have the preface or introduc
tion to the epistle ; where observe,
I. The person or persons from whom this epistle
is sent— from Paul an apostle, &c. and all the bre
thren that were with him. 1. The epistle is sent
worn Paul ; he only was the penman of it. And be
cause there were some among the Galatians, who
endeavoured to lessen his character and authority,
in the very front of it he gives a general account,
both of Ins office, and of the manner in which he was
called to it: which afterward, in this and the fol
lowing chapter, he enlarges more upon. As to his
office.-he was an apostle, he is not afraid to style
himself, so, though his enemies would scarcely allow
him this title; and to let them see that he did not
assume this character without just ground, he ac
quaints them how he was called to this dignity and

office, and assures them that his commission to it
was wholly divine, for he was an apostle, not of men,
neither by man; he had not the common call of an
ordinary minister, but an extraordinary call from
Heaven to this office ; he never received his qualifi
cation for it, nor his designation to it, by the media
tion of men, but had both the one and the other di
rectly from above ; for he was an apostle by Jesus
Christ, he had his instructions and commission im
mediately from him, and consequently from God the
Father, who was one with him, in respect of his di
vine nature, and who had appointed him, as Media
tor, to be the Apostle and High Priest of our profes
sion, and as such to authorize others to this office.
He adds, Who raised him from the dead; both to
acquaint us, that herein God the Father gave a pub
lic testimony to Christ's being his Son and the pro
mised Messiah ; and also, that as his call to the apos
tleship was immediately from Christ, so it was after
his resurrection from the dead, and when he was
entered upon his exalted state : so that he had rea
son to look upon himself, not only as standing upon
a level with the other apostles, but as in some sort
preferred above them ; for whereas they were called
by him when on earth, he had his call from him when
in heaven. Thus does the apostle, being constrained
to it by his adversaries, magnify his office ; which
shews that though men should by no means be proud
of any authority they are possessed of, yet, at cer
tain times and upon certain occasions, it may be
come needful to assert it. But, 2. He joins allHhe
brethren that were with him, in the inscription of the
epistle, and writes in their name as well as his own.
By the brethren that were with him may be under
stood, either the Christians in common of that place
where he now was, or such as were employed as
ministers of the gospel. These, notwithstanding his
own superior character and attainments, he is ready
to own as his brethren ; and though he only wrote
the epistle, yet he joins them with himself in the in
scription of it Herein, as he shews his own great
modesty and humility, and how remote he was from
an assuming temper, so he might do this to dispose
these churches to a greater regard to what he wrote;

510

GALATIANS, I.

since hereby it would appear that he had their con
currence with him in the doctrine which he had,
preached, and was now about to confirm, and that
it was no other than what was both published and
professe'd,iby others as well as himself.
II. To whom this epistle is sent — tq the churches
of Galatia. There were several churches at that
time in this country, and it should seem that all of
them were more or less corrupted through the arts
of those seducers who had crept in among them; and
therefore Paul, on whom came daily the care of all
the churches, being deeply affected with their state,
«and concerned for their recovery to the faith, and
establishment in it, writes this epistle to them ; he
directs it to all of them, as being all more or less
concerned in the matter of it; and he gives them the
name of churches, though they had done enough to
forfeit it; for corrupt churches are never allowed to
be churches: no doubt, there were some among
, them, who still continued in the faith, and he was
not without hope that others might be recovered
to it.
III. The apostolical benediction ; (v. 3.) Herein
the apostle, and the brethren who were with him,
wish these churches grace and peace from God the
Father, and from the- Lord Jesus Christ. This is
the usual blessing wherewith heblesses the churches
in the name of the Lord, grace and peace. Grace
includes God's good-will, towards us, and his good
work upon us ; and peace implies in it all that inward
comfort, or outward prosperity, which is really need
ful for us ; they come frojn Gqd the Father, as the
Fountain, through Jesus' Christ, as the Channel of
conveyance ; both these the apostle wishes for these
Christians. But we may observe, first grace, and
then peace, for there can be no true peace without
grace. Having mentioned the "Lord Jesus Christ,
he cannot pass without enlarging upon his love ; and ;
therefore adds, (v. 4.) Who gave himsVlffor our
sins, that he might deliver, &c. Jesus Christ gave
himself for our sins, as a great Sacrifice to make
atonement for us ; this the justice cf God required,
and this he freely submitted to for our sakes, One
great end hereof, was, to deliver us from, this pre
sent evil world; not only to redeem us from the
wrath of God, and the curse of the law, but also to
recover us from the corruption that is in the world
through lust, and to rescue us from the vicious prac
tices and customs of it, unto which we are naturally
enslaved ; and possibly also to set us free from the
Mosaic constitution, for so a.'iZv oS-rot.is used, 1 Cor.
2. 6, S. From whence we may note, 1. This pre
sent world is an evil world : it is become so by the
sin of man, and it is so on the account of the sin and
sorrow with which it abounds, and the many snares
and temptations to which we are exposed, as long
as we continue in it. But, 2. Jesus Christ has died
to deliver us from this present evil world, not pre
sently to remove his people out of it, but to rescue
them from the power of it, to keep them from the
evil of it, and in due time to possess them of another
and better world. This, the apostle informs us, he
has done according to the will of God and our Fa
ther. In offering up himself a Sacrifice for this end
and purpose, he acted by the appointment of the
Father, as well as with his own free consent ; and
therefore we have the greatest reason to depend upon
the efficacy and acceptableness of what he has done
and suffered for us ; yea, from hence we have en
couragement to look upon God as our Father, for
thus the apostle here represents him : as he is the
Father of our Lord Jesus, so in and through him he
is also the Father of all true believers ; as our blessed
Saviour himself acquaints us, (John 20. 17.) when he
tells his disciples, that he was ascending to his Fa
ther and their Father.
The apostle, having thus taken notice of the great

love wherewith Christ hath loved us, concludes this
preface with a solemn ascription of praise and glory
to him; (v. 5.) To whom be glory for ever and ever,
Amen. Intimating, that on this-account he is justly
entitled to our highest esteem and regard. Or this
doxology may be considered as referring both to God
the Father and our Lord Jesus Christ, from whom
he had just before been wishing grace smd peace.
They are both the proper objects ot our worship and
adoration, and all honour and glory are perpetually
due to them, both on the account of their own infinite
excellences, and also on the account of the blessings
we receive from them.
6. I marvel that ye are so soon removed
from him that called you into the grace of
Christ unto another gospel: 7. Which is
not another; but there are some th A trou
ble you, and would pervert the gospel of
Christ. 8. But though we, or ah angel
from heaven, preach any other gospel unto
you than that which we have preached
unto you, let him be accursed. 9. As we
said before, so say I now again, If any man
preach any other gospel unto you than that
ye have received, let him be accursed.
Here the apostle comes to the body of the epistle ;
and he begins it with a more general reproof of
these churches for their unsteadiness in the faith,
which he afterward, in some following parts of it,
enlarges more upon. Here we may observe,
I. How much he was concerned at their defec
tion ; I marvel, &c. It at once filled him with the
greatest surprise and sorrow. Their sin and folly
were, that they did not hold fast the doctrine of
Christianity as it had been preached to them, but
suffered themselves to be removed from the purity
and simplicity of it. And there were severaj^things
by which their defection was greatly aggravated ;
as, 1, That they were removed/rom him that called
them; not only from the- apostle, whp had been the
instrument of calling them jnto, the fellowship, ofthe
gospel,, .but from God himself, by whose order and
direction the-gospel was prestched to them, and they
invited to a participatiori.of the privileges of it :, so
that herein tliey had been guilty of a great abuse of
•his kindness and mercy toward them. 2. That they
Jiad been called into the grace of Christ. As the
gospel which ''had been preached to them, was the
most glorious discovery of divine gr.ace and mercy
in Christ Jesus; so thereby they had b«gn called to
partake of the greatest blessings and benefits, such
as justification, and reconciliation with God here,
and eternal -life and happiness hereafter. These
our Lord Jesus has purchased for us at the expense
of his precious blood, and freely bestows uppn all
who sincerely accept of him : and therefore, in pro
portion to the- greatness of the privilege they enjoy- 1
ed, such were their sin and folly in deserting it, and
suffering themselves to be drawn off from theesta-r
blished way of obtaining these blessings, '3. That
they were so soon removed. In a very little time
they lost that relish and that esteem of this grace of,
Christ, which they seemed to have, and too easily
fell in with those who taught justification by the
works of the law, as many did, who had been bred
up in the opinions and notions of the Pharisees,
which they mingled with the doctrine of Christ, and
so corrupted it ; and this, as it was an instance of
their weakness, so it was a further aggravation- of
their guilt. 4. That they were removed to another
gospel, which yet was not another. Thus the aposr
tie represents the doctrine of these judaizing teach
ers ; he calls it another gospel, because it opened a

GALATIANS, I.

sii

different way of justification and salvation from that
which was revealed in the gospel, namely, by
works, and not by faith in Christ. And yet he adds,
" Which is not another ; you will find it be no gos
pel at all ; not really another gospel, but the per
verting ofthe gospel of Christ, and the overturning
ofthe foundations of that;" whereby he intimates
that they who go about to establish any other way to
heaven than what the gospel of Christ has revealed,
are guilty of a gross perversion of it, and in the issue
will find themselves wretchedly mistaken.
Thus the apostle endeavours to impress uppn these
Galatians a due sense of their guilt in forsaking the
gospel-way of justification ; and yet at the same time
he tempers his reproof with mildness and tenderness
toward them, and represents them as rather drawn
into it by the arts and. industry of some that troubled
them, than as coming into it of their .own accord ;
which, though it did not excuse them, yet was some
extenuation of their fault. And hereby he teaches
us, that in reproving others, as we should be faithful,
so we should also be gentle, and endeavour to restore
them in the spirit of meekness, ch. 6. 1.
II. How confident he was, that the gospel he had
preached to them, was the only true gospel : he was
so fully persuaded of this, that he pronounces an
anathema upon those who pretended to preach any
other gospel : (v. 8. ) and to let them see that this
did not proceed from any rashness or intemperate
zeal in him, he repeats it again, v. 9. This will
not justify our thundering out anathemas against
those who differ from us in lesser things. It is only
against those who forge a new gospel, who overturn
the foundation of the covenant of grace, by setting
up the works of the law in the place of Christ's
righteousness, and corrupting Christianity with Ju
daism, that Paul denounces this. He puts the case ;
f Suppose we should preach any other gospel ; nay,
suppose an angel from heaven should :" not as if it
were v possible for an angel from heaven to be the
messenger of a lie; but it is expressed so, the more
to strengthen what he was about to say. " If you
have any other gospel preached to you by any other
person, under our name, or under colour of having
it from an angel himself, you must conclude that you
are imposed upon : and whoever preaches another
gospel, lays himself under a curse, and is in danger
of laying you under it too. "
10. For do I now persuade men, or God 1
Or do I seek to please men ? For if I yet
pleased men, I should not be the servant
of Christ. 11. But I certify you, brethren,
that the gospel which was preached of me
is not after man. 1 2. For I neither received
it of man, neither was I taught it, but by
the revelation of Jesus Christ. 1 3. For ye
have heard of my conversation in time past
in.the Jews' religion, how that beyond mea
sure I persecuted the church pf God, and
wasted it:. 14. And profited in the Jews'
religion above many my equals in mine
own nation, being more exceedingly zeal^
ofis ofthe traditions of. my fathers. 15.*But
when it; pleased God, who separated me
from*ny mother's .Womb, and called me by
his -grace, 16. To reveal his Son in me,
that I might preach him among the hea
then; immediately I conferred not with
flesh and blood: 17. Neither went I up
to Jerusalem to them who were apostle's

before me; but I went up to Arabia, and
returned again unto Damascus. 1 8. Then
after three years I wept up to Jerusalem to
see Peter, and abode with him fifteen days.
1 9. But other of the apostles saw I none,
save James the Lord's brother. 20. Now
the things which 1 write unto you, behold,
before God, I lie not.- 21. Afterward I
came into the regions of Syria and Cilicia ;
22. And was unknown by face unto the
churches of Judea which were in Christ:
23. But they had heard only, That he who
persecuted us in times past, now preacheth
the faith which once he destroyed. 24.
And they glorified God in me.
What Paul had said more generally, in the pre
face of this epistle, he now proceeds more particu
larly to enlarge upon. There he had declared him
self to be an apostle of Christ ; and here he comes
more directly to support his claim to that character
and office. There were some in the churches of
Galatia, who were prevailed; with to call this into
question ; for they who preached up the ceremonial
law, did all they could, to lessen Paul's reputation,
who preached the pure gospel of Christ to the Gen
tiles : and therefore he here sets himself to prove
the divinity both of his mission and doctrine, that
thereby he might wipe off the- aspersions which his
enemies had cast, upon .him, and recover these
Christians into a better opinion of the gospel he had
preached to tltem, This he gives sufficient evidence
of, I. From the scope, and" design of his ministry,
which was not to persuade , men, but God, &c.
The meaning of this-fnay be, either that in his
preaching the gospel he did not act in obedience to
men, but God, wholiad called him to this work and
office ; or that his aim therein was to bring persons
to the obedience, not of men, but of God. As he
professed to act by a commission from God ; so that
which he chiefly aimed at,, was, to promote his
glory, by recovering -sinners into a state of subjec
tion to him. And as this was the great end he was
pursuing, so, agreeably hereunto, he did not seek to
' please men. He did.not, in his doctrine, accommo
date himself to the humours of persons, either to
gain their affection, or to avoid their resentment;
but his greatcare was to approve himself to God.
The judaizjng teachers, by whom these churches
were cori'Upted^ had discovered a very different
temper ; -they mixed works with faith, and the law
with the gospel, Only .to please the Jews, whom, they
Were willing to court and keep in with, that they
'might escape persecution, But Paul was a man of
another- spirit ; he was not so solicitous to please
thenvortos mitigate.- their rage against him, as to
alter the doctrine of Christ, either to gain their fa
vour, or to.-avoid their fury. And he gives this
very good -reason' for it; that, if he yet pleased men,
he should not be the servant of Christ. These he
knew- were utterly inconsistent, and that no man
could serve two such masters ; and therefore, though
he would not needlessly displease any, yet he dares
not allow himself to gratify men at the expense of
his faithfulness to Christ. Thus, from the sincerity
of his aims and intentions in the discharge of his of
fice, he proves th at he was truly an apostle of Christ.
And from this, his temper and behaviour we may
note, 1. That the great end which ministers of the
gospel should aim at, is, to bring men to God. 2.
1'hat they who are faithful, -will not seek to please
men, but to approve themselves to God. 3. That

612

GALATIANS, II.

they must not be solicitous, to please men, if they
would approve themselves faithful servants to Christ.
But if this argument should not be thought sufficient,
he goes on to prove his apostleship,
II. , From the manner wherein he received the
gospel which he preached to them ; concerning
which he assures them, (v. 11, 12.) that he had it
not by information from others, but by revelation
from heaven. One thing peculiar in the character
of an apostle,,was, that he had been called to, and
instructed for, this -office immediately by Christ
himself. Arid this he here shews that jie was by no
means defective in, whatever his enemies might
suggest to the contrary. Ordinary ministers, as they
receive their call to preach the gospel by the medi
ation of others, so it is by means of the instruction
and assistance of others that they are brpught to the
knowledge of it. But Paul acquaints them, that he
had his knowledge^ the gospel, as well as his au
thority to preach it, directly from the Lord Jesus :
the gospel which he preached, was not after man;
he neither received it of man, nor was he taught it by
man, but by immediate inspiration, or revelation
from Christ himself. This he was concerned to
make out, to prove himself an apostle : and to this
purpose, 1. He tells them what his education was, and
whftt, accordingly, his conversation in time past had
been, v. 13, 14. Particularly, he acquaints them,
that he had been brought-up in the Jewish religion,
and that he had profited in it above many his equals
of his own nation : that he had been exceedingly
zealous ofthe traditions ofthe elders, such doctrines
and customs as had been invented by their fathers,
and conveyed down from one generation to another ;
yea, to that degree, that, in his zeal for them, he
had beyond measure persecuted the church of God,
and wasted it. He had not only b,een a rejecter of
the Christian religion, notwithstanding the many
evident proofs that were given of its divine original ;
but he had been, a persecutor of it too, and had ap
plied himself with the utmost violence and rage to
destroy the professors of it. This>Paul often takes
notice of, for the magnifying of that- free and rich
grace, which had wrought so wonderful a change in
him, whereby of so great a sinner he was made a
sincere penitent, and from a persecutor was become
an apostle. And it was very fit to mention it here";
for from hence it would appear, that he was not led
to Christianity, as many others are, purely by edu
cation, since he had been bred up in an enriiity and
opposition to it ; and they might reasonably suppose,
that it must be something very extraordinary, which
had made so great a change in huu, which had con
quered the prejudices of his education, and brought
him not only to profess, but to preach, that doc
trine, which he had before so vehemently opposed.
2. In how wonderful a manner he was turned from
the' error of his ways, brought to the knowledge and
faith of Christ, and appointed to the bffice of an
apostle, v. 15, 16. This was not done in an ordi
nary way, or by ordinary means, but in an extraor
dinary manner; for, (1.) God had separated him
hereunto from his mother's womb : the change that
was wrought in him, was in pursuance of a divine
purpose concerning him, whereby he was appointed
to be a Christian and an apostle, before he came
into the world, or had done either good or evil. (2.)
He was called by his grace. All who are savingly
converted, are called by the grace of God; their
conversion is the effect of his good pleasure concern
ing them, and is affected by his power and grace in
them. But there was something peculiar in the
case of Paul, both in the suddennesss and in the
greatness of the change wrought in him, and also in
the manner wherein it was effected, which was not
by the mediation of others, as the instruments of it,

but by Christ's personal appearance to him, and
immediate operation upon him, whereby it was ren
dered a more special and extraordinary instance of
divine power and favour. (3.) He had Christ re
vealed in him. He was not only revealed to him, but
in him. It will but little avail us to have Christ re
vealed to us, if he is not also revealed in us : but his
was not the case of Paul ; it pleased God to reveal his
Son in him, to bring him to the knowledge of Christ
and his gospel by special and immediate revelation.
And, (4. ) ft was with this design, that he should
preach him among the heathen ; not only that he
should embrace him himself, but preach him to
others ; so that he was both a Christian and an apos*
tie by revelation.
3. He acquaints them how he behaved himself
hereupon, from v. 16, to the end : being thus called
to this work and office, he conferred not with flesh
and blood. This may be taken more generally, and
so we may learn from it, that, when God calls us by
his grace, we must not consult flesh and blood. But
the meaning of it here, is, that he did not consult
men ; he did not.apply himself to any other for their
advice and direction ; neither did he go up to Jeru
salem, to those that were apostles before him; as
though he needed to be approved by them, or to re
ceive any further instructions or authority from
them : but instead of that, he steered another course,
and went into Arabia, either as a place of retirement
proper for receiving further divine revelations, or in
order to preach the gospel there among the Gen
tiles, being appointed to4be the apostle ofthe Gen
tiles ; and from thence he returned again to Damas
cus, where he had first begun his ministry, and from
whence he had with difficulty escaped the rage of
his enemies, Acts 9. It was not till three years af
ter his conversion that he went up to Jerusalem, to
see Peter ; and when he did so", he made but a very
short stay with him, no more than fifteen days;,
nor, while he was there, did he go much into con
versation ; for other ofthe apostles he saw none, but
James, the Lord's brother. So that it could not
well be pretended that he was indebted to any
other, either for his knowledge of the gospel, or his
authority to preach it ; but it appeared that both
his qualifications for, and his call to, the apostolic
office were extraordinary and divine. This account
being of importance, to establish his claim to this
office, to remove the unjust censures of his adver
saries, and to recover the Galatians from the im^
pressions they had received to his prejudice,, he con
firms it by a solemn oath, (v. 20. ) declaring, as in
the presence of God, that what he had said was
strictly true, and that he had not in the least falsi-.
fied in what he had related ; which, though it will
not justify us in solemn appeals tp God upon every
occasion, yet shews that, in matters of weight and
moment, this sometimes njay not only be lawful,
but duty. After this he acquaints them, that he
came into the regions qf Syria and Cilicia : having
made this short visit to Peter, he returns to his
work again ; he had no couamunication at that time
with the churches of Christ in Judea, they had not.
so much as seen his face ; but having heard that he
who persecuted them in times past, now- fireached
the faith which he once destroyed, they glorified God
because of him; thanksgivings, were rendered by
many unto God on that behalf; thcyery report pf
this mighty change in. him, as it filled them with
joy, so it excited them to give glory to God on the
account of it.
CHAP. II.
The apostle, in this chapter, continues the relation of his past
fife and conduct, which he had begun in the former ; and,
by some further instances of what nad passed between him
and the other apostles, makes it appear that he was not be-

GALATIANS, II.

513

• holden to them, either for his knowledge of the gospel, or
his authority as an apostle, as his adversaries would in
sinuate ; but, on the contrary, that he was owned and ap
proved even by them, as having an equal commission with
them to this office. I. He particularly informs them of an
other journey which he took to Jerusalem many years after
the former; and how he behaved himself at that time, v.
1 . . 10. And, II. Gives them an account of another inter
view he had with the apostle Peter at Antioch ; and how he
was obliged to behave himself toward him there. From
the subject-matter of that conversation, he proceeds to dis
course on the great doctrine of justification by faith in
Christ, without the works of the law ; which it was the
main design of this epistle to establish, and which he en
larges more upon in the two following chapters.
1. npHEN fourteen years after I went up
JL again to Jerusalem with Barnabas,
and took Titus with me also. 2. And I went
up by revelation, and communicated unto
them that gospel which I preach among the
Gentiles, but privately to them who were of
reputation, lest by any means I should run,
or had run, in vain. 3. But neither Titus,
who was with me, being a Greek, was com
pelled to be circumcised : 4. And that be
cause of false brethren unawares brought
in, who came in privily to spy out our liberty
which we have in Christ Jesus, that they
might bring us into bondage : 5. To whom
we gave place by subjection, no, not for an
hour ; that the truth of the gospel might con
tinue with you. 6. But of those who seem
ed to be somewhat, whatsoever they were,
it maketh no matter to me : God accepteth
no man's person : for they who seemed to be
somewhat, in conference added nothing to
me ; 7. But contrariwise, when they saw
that the gospel of the uncircumcision was
committed unto me, as the gospel of the
circumcision was unto Peter ; 8. (For he
that wrought effectually in Peter to the
apostleship of the circumcision, the same
was mighty in me toward the Gentiles ;) 9.
And when James, Cephas, and John, who
seemed to be pillarsj perceived the grace
that was given unto me, they gave to me
and Barnabas the right hands of fellow
ship; that we should go- unto the heathen,
and they unto the circumcision. 10. Only
they would that we should remember the
poor ; the same which I also was forward
to do.
It should seem, by the account Paul gives of him
self in this chapter, that, from the very first preach
ing and planting of Christianity, there was a dif
ference of apprehension between those Christians
who had first been Jews, and those who had first
been Gentiles. Many of those who had been first
Jews, retained a regard to the ceremonial law, and
strove to keep up the reputation of that; but those
who had first been Gentiles, had no regard to the
law of Moses, but took pure Christianity as perfec
tive of natural religion, and resolved to adhere to
that Peter was the apostle of the circumcision, and
preached the gospel to them ; and the ceremonial
law, though dead with Christ, yet not being as yet
buried, he connived at the respect kept up for it.
But Paul was the apostle of the Gentiles ; and though
Vol. vi.— 3 T

he was a Hebrew Of the Hebrews, yet he adhered to
pure Christianity. Now in this chapter he tells us
what passed between him and the other apostles, and
particularly between him and Peter hereupon.
In these verses he informs us of another journey
which he took to Jerusalem, and of what passed be
tween him and the other apostles there, v. 1 — 11.
And here he acquaints us,
I. With some circumstances relating to this his
journey thither. As particularly, 1. With the time
of it ; that it was not till fourteen years after the
former, (mentioned ch. 1. 18.) or, as others choose
to understand it, from his conversion, or from the
death of Christ. It was an instance of the great
goodness of God, that so useful a person was for so
many years continued.in his work. And it was some
evidence that he had no dependence upon the other
apostles, but had an equal authority with them, that
he had been so long absent from them, and all the
while employed in preaching and propagating pure
Christianity, without being called into question by
them for it ; which it may be thought they would -
have done, had he been inferior to them, and his
doctrine disapproved by them. 2. With his com
panions in it ; he went up with Barnabas, and took
with him Titus also. If the journey here spoken of
was the same with that recorded Acts 15. fas many
think,) then we have a plain reason why Barnabas
went along with him ; for he was chosen by the
Christians at Antioch, to be his companion and as
sociate in the affair he went about. But as it does
not appear that Titus was put into the same com
mission with him, so the chief reason of his taking
him along with him, seems to have been to let them
at Jerusalem see that he was neither ashamed nor
afraid to own the doctrine which he had constantly
preached : for though Titus was now become not
only a convert to the Christian faith, but a preacher
of it too, yet he was by birth a Gentile, and uncir
cumcised : and therefore, by his making him his
companion, it appeared that his doctrine and prac
tice were of a piece ; and that as he had preached
the non-necessity of circumcision, and observing the
law of Moses, so he was ready to own and converse
with those who were uncircumcised. 3. With the
reason of it, which was a divine revelation he had
concerning it ; he went up by revelation; not of his
own head, much less as being summoned to appear'
there, but by special , order and direction from hea
ven. It was a privilege with which this apostle was
often favoured, to be under a special divine conduct
in his motions and undertakings ; and though this is
what we have no reason to expect, yet it should
teach us, in every thing of moment we go about, to
endeavour, as far as we are capable, to see our way
made plain before us, and to commit ourselves to the
guidance of Providence.
II. He gives us an account of his behaviour while
he was at Jerusalem ; which was such as made it ap
pear that he was not in the least inferior to the other
apostles ; but that both his authority and qualifica
tions were every way equal to their s. He particiiT
larly acquaints us,
1. That he there communicated the gospel to them,
which he preached among the Gentiles, but pri
vately, &c. ; where we may observe both the faith
fulness and prudence of our great apostle. (1. ) His
faithfulness in giving them a free and fair account of
the doctrine which he had all along preached among
the Gentiles, and was still resolved to preach — that
of pure Christianity, free from all mixtures of Juda
ism. This he knew was a doctrine that would be
ungrateful to many there, and yet he was not afraid
to own it, but in a free and friendly manner lays it
open before them, and leaves them to judge whether
or no it was not the true gospel of Christ. And yet,
(2. ) He uses prudence and caution herein, for fear

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GALATIANS, II.

of giving offence ; he chooses rather to do it in a
mOre private than in a public way, and to them that
were of reputation, that is, to the apostles them
selves/ or to the chief among the Jewish Christians,
rather than more openly and promiscuously to all ;
because, when he came to Jerusalem, there were
multitudes that believed, and yet continued zealous
for the law, Acts 21. 20. And the reason of this his
caution, was, lest he should run, or had run, in vain ;
lest he should stir up opposition against him, and
thereby either the success of his past labours should
be lessened, or his future usefulness be obstructed :
for nothing more hinders the progress of the gospel,
than differences of opinion about the doctrines ot it;
especially when they occasion quarrels and conten
tions among the professors- of it, as they too usually
do. It was enough to his purpose, to have his doc
trine owned by those who were of greatest authority,
whether it was approved by others or not. And
therefore, to avoid offence, he judges it safest to com
municate it privately to them, and not in public, to
the whole church. This conduct of the apostle may
teach all, and especially ininisters, how much need
they have of prudence, and how careful they should
be to use it upon all occasions, as far as is consistent
with their faithfulness.
2. That, in his practice he firmly adhered to the
doctrine which he had preached. Paul was a man
of resolution, and would adhere to his principles ;
and therefore, though he had Titus with him, who
was a Greek; yet he would not suffer him to be cir
cumcised, because he would not betray the doctrine
of Christ, as he had preached it to the Gentiles. It
does not appear that the apostles at all insisted upon
this ; for though they connived at the use of circum
cision among the Jewish converts, yet they were not
for imposing it upon the Gentiles. But there were
others who did, whom the apostle here calls false
brethren; and concerning whom he informs us, that
they were unawares brought in, that is, into the
church, or into their company, and that they came
only to spy out their liberty which they had in Christ
Jesus ; or to see whether Paul would stand up in de
fence of that freedom from the ceremonial law,
which he had taught as the doctrine of the gospel,
and represented as the privilege of those who em-
' braced the Christian religion. Their design herein,
was, to bring them into bondage, which they would
have effected, could they have gained the point they
aimed at ; for had they prevailed with Paul and the
other apostles to have circumcised Titus, they would
easily have imposed circumcision upon other Gen
tiles, and so have brought them under the bondage
of the law of Moses. But Paul, seeing their design,
would by no means yield to them ; he would not give
place by subjection, no not for an hour; not in this
one single instance ; and the reason of it was, that the
truth of the gospel might continue with them; that
the Gentile Christians, and particularly the Gala
tians, might have it preserved to them pure and en
tire, and not corrupted with the mixtures of Judaism,
as it would have been, had he yielded in this mat
ter. Circumcision was at that time a thing indif
ferent, and what in some cases might be complied
with without sin.; and accordingly we find even Paul
himself sometimes giving way to it, as in the case of
Timothy, Acts 16. 3. But when it is insisted on as
necessary, and his consenting to it, though ofily in a
single instance, was likely to be improved as giving
countenance to such an imposition, he has too great
a concern for the purity and liberty of the gospel, to
submit to it ; he would not yield to those who were
for the Mosaic rites and ceremonies, but would stand
fast in the liberty wherewith Christ hath made us
free. Which conduct of his may give us occasion to
ooserve, That what' under some circumstances may
lawfully be complied with, yet, when that cannot be

done wifhout betraying the truth, or giving up the
liberty, ofthe gospel, it ought to be refused.
3. That, though he conversed with the other apos
tles, yet he did not receive any addition to his know
ledge, or authority from them, v. 6. By those who
seemed to be somewhat, he means the other apostles,
particularly James, Peter, and John, whom he-after-
ward mentions by name, v. 9. And concerning these
he grants that they were deservedly had in reputa
tion by all ; that they were looked upon (and justly
too) as pillars of the church, who were set not only
for its ornament, but for its support ; and that on
some accounts they might seem to have the advan
tage of him, in that they had seen Christ in the fleshj
which he had not, and were apostles before him, yea
even while he continued a persecutor. But yet,
whatever they were, it was no matter to him. This
was no prejudice to his being equally an apostle with
them ; for God does not accept the persons of men
on the account of any such outward advantages. As
he had called them to this office, so he was at liberty
to qualify others for it, and to employ them in it.
And it was evident in this case, that ne had done so ;
for in conference they added nothing to him, they told
him nothing but what he before knew by revelation,
nor could they except against the doctrine which he
communicated to them ; from whence it appeared,
that he was not at all inferior to them, but was as
much called and qualified to be an apostle as they
themselves were.
4. That the issue of this conversation, was, that
the other apostles were fully convinced of his divine
mission and authority, and accordingly acknow
ledged him as their fellow-apostle, v. 7 — 10. They
were not only satisfied with his doctrine, but they
saw a divine power attending him, both in preaching
it, and in working miracles for the confirmation of
it ; that he who wrought effectually in Peter to the
apostleship ofthe circumcision, the same was mighty
in him toward the Gentiles. And from hence they
justly concluded, that the gospel of the uncircum
cision was committed tp Paul, as the gospel qf the
circumcision was to Peter. And therefore, perceiv
ing the grace that was given to him ; that he was de
signed to the honour and office of an apostle as well
as themselves ; they gave unto him and Barnabas
the right hands of fellowship, a symbol whereby they
acknowledged their equality With them, and agreed
'. that these should go to the heathen, while they con
tinued to preach to the circumcision; as judging it
most agreeable to the mind of Christ, and most con
ducive to the interest of Christianity, so to divide
their work. And thus this meeting ended in an en
tire harmony and agreement ; they approved both
Paul's doctrine and conduct, they were fully satisfied
in him, heartily embraced him as an apostle of
Christ, and had nothing further to add, only that
they would remember the poor, which of his own ac
cord he was very forward to do. The Christians of
Judea were at that time labouring under great wants
and difficulties; and the apostles, out of their com
passion to them and concern for them, recommend
their case to Paul, that he should use his interest
with the Gentile churches to procure a supply for
them. This was a reasonable request ; fir if the
Gentiles were made partakers of their spiritual
things, it was their duty to minister to them in carnal
things, as Rom. 15. 27. And he very readily falls in
with it, whereby he shewed his charitable and ca
tholic disposition ; how ready he was to own the
Jewish converts as brethren, though many of them
could scarcely allow the like favour to the converted
Gentiles ; and that mere difference of opinion wasno
reason with him, why he should not endeavour to
relieve and help them. Herein he has given us an
excellent pattern of Christian charity, and .has
taught us that we should by no means confine it to

GALATIANS, II.

£15,

those who are just of the same sentiments with us,
but be ready to extend it to all whom we have rea
son to look upon as the disciples of Christ,
11. But when Peter was come to An
tioch, I withstood him to the face, because
he was to be blamed. 1 2. For before that
certain came from James, he did eat with
the Gentiles : but when they were come, he
withdrew and separated himself, fearing
them which were of the circumcision. 13.
And the other Jews dissembled likewise
with him; insomuch that Barnabas also
was carried away with their dissimulation.
14. But when I saw that they walked not
uprightly, according to the truth of the gos
pel, I said unto Peter before them all, If
thou, being a Jew, livest after the manner
of Gentiles, and not as do the Jews, why
compellest thou the Gentiles to live as do
the Jews? 15. We who are Jews by na
ture, and not sinners of the Gentiles, 16.
Knowing that a man is not justified by the
works of the law, but by the faith of Jesus
Christ, even we have believed in Jesus
Christ, that we might be justified by the
faith of Christ, and not by the works ofthe
law : for by the works of the law shall no
flesh be justified. 17. But if, while we seek
to be justified by Christ, we ourselves also

are found sinners, is therefore Christ the
minister of sin ? God forbid. 1 8. For if I
build again the things which I destroyed, I
make myself a transgressor. 19. For I
through the law am dead to the law, that I
might live unto God. 20. I anr crucified
with Christ : nevertheless I live ; yet not I,
but Christ liveth in me : and the life which
I now live in the flesh, I live by the faith of
the Son of God, who loved me, and gave
himself for me. 21. I do not frustrate the
grace of God : for if righteousness come by
the law, then Christ is dead in vain.
From the account which Paul gives of what passed
between him and the other apostles at Jerusalem,
the Galatians tnight.easily discern both the falseness
of what his enemies had insinuated against him, and
their own folly and weakness in departing from that
gospel which he had preached to them. But, to give
the greater weight to what he had already said, and
more fully to fortify them against the insinuations of
the judaizing teachers, he acquaints them with an
other interview which he had with the apostle Peter
at Antioch, and what passed between them there,
*• 11 — 14 Antioch was one of the chief churches
of the Gentile Christians, as Jerusalem was of those
Christians who turned from Judaism to the faith of
Christ. There is no colour of reaspn for the suppo
sition that Peter was bishop of Antioch. If he had,
surely. Paul would not have withstood him in his own
church, as we here find he did; but, on the contra
ry, it is here spoken of as an occasional visit which
he made thither. In their other meeting, there had
been good harmony and agreement. Peter and the
other apostles had both acknowledged Paul's com
mission, and approved his doctrine, and they parted

very good friends. But in this Paul finds himsielf
obliged to oppose Peter, for he was to be blamed \; a
plain evidence that he was npt inferior to him, and,
consequently, of the weakness of the Pope's prete,'nce
to supremacy and infallibility, as the successor of
Peter. Here we may observe,
I. Vetev'sfault. When he came among the Gen
tile churches, he complied with them, ?md did eat
with them, though they werenot circumcised ; agree
ably to the instructions which were given in particu
lar to him, (Acts 10.) when he was warned by the
heavenly vision, to call nothing common or unclean.
But when there came some Jewish Christians from
Jerusalem, he grew more shy of the Gentiles, lonly
to humour them of the circumcision, and for; fear
of giving them offence, which doubtless w;is to
the great grief and discouragement- of the Gentile
churches. Then he withdrew, and separated fiim-
self. His fault herein had an ill influence upon others,
for the other Jews also dissembled with him; thjough
before they might be better disposed, yet no^r, (from
his example, they took on them to scruple' eating
with the* Gentiles, and pretended they could not in
conscience do it, because they were not circumfcised.
And (would you think it ?) Barnabas himself, one of
the apostles of the Gentiles, and one who had been
instrumental in planting and watering the churches
of the Gentiles, was carried away with their dissimu
lation. Here note, 1. The weakness and inconstan
cy of the best of men, when left to themselves, and
how apt they are to falter in their duty to Gqd, out
of an undue regard to-the pleasing of men. And, 2.
The great force of bad examples, especially the ex
amples of great men and good men, such as are in
reputation for wisdom and honour.
II. Therebuke which Paul gave him for his fault
Notwithstanding Peter's character, yet, when hg
observes him thus behaving himself to the great
prejudice both of the truth of the gospel and the
peace ofthe church, he is not afraid to reprove him
for it. Paul adhered resolutely to his principles,
when others faltered in their's; he was as good a
Jew as any of them, (for he was a Hebrew of the
Hebrews,) but he would magnify his office as the
apostle ofthe Gentiles, and therefore would not see
them discouraged and trampled upon. When he saw
that they walked not uprightly, according to the
truth ofthe gospel; that they did not live up to that
principle which the gospel taught, and which they
had professed to own and embrace, namely, That by
the death of Christ the partition-wall between Jew
and Gentile was taken down, and the observation of
the law of Moses was no longer in force ; when he
observed this, as Peter's offence was public, so he
publicly reproved him for it ; he said unto him before
them all, If thou, being a Jew, livest after the man
ner ofthe Gentiles, and not as do the Jews, why com
pellest thou the Gentiles to live as do the Jews? ,
Herein one part of his conduct was a contradiction
to the other ; for if he, who was a Jew, could him
self sometimes dispense with the use of the ceremo
nial law, and live after the manner of the Gentiles,
this shewed that he did not look upon the observa
tion of it as still necessary, even for the Jews them
selves ; and therefore, that he could not, consistent
ly with his own practice, impose it upon the Gentile
Christians. And yet Paul charges him with this,
yea represents him as compelling the Gentiles to live
as did the Jews; not by open force and violence, but
this was the tendency of what he did ; for it was-in
effect to signify this, that the Gentiles must comply
with the Jews, or else not be admitted into Christian
communion. Paul having thus established his character and
office, and sufficiently shewn that he- was not inferior
to any of the apostles, no not to Peter himselfffrom
the account of the reproof he gave him he takes oc-

516

GALATIANS, II.

casion to speak of that great fundamental doctrine
of the gospel— That justification is only by faith in
Christ, and not by the works of the law, (though
some think all that he says to the end of the chapter,
is what he said to Peter at Antioch,) which doctrine
condemned Peter for his symbolizing with the Jews.
For if it was the principle of his religion, That the
gospel is the instrument of our justification, and not
the law ; then he did very ill ih countenancing them
who kept up the law, and were for mix-ins it with
faith in the tmsiness of our justification. This was
the doctrine which Paul had. preached among the
Galatians, which he still adhered to, and which it is
his great business in this epistle to mention and con
firm. Now concerning this, Paul acquaints us, ¦>
1. With the practice of the Jewish Christians
themselves ; " We," says he, " who are Jews by na
ture, and not sinners ofthe Gentiles; even we who
have been born and bred in the Jewish religion, and
not among the impure Gentiles ; knowing that a man
js no! justified by the works ofthe law, but by the
faith of Jesus Christ, even we ourselves have be
lieved in Jesus Christ, that we might be justified by
the faith of Christ, and not by the works ofthe law.
And if we have thought it necessary to seek justifi
cation by the faith of Christ, why then should we
hamper ourselves with the law ? What did we be
lieve in Christ for ? Was it not, that we might be
justified by the faith of Christ ? And if so, is it not
folly to go back to the laws<and to expect to be jus
tified either by the merit of moral works, or the in
fluence of any ceremonial sacrifices or purifications ?
And if it would be wrong in us, who are Jews by na
ture, to return to the law, and expect justification by
it, would it not be much more so to require this of
the Gentiles, who were«never subject to it, since by
the works ofthe law no fiesh shall be justified?" To
give the greater weight to this, he adds, (v. 17.)
" But if, while we seek to be justified by Christ, we
ourselves also are found sinners, is Christ the minis
ter of sin? "If, while we seek justification by Christ
alone, and teach others to do so, we ourselves are
found giving eountenance or indulgence to sin, or
rather are accounted sinners of the Gentiles, and
such as it is not fit to have communion with, unless
we also observe the law of Moses ; is Christ the mi
nister of sin ? Will it not follow, that he is so, if he
engages us to receive a doctrine that gives liberty to
sin, or by which we are so far from being justified,
that we remain impure Sinners, and unfit to be con
versed with?" This, he intimates, would.be the
consequence, but he rejects it with abhorrence ;
" God forbid," says he, " that we should entertain
such a thought of Christ, or of his doctrine; that
thereby he should direct us into a way of justifica
tion that is defective and ineffectual, and leave those
who embrace it still unjustified, or that would give
the least encouragement to sin and sinners." This
would be very dishonourable to Christ, and it would
be very injurious to them also. " For," says he,
(y. 18.) "if I build again the things which I de
stroyed; if I,- (or any other,) who have taught that
the observation of the Mosaic- law is not necessary
to justification, should now, by word or practice,
teach or intimate that it is necessary, I make myself
a transgressor ; I own myself to be still an impure
sinner/and to remain under the guilt of sin, notwith
standing my faith in Christ ; or I shall be liable to
be charged with deceit and prevarication, and acting
inconsistently with myself. Thus does the apostle
argue for the great doctrine of justification by faith
without the works of the law, from the principles
and practice of the Jewish Christians themselves,
and from the consequence that would attend their
departure from it ; ' whence it appeared, that Peter
and the other Jews were much in the wrong for re
fusing to communicate with the Gentile Christians,

and endeavouring to bring them under the bondage
of the law.
2. He acquaints us what his own judgment and
practice were.
(1. ) That he was dead to the law. Whatever ac
count others might make of it, yet, for his part, he
was dead to it. He knew that the moral law de
nounced a curse against all that continue not in all
things written therein, to do them; and therefore he
was dead to it, as to all hope of justification and
salvation that way. And as for the ceremonial law,
he also knew that it was now antiquated and super
seded by the coming of Christ : and therefore, the
substance being come, he had no longer any regard
to the shadow. He was thus dead to the law, through
the law itself; it discovered itself to be at an end ; by
considering the law itself, he saw that justification
was not to be expected by the works of it, (since
none could perform a perfect obedience to it,) and
that there was now no further need of the sacrifices
and purifications of it, since they were done away in
Christ, and a period was put to them by his offering
up himself a Sacrifice for us ; and therefore the more
he looked into it, the more he saw that there was no
occasion for keeping up that regard to it, which the
Jews pleaded for. But though he was thus dead to
the law, yet he does not look upon himself as without
law ; he had renounced all hopes of justification by
the works of it, and was unwilling any longer to con
tinue under the bondage of it ; but he was far from
thinking himself discharged from his duty to God ; on
the contrary, he was dead to the law, that he might
live unto God. The doctrine of the gospel, which he
had embraced, instead of weakening the bond of
duty upon him, did but the more strengthen and con
firm it; and therefore, though he was dead to the
law, yet it was only in order to his living a new and
better life to God, (as Rom. 7. 4, 6.) such a life as
would be more agreeable and acceptable to God
than his observation of the Mosaic law could now
be, that is, a fife of faith in Christ, and, under the
influence thereof, of hpliness and righteousness to
ward God. Agreeably hereunto, he acquaints us,
¦ (2.) That, as he was dead to the law, so he was
alive unto God through Jesus Christ; (v. 20.) lam
crucified with Christ, &c. And here in his own per
son he gives us an excellent description of the mys
terious life of a believer. [1.] He is crucified, and
yet he lives; the old man is crucified, (Rom. 6i 6.)
but the new man is living ; he is dead to the world,
and dead to the law, and yet alive to God and Christ ;
sin is mortified, and grace quickened. [2.] He lives,
and yet not he; this is strange, Hive, and yet not I;
he lives in the exercise of grace ; he has the comforts
and the triumphs of grace ; and yet that grace is not
from himself, but from another. Believers see them
selves living in a state of dependence. [3.] He is
crucified with Christ, and yet Christ lives in him ;
this results from his mystical union with Christ, by
means of which he is interested in the death of
Christ, so as by virtue of that to die unto sin ; and
yet interested in the life of Christ, so as by virtue of
that to live unto God. [4. ] He lives in the fiesh,
and yet lives by faith; to outward appearance he
lives as other people do, his natural life is supported
as others are ; yet he has a higher and nobler prin
ciple that supports and actuates him, that of faith in
Christ, and especially as eyeing the wonders of his
love in giving himself for him: hence it is, that
though he lives in the flesh, yet he does not live after
the flesh. Note, They who have true faith, live by
that faith ; and the great thing which faith fastens
upon, is, Christ's loving us, and giving himself for us.
The great evidence of Christ's lovingus, is, his giving
himself for us ; and this is that which we are chiefly
concerned to mix faith with, in order to our living to
him.

GALATIANS, III.

517

The apostle concludes this discourse with acquaint-
ing us, that by the doctrine of justification by faith in
Christ, without the works of the law, (which he as
serted, and others opposed,) he avoided two great
difficulties, which the contrary opinion was loaded
with ; First, That he did not frustrate the grace of
God, which the doctrine of justification by the works
of the law did ; for as he argues, (Rom. 11. 6.) If it
be of works, it is no more of grace. Secondly, That
he did not frustrate the death of Christ ; whereas
if righteousness come by the law, then it must follow
that Christ is dead in vain; for if we look for salva
tion by the law of Moses, then we render the death
of Christ needless :, for to what purpose should he
be appointed to die, if we might have been saved
without it ?
CHAP. III.
The apostle, in this chapter, I. Reproves the Galatians for
their folly, in suffering themselves to be drawn away from
the faith of the gospel.; and endeavours, from several con
siderations, to impress them with a sense of it. II. He
proves the doctrine which he had reproved them for depart
ing from — that of justification by faith without the works
of the law ; 1. From the example of Abraham's justifica
tion. 2. From the nature and tenour of the law. 3. From
the express testimony of the Old Testament ; and, 4. From
the stability of the covenant of God with Abraham. Lest
any should hereupon say, Wherefore then serveth the law ?
he answers, (1.) It was added because of transgressions.
(2.) It was given to convince the world of the necessity of
a Saviour. (3.) It was designed as a schoolmaster, to bring
us to Christ. And then he concludes the chapter, by ac
quainting us with the privilege of Christians under the
gospel state.
1. f\ FOOLISH Galatians, who hath
V/ bewitched you, that ye should not
obey the truth, before whose eyes Jesus
Christ hath been evidently set forth, cruci
fied among you? 2. This only would I
learn of you, Received ye the Spirit by
the works of the law, or by the hearing of
faith ? 3. Are ye so foolish ? Haying be
gun in the Spirit, are ye now made perfect
by the flesh ? 4. Have ye suffered so many
things in vain, if it be yet in vain ? 5. He
therefore that ministereth to you the Spirit,
and worketh miracles among you, doeth he
it by the works of the law, or by the hear
ing of faith
The apostle is here dealing with those who, hav
ing embraced the faith of Christ, still continued to
seek for justification by the works of the law, who
depended upon their own obedience to the moral
precepts as their righteousness before God, and,
wherein that was defective, had recourse to the legal
sacrifices and purifications, to make it up. These
he first sharply reproves, and then endeavours, by
the evidence of truth, to convince them. This is
the right method, when we reprove any for a fault
or an error, to convince them that it is an error, that
it is a fault.
He reproves them, and the reproof is very close
and warm ; he calls them foolish Galatians, v. 1.
Though as Christians they were Wisdom's children,
yet as corrupt Christians they were foolish children.
Yea, he asks, Who bath bewitched you ? whereby
he represents them as enchanted by the arts and
snares of their seducing teachers, and so far deluded
as to act very unlike themselves. That wherein
their folly and infatuation appeared, was, that they
did not obey the truth, they did not adhere to the
gospel-way of justification, wherein they had heen

taught, and which they had professed to embrace.
Note, (1.) It is not enough to know the truth, and
to say we believe it, but we must obey it too ; we
must heartily submit to it, and steadfastly abide by
it And, (2.) Those are spiritually bewitched, who,
when the truth as it is in Jesus is plainly set before
them, will not thus obey it. • Several things proved
and aggravated the folly of these Christians.
1. Jesus Christ had been evidently set forth as cru
cified among them ; that is, they had had the doc
trine of the cross preached to them, and the sacra
ment of the Lord's supper administered among
them, in both which Christ crucified had been set
before them. Now, it was the greatest madness
that could be for them who had had acquaintance
with such sacred mysteries, and admittance to such
great solemnities, not to obey the truth which was
thus published to them, and signed and sealed in
that ordinance. Note, The consideration of the ho
nours and privileges we have been admitted to as
Christians, should shame us out of the folly of apos
tasy and backsliding.
2. He appeals to the experiences they had had of
the working of the Spirit upon their souls ; (v. 2.)
he puts them in mind, that, upon their becoming
Christians, they had received the Spirit, that many
of them at least had heen made partakers not only
of the sanctifying influences, but of the miraculous
gifts, of the Holy Spirit, which were eminent proofs
of the truth of the Christian religion and the several
doctrines of it, and especially of this, that justifica
tion is by Christ only, and not by the works of the
law, which was one of the peculiar and fundamental
principles of it. To convince them of the folly of
their departing from this doctrine, he desires to
kpow how they came by these gifts and graces ; Was
it by the works ofthe law, that is, the preaching the
necessity of these in order to justification ? This they
could not say, for that doctrine had not then been
preached to them, nor had they, as Gentiles, any
pretence to justification that way. Or was it by the
hearing of faith, that is, the preaching of the doc
trine of faith in Christ, as the only way of justifica
tion ? This, if they would say the truth, they were
obliged to own, and therefore must be very unrea
sonable if they should reject a doctrine, the good
effects of which they had had such experience of.
Note, (1.) It is usually by the ministry of the gospel
that the Spirit is communicated to persons. And,
(2.) They are very, unwise, who suffer themselves
to be turned away from the ministry and doctrine
which have been blessed to their spiritual advan
tage. 3. He calls upon them to consider their past and
present conduct, and from thence to judge whether
they were not acting very weakly and unreasonably ;
(y. 3, 4.) he tells them, that they had begun in the
Spirit, but now were seeking to be made perfect by
the fiesh ; they had embraced the doctrine of. the
gospel, by means of which they had received the
Spirit, and wherein only the true way of justification
is revealed. And thus they had begun well; but
now they were turning to the law, and expected to
be advanced to higher degrees of perfection, by add
ing the observation of it to faith in Christ, in order
to their justification, which could end in nothing but
their shame and disappointment : for this, instead
of being an improvement upon the gospel, was really
a perversion of it ; and while they sought to be justi
fied in this way, they were so far from being more
perfect Christians, that they were more in danger
of becoming no Christians at all ; hereby they were
pulling down with one hand what, they' had built
with the other, and undoing what they hadhitherto
done in Christianity. Yea, he further puts them in
mind, that they had not only embraced the Chris
tian doctrine, butsuffered for it too ; and therefore

518

GALATIANS, III.

their folly would be the more aggravated, if now
they should desert it : for in this case all that they
had suffered would be in vain, it would appear that
they had been foolish in suffering for what they now
deserted, and their sufferings would be altogether iri
vain, and of no advantage to them. Note, (1. ) It is
the folly of apostates, that they lose the benefit of
all they have done in religion, or suffered for it. And,
(2. ) It is very sad for any to live in an age of services
and sufferings, of sabbaths, sermons, and sacraments,
in vain ; in this case former righteousness shall not
be mentioned.
4. He puts them in mind, that they had had mi
nisters among them, (and particularly himself,) who
came with a divine seal and commission ; for they
had ministered the Spirit to them, and wrought mi
racles among them : and he appeals to them, whe
ther they did it by the works ofthe law, or by the
hearing of faith; whether the doctrine that was
preached by them, and confirmed by the miraculous
gifts and operations of the Spirit, was that of justifi
cation by the works of the law, or by the faith of
Christ : they very well knew that it was not the for
mer, but the latter ; and therefore must needs be in
excusable in forsaking a doctrine which had been
so signally owned and attested, and exchanging it
for one that had received no such attestations,
6. Even as Abraham believed God, and
it was accounted to him for righteousness.
7. Know ye therefore that they which are
of faith, the same are the children of Abra
ham. 8. And the scripture, foreseeing that
God would justify the heathen through
faith, preached before the gospel unto Abra
ham, saying, In thee shall aU nations be
blessed. 9. So then they who are of faith,
are blessed with faithful Abraham. 10.
For as many as are of the works of the law
are under the curse: for it is written, Cursed
is every one that continueth not in all things
which are written in the book of the law,
to do them. 11. But that no man is justi
fied by the law in the sight of God, it is evi
dent : for, The just shall live by faith. 12.
And the law is not of faith: but, The man
that doeth them shall live in them. 13.
Christ hath redeemed us from the curse of
the law, being made a curse for us : for it is
written, Cursed is every one that hangeth
ona tree : 14. That the blessing of Abra
ham might come on the Gentiles through
Jesus Christ; that we might receive the
promise ofthe Spirit through faith. 1 5. Bre
thren, I speak after the manner of men ;
though it be but a man's covenant, yet, if it
be confirmed, no man disannulled, or add-
eth thereto. 16. Now to Abraham and his
seed were the promises made. He saith
not, And to seeds, as of many ; but as of
one, and to thy seed, which is Christ. 1 7.
And this I say, that the covenant,_which
was confirmed- before of God in Christ, the
law, which was four' hundred and thirty
years after, cannot disannul, that it should
make the promise of no effeet. 1 &. For if

the inheritance be ofthe law, it is no more
of promise: but God gave it to Abraham
by promise.
The apOstle having reproved the Galatians for
their not obeying the truth, and endeavoured to im
press them with a sense of their folly herein ; in
these verses he largely proves the doctrine which
he had reproved them for the rejecting of; namely,
that of justification by faith without the works of the
law. '1 his he does several ways.
I. From the example of Abraham's justification.
This argument the apostle uses, Rom. 4. Abraham
believed God, and that was accounted to him for
righteousness; (v. 6.) his faith fastened upon the
word and promise of God, and upon his believing he
was owned and accepted of God as a righteous man :
as on this account he is represented as the Father
of the faithful, so the apostle would have us to know,
that they who are of faith, are the children of Abra
ham, (v. 7.) not according to the flesh, but accord
ing to the promise ; and, consequently, that they are
justified in the same way that he was. Abraham
was justified by faith, and so are they. To confirm
this, the apostle acquaints us that the promise made
to Abraham,- (Gen. 12. 3.) In thee shall all nations
be blessed, had a reference hereunto, v. 8. The
scripture is said to foresee, because he that indited
the scripture, did foresee, that God would justify
the heathen world in the way of faith ; and there
fore in Abraham, that is, in the Seed of Abraham,
which is Christ, not the Jews only, but the Gentiles
also, should be blessed ; not only blessed in the seed
of Abraham, but blessed as Abraham was, being
justified as he was. This the apostle calls preach
ing the gospel to Abraham ; and from thence infers,
(v, 9.) that they who are qf faith, that is, true be
lievers, of what nation soever they are, are blessed
with faithful Abraham.' They are blessed with
Abraham the father of the faithful, by the promise
made to him, and therefore by faith as he was. It
was through faith in the promise of God that he was
blessed, and it is only in the same way that others
obtain this privilege.
II. He shews that we cannot be justified but by
faith fastening on the gospel, because the law con
demns us. If we put ourselves upon trial in that
court, and stand to the sentence of it, we are cer
tainly cast, and lost, and undone ; for as many as
are ofthe works ofthe law, are under the curse; as
many as depend upon the merit of their own works
as their righteousness, as plead not guilty, and insist
upon their own justification, the cause will certainly
go against them ; for it is written, Cursed is every
one that continueth not in all things which are writ
ten in the book of the law, to do them, v. 10. and
Deut. 27. 26. The condition of life, by the law, is,
perfect, personal, and perpetual, obedience; the
language of it is, Do this, and live; or, asf. 12.
The man that doeth them shall live in them : and for
every failure herein the law denounces a curse.
Unless our obedience be universal, continuing in all
things that are written in the book of the law, and
unless it be perpetual too ; if in any instance at any
time we fail and come short, we fall under the curse
of the law. The curse-is wrath revealed, and ruin
threatened : it is a separation unto all evil, and this
is in full force, power, and virtue, against all sinners,
arid therefore against all men ; for all have sinned,
and are become guilty before God : and if, as trans
gressors of the law, we are under the curse of it, it
must be a vain thing to look for justification by it.
But though this is not to be expected from the law,
yet the apostle afterward acquaints us, that there is
a way open to our escaping this curse, and regaining
the favour of God, namely, through faith in Christ,
who (as he says, v, 13. ) hath redeemed us from the

GALATIANS, III.

519

curse ofthe law, &c. A strange method it was
which Christ took to redeem us from the curse of
the law; it was by his being himself made a Curse
for us ; being made Sin for us, he was made a Curse
for us ; not separated from God, but laid for the pre
sent under that infamous token of the divine dis
pleasure, which the law of Moses had put a parti
cular brand upon, Deut. 21. 23. The design of this,
was, that the blessing of Abraham might come on the
Gentiles through Jesus Christ : that all who believ
ed on Christ, whether Jews or Gentiles, might be
come heirs of Abraham's blessing, and particularly
of that great promise ofthe Spirit), which was pecu
liarly reserved for the times of the gospel. Hence
it appeared, that it was not by putting themselves
under the law, but by faith in Christ, that they be
came the people of God and heirs of the promise.
Here note, 1. The misery which as sinners we are
sunk into; we are under the curse and condemna
tion of the law. 2. The love and grace of our Lord
Jesus Christ towards us ; he has submitted to be
made a Curse for us, that he might redeem us from
the curse of the law. 3. The happy prospect which
we now have through him, not only of escaping the
curse, but of inheriting the blessing. And, 4. That
¦it is only through faith in him that we can hope to
obtain this favour.
III. To prove that justification is by faith, and not
by the works of the law, the apostle alleges the ex
press testimony of the Old Testament, v. 11. The
place referred to is Habak. 2. 4. where it is said,
The just shall live by faith ; it is again quoted, Rom.
,1. 17. and Heb. 10. 38. The design of it, is, to shew
that they only are just or righteous, who do truly
live, who are freed from death and wrath, and re
stored into a state of life in the favour of God ; and
that it is only through faith that persons become
(righteous, and as such obtain life and happiness ;
that they are accepted of God, and enabled to live
to him now, and are entitled to an eternal life in the
enjoyment of him hereafter. Hence the apostle
says, It is evident that, no man is justified by the
law in the sight of God. Whatever he may be in
the account of others, yet he is not so in the sight of
God, for the law is not of faith ; that says nothing
concerning faith in the business of justification, nor
does it give life to those who believe ; but the lan
guage of it is, The man that doeth them, shall live
in them, as Lev. 18. 5. It requires perfect obedi
ence as the condition of life, and therefore now can
by no means be the rule of our justification : this ar
gument ofthe apostle's may give us occasion to re
mark, That justification by faith is no new doctrine,
but what was established and taught in the church
of God, long before the times of the gospel. Yea,
it isthe only way wherein any sinners ever were, or
can be Justified.
IV, Tothis purpose the apostle urges the stabili
ty of the covenant which God made with Abraham,
which was not vacated or disannulled by the giving
of the law to Moses, v. 15, &c. Faith had the pre
cedence of the law, for Abraham was justified by
faith. It was a promise that he built upon, and pro
mises are the proper objects of faith. God entered
mto covenant with Abraham, (v. 8.) and this cove
nant was firm and steady; even men's covenants
are so, and therefore much more his. When a deed
is executed, or articles of agreement are sealed, both
parties are bound, and it is too late then to settle
thihgs otherwise ; and therefore it is not to be sup
posed that by the subsequent law the covenant of
God should be vacated. The original word iiMm
signifies both a covenant and a testament. Now the
promise made to Abraham, was rather a testament
than a covenant When a testament is become of
torce by the death of the testator, it is not capable
ot being altered ; and therefore the promise that

was given to Abraham, being of the nature of a tes
tament, it remains firm and unalterable. But if it
should be said that a grant or testament may be de
feated for want of persons to claim the benefit of it,
(v. 16.) he shews that there is no danger of that in
this case. Abraham is dead, and the prophets are
dead, but the covenant is made with Abraham and
his Seed. And he gives us a very surprising exposi
tion of that. We should have thought it had been
meant only ofthe people ofthe Jews. "Nay," says
theapostle, "it ism the singular number, ahdpoints
at a single person — that Seed is Christ. " So that the
covenant is still in force ; for Christ abideth for ever
in his person, and in his spiritual seed, who are his by
faith. And if it be objected, that the law which was
given by Moses, did disannul this covenant, because
that insisted so much upon works, and there was so
little in it of faith, or of the promised Messiah ; he
answers, that the subsequent law could not disannul
the precedent covenantor promise; (v. 18.) If the
inheritance be of the law, it is no more of promise ;
but, says he, God gave it to Abraham by promise ;
and therefore it would be inconsistent with his holi
ness, wisdom, and faithfulness, by any subsequent
act to set aside the promise, and so alter the way of
justification, which he had thus- established. If the
inheritance was given to Abraham by promise, and
thereby entailed upon his spiritual seed, we may be
sure that God would not retract that promise ; for
he is not a man, that he should repent.
1 9. Wherefore then serveth the law ? It
was added because of transgressions, till
the seed should come to whom the promise
was made ; and it was ordained by angels
in the hand of a mediator. 20. Now a me
diator is not a mediator of one, but God is
one. 21. Is the law then against the pro
mises of God ? God forbid : for if there had
been a law given which could have given
life, verily righteousness should have been
by the law. 22. But the scripture hath
concluded all under sin, that the promise
by faith of Jesus Christ might be given to
them that believe. 23. But before faith
came, we were kepf under the law, shut up
unto the faith which should afterwards be
revealed. 24. Wherefore the law was our
schoolmaster,' to bring us unto Christ, that
we might be justified by faith. 25. But
after faith is come, we are no longer under
a schoolmaster. 26. For ye are all the
children of God by faith in Christ Jesus,
27. For as many of you as have been bap
tized into Christ have put on Christ. 28.
There is neither Jew nor Greek, there is
neither bond nor free, there is neither male
nor female : for ye are all one in Christ
Jesus. 29. And if ye be Christ's, then are
ye Abraham's seed, and heirs according to
the promise.
The apostle- having just before been speaking of
the promise made to Abraham, and representing
that as the rule of our justification, and not the law,
lest they should think he did too much derogate from
the law, and render it altogether useless, he thence
takes occasion tb discourse of the design and ten
dency of it, and to acquaint us for what purposes it

520

GALATIANS, III.

was given. It might be asked, "If that promise
was sufficient for salvation, wherefore then serveth
the law ? Or why did God give the law by Moses ?"
To this he answers ;
I. The law was added because qf transgressions,
v, 19. It was not designed to disannul the promise,
and to establish a different way of justification from
that which was settled by the promise : but it was
added to it, annexed on purpose to be subservient
to it ; and it was so because of transgressions. The
Israelites, though they were chosen to be God's pe
culiar people, were sinners as well as others, and
therefore the law was given to convince them of
their sin, and of their obnoxiousness to the divine
displeasure on the account of it ; for by the law is
the knowledge of sin, (Rom. 3. 20.) and the law en
tered, that sin might abound, Rom. 5. 20. And it
was also intended to restrain them from the com
mission of sin, to put an awe upon their minds, and
be a curb upon their lusts, that they should not run
into that excess of riot which they were naturally
inclined to ; and yet at the same time it was design
ed to direct them to the true and only way whereby
sin was to be expiated, and wherein they might ob
tain the pardon of it, namely, through the death and
sacrifice of Christ, which was the special use for
which the law of sacrifices and purifications was
given. The apostle adds, that the law was given for this
purpose, till the Seed should come to whom the pro
mise was made ; that is, either till Christ should
come, (the principal Seed referred to in the pro
mise, as he had before shewn,) or till the gospel-
dispensation should take place, when Jews and Gen
tiles, without distinction, should, upon believing,
become the seed of Abraham. The law was added
because of transgressions, till this fulness of time, or
this complete dispensation, was come. But when
the Seed was come, and a fuller discovery of divine
grace in the promise was made, then the law, as
given by Moses, was to cease ; that covenant, being
found faulty, was to give place to another, and a
better, Heb. 8. 7, 8. And though the law, consider
ed as the law of nature, is always in force, and still
continues to be of use, to convince men of sin, and to
restrain them from it; yet we are now no longer
under the bondage and terror of that legal covenant.
The law then was not intended to discover another
way of justification, different from that revealed by
the promise, but only to lead men to see their need
of the promise, by shewing them the sinfulness of
sin, and to point them to Christ, through whom
alone they could be pardoned and justified.
As a farther proof that the law was not designed
to vacate the promise, the apostle adds, It was or
dained by angels in the hand of a mediator. It was
given to different persons, and in a different manner
from the promise, and therefore for different pur
poses. The promise was made to Abraham, and
all his spiritual seed, including believers of all na
tions, even of the Gentiles as well as Jews; but the
law was given to the Israelites as a peculiar people,
and separated from the rest of the world. And
whereas the promise was given immediately by God
himself, the law was given by the ministry of angels,
and the hand of a mediator. , Hence it appeared,
that the law could not be designed to set aside the
promise ; for, (v. 20.) A mediator is not a mediator
of one, of one party only ; but God is one, but one
party in the promise or covenant made with Abra
ham : and therefore it is not to be supposed that by
a transaction which passed only between him and
the nation of the Jews, he shojild make void a pro
mise which he had long before made to Abraham
and all his spiritual seed, whether Jews or Gentiles.
This would not have been consistent with his wis
dom, or with his truth and faithfulness. Moses was

only a mediator between God and the Israelites, not
between God and the spiritual seed of Abraham ;
and therefore the law that was given by him, could
not affect the promise made to them, much less be
subversive of it.
II. The law was given to convince men of the
necessity of a Saviour. The apostle asks, (v. 21.)
as what some might be ready to object, " Is the law
then against the promises qf God? Do they really
clash and interfere with each other ? Or do ye not
set the covenant with Abraham, and the law of
Moses, at variance with one another ?" To this he
answers, God forbid; he was far from entertaining
such a thought, nor could it be inferred from what
he had said ; the law is by no means inconsistent
with the promise, but subservient to it, as the de
sign of it is to discover men's transgressions, and to
shew them the need they have of a better righteous
ness than that of the law. That consequence would
much rather follow from their doctrine than from
his ; for if there had been a law given, that could
have given life, verily righteousness should have
been by the law ; and in that case the promise would
have been superseded, and renderea useless. But
that in our present state could not be, for the scrip
ture hath concluded all under sin, (v. 22.) or de
clared that all, both Jew and Gentile, are in a state
of guilt, and therefore unable to attain to righteous
ness and justification by the works of the law. That
discovered their wounds, but could not afford them
a remedy : it shewed that they were guilty, because
it appointed sacrifices and purifications, which were
manifestly insufficient to take away sin : and there
fore the great design of it, was, that the promise by
faith qf Jesus Christ might be given to them that
believe; that, being convinced of their guilt, and
the insufficiency of the law to effect a righteousness
for them, they might be persuaded to believe on
Christ, and so obtain the benefit of the promise.
III. The law was designed for a schoolmaster, to
bring men to Christ, v. 24. In the foregoing verse,
the apostle acquaints us with the state of the Jews
under the Mosaic economy ; that before faith came,
or before Christ appeared, and the doctrine of justi
fication by faith in him was more fully discovered,
they were kept under the law, obliged, under severe
penalties, to a strict observance ofthe various pre
cepts of it ; and at that time they were shut up, held
under the terror and discipline of it, as prisoners in
a state of confinement : the design of this, was, that
hereby they might be disposed more readily to em
brace the faith which should afterward be revealed,
or be persuaded to accept Christ when he came into
the world, and to fall in with the better dispensation
he was to introduce, whereby they were to be freed
from bondage and servitude, and brought into a state
of greater light and liberty. Now, in that state, he
tells them, the law was their schoolmaster, to bring
them to Christ, that they might be justified by faith.
As it declared the mind and will of God concerning
them, and at the same time denounced a curse
against them for every failure in their duty, so it
was proper to convince them of their lost and un
done condition in themselves, and to let them see
the weakness and insufficiency of their own righ
teousness to recommend them to God. And as it
obliged them to a variety of sacrifices, &c. which,
though they could not of themselves take away sin,
were typical of Christ, and of the great sacrifice
which he was to offer up for the expiation of it, so
it directed them (though in a more dark and obscure
manner) to him as their only Relief and Refuge.
And thus it was their schoolmaster, to instruct and
govern them in their state of minority, or, as the
word irtttfctyayhi most properly signifies, their ser
vant, to lead and conduct them to Christ, (as chil
dren were wont to be led to school by those ser-

GALATIANS, III.

521

vants who had the care of them,) that they might
be more fully instructed by him as their Schoolmas
ter, in 'th.% true way of justification and salvation,
which is only by faith in him, and which he was
appointed to give the fullest and clearest discoveries
of. But lest it should be said, If the law was of this
use and service under the Jewish, why may it not
continue to be so under the Christian state too ; the
apostle adds, (v. 25.) that after faith is come, and
the gospel-dispensation had taken place, under
which Christ, and the way of pardon and life
through faith in him, are set in the clearest light,
we are no longer under a schoolmaster; we have
no such need of the law to direct us to him, as there
was then.
Thus the apostle acquaints us for what uses and
purposes the law served. From what he says con
cerning this matter, we may observe, 1. The good
ness of God to his people of old, in giving the law to
them: for though, in comparison of the gospel-state,
it was a dispensation of darkness and terror, yet it
furnished them with sufficient means and helps,
both to direct them in their duty to God, and to
encourage their hopes in him. 2. The great fault
and folly of the Jews, in mistaking the design of the
law, and abusing it to a very different purpose from
that which God intended in the giving of it : for
they expected to be justified by the works of it;
whereas it was never designed to be the rule of
their justification, but only a means of convincing
them of their guilt, and of their need of a Saviour,
and of directing them to Christ, and faith in him,
as the only way of obtaining this privilege. See
Rom. 9. 31, 32.— 10. 3, 4. 3. The great advantage
of the gospel-state above the legal, under which we
not only enjoy a clearer discovery of divine grace
and mercy' than was afforded to the Jews of old, but
are also freed from the state of bondage and terror
under which they were held. We are not now
treated as children in a state of minority, but as sons
grown up to a full age, who are admitted to greater
freedoms, and instated in larger privileges, than
they were. This the apostle enlarges upon in the
following verses.
For, having shewn for what intent the law was
given, in the close of the chapter he acquaints us
with our privilege by Christ : where he particularly
declares, (1.) That we are the children of God by faith in
Christ Jesus, v. 26. And here we may observe,
[1.] The great and excellent privilege which real
Christians enjoy under the gospel ; they are the chil
dren of God; they are no longer accounted ser
vants, but sons; they are not now kept at such a
distance, and under such restraints, as the Jews
were, but are allowed a nearer and freer access to
God than was granted to them ; yea, they are ad
mitted into the number, and have a right to all the
privileges, of his children. [2. J How they come to
obtain this privilege, and that is by faith in Christ
Jesus; having accepted him as their Lord and Sa
viour, and relying on him alone for justification and
salvation, they are hereupon admitted into this
happy relation to God, and are entitled to the pri
vileges of it : for (John 1. 12.) as many as received
him, to them gave he power to become the sons of
God, even to them that believe on his name.
And this faith in Christ, whereby they became the
children of God, he reminds us, (v. 27.) was what
they professed in baptism ; for he adds, .As many
of you as have been baptized into Christ, have put
on Christ. Having in baptism professed their faith
in him, they were thereby devoted to him, and had,
as it were, put on his livery, and declared them
selves to be his servants and disciples ; and being
thus become the members of Christ, they were
through him owned and accounted as the children
Vol. vi.— 3 U

of God. Here note, First, Baptism is now the so
lemn rite of our admissionjnto the Christian church,
as circumcision was into that of the Jews. Our Lord
Jesus appointed it to be so, in the commission he
gave to his apostles ; (Matt 28. 19. ) and according
ly it was their practice to baptize those whom they
had discipled to the Christian faith ; and perhaps
the apostle might take notice of their baptism here,
and of their becoming the children of God through
faith in Christ, professed therein, to obviate a fur
ther objection, which the false teachers might be
apt to urge in favour of circumcision. They might
be ready to say, "Though it should be allowed
that the law, as given at mount Sinai, was abro
gated by the commg of Christ the promised Seed ;
yet why should circumcision be set aside too, when
that was given to Abraham together with the pro
mise, and long .before the giving of the law by
Moses ?" But this difficulty is sufficiently removed,
when the apostle says, They who are -baptized into
Christ, have put on Christ : for from thence it ap
pears, that under the gospel, baptism comes in the
room of circumcision, and that they who by baptism
are devoted to Christ, and do sincerely believe in
him, are to all intents and purposes as much admit
ted into the privileges of the Christian state, as the
Jews were by circumcision into those of the legal,
(Phil. 3. 3.) and therefore there was no reason why
the use of that should still be continued. Note, Se
condly, In our baptism we put on Christ, therein we
profess our discipleship to him, and are obliged to
behave ourselves as his faithful servants : being bap
tized into Christ, we are baptized into his death,
that as he died and rose again, so, in conformity
thereunto, we should die unto, sin, and walk in new
ness of life; (Rom. 6. 3, 4.) it would be of great ad
vantage to us, did we oftener remember this.
(2.) That this privilege of being the children of
God, and of being by baptism devoted to Christ, is
now enjoyed in common by all real Christians. The
law indeed made a difference between Jew and
Greek, giving the Jews on many accounts the pre
eminence: that also made a difference between bond
and free, master and servant, and between male and
female, the males being circumcised ; but it is not
so now, they all stand on the same level, and are all
one in Christ Jesus : as the one is not accepted on
the account of any national or personal advantages
he may enjoy above the other, so rieither is the other
rejected for the want of them ; but all who sincerely
belive on Christ, of what nation, or sex, or condition,
soever they be, are accepted of him, and become
the children of God through faith in him. '
(3.) That, being Christ's, we are Abraham's, seed,
and heirs according to the promise. Their judaizing
teachers would make them believe that they must
be circumcised and keep the law of Moses, or they
could not be saved : "No," says the apostle, "there
is no need of that ; for if ye be Christ's, if ye sincerely
believe on him, who is the promised Seed, in whom
all the nations of the earth were to be blessed, ye
thereby become the true seed of Abraham, the fa
ther of the faithful, and as such are heirs according
to the promise, and consequently are entitled to the
great blessings and privileges of it."
And therefore upon the whole, since it appeared
that justification was not tb be attained by the works
of the law, but only by faith in Christ, and that the
law of Moses was a temporary institution, and was
given for such purposes as were only subservient to,
and not subversive of, the promise ; and that now,
under the gospel, Christians enjoy much greater and
better privileges than the Jews did trader that dis
pensation ; it must needs follow, that they were very
unreasonable and unwise, in hearkening to those who
at once endeavoured to deprive them of the truth
and liberty of the gospel.

522

GALATIANS, IV.

CHAP. IV.

The apostle, hi this chapter, is still carrying on the same
general design as in the former — to recover these Christians
from the impressions made upon them hy the judaizing
teachers, and to represent their weakness and folly in
suffering themselves to he drawn away from the gospel-
doctrine of justification, and to be deprived of their freedom
from the bondage of the law of Moses. For this purpose
he makes use of various considerations ; such as, I. The
freat excellence ofthe gospel-state above the legal, v. 1 . . 7.
f . The happy change that was made in them at their con
version, v. 8 . . 11. III. The affection they had had for
him and his ministry, v. 12. . 16. IV. The character of
the false teachers by whom they had been perverted, v. .17,
18. V. The very tender affection he had for them, v. 19,20.
VI. The history of Isaac and Ishmael,, by a comparison
taken from which he illustrates the difference between such
as rested in Christ and such as trusted in the law. And
in all these, as he uses great plainness and faithfulness
with them, so he expresses the tenderest concern for them.
1 . 1WTOW I say,, that the heir, as long as
Jl^I he is a child, differeth nothing from
a servant, though he be Lord of all ; 2.
But is under tutors and governors until the
time appointed of the father. 3. Even so
we, when we were children, were in bond
age under the elements of the world : 4.
But when the fulness of the time was Come,
God sent forth his Son, made of a woman,
made under the law, 5; To redeem them
that were under the law, that we might
receive the adoption of sons. 6. And be
cause ye are sons, God hath sent forth the
Spirit of his Son into your hearts, crying,
Abba, Father. ',' 7, Wherefore thou art no
more a servant, but a son; and if a son,
then an heir of God through Christ.
In this chapter the apostle deals plainly with those
who hearkened to the judaizing teachers, who cried
up the law of Moses in competition with the gospel
of Christ, and endeavoured to bring them under the
bondage of it To convince them of their folly, and
to rectify their mistake herein, in these verses he
prosecutes the comparison of a child under age,
which he had touched upon in the foregoing chapter;
and thence shews what great advantages we have
now, under the gospel, above what they had under
thelaw. And here,
I. He acquaints us with the state of the Old Tes
tament church : it was like a child under age, and
it was used accordingly, being kept in a state of
darkness and bondage, m comparison ,of the greater
light and liberty which we enjoy under the gospel.
That was indeed a dispensation of grace, and yet it
was comparatively a dispensation of darkness : for
as the hen-, in his minority, is under tutors and go
vernors till the time appointed of his father, by whom
he is educated and instructed in those things which
at present he knows little ofthe meaning of, though
afterward they are likely to be of great use to him ;
so it was with the Old Testament church — the
Mosaic economy, which they were under, was what
they could not fully understand the meaning of; for,
as the apostle says, (2 Cor. 3. 13.) They could not
steadfastly look to the end of thai which was abolish
ed. But to the church, when grown up to maturity
in gospel-days, it becomes of great use. And as
that was a dispensation of darkness, so of bondage
too ; for they were in bondage under the elements of
the world, being tied to a great number of bur
thensome rites and observances, by which, as by a
kind of first rudiments, they were taught and in
structed, and whereby they were kept in a state of

subjection, like a child under tutors and governors.
The church then lay more under the character of
a servant, being obliged to do every thing'according
to the command of God, without being fully ac
quainted with the reason of it ; but the service under
the gospel appears to be more reasonable than that
was. The time -appointed of the Father being
come, when the church was to arrive at its full age,
the darkness and bondage under which it before lay
are removed, and we are under a dispensation of
greater light and liberty.
II. He acquaints us with the much happier state
of Christians under the gospel-dispensation, v. 4 — 7.
When the fulness of time was come, the time ap
pointed of the Father, when he would put an end to
legal dispensation, and set up another and a better
in the room of it, he sent forth his Spn, 8cc. The
Person who was employed to introduce this new
dispensation, was no other than the Son of God
himself, the only begotten of the Father; who, as
he had been prophesied of, and promised, from the
foundation ofthe world, so in due time he was mani
fested for this purpose. He, in pursuance of the
great design, he had undertaken, submitted to be
made of a woman; there is his incarnation— and to
be made under the law ; there is his subjection. He
who was truly God, for our sakes became man; and
he who was Lord of all, consented to come into a
staite of subjection, and to take upon him the form
of a servant; and one great end of all this, was, Tp
redeem them that were under the law; to save us
from that intolerable yoke, and to appoint- gospel-
ordinances more rational and easy. He had indeed
something more and greater in his view, in coming
into the world, than merely to deliver us from the
bondage of the ceremonial law ; for he came in our
nature, and consented to suffer and die for us, that
hereby he might redeem us from the wrath of God,
and from the curse of the moral law, which, as sin
ners, we all lay under. But that was one end of it,
and a mercy reserved to be bestowed at the time of
his manifestion ; then the more servile state of the
church was to come to a period, and a better to suc
ceed in the place of it ; for he was sent to redeem
us, that we might receive the adoption of sons ; that
we might no longer be accounted and treated as
servants, but as sons, grown up to maturity, who are
allowed greater freedoms, and admitted, to larger
privileges, than while they were under- tutors and
governors. This the course of the apostle's argu
ment leads us to take notice of, as one thing intend
ed by this expression, though, no doubt, it may also
be understood as signifying that gracious adoption
which the gospel so often speaks of, as the privilege
of those who believe in Christ. Israel was God's
son, his first-born, Rom. 9. 4. But now, under the
gospel, particular believers receive the adoption's
and, as an earnest and evidence of it, they have to
gether therewith the Spirit of adoption, putting
them upon the duty of prayer, and enabling them in
prayer to eye God as a Father ; (v. 6. ) Because ye
are sons, God hath sent forth the Spirit of his Son
into your hearts, crying Abba, Father. And here
upon, (v. 7.) the apostle concludes this argument,
by adding, Wherefore thou art no more a servant,
but a son; and if a son, then an heirof God through
Christ; that is, Now, under the gospel-state, we are
no longer under the servitude of the law, but, upon
our believing in Christ, become the sons of God;
we are thereupon accepted of him, and adopted by
him ; and, b&ing the sons, we are also heirs of God,
and are entitfea to the heavenly inheritance : (as he
also reasons, Rom. 8. 17.) and therefore it must
needs be the greatest weakness and folly to tum
back to the law, and to seek justification by the
works of it. From what the apostle says in these
verses, we may observe,

GALATIANS, IV.

523

1. The wonders of divine love and mercy towards
us, particularly of God the Father, in sending his
Son into the world to redeem and save us ; of the
Son of God, in submitting- so low, and Suffering so
much, for us, in pursuance of that design ; and of
the Holy Spirit, in condescending to dwell in the
hearts of believers for such gracious purposes.
2. The great and invaluable advantages which
Christians enjoy under the gospel: for, (1.) We
receive the adoption of sons. Whence note, It is
the great privilege which believers have through
Christ, that they are adopted children of the God
of heaven. We who by nature are children of
wrath and disobedience, are become by grace chil
dren of love. (2. ) We receive the Spirit of adoption.
Note, [1.] All who have tiie privilege of adoption,
have the Spirit of adoption ; all who are received
into the number, partake of the nature, of the chil
dren of God ; for he will have all his children to
resemble him. [2.] The Spirit of adoption is
always the Spirit of prayer, and it is our duty in
prayer to eye God as a Father. Christ has taught
us in prayer to eye God as our Father in heaven.
[3.] H we are his sons, then his heirs. It is not so
among men, with whom the eldest son is heir; but
all God's children are heirs; they who have the
nature of sons, shall have the inheritance of sons.
8. Howbeit then, when ye knew not
God, ye did service unto them who by
nature are no gods. 9. But now, after
that ye have known God, or rather are
known of God, how turn ye again to the
weak and beggarly elements, whereunto ye
desire again to be in bondage? 10. Ye
observe days, and months, and times, and
years. 11. I am afraid of you, lest I have
bestowed upon you labour in vain.
In these verses the apostle puts them in mind of
what they were before their conversion to the faith
of Christ, and what a blessed change their conver
sion had made upon them ; and thence endeavours
to convince them of their great weakness in heark
ening to those who would bring them under the
bondage ot the law of Moses.
I. He reminds them of their past state and be
haviour, and what they were before the gospel was
preached to them ; then they knew not God, they
were grossly ignorant of the true God, and the way
wherein he is to be worshipped : and at that time
they were under the worst of slaveries, for they did
service to them which by nature were no gods; they
were employed in a great number of superstitious
and idolatrous services to those, who, though they
were accounted gods, were yet really no gods,_but
mere creatures, and perhaps of their pwn making,
and therefore were utterly unable to hear and help
them. Note, 1.' Those who are ignorant of the
true God, cannot but be inclined to. false gods.
Those who forsook the God who made the world,
rather than be without gods, worshipped such as
they themselves made. 2. Religious worship is
due to none but to him who is by nature God ; for
when the apostle blames the doing service to such as
by nature were no gods, he plainly shews that He
only who is by nature God, is the proper Object of
our religious worship.
II. He calls upon them to consider the happy
change that was made in them by the preaching of
the gospel among them. Now they had known JSqd;
they were brought to the knowledge of the true
God and of his Son Jesus Christ, whereby they
were recovered out of the ignorance and. bondage
under which they before lay : or rather were known

of God; this happy change in their state, whereby
they were turned from -idols to the living God, and
through Christ had received the adoption of sons,
was not owing to themselves, bu£ to him ; it was the
effect of his free and rich grace toward them, and
as such they ought to account it; and therefore
hereby they were laid under the greater obligation
to adhere to the liberty wherewith he had made
them free. Note, All our acquaintance with God
begins with him; we know him, because we are
known of him.
IH. Hence he infers the unreasonableness and
madness of their suffering themselves to be brought
again into a state of bondage ; he speaks of it with
surprise and deep concern of mind, that such as
they should do so ; How turn ye againj &c. says he,
v. 9. " How is it that ye, who have been taught to
worship God iii the gospel-way, should now be per
suaded to comply with the ceremonial- way of wor
ship ; that ye, who have been acquainted with a
dispensation of light, liberty, and love, as that of the
gospel is, should now submit to a dispensation of
darkness, and bondage, and terror, as that of the
law is ?" This they had the less reason for, since
they had never been under the law of Moses, as the
Jews had been ; and therefore on this account they
were more inexcusable than the Jews themselves,
who might be supposed to have some fondness for
that which had been of so long standing among them.
Besides, what they suffered themselves to be brought
into bondage to, were but weak and beggarly ele
ments, such things as had no power in them to
cleanse the soul, or to afford any solid satisfaction to
the mind, and which were only designed for that
state of pupillage under which the church had been,
and which was now come to a period ; and there
fore their weakness and folly were the more ag
gravated, in submitting to them, and in symboliz
ing with the Jews in observing their various festi
vals, here signified by days, and months, and times,
and years. Here note, 1. It is possible for those
who have made great professions of religion, to be
afterward drawn into very great defections from the
purity and simplicity of it, for this was the case of
these Christians. And, 2. The more mercy God has
shewn to any, in bringing them into an acquaintance
with the gospel, and the liberties and privileges of
it, the greater are their sin and folly, in suffering
themselves to be deprived of them ; for this the
apostle lays a special stress upon, that, after they
had known God, or rather were known of him,
they desired to be in bondage under the weak and
beggarly elements of the law.
iv. Hereupon he expresses his fears concerning
them, lest he had bestowed on them labour in vain.
He had been at a great deal of pains about them, in
preaching the gospel to them, and endeavouring to
confirm them in the faith and liberty of it ; but now
they were giving up these, and thereby rendering
his labour among them fruitless and ineffectual, and
this he could not but be deeply affected with the
thoughts of. Note, 1. A great deal of the labour of
faithful ministers is labour in vain ; and when it is
so, it cannot but be a great grief to those who desire
the salvation of souls. Note, 2. The labour of mi
nisters is in vain upon those who begin in the Spirit,
and end in the flesh; who, though they seem to set
out well, yet afterward turn aside from the way of
the gospel. Note, 3. Those will have a great deal
to answer for, upon whom the faithful ministers of
Jesus Christ bestow labour in vain.
12. Brethren, I beseech you, be as I am;
for I am as ye are : ye have not injured me
at all. 1 3. Ye know how through infirmity
of the flesh I preached the gospel unto

524

GALATIANS, IV.

you at the first. 14. And my temptation
whiph was in the flesh ye despised not, nor
rejected ; but received me as an angel of
God, even as Christ Jesus. 15. Where is
then the blessedness ye spake of? Foj- 1
bear you record, that, if it had been possi
ble, ye would have plucked out your own
eyes, and have given them to me. 16. Am
I therefore become your enemy, because I
tell you the truth ?
That these Christians might he the more asham
ed of their defection from the truth of the gospel
which Paul had preached to them, he here reminds
them of the great affection they formerly had for
him and his ministry, and' puts them upon consider
ing how very-unsuitable their present behaviour was
to what they then professed. And here we may
observe, I. How affectionately he addresses himself to
them ; he styles them brethren, though he knew
their hearts were in a great measure alienated from
him. He desires that all resentments might be laid
aside, and that they would' bear the same temper of
mind toward him, which he did to them ; he would
have them to be as he was, for he was as tliey were,
and moreover, tells them that they had not injured
him at all. He had no quarrel with them upon his
own account ; thpugh, in blaming their conduct, he
had expressed himself with some warmth and con
cern of mind. He assures them that it was not
owing to any sense of personal injury or affront, (as
they might be ready to think,) but proceeded
wholly from a zeal for the truth and purity of the
gospel, and their welfare and happiness. Thus he
endeavours to mollify their spirits toward him, that
so they might be the better disposed to receive the
admonitions he was giving them ; hereby he teaches
us, that in our reproving Others we should take care
to convince theril that bur reproofs do not proceed
from any private pique or resentment, but from a
sincere regard to the honour of God and religion,
and their truest welfare; for then they are likely
to be most successful, when they appear to be most
disinterested. II. How he magnifies their former affection to
him, that hereby they might be the more ashamed
of their present behaviour toward him. To this
purpose, 1. He puts them in mind of the difficulty
under which he laboured when he came first among
them ; Ye know, says he, how, through infirmity
of the fiesh, I preached the gospel unto you at the
first. What this infirmity of the fiesh was, which
in the following words he expresses by his temptation
that was in his flesh, (though, no doubt, it was well
known to these Christians to whom he wrote,) we.
can have no certain knowledge of: some take it to
have been the persecutions which he suffered for
the gospel's sake; others, to have been something
in his person, or manner of speaking, which might
render his ministry less grateful and acceptable, re
ferring to 2 Cor. 10. 10. and to ch. 12. 7—9. But,
whatever it was, it seems it made no impression on
them to his disadvantage. For, 2. He takes notice,
that, notwithstanding this his infirmity, (which
might possibly lessen him in the esteem of some
others,) they did not despise or reject him on the
account of it, but, on the contrary, received him as
an angel of God, even as Christ Jesus; they shewed
a great deal of respect to him ; he was a welcome
messenger to them, even as though an angel of God
or Jesus Christ himself had preached to them. Yea,
so great was their esteem of him, that, if it would
nave been any advantage to him, they could have

plucked out their own eyes, and have given them to
him. Note, How uncertain the respects of people
are, how apt they are to change their minds, and
how easily they are drawn into a contempt of those
for whom they once had the greatest esteem and
affection, so that they are ready to pluck out the
eyes of those for whom they would. before have
plucked out their own ! We should therefore labour
to be accepted of God, for ii is a small thing to be
judged of man's judgment, 1 Cor. 4. 3.
IH. How earnestly he expostulates with them
hereupon ; Where is then, says he, the blessedness
ye spake of? As if he had said, " Time was, when
you expressed the greatest joy and satisfaction in the
glad tidings of the gospel, and were very forward in
pouring out your blessings upon me, as the publisher
of them ; whence is it that you are now so much al
tered, that you have so little relish of them, or re
spect for me ? You once thought yourselves happy in
receiving the gospel ; have you now any reason to
think otherwise ? ' Note, Those who have left their
first love, would do well to consider, Where is now
the blessedness they once spake of, what is become of
that pleasure they used to take in communion with
God, and in the company of his servants ? The more
to impress upon them a just shame of their present
conduct, he again asks, (v. 16.) " Am Ibecomeyour
enemy, because I tell you the truth ? How is it that I,
who was heretofore your favourite, am now account
ed your enemy ? Can, you pretend any other reason
for it, than that I have told you the truth, endeavour
ed to acquaint you with, and to confirm you in, the
truth of the gospel ? And if not, how unreasonable
must your disaffection be !" Note, 1. It is no uncom
mon thing for men to account those their enemies,
who are really their best friends ; for so, undoubted
ly, those are, whether ministers or others, who tell
them the truth, and deal freely and faithfully with
them in matters relating to their eternal salvation,
as the apostle now did with these Christians. 2.
Ministers may sometimes create enemies to them
selves by the faithful discharge of their duty : for
this was the case of Paul, he was accounted their
enemy for telling them the truth. 3. Yet ministers
must not forbear speaking the truth, for fear of of
fending others, and drawing their displeasure upon
them. 4. They may be easy in their own minds,
when they are conscious to themselves, that, if
others are become their enemies, it is only for tell
ing them the truth.
1 7. They zealously affect you, but not
well ; yea, they would exclude you, that
ye might affect them. 1 8. But it is good
to be zealously affected always in a good
thing, and not only when I am present with
you. The apostle is still carrying on the same design as
in the foregoing verses, which was, to convince the
Galatians of their sin and- folly in departing from the
truth of the gospel : having just before been expostu
lating with them about the change of their behaviour
toward him who endeavoured to establish them in
it, he here gives them the character of those false
teachers who made it their business to draw them
away from it ; which if they would attend to, they
might soon see how little reason they had to hearken
to them : whatever opinion they might have of
them, he tells them they were designing men, who
were aiming to set up themselves, and who, under
their specious pretences, were more consulting their
own irfterest than their's ; " They zealously affect
you," says he; "they shew a mighty respect fpr
you, and pretend a great deal of affection to you,
but not well; they do it not with any good design,

GALATIANS, IV.

- 525

they are not sincere and upright in it, for they would
exclude you, that ye might affect them ; that which
they are chiefly aiming at, is, to engage your affec
tions to them ; in order to this, they are doing all
they can to draw off your affections from me, and
from the truth, that so they may engross you to
themselves. " This, he assures them, was.their de
sign, and therefore they must needs be very unwise
in hearkening to them. Note, 1. There may ap-
Eear to be a great deal of zeal, where yet there is
ut little truth and sincerity. Observe, 2. It is the
usual way of seducers, to insinuate themselves into
people's affections, and by that means to draw them
into their opinions. 3. Whatever pretences such
may make, they have usually more regard to their
own interest than that of others, and will not stick
at ruining the reputation of others, if by that means
they can raise their own. On this occasion the
apostle gives us that excellent rule which we have,
v. 18. It is good to be zealously affected always in a
good thing. What our translation renders in a good
thing, some choose to render to a good man, and so
consider the apostle as pointing to himself; this
sense, they think, is favoured both by the preceding
context, and also by the words immediately follow
ing, andnotonly when I am present with you : which
may be as if he had said, " Time was, when ye
were zealously affected toward me ; ye once took
me for a good man, and have now no reason to think
otherwise of me ; surely then it would become you
to shew the same regard to me, now that I am ab
sent from you, which ye did when I was present
with you." But if we adhere to our own translation,
the apostle here furnishes us with a very good rule
to direct and regulate us in the exercise of our zeal :
there are two things which to this purpose he more
especially recommends to us ; (1.) That it be exer
cised only upon that which is good ; for zeal is then
Jbily good, when it is in a good thing : they who are
zealously affected to that which is evil, will thereby
only do so much the more hurt. And, (2. ) That
herein it be constant and steady : it is good to be
zealous always in a good thing ; not for a time only,
or now and then, like the heat of an ague-fit, but,
like the natural heat of the body, constant. Happy
would it be for the church of Christ, if this rule was
better observed among Christians !
19. My little children, of whom I travail
in birth again until Christ be formed in you,
20. I desire to be present with you now,
and to change my voice; for I stand in
doubt of ypu.
That the apostle might the better dispose these
Christians to bear with him in the reproofs which
he was obliged to give them, he here expresses his
great affection to them, and the veiy tender concern
he had for their welfare : he was not like them — one
thing when among them, and another whetiabsent
from them ; their disaffection to him had not removed
his affection from them ; but he still bore the same
respect to them which he had formerly done; nor
was hfe like their false teachers, who pretended a
great .deal of affection to ,them, when at the same
time they were pnly consulting their own interest; but
he had a sincere concern for their truest advantage ;
he sought not their's, but them. They were too
ready to account him their enemy, but he assures
them that he was their friend; .nay,, not only so, but
that he had the bowels of a parent toward them.
He calls, them his children, as he justly might, since
he had been the instrument of their conversion to
the Christian faith; yea, he styles" them his little
children, which as it denotes a greater degree of
tenderness and affection to them, so' it may possibly

have a respect to their present behaviour, whereby
they shewed themselves too like little children,, who
are easily wrought upon by the arts and insinuations
of others. He expresses his concern for them, and
earnest desire of their welfare and soul-prosperity,
by thepangs of a travailing woman — he travailed in
birth for them : and the- great thing which he was
in so much pain about, and which he was so earnest
ly desirous of, was, not so much that they might af
fect him, as that Christ might be formed in them ;
that they might become Christians indeed, and be
more confirmed and established in the faith ofthe
gospel. From whence we . may note, 1. The very
tender affection which faithful ministers bear toward
those among whom they are employed ; it is like
that of the most affectionate parents to their little
children. 2. That the chief fhirig they are longing
and even travailing in birth for, on their account, is,
that Christ may be formed in them ; not so much
that they may gain their affections, much less that
they may make a prey of them, but" that they may
be renewed in the spirit of their minds, wrought
into the image of Christ, and more fully settled and
confirmed in the Christian faith and life : and how
unreasonably must those people act, who suffer
themselves to be prevailed upon to desert or dislike
such ministers ! 3. That Christ is not fully formed
in men till they are brought off from trusting in their
own righteousness, and made to rely only upon him
and his righteousness.
As a further evidence of the affection and concern
wliich the apostle had for these Christians, he adds,
(v. 20. ) that he desired to be then present with them ;
that he would be glad of an opportunity of being
among them, and conversing with them, and that
thereupon he might find occasion to change his voice
toward them : for at present he stood in doubt qf
them ; he knew not well what to think of them ; he
was not so fully acquainted with their state as to
know how to accommodate himself to them ; he was
full of fears and jealousies concerning them, which
was the reason of his writing to them in such a man
ner as he had done ; but he would be glad to find
that matters were better with them than he feared,
and that he might have occasion to commend them,
instead of thus reproving and chiding them. Note,
Though ministers too often find it necessary to re
prove those they have to do with, yet this is no
grateful work to them ; they had much rather there
was no occasion for it, and are always glad when
they can see reason to change their voice toward
them. 21. Tell me, ye that desire to be under
the law; do ye not hear the law ? 22. For
it is written, that Abraham had two sons,
the one by a bond-maid, the other by a
free-wdman. 23. But he who was of the
bond-woman was born after the flesh ; but
he of the free- woman was by promise. 24.
Which things are an allegory; for these
are the two covenants ; the one from the
mount Sinai, which gendereth to bondage,
which is Agar. 25. For this Agar is mount
Sinai in Arabia, and answereth to Jeru
salem which now is, and is in bondage with
her children. 26. But Jerusalem which is
above, is free, wliich is the mother of us
all. 27. For it is writtfen, Rejoice, thou
barren that bearestnot; break forth and
cry, thou that travailest not: for the deso
late hath many more children than she who

526

GALATIANS.V.

hath a husband. 28. Now we, brethren,
as Isaac was, are the children of promise.
29. But as then he that was born after the
flesh persecuted him that was born after
the Spirit, even so it is now. 30. Never
theless what saith the'scripture ? Cast out
the bond-woman and her son: for the son
of the bond-woman shall not be heir with
the son of the free- woman. 31. So then,
brethren, we are not children of the bond
woman, but of the free.
In these verses the apostle illustrates the differ
ence between believers who rested in Christ only,
and those Judaizers who trusted in the law, by a
comparison taken from the story of Isaac and Ish
mael. This he introduces in such a manner as was
proper to strike and impress their minds, and to con
vince them of their great weakness in departing
from the truth, and suffering themselves to be de
prived of the liberty of the gospel ; Tell me, says
he, ye that desire to be under the law, do ye not hear
the law ? He takes it for granted that they did hear
the law, for among the Jews it was wont to be read
in their public assemblies every sabbath-day ; and
since they were so very fond of being under it, he
would have them duly to consider what is written
therein, (referring to what is recorded Gen. 16. and
ch. 21. ) which if they would do, they might soon see
how little reason they had for it And here,
1. He sets before them the history itself; (v. 22,
23.) For it is written, Abraham had two sons, &c.
Here he represents the different state and condition
of these two sons of Abraham ; that the one, Ish
mael, was by a hond-maid, and the, other, Isaac, by
a free-woman ; and that whereas the former was
born after the flesh, or by the ordinary course of
nature, the other was by promise, when in the course
of nature there was no reason to expect that Sarah
should have a son.
2. He acquaints them with the meaning and de
sign of this history, or the use which he intended to
make of it ; (v. 24 — 27.) These things, says he, are
an allegory, wherein, beside the literal and histori
cal sense of the words, the Spirit of God might de
sign to signify something further to us, and that was,
That these two, Agar and Sarah, are. the two cove
nants, or were intended to typify and prefigure the
two different dispensations of the covenant. The
former, Agar, represented that which was given
from mount Sinai; and which genderet/ito bondage,
which though it was a dispensation of grace, yet, in
comparison of the gospel-state, was a dispensation
of bondage, and became more so to the Jews, tlirough
their mistake of the design of it, and expecting to
be justified by the works of it For this Agar is
mount Sinai in Arabia, (mount Sinai was then called
Agar by the Arabians,) and it answer eth to Jerusa
lem which now is, and is in bondage with her chil
dren ; that is, it justly represents the present state
ofthe Jews, who, continuing in their infidelity, and
adhering to that covenant, are still in bondage with
their children. But the other, Sarah, was intended
to prefigure Jerusalem which is above, or the state
of Christians under the new and better dispensation
of the covenant, which is free both from the curse
ofthe moral and the bondage of the ceremonial law,
and is, the mother of us all; a state into which all,
both Jews and Gentiles, are admitted, upon their
believing in Christ. And to this greater freedom
and enlargement of the church under the gospel-
dispensation, which was typified by Sarah the mo
ther of the promised seed, the. apostle refers that of
the prophet, Isa, 54. 1. where it is written, Rejoice,

thou barren that bearest not ; break forth and cry,
thou that travailest not : for the desolate hath many
more children than she who hath a husband.
3. He applies the history thus explained, to the
present case; (v. 28.) Now we, brethren, says he,
as Isaac was, are the children ofthe promise. We
Christians, wh6 have accepted Christ, and rely
upon him, and look for justification and salvation by
him alone, as hereby we become the spiritual, though
we are not the natural, seed of Abraham, so we are
entitled to the promised inheritance, and interested
in the blessings of it But lest these Christians
should be stumbled at the opposition they might
meet with from the Jews, who were so tenacious of
their law, as to be ready to persecute those who
would not submit to it, he' tells them that this was
no more than what was pointed to in the type ; for
as then he that was born after the fiesh, persecuted
him that was born after the Spirit, they must expect
it would be so now. But, for their comfort in this
case, he desires them to consider what the scripture
saith, (Gen. 21. 10.) Cast out the bond-woman and
her son, for the son of the bond-woman shall not be
heir with the son of the free-woman. Though the
judaizers should persecute and hate them, yet the
issue would be, that Judaism would sink, and wither,
and perish ; but true Christianity should flourish and
last for ever. And then, as a general inference from
the whole, or the sum of what he had said, he con
cludes, (v. 31.) So then, brethren, we are not chii'
dren ofthe bond-woman, but of the free,
CHAP. V.
In this chapter, the apostle comes to make application of his
foregoing discourse. He begins it with a general caution,
or exhortation, (v. 1.) .which he afterward enforces by
several considerations,. v. 2 . . 12. He then presses them to
serious practical godliness, which would be the best anti
dote against the snares of their false teachers ; particularly^
I. That they should not strive with one another, v. 13 . . lSy
II. That they would strive against sin: where he shews,
1. That there is in every one a struggle between flesh and
spirit, v. 17. 2. That it is our duty and interest, in this
struggle, to side with the better part, v. 16, 18. 3. He
specifies the works of the flesh, which must be watched
against, and mortified ; and the fruits of the Spirit, which
must be brought forth and cherished ; and shews of what
importance it is that they be so, v. 19 . . 24. And then con
cludes the chapter with a caution against pride and envy.
1. QTAND fast therefore in the liberty
k5 wherewith Christ hath made us free,
and be not entangled again with the yoke
of bondage. 2. Behold, I Paul say unto
ypu, that if ye be circumcised, Christ shall
profit you nothing. 3. For I testify again
to every man that is circumcised, that he is
a debtor to do the whole law. 4. Christ is
become of no effect unto you, whosoever
of you are justified by the law ; ye are fallen
from grace-.. 5. For we through4he Spirit
wait for, the hope of righteousness by faith.
6. For in Jesus Christ neither' circumcision
availeth any thing, nor uncircumcision ; but
faith which worketh by love. 7. Ye did run
well ; who did hinder you, that ye should
not obey the truth ? 8. This persuasion
cometh npt of him that calleth you. 9. A
little leaven leaverteth the whole lump. 10.
I have confidence in you through the Lord,
that ye will be none otherwise minded : but
he that troubleth you shall bear his judg
ment, whosoever he be. 11. And I, bre-

GALATIANS, V.

527

thren, if I yet preach circumcision, why do
I yet suffer persecution ? Then is the of
fence of the cross ceased. 12. I would
they were even cut off who trouble you.
In the former part of this chaper the apostle cau
tions the Galatians to take heed of the judaizing
teachers, who endeavoured to bring them back un
der the bondage of the law. He had been arguing
against them before, and had largely shewn how
contrary the principles and spirit of those teachers
were to the spirit of the gospel ; and now this is as it
were the general inference or application of all that
discourse. Since it appeared by what had been said,
that we can be justified only by faith in Jesus Christ,
and not by the righteousness of- the law ; and that the
law of Moses was no longer in force, nor Christians
under any obligation to submit to it; therefore he
would have them to stand fast in the liberty where
with Christ hath made us free, and not to be again
entangled with the yoke of bondage. Here observe,
1. Under the gospel we are enfranchised; we are
brought into a state of liberty, wherein we are freed
from the yoke of the ceremonial law, and from the
curse of the moral law ; so that we are no longer tied
to tiie observation of the one, nor tied up to the
rigdtir of the other, which curses every one that con
tinues not in all things written therein to do them,
ch. 3. 10. 2. We owe this liberty to Jesus Christ,
it is he who has made us free ; by his merits he has
satisfied the demands of the broken law, and by his
authority as a King he has discharged us from the
obligation of those carnal ordinances which were
imposed on the Jews. And, 3. It is therefore our
duty to standfast in this lj0rty, constantly and faith
fully to adhere to the gospel and to the liberty of it,
and not to suffer ourselves, upon any considerations,
to be again entangled with the yoke of bondage, or
persuaded to return back to the law Qf Moses. This
is the general caution or exhortation, which in the
following verses the apostle enforces by several rea
sons or arguments. As,
1. That their submitting to circumcision, and de
pending on the works of the law for righteousness,
was an implicit contradiction of their faith as Chris
tians,' and a forfeiture of all their advantages by Jesus
Christ, v. 2 — 4. And here we may observe,
1. With what solemnity the apostle asserts and
declares this ; Behold, I Paul say unto you ; (v. 2.)
and he repeats it, (v. 3.) I testify unto you; as if he
had said, "I, who have proved myself an apostle of
Christ, and to have received my authority and in
structions from 'him, do declare, and am ready to
pawn my credit and reputation upon it, that if ye be
circumcised, Christ shall profit you nothing, &c."
wherein he shews that what he was now saying was
not only a matter of great importance, but what
might be most assuredly depended on. He was so
far from being a preacher of circumcision, (as some
might report. him to be,) that he looked upon it as a
matter of the greatest consequence, that they did not
submit to it.
2. What it is which he so solemnly, and with so
much assurance, declares ; it is, that if they were cir
cumcised, Christ would profit ithem nothing, 8cc.
We are not to suppose that it is mere circumcision
which the apostle is here speaking of, or that it was
his' design to say, that none who are circumcised
could have any benefit by Christ ; for all the Old
Testament saints had been circumcised, and he him
self had consented to the circumcising of Timothy.
But he is to be understood as speaking of circumci
sion in the sense in which the judaizing teachers did
impose it, who taught, that except they were circum
cised, and kept the law of Moses, they could not be
saved, Acts 15. 1, That this is his meaning, ap

pears, from v, 4. where he expresses the same thing
by their being justified by, the law, or seeking justi
fication, by the works of it. Now in this case, if
they submitted to circumcision in this sense, he de
clares that Christ would profit them nothing; that
they were debtors to do the whole law ; that Christ
was become of no effect to them; and that they were
fallen from grace. From all which expressions it
appears, that thereby they renounced that. way of
justification which God had established ; yea, that
they laid themselves under an impossibility of being
justified in his sight, for they became debtors to do
the whole law, which required such, an obedience as
they were not capable of performing, and denounced
a curse against those Who failed in it ; and therefore
condemned, but could not justify them : and, conse
quently, that having thus revolted from Christ, and
built their hopes upon the law. Christ would profit
them nothing, nor be of any effect to»them. Thus,
as by being circumcised they renounced their Chris
tianity, so they cut themselves off from all advantage
by Christ ; and therefore there was'the greatest rea
son why they should steadfastly adhere to that doc
trine which they had embraced, and not suffer them
selves to be brought Under this yoke of bondage.
Note, ( 1. ) Tnough Jesus Christ is able to save to the
uttermost, yet there are multitudes to whom he shall
profit nothing. (2.) All those who seek to be justi
fied by the law, do thereby render Christ of no effect
to them ; by building their hopes on the works of the
law, they forfeit all their hopes from him ; for he will
not be the Saviour of any who will not own and rely
upon him as their only Saviour.
- II. To persuade them tdSsteadfastness in the doc
trine and liberty of the gospel, he sets before them
his own example, and that qf other Jews who had
embraced the Christian religion, and acquaints them
what their hopes were, namely, That through the
Spirit they were waiting for the hope of righteous
ness by faith. Though they were Jews by nature,
and had been bred up- under the law, yet being,
through the Spirit, brought to the knowledge of
Christ, they had renounced' all dependence on the
works of the law, and looked for justification and
salvation only by faith in him : and therefore it must
needs be the greatest folly in those who had never
been under the law, to suffer themselves to be
brought into subjection to it, and to found their hopes
upon the works of it. Here we may observe, 1.
What it is that Christians are waiting for, it is the
hope of righteousness, by Which we are chiefly to
understand the happiness ofthe other world; this is
called the hope of Christians, as it is the great ob
ject of their hope, which they are above every thing
else desiring and pursuing; and the hope qf righ
teousness, as their Hopes of it are founded on righ
teousness, not their own, but that of our Lord ft esus :
for though a life of righteousness is the way that
leads to this happiness, yet it is the righteousness of
Christ alone which has procured it for us, and on the
account of which we can expect to be brought to the
possession of it 2. How they hope to obtain this
happiness, and that is by faith, that is, in our Lord
Jesus Christ,, not by the Works of the law, or any
thing they can do to deserve it, but only by faith, re
ceiving and relying upon him as the Lord our Righ
teousness. It is in this way only that they expect
either to be entitled to it here, or possessed of it
hereafter. And, 3. Whence it is that they are thus
waiting for the hope of righteousness, it is through
the Spirit; herein they act under the direction and
influence of the Holy Spirit ; it is under his conduct,.
and by his assistance, that they are both persuaded"
and enabled to believe on Christ, and to look for the
hope of righteousness through him. When the
apostle thus represents the case of Christians, it is
implied that if they expected to be justified and

528

GALATIANS, V.

saved in any other way^ they were likely to meet
with a disappointment, and therefore that they were
greatly concerned to adhere to the doctrine of the
gospel which they had embraced.
III. He argues from the nature and design of the
Christian institution, which was to abolish the dif
ference between Jew and Gentile, and to establish
faith, in Christ, as the way of our acceptance with
God. He tells them, (v, 6.) that in Christ Jesus, or
under the gospel-dispensation, neither circumcision
availeth any thing, nor uncircumcision. Though,
while the legal state lasted, there was a difference
put between Jew and Greek, between, those who
were, and those who were not, circumcised, the for
mer being admitted to those privileges bf the church
of God, from which the other were excluded ; yet it
was otherwise in the gospel-state ; Christ, who is
the End ofthe law, being come, now it was neither
here nor there whether a man was circumcised or
uncircumcised, he was neither the better for the
one, nor the worse for the other, nor would either
the one or the other recommend him to God ; and
therefore as their judaizing teachers were very un
reasonable in imposing circumcision upon them, and
obliging them to observe the law of JVfoses, so they
must needs be very unwise in submitting to them
herein. But though he assures them that neither
circumcision nor uncircumcision would avail to their
'acceptance with God, yet he acquaints them what
would do-so, and that is faith, which worketh by love :
such a faith in Christ as discovers itself to be true
and genuine, by a sincere love to God and our neigh
bour. If they had this, it mattered not whether
they were circumcised or uncircumcised, but with
out it nothing else would stand them in any stead.
Note, 1. No external privileges or profession will
avail to our acceptance with God, without a sincere
faith in our Lord Jesus. ; 2. Faith, where it is true,
is a working grace; it works by love, love to God,
and love to our brethren ; and faith, thus working
by love, is all in all in our Christianity.
IV. To recover them from their backslidings, and
engage them to greater steadfastness for the future,
he puts them in mind of ; their good beginnings, and
calls upon them to consider whence it was that they
were so much altered, from what they had been, v.
7. 1. He tells themthatiAei/ did run well; at their
first setting out in Christianity they had behaved
themselves very commendably, they had teadily
embraced the Christian religion, and discovered a
becoming zeal in the ways and work of it ; as in their
baptism they were devoted to God, and had de
clared themselves the disciples of Christ, so their
behaviour was agreeable to their character and pro
fession. Note, (1. ) The life of a Christian is a race,
wherein he must run, and hold on, if he would ob
tain the prize. (2. ) It is not enough that we run in
this race, by a profession of, Christianity, but we
must run well, by living up to that profession. Thus
these Christians had done for a while, but they had
been obstructed in their progress, and were either
turned out of the way, or at least made to flag and
falter in it. Therefore, 2. He asks them, and calls
upon them to ask themselves, Who did hinder them ?
How it came to pass that they did not hold on in the
way wherein they had begun to run so well ? . He
very well knew who they were, and what it was,
that hindered them ; but he would have them toput
the question to themselves, and seriously consider,
whether they had any good reason to hearken to
those who gave them this disturbance, and whether
what they offered was sufficient to justify them in
their present conduct. Note, (1.) Many who set
out fair in religion, and run well for a while, run
within the bounds appointed for the race, and run
with zeal and alacrity-too, are yet byaome means or
other -hindered in their progress, or turned out of

the way, (2. ) It concerns those who have ran well,
but now begin either to turn out of the ,way, or to
tire in it, to inquire what it is that hinders them.
Young converts must expect that Satan will be lay
ing stumbling-blocks in their way, and doing all -he
can to divert them from the course they are in ; but
whenever they find themselves in danger of being
turned out of it, they would do well to consider who
it is that hinders them. Whoever they were that
hindered these Christians, the apostle tells them,
that by hearkening to them, they were kept from
obeying the truth, and thereby in danger of losing
the benefit of what they had done in religion. The
gospel which he had preached to them, and which
they had embraced and professed, he assures them
was the truth ; it was therein only that the true way
of justification and salvation was fully discovered ;
and in order to their enjoying the advantage of it, it
was necessary that they should obey it, that they
should firmly adhere to it, and continue to govern
their lives and hopes according to the directions of
it. If therefore they should suffer themselves to be
drawn away from it, they must needs be guilty of
the greatest weakness, and folly. Note, [1.] The
truth is not only to be believed, but to be obeyed ; to
be received not only in the light of it, but in the love
and power of it. [2.,] They do not rightly obeji the
truth, who do not steadfastly adhere to it. [3,1
There is the same reason for our obeying the truth
that there was for our embracing it : and therefore
they act very unreasonably, who, when they have
begun to run well in the Christian race, suffer them
selves to be hindered, so as not to persevere in it.
V. He argues for their steadfastness in the faith
and liberty of the gospel, from the ill rise of that
persuasion, whereby they were drawn away from it ;
(v. 8.) This persuasion, says he, cometh not of him
that calleth you. The opinion or persuasion which
the apostle here speaks of, was, no doubt, that of the
necessity of their, being circumcised, and keeping
the law of Moses, or of their mixing the works of
the law with faith in Christ in the business of justi
fication. This was what the judaizing teachers enr
deavoured to impose upon them, and what they had
too easily fallen into. To convince them of their
folly herein, he tells them, that this persuasion did
not come of him that called them, that is, either of
God, by whose authority the gospel hadbeen preach
ed to them, and they had been called into the fellow
ship of it ; or of the apostle himself, who had been
employed as the ihstrunrtent of calHng them here
unto. It could not come from God, for it was con
trary to that way of justification and salvation which
he had established; nor could they have received it
from Paul himself ;,-for, Whatever some might pre
tend, he had all along been an opposer, and. not a
preacher, of circumcision ; and if in any instance he
had submitted to it for the sake of peace, yet he had
never pressed the use of it upon Christians, much
less imposed it upon, them as necessary to salvation.
Since then this persuasion did not come of him that
had called them, he leaves them to judge whence it
must arise; and sufficiently intimates, that it could
be owing to none but Satan and his instruments, who
by this means were endeavouring to overthrow their
faith, and obstruct the progress of the gospel, and
therefore that the Galatians had every reason to re
ject it, and to continue steadfast in the truth which
they had before embraced. Note," 1. In order to our
judging aright of the different persuasions in religion
there are among Christians, it concerns us to inquire,
whether they come of him that calleth us, whether
or no they are founded upon the authority of Christ
and his apostles. 2. Jf, upon inquiry, they appear
to have no such foundation, how forward soever
others may be to impose them upon us, we should by
no means submit to them, but reject them.

GALATIANS, V.

529

VI. The danger there was of the spreading of this
infection, and the ill influence it might have upon
others, is a further argument which the apostle urges
against their complying with their false teachers, in
what they would impose on them. It is possible
that, to extenuate their fault, they might be ready
to say, that there were but few of those teachers
among them, who endeavoured to draw them into
this persuasion and practice ; or, that they were only
some lesser matters wherein they complied with
them ; that though they submitted to be circumcised,
and to observe some few rites of the Jewish law, yet
they had by no means renounced their Christianity,
and gone over to Judaism. Or suppose their com
plying thus far was as faulty as he would represent
it, yet perhaps they might further say, that there
were but few among them, who had done so, and
therefore he needed not be so much concerned about
it Now, to obviate such pretences as these, and to
convince them that there was more danger in it than
they were aware of, he tells them, (v. 9.) that a lit
tle leaven leaveneththe whole lump ; that the whole
lump of Christianity may be tainted and corrupted
by one such erroneous principle, or that the whole
lump of the Christian society may be infected by one
member of it ; and therefore that they were greatly
concerned not to yield in this single instance ; or, if
any had done so, to endeavour by all proper methods
to purge out the infection .from among them. Note,
It is dangerous for Christian churches to encourage
those among them, who entertain, especially who
set themselves to propagate, destructive errors.
This was the case here; the doctrine which the
false teachers were industrious to spread, and which
some in these churches had been drawn into, was
subversive of Christianity itself, as the apostle had
before shewn : and therefore, though the number,
either of the one or the other of these, might be but
few, yet, considering the fatal tendency of it, and the
corruption of huftian nature, whereby others were
too much disposed to be infected with it, he would
not have them on that account to be easy and uncon
cerned, but remember that a little leaven leaveneth
the whole lump. If these were indulged, the conta
gion might soon spread farther and wider ; and if
they suffered themselves to be imposed upon in this
instance, it might soon issue in the utter ruin of the
truth and liberty of the gospel.
VII. That he might conciliate the greater regard
to what he had said, he expresses the hopes he had
concerning them ; (v. 10.) I have confidence in you,
says he, through the Lord, that you will be none
otherwise minded. Though he had many fears and
doubts about theip, (which was the occasion of his
using so much plainness and freedom with them,)
yet he hoped that through the blessing of God upon
what he had written, they might be brought to be
of the same mind with him, and to own and abide by
that truth and that liberty of the gospel, which, he
had preached to them, and was now endeavouring
to confirm them in. Herein he teaches us, that we
ought to hope the best even of those concerning
whom we have cause to fear the worst. That they
might be the less offended at the reproofs he had
given them for their unsteadfastness in the faith, he
lays the blame of it more upon others than them
selves ; for he adds, But he that troubleth you, shall
bear his judgment, whosoever he be. He was sensi
ble that there were some that troubled them, and
would pervert the gospel of Christ; (as ch. 1. 7.)
and possibly he may point to some one particular
man, who was more busy and forward than others,
and might be the chief instrument of the disorder
that was among them ; and to,this he imputes their
defection or inconstancy, more than to any thing in
themselves. This may give us occasion to observe, j
that in reproving sin and error, we should alwavs
Vol. vi.— 3 X

distinguish between the leaders and the led ; such as
set themselves to draw others thereinto, and such as
are drawn aside by them. Thus the apostle, softens
and alleviates the fault of these Christians, even
while he is reproving them, that he might the better
persuade them to return to, and stand fast in, the
liberty wherewith Christ had made them free : but
as for him or them that troubled them, whoever he
or they were, he declares they should pear their
judgment, he did not doubt but God would deal
with them according to their deserts; and out of his
just indignation against them as enemies of Christ
and his church, he wishes that they were even cut
off; not cut off from Christ and all hopes of salva
tion by him, but cut off by the censures of the
church, which ought to witness against those teach
ers who thus corrupted the purity of the gospel.
Those, whether ministers or others, who set them
selves to overthrow the faith of the gospel, and dis
turb the peace of Christians.'dothereby forfeit the
privileges of Christian communion, and deserve to
be cut off from them.
VIII. To dissuade these Christians from hearken
ing to their judaizing teachers, and to recover'them
from the ill impressions they had made upon them,
he represents them as men who had used very base
and disengenuous methods to compass their designs ;
for they had misrepresented him, that they might
the more easily gain their "ends upon them. That
which they were endeavouring, was, to bring them
to submit to circumcision, and to mix Judaism with
their Christianity ; and the better to accomplish this
design, they had given out among them, that Paul
himself was a, preacher of circumcision : for when
he says, (v. 11.) And I brethren, if I yet preach cir
cumcision, it plainly appears that they had reported
him to have done so, and that they had made use of
this as an argument to prevail with them to submit
to it. It is probable that they grounded this report
upon his having circumcised Timothy, Aets 16. 3.
But though for good reasons he had yielded to cir
cumcision in that instance, yet that he was a preacher
of it, and especially in that sense; wherein they im
posed it, he utterly denies. To prove the injustice
of this charge upon him, he offers such arguments,
as, if they would allow themselves to consider, could
not fail to convince them of it : 1. If he would have
preached circumcision, he might have avoided per
secution. If I yet preach circumcision, says he, why
do Iyet suffer persecution? It was evident, and they
could not but Defensible of it, that he was hated and
persecuted by the Jews ; but what" account could be
given of this their behaviour toward him,' if he had
so far symbolized with them as to preach up circum
cision, and the observation of the law of Moses, as
necessaiy to salvation ? This was the great point they
were contending for ; and if he had fallen in with
them herein, instead of being exposed to their rage,
he might have been received into their favour.
When therefore he was suffering persecution from
them, this was a plain evidence that he had not com
plied with them: yea, that he was so far from
preaching the doctrine he was charged with, that,
rather than do so, he was willing to expose himself
to the greatest hazards. 2. If he had yielded to the
Jews herein, then would the offence ofthe cross have
ceased; they would not have taken so much offence
against the doctrine of Christianity, as they did, nor
would he and others have been exposed to so much
suffering on the account of it, as they were. He ac
quaints us, (1 Cor. 1. 23.) that the preaching ofthe
.cross of Christ, (or the doctrine of justification and
salvation only by faith in Christ crucified,) was to the
Jews a stumbling-block. That which they were
most offended at in Christianity, was, that thereby
circumcision, and'the whole frame of the legal ad
ministration, were set aside, as no longer in force.

530

GALATIANS, V.

This raised their greatest outcries against it, and
stirred them up to oppose and persecute the profes
sors of it ' Now if Paul and others could have given
into this opinion, that circumcision was still to be re
tained, and the observation of the law of Moses join
ed with faith in Christ as necessary to salvation, then
their offence against it would have been in a great
measure removed, and they might have avoided the
sufferings .they underwent 'for the sake of it. But
though others, and- particularly those who were so
forward to asperse him as a preacher of this doc
trine, could easily come into it, yet so could not he ;
he rather chose to hazard his ease and his credit, yea
his very life itself, than thus to corrupt the truth,
and give up the liberty of the gospel. Hence it was,
that the. Jews continued to be so much offended
against Christianity, and against him as the preacher
of it. Thus the apostle clears himself from the un
just reproach which his enemies had cast upon him,
and. at the same time shews how little regard was
due to those men who could treat him in such an
injurious manner, and how much reason he had to
wish that they were even cut off,
1 3. For, brethren*, ye have been called
unto liberty; only wsanot liberty for an oc
casion to the flesh, but by love serve one
another. 1 4. For all the law is fulfilled in
one word, even in this ; Thou shalt love thy
neighbour as thyself. 1-5. But if ye bite
and devour one another, take heed that ye
be not consumed, one of another. 16. This
I say then, Walk in the Spirit, and ye shall
not fulfil the lust, of the flesh. 1 7. For the
flesh lusteth against the Spirit, and the Spi
rit, against the flesh: and these are con
trary the one to the other ; so that ye can
not do the things that ye Would. 1 8. But
if ye be led by the Spirit, ye are 'not under
the law. i9. Now the works of the flesh
are manifest, which are these; Adultery,
fornication,' uncleanness, lasciviousness,
20. Idolatry, witchcraft, hatred, variance,
emulations, wrath, strife, seditions, heresies,
21. Envyings, murders, drunkenness, re-
vellings, and such like: of the which I fell
you befdre, as I have also told you in time
past, that they who do such things shall not
inherit the kingdom of God. 22. But the
fruit of the Spirit is lpve, joy, peace, long-
suffering, gentleness, goodness, faith, 23.
Meekness, temperance : against such there
is no law. 24. And they that are Christ's
have crucified the flesh with the affections
and lusts. 25.' Tf we live in the Spirit, let
us also walk in the Spirit, 26. Let us not
be desirous -of vain-glory, provoking one
another, envying one another.
In the latter past of this chapter the apostle comes
to exhort these Christians to serious practical god
liness, as the best antidote against the snares of
the false teachers. Two things especially he presses
upon them :
I. That they should not strive with one another,
but love one another. He tells them, (v. 13.) that
they had been called unto liberty; and he would have
them to stand fast in the liberty wherewith Christ

had made them free ; but yet he would have them
be very careful that they did not use this liberty as
an occasion to the fiesh ; that they did not thence
take occasion to indulge themselves in any corrupt
affections and practices, and particularly such as
might create distance and disaffection, and be the
ground of quarrels and contentions among them :
but, on the contrary, he would have them by love to
serve one another, to maintain that mutual love and
affection, which, notwithstanding any lesser differ
ences there might be among them, would dispose
them to all those offices of respect and kindness to
each other, which the Christian religion obliged
them to. Note, 1. The liberty we enjoy as Chris
tians, is not a licentious liberty : though Christ has
redeemed us from the curse of the law, yet he has
not freed us from the obligation of it ; the gospel is
a doctrine according to godliness, (1 Tim. 6. 3.) and
is so far from giving the least countenance to sin, that
it lays us under the strongest obligations to avoid and
subdue it. 2. Though we ought to stand fast in our
Christian liberty, yet we should not insist upon it to
the breach of Christian charity ; we should not use it
as an occasion of strife and contention With our fellow
Christians, who may be differently minded from us ;
but should always maintain such a temper towards
each other as may dispose us by love to serve one
another. This the apostle endeavours to persuade
these Christians to, and there are two considerations
which he sets before them for this purpose: (1.)
That all the law is fulfilled in one word, even in this,
Thou shalt love thy neighbour as thyself, v. 14.
Love is the sum of the whole law ; as love to God
comprises the duties of the first table, so love to our
neighbour those of the second. The apostle takes
notice of the latter here, because he was speaking
of their behaviour towards one another ; and when
he makes use of this as an argument to persuade
them to mutual love, he intimates both that this
would be a good evidence of their sincerity in reli
gion, and also the most likely means of rooting out
those dissensions and divisions that were among them.
It will appear that we are the disciples of Christ in
deed, when we have love one to another ; (John 13.
35.) and where this temper is kept up, if it do not
wholly extinguish those unhappy discords that are
among Christians, yet at least it will so far accom
modate them, that the fatal consequences of them
will be prevented. (2.) The sad and dangerous
tendency of a contrary behaviour ; (y. 15.) But, says
he, if instead of serving one another in love, and
therein fulfilling the law of God, ye bite and devour
one another, take heed ye be not consumed one of
another. If instead of acting like men and Chris
tians, they would behave themselves more like brute
beasts, in tearing and rending one another, they
could expect nothing as the consequence of it, but
that they would be consumed one of another ; and
therefore they had the greatest reason not to indulge
themselves in such quarrels and animosities. Note,
Mutual strifes among brethren, if persisted in, are
likely to prove a common ruin ; they that devour
one another, are in a fair way to be consumed one
of another. Christian churches cannotbe ruined but
by their own hands ; but if Christians, who should
be helps to one another, and a joy one to another, be
as brute beasts, biting and devouring each other,
what can be expected but that the God of love
should deny his grace to them, and the Spirit of love
should depart from them, and that the evil spirit,
who seeks the destruction of them all, should pre
vail ? *
II. That they should all strive against sin ; and
happy would it be for the church, if Christians
would let all their quarrels be swallowed up of this,
even a quarrel against sin ; if, instead of biting and
devouring one another, on the account of their dif-

GALATIANS, V.

531

ferent opinions, they would all set themselves against
sin in' themselves and the places where they live.
This is what we are chiefly concerned to fight
against, and that which above every thing else we
should make it our business to oppose and suppress.
To excite Christians hereunto, and to assist them
herein, the apostle shews,
1. That there is in every one a struggle between
the flesh and the Spirit; (v. 17.) The fiesh, the cor
rupt and carnal part of us, lusts, strives and strug
gles with strength and vigour, against the Spirit: it
opposes all the motions of the Spirit, and resists
every thing that is spiritual. On the other hand,
the Spirit, the renewed part of us, strives against the
fiesh, and opposes the will and desire of it : and
hence it comes to pass, that we cannot do the things
that we would; as the principle of grace in us will
not suffer us to do all the evil which our corrupt na
ture would prompt us to, so neither can we do all the
good that we would, by reason of the oppositions
We meet with from that corrupt and carnal princi
ple. Even as in a natural man there is something
of struggle ; (the convictions of his conscience, and
the corruption of his own heart, strive with one an
other ; his convictions would suppress his corrup
tions, and his corruptions sifence his convictions ;) so
in a renewed man, where there is something of a
good principle, there is a struggle between the old
nature and the new nature, the remainders of sin
and the beginnings of grace ; and this Christians
must expect will be their exercise as long as they
continue in this world.
2. That it is our duty and interest in this struggle
to side with the better part, to side with our convic
tions against our corruptions, and with our graces
against our lusts. This the apostle represents as our
duty, and directs us to the most effectual means of
success in it. If it should be asked, What course
must we take, that the better interest may get the
better ? he gives us this one general rule, which, if
duly observed, would be the most sovereign remedy
against the prevalence of corruption ; and that is, to
walk in the Spirit; (v. 16.) This I say then, Walk
in the Spirit, and ye shall not fulfil the lust offhe
fiesh. By the Spirit here may be meant either the
Holy Spirit himself, who condescends to dwell in the
hearts of those whom he has renewed and sanctified,
to guide and assist them in the way of their duty ;
or that gracious principle which he implants in the
souls of his people, and which lusts against the flesh ;
or that corrupt principle which still remains in them,
as that does against it Accordingly, the duty here
recommended to us, is, that we set ourselves to act
under the guidance and influence of the blessed
Spirit, and agreeably to the motions and tendency of
the new nature in us ; and if this be our care in the
ordinary course and tenour of our lives, we may de
pend upon it, that, though we may not be freed from
the stirrings and oppositions of our corrupt mature,
we shall be kept iromfulfilling itjn the lusts thereof;
so that thdugh it remain inns, yet it shall not. obtain
a dominion over us. Note, The best antidote against ,
•the poison of sin) is, to walk in. the Spirit ; to b%
much, in conversing With spiritual things ; to mind
the things of the soul, which is the spiritual'part of
man, more .than %those of the bgdy, which is his
carnal part ; to commit ouigelves to the guidance of
the word, wherein the Holy Spirit makes known the
will of God concerning us, .and in the way of our
duty to act in a dependence on his ajds and influences.
And as this would be the best means of preserving
them from fulfilling the lusts of the flesh, so it would
be good evidence that they were Christians indeed ;
for, says the apostle, (v. 18.) If ye be led by the
Spirit, ye are not under the law. As if he had said,
" You must expect a struggle between flesh and
Spirit as long as you are in the world ; that the flesh

will be lusting against the Spirit, as well as the Spirit
against the flesh : but, if in the prevailing bent and
tenour of y Our lives you are- led by the Spirit; if you
act under the guidance and government of the Holy
Spirit, and of thqf spiritual nature and disposition he
has wrought in you ; if you make the wordjof God
your rule, and the grace of God your principle ; it
will hence appear, that you are not under the law;
not under the condemning, though you are still under
the commanding, power of itj for there is now no
condemnation in them that are in Christ Jesus, who
walk not after the flesh, but after the Spirit; and as
many as are led by, the Spirit of God, they are the
sons of God," Rom. 8. 1 — 14.
3. The apostle specifies the works of the flesh,
which must be watched against and mortified, and
the fruits of the Spirit, which must be cherished and
brought forth ; (x;. "19, &c. ) and by specifying par
ticulars he further illustrates what he is here upon.
He begins,
(1.) With the works of the fiesh, which, as they
are many, so they are manifest. It is past dispute
that the things he here speaks of _are the works of
the flesh, or the prodi^pt of corrupt and depraved
nature; most of them are condemned by the light
of nature itself, and all of them by the light of scrip
ture. The particulars he specifies are of various
sorts ; some are sins against the seventh command
ment, such as adultery f fornication, uncleanness,
lasciviousness ; by which are meant not only the gross
acts of these sins, but all such thoughts, or words,
or actions, as have a tendency toward the great
transgression. Some, are sins against, the first and
second commandments, as idolatry, 'and witchcraft ;
others are sins against our neighbour, and contrary
to the royal law of brotherly love, such as hatred,
variance, emulations, wrath, strife, which too often
occasion seditions, heresies, envyings, and sometimes
break out into murders, not .only of the names and
reputation, but even ofthe very lives, of our fellow-
creatures. Others are'sins against ourselves, such
as drunkenness and revellings; and he concludes the
catalogue with an et csetera, and gives fair warning
to all to take care of them, as' they hope' to see the
face of God with comfort. Of these and such like,
says he, I tell you before; as I have also told you in
times past, that they who do such things, how much
soever they may flatter themselves with vain hopes,
shall not inherit the kingdom -of God. These are
sins which wiU undoubtedly shut men out of heaven.
The world of spirits c5n never be comfortable to
thoge who plunge themselves in the filth of the flesh ;
nor will the righteous and holy God ever, admit such
into his favour and presence, unless they are first
washed and sanctified, and justified in the name of
our Lord Jesus-, and>by tiie Spirit of our God, 1 Cor.
6. 11.
(2.) He specifies the fruits of -the Spirit, or the
renewed nature, which as Christians we are con
cerned to bring forth,'i>. 22, 23. And here we may
observe,.ithat as sin is called the work of the fiesh, be
cause the flesh, or corrupt nature, is the principle
that moves and excites men to it ; so grace is said to
be the fruit ofthe Spirit, because it wholly proceeds
from the Spirit, as.the fruit does from the root : and
whereas before, the apostle had chiefly specified
those works of the flesh, which were not only hurtful
to men themselves, but tended to make them so to
one another ; so here he chiefly takes notice of those
fruits o#thg. Spirit, which had a tendency to make
Christians agreeable one to another, as well as easy
to themselves : and this was very suitable to the
caution or exhortation he had before given, (v. l3. ) "
that they should not use their liberty as an occasion
to the flesh, but by love serve one another. He par
ticularly recommends to us, Love, to God especially,
and to one another for his sake^/bz/, by ivhich may

532

GALATIANS, VI.

be understood cheerfulness in conversation with our
friends, or rather a constant delight in God— Pe ace,
with God and conscience, or a peaceableness of
temper and behaviour towards others — Long-suffer
ing, patience to defer anger, and a contentedness to
bear injuries— Gentleness, such a sweetness of tem
per, and especially towards our inferiors, as disposes
us to be affable and courteous, and easy to be en
treated when any haveTvronged us — Goodness, kind
ness and beneficence, which shews itself in a readi
ness to do good to all as we have opportunity — Faith,
fidelity, justice, and honesty, in what we profess and
promise to others — Meekness, wherewith to govern
our passions and resentments, so as not to be easily
provoked, and, when we are so, to be sgon pacified
— And Temperance, in meat and drink, and other
enjoyments of life, so as notrto be excessive and im
moderate in the: use of them! Concerning these
things,'or those in whom these fruits of the Spirit
are. found, the apostle says, There is no law against
them, to condemn and punish them. Yea, hence it
appears, that they are not under the law, but under
grace ; for these^fruits of the Spirit, in whomsoever
they are found, plainly shew, that such are led by
the Spirit, and, consequently, that they are not under
the law, as v. 18. »
And as, by specifying these works of the flesh and
fruits Of the Spirit, the apostle directs us both what
we are to avoid and' oppose, and what we are to
cherish and cultivate ; so, (v. 24.) he acquaints us,
that this is the siricere care and endeavour of all real
Christians; And they that are Christ's, says he, they
who are Christians indeed, not only in shew and pro
fession, but in sincerity and truth, have orucified the
fiesh with the affections and lusts. As in-their bap
tism they were objiged hereunto, (for, being bap
tized into Christ, they were baptized into his death,
Rom. 6. 3.) so they are how sincerely employing
themselves herein,' and,. in conformity to their Lord
and Head, are endeavouring to die unto sin, as he
had died for it. They have not yet obtained a com
plete victory over it, they have still flesh as well as
Spirit in them, and that has its affections andiusts,
which continue to give them no little disturbance ;
but as it does not novi reign in their mortal bodies, so
that they obey it in the lusts thereof, (Rom. 6, 12.) so
they are seeking the utter ruin and destruction of it,
and to put it to the same shameful and ignominious,
though lingering death, which our Lord Jesus under
went, for our sakes. . Note, If we would approve our
selves to be Christ's, such as are united to him, and in
terested in him, we must make it our constant^are
and business to crucify the flesh with its corrupt affec
tions and lusts. Christ will never own those as his,
who yield themselves the' servants of sin. , But though
the apostle here only mentions crucifying ofthe flesh
with the affections and lusts, as the care and charac
ter of real Christians ; yet, no doubt, it is also .im
plied, that, on the other hand, we should shew forth
those fruits of the Spirit which he had just before
been specifying ; this is no less our duty Than that,
nor is it less necessary to evidence our sincerity in,
religion. It is not enough that we cease to do evil,
but we must learn to do well. Our Christianity
Obliges us not only to die unto £in, but tb live unto
righteousness ; not only to oppose the Works of the
flesh, but to bring forth the fruits of .the Spirit too.
If therefore we would make it appear that we do in
deed belong to Christ, this must be our sincere care
and endeavour as well as the other : aijd trmt it was
the design of the apostle to represent both the one
and the other of these as our duty, and as necessary
to support our character as Christians, may be ga
thered from what follows, (v. 25.) Where he adds,
If we live in the Spirit, let us also walk in the Spirit;
that is, " If we profess to have received the Spirit
of Christ, or that we are renewed in the spirit of our

minds, and endued with a principle of spiritual life,
let us make it appear by the proper fruits of the
Spirit in our lives. He had before told us, that the
Spirit of Christ is a privilege bestowed on all the
children qfGod, ch. 4. 6. " Now," says he, " if we
profess to be of this number, and as such to have ob
tained this privilege, let us shew it by a temper and
behaviour agreeable hereunto ; let us evidence our
good principles by good practices. Our conversa
tion will always be answerable to the principle which
we are under the guidance and government of: as
they that are after the flesh do mind the things ofthe
flesh, so they that are after the Spirit do mind the
things ofthe Spirit, Rom. 8. 5. If therefore we would
have it appear that we are Christ's, and that we are
partakers of his Spirit, it must be by our walking not
after the flesh, but after the Spirit. We must set
ourselves in good earnest both to mortify the deeds
ofthe body, and to walk in newness of life.
The apostle concludes this chapter with a caution
against pride and envy, v. 26. He had before been
exhorting these Christians by love to serve one an
other, (v. 13.) and had put them in mind of what
would, be the consequence, if, instead of that, they
did bite and- devour one another, v. 15. Now as a
means of engaging them to the one, and preserving
them from the other, of these, he here cautions them
against being desirous of vain-glory, or giving way
to an undue affectation of the esteem and applause
of men ; because this, if it were indulged, would
certainly lead them to provoke one another, and to
envy one another. As far as this temper prevails
among Christians, they will be ready to slight and
despise those whom they look upon as inferior to
them, and to be put out of humour if they are de
nied that respect which they think is their due from
them ; and they will also be apt to envy those by whom
their reputation is in any danger ofheing lessened :
and thus a foundation is laid for those quawels and
contentions, which, as they are inconsistent with that
love which Christians ought tp maintain towards each .
other, so are greatly prejudicial to the honour and
interest of religion itself. This therefore the apostle
would have us'by all means to watch against. Note,
[1.] The glory Which comes from men, is vain-glory,
which, instead of being desirous of, we should be
dead to. Note, [2.] An undue regard to the appro
bation and applause of men, is one great ground of
the unhappy strifes and contentions that are among
Christians.
CHAP. VI.
This chapter chiefly consists of two parts. In the former the
apostle gives us several plain and practical directions,
which more especially tend to instruct Christians in their
duty to one another, and to promote the communion of saints
ih love, v. 1 . . 10. In the latter he revives the main design
ofthe epistle, which was to fortify the Galatians against the
arts of their judaizing teachers, and confirm them in the
truth &nd liberty of the gospel : for which purpose he, I.
Gives them the true character of the^e teachers, and.shews
them from what motives, and with what views, they acted,
v. 11 . . 14. And, If. On the other hand he acquaints them
f with his own temper and behaviour ; from both which thev
. might easily see now little' reason they had to slight him,
atid to fall in with them. And then he concludes the epistle
with a solemn benediction.
11 TTRETHREN, if a man be overtaken
-D in a fault, ye who are spiritual, re
store stich a one in the spirit of meekness ;
considering thyself, lest thou also be tempt
ed. 2. Bear ye one another's burthens, and
. so fulfil the law of Christ. 3. For if a man
think himself to be something, when he is
nothing, he deceiveth himself. 4. But let
every map prove his own work, and then

GALATIANS, VI.

533

shall he have rejoicing in himself alone,
and not in another. 5. For every man shall
bear his oyvn burthen. 6. Let him that is
taught in the word communicate unto him
that teacheth in all good things. 7. Be not
deceived; God is not mocked: for whatso
ever a man soweth, that shall he also reap.
8. For he that soweth to his flesh shall of
the flesh reap corruption ; but he that soweth
to the Spirit shall of the Spirit reap life ever
lasting. 9. And let us not be weary in well
doing : for in due season we shall reap, if
we faint not. 10. As we have therefore
opportunity, let us do good unto all men,
especially unto them who are of the house
hold of faith.
The apostle having, in the foregoing chapter, ex
horted Christians by love to serve one another, (y. 13. )
ahd also cautioned us (y. 26. ) against a temper which,
if indulged, would hinder us from shewing the mu-i
tual love and serviceableness which he had recom
mended ; in the beginning of this chapter he pro
ceeds to give us some further directions, which, if
duly observed, would both promote the one, and pre
vent the other of these, and render our behaviour
both more agreeable to our Christian profession, and
more useful and comfortable to one another : parti
cularly, I. We here are taught to deal tenderly with those
who are overtaken in a fault, 'v. 1. He puts a com
mon case, If a man be overtaken in a fault, be
brought to sin by the surprise of temptation. It is
one thing to overtake a fault by contrivance and de
liberation, and full resolution in sin ; and another
thing to be overtaken in a fault. The latter is the
case here supposed, and herein the apostle shews
that great tenderness should be used. They who are
spiritual; by whom is meant, not only the mmisters,
(as if none but they were to be called spiritual per
sons,) but other Christians too, especially those of
the higher form in Christianity ; these must restore
such a one with the Spirit of meekness. Here observe,
1. The duty we are directed to— to restore such ; we
should labour, by faithful reproofs,and pertinent and
seasonable councils, to bring them to repentance.
The original word »a.ra,frt^tTt, signifies to set in joint,
as a dislocated bone is ; accordingly, we should en
deavour to set them in joint again, to bring them to
themselves, by. convincing them of their sin and
error, persuading therti to return to their duty, com
forting them in a sense of pardoning mercy there
upon, ahd, having thus recovered them, confirming
our love to them. 2". fhe manner wherein this is
to b^done^— wit% the spirit of meekness'; hot in wrath
and passion, as those who triumph' in a brother's
falls, but with meekness', as those'who rather mourn
for them. Many needful reproofs lose then- efficacy
by being given in wrath : but when they are managed
with calmness, and tenderness, and appear to pro
ceed from a sincere affection to them, and concern
for their welfare, they are likely to make a due im
pression. 3. A very good reason why this should be
done with meeianess-^considering thyself, lest thou
also be tempted. We ought to deal very tenderly
with those who are overtaken- in sin, because we
none of us know but it may some time or other be
our own case. We also may be tempted, yea, and
overcome, by the temptation ; and therefore, if we
rightly consider ourselves, this will dispose us to do
by others as we desire to be done by in such a case.
II. We are here directed to bear one another's
burthens, v. 2. This may be considered either as

referring to what goes before, and so. may teach us
to exercise forbearance and compassion towards one
another, in the case of those weaknesses, and fol
lies, and infirmities, which too often attend us —
that, though we should not wholly connive at them,
yet we should not be severe against one another, on
the account of them ; or as a more general precept,
and so it directs us to sympathize, with one another
under the various trials and troubles that we may
meet with, and to be ready to afford each other the
comfort and counsel, the help and assistance, which
our circumstances may require. To excite us here
unto, the apostle adds, by way of motive, that so
we shall fulfil the law of Christ. This is to act
agreeably to the law of his precept, which is the
law of love, and obliges us to a mutual forhearance
and forgiveness, to sympathy with, and compassion
towards, each other ; and it would also be agreeable
to his pattern and example, which have the force of
a law to us. He bears with us under our weaknesses
and follies ; he is touched with a fellow-feeling of our
infirmities; and therefore there is good reason we
should maintain the same temper towards one
another. Note, Though as Christians we are freed
from the law of Moses* yet we are under the law of
Christ ; and therefore, instead of laying unnecessary
burthens upon others, (as those who urged the ob
servation of Moses's law did,) it much more be
comes us to fulfil the law of Christ by bearing one
another's burthens. ,
The apostle being aware how great a hinderance
pride would be to the mutual condescension and
sympathy which he had. been recommending, and
that a conceit of ourselves would dispose us to cen
sure and contemn our brethren, instead of bearing
with their infirmities, and endeavouring to restore
them when overtaken with a fault ; he therefore (v.
3.) takes care to caution us against this; he sup
poses it as a very possible thing, (and it would be
well if it were not too common,) for a man to think
himself to be something, to entertain a fond cpinion
of his own sufficiency, to look upon himself as wiser
and better than other men, and as fit to dictate and
prescribe to them, when ih truth he is nothing, has
nothing of .substance pr solidity in him, or that can
be a ground of the confidence and superiority which
he assumes. To dissuade us from giving way to
this temper, he tells -us that such a one does but
deceive himself; while he imposes upon others, by
pretending to what he has not, he puts the greatest
cheat upon himself, and sooner or later will find the
Sad effects of it, This will oiever gain him that
esteem, either with God or good men, which he is
ready to expect ; he is neither the freer from mis
takes, nor will he be the more secure against temp
tations, for the good opinion he has of his own suf
ficiency, but rather the more liable to fall into them,
and to be overcome by them ; for he that thinks he
stands, had need to take heed lest he fall. Instead
therefore of indulging such a vain-glorious humour,
¦which is both destructive of the love and kindness
we owe to our fellow-Christians, and also injurious
to ourselves, it would much better become us to
accept the apostle's exhortation, (Phil. 2. 3.) To do
nothing through strife or vain-glory ; but that in
lowliness of mind we should each esteem other better
than ourselves. Note, Self-coreceit is but se\i-de-
ceit : as it is inconsistent with that charity we owe
to others, (for charity vaunteth not itself, is not
puffed up, 1 Cor. 13. 4.) so it is a cheat upon our
selves ; and there is not a more dangerous cheat in
the world than self-deceit is. As a means of pre
venting this1 evil,
III. we are advised, Every one to prove his own
work, v. 4. By our own work is chiefly meant our
own actions or behaviour. These the apostle di
rects us to prove, that is, seriously and impartially

534

GALATIANS, VI.

to examine them by the rule of God's word, to see
whether or no they are agreeable to it, and there
fore such as God and conscience do approve of.
This he represents as the duty of every man ; in
stead of being forward to judge and censure others,
it would much more become us to search and try
our own ways; our business lies more at home
than abroad, with ourselves than with other men ;
for what have we to do, to judge another man's
servant? From the connexion ot this exhortation
with what goes before, in appears, thatif Christians
did duly employ thmselves in this work, they might
easily discover those defects and failings in them
selves, which wo'uld sdon convince them how little
reason they have either to be conceited of them
selves, or severe in* their censures of others. And
so it gives us occasion to observe, that the best way
to keep us from being proud of ourselves, is, to
prove our ownselves ; the better we are acquainted
with our own hearts and ways, the less liable shall
we be to despise; and the more disposed to compas
sionate and help, others under their infirmities and
afflictions. That we might be persuaded to this necessary
and profitable duty of proving our own work, the
apostle urges twocopsiderations very proper for this
purpose. 1. This is the way to' have rejoicing in ourselves
alone. If we set ourselves in good earnest to prove
our own work, and, upon the trial, can approve
ourselves to God, as to our sincerity and upright
ness toward him, then may we expect to have, com
fort and peace in our own souls, having the testimony
of our own consciences for us ; (as 2 Cor. 1. 12.) ahd
this, he intimates, would be a much better ground
of joy and satisfaction than. to be able to rejoice in
another, either in the good opinion which others
may have of us, or in having, gained over others to
our opinion, which the false teachers were wont to
glory in, (as we see, v. 13. ) or by comparing our
selves with others, as, it should Seem, some did, who
were ready to think well of themselves, because
they were not so bad as some others. Too many are
apt to value themselves upon such accounts as these; '
but the joy that results thence, is nothing to that
which arises from an impartial trial of ourselves by
the rule of God's word, and our being able there
upon to approve ourselves- to him. Note, >(1.)
Though we have nothing in ourselves to boast of,
yet we may have matter of rejoicing -in ourselves :
our works can merit nothing at the hand of God ;
but if our consciences can witness for us, that the'y
are such as he for Christ's sake approves and ac
cepts, we may upon good ground rejoice therein.
2. The true way to have rejoicingin ourselves, is,
to be much in proving our own works; in examin
ing ourselves by the unerring rule of God's word,
and not by the false measure of what others are, or
may think of us. (3. ) It is much more desirable to
have matter of glorying in ourselves than in another.
If we have the testimony of our consciences, that
we are accepted of God, we need not much con
cern ourselves about what others think or say of us ;
and without this the good opinion of others will
stand us in little stead.
2. The other argument which the apostle uses to
press upon us this duty of proving our own work, is,
That every man shall bear his own burthen; (v. 5.)
the meaning of which is, that at the great day every
one shall be reckoned with according as his be
haviour here has been. He supposes that there is
a day coming, when we must all give an account of
ourselves to God; and he declares that then the
judgment will proceed, and the sentence pass, not
according to the sentiments of the world concerning
us, or any ungrounded opinion we may have had of
ourselves, or upon our having been better or worse

than others, but according as our state and beha
viour have really been in the sight of God. And if
there be such an awful time to be expected, when
he will render to every one according to his works,
surely there is the greatest reason why we should
prove our own works now ; if we must certainly be
called to an account hereafter, surely we ought to
be often calling ourselves to an account here, to
see whether or no we are such as God will own and
approve then : and as this is our duty, so if it were
more our practice, we should entertain more be
coming thoughts both of ourselves and our fellow-
Christians ; and instead of bearing hard^ upon one
another, on the account of any mistakes or failings
we may be guilty of, we should be more ready to
fulfil that law of Christ, by which we must be judg
ed in bearing one another's burthens.
IV. Christians are here exhorted to be free and
liberal in maintaining their ministers ; (v. 6.) Let
him that is taught in the word, communicate to him
that teacheth, in all good things. Here we may ob
serve, 1. The apostle speaks of it as a thing known
and acknowledged, that, as there are some to be
taught, so there are others who are appointed to
teach them. The office of the ministry is a divine
institution, which does not lie open in common to
all, but is confined to those only whom God has
qualified for it, and called to it : even reason itself
directs us to put a difference between the teachers
and the taught ; for if all were teachers, there would
be none to be taught, and. the scriptures sufficiently
declare that it is the will of God we should do so.
2. It is the word of God wherein ministers are to
teach and instruct others ; that which they are to
preach, is the word, 2 Tim. 4. 2. That wliich
they are to declare, is the counsel of God, Acts 20.
27. They are not lords of our faith, but helpers of
¦our joy, 2 Cor, 1. 24. It is the word of God which
is the only rule of faith and life ; this they are con
cerned to study, and to open, and improve, for the
edification of' others, but they are not further to be
regarded than as they speak according to this rule.
3. It is the duty of those who are taught in the
word, to support those who are appointed to teach
them; for they are to communicate to them in all
good things, freely arid cheerfully to contribute of
the good things which God has blessed them with,
what is needful for their comfortable subsistence.
Ministers are to give attendance to reading, to ex
hortation, to doctrine; (1 Tim. 4. 14.) they are not
to entangle themselves-with the affairs of this life; (2
Tim. 2. 4.) and therefore it is but fit and equit
able, that, while they are sbwingto others spiritual ,
things, they shouldereap their carnal things. And
this.is the appointment of God himself : for as under
the law, they' who ministered abOut holy things,
lived of the things of the temple; so hath the Lord
ordained, that they who preach the gospel, should
live of the gospel, 1 Cor. 9. 11, 13,14. . ..
V. Here is" a c aution to take' heed of mocking
God, or of deceiving ourselves, by imagining that
he can be imposed upon by mere pretensions orpro-
fessions; (v. 7.) Be not deceived, God is ntt mocked.
This may be considered as referring to.the forego
ing exhortation ; and so the design of it is to con
vince those of their sin and folly, who endeavoured
by any plausible pretences to excuse themselves
from doing their duty in supporting their ministers :
or it may be taken in a more general view, as re
specting the whole business of religion, and so as de
signed to take men off from entertaining any vain
hopes of enjoying its rewards, while they live in the
neglect of its duties. The apostle here supposes
that many are apt to excuse themselves from the
work of religion, and especially the more self-de
nying and chargeable parts of it, though at the
same time they may make a shew and profession of

GALATIANS, VI.

535

it ; but he assures them that this their way is their
filly, for though hereby they may possibly impose
upon others, yet they do but deceive themselves if
they think to impose upon God, who is perfectly
acquainted with their hearts as well as actions, and
as he cannot be deceived, so he will not be mocked ;
and therefore to prevent this, he directs us to lay
it down as a rule to ourselves, That whatsoever a
man soweth, that shall lie also reap ; or that ac
cording as we behave ourselves now, so will our
account be in the great day. Our present time is
seed-time, in the other world there will be a great
harvest; and as the husbandman reaps in the har
vest according as he sows in the seedness, so we
shall reap then as we sow now. And he further
acquaints us, (v. 8.) that as there are two sorts of
seedness, sowing to the flesh, and sowing to the
Spirit, so accordingly will the reckoning be here
after ; If we sow to the fiesh, we shall of the flesh
reap corruption. If we sow the wind, We shall reap
the whirlwind. They who live a carnal sensual life,
who, instead of employing themselves to the ho
nour of God, and the good of others, spend all their
thoughts, and care, and time, about the flesh, must
expect no other fruit of such a course than corrup
tion ; a mean and short-lived satisfaction at present,
and ruin and misery at the end of it. But, on the
other hand, they that sow to the Spirit, that, under
the guidance and influence of the Spirit, do live a
holy and spiritual life, a life of devotedness to God,
and. of usefulness and serviceableness to others, may
depend upon it, that ofthe Spirit they shall reap life
everlasting ; they shall have the truest comfort in
their present course, and an eternal life and hap
piness at the end of it. Note, They who go about
to mock God, do but deceive themselves ; hypocrisy
in religion is the greatest folly as well as wicked
ness ; since the God we have to do with, can easily
see through all our disguises, and will certainly deal
with us hereafter, nqt according to our professions,
but our practices.
VI. Here is a further caution given us, not to be
weary in well doing, v. 9. As we should not ex
cuse ourselves from any part of our duty, so neither
should we grow weary m it. There is in all of us
too great a proneness hereunto; we are very apt
to flag and tire in duty, yea to fall off from it, par
ticularly that part of it which the apostle here has
a special regard to, that of doing good to others.
This therefore he would have us carefully to watch
and guard against ; and he.gives this very good rea
son for it, because in due season we shall reap, if we
faint not; where he assures us, that there is a re
compense of reward in reserve for all who sincerely
employ themselves in well doing ; that this reward
will certainly be bestowed on us in the proper sea
son — if not in this world, yet undoubtedly in the
next; but then that it is upon supposition that we
faint not in the way of our duty : if we grow weary
of uyand withdraw from it, we shall not only miss
of this reward, but lose the comfort and advantage
of what we have already done ; but if we hold on
and hold out in well-doing, though our reward may
be delayed, yet it will surely come, and will be so
great as to make us an abundant recompense for all
our pains and. constancy. Nbte, Perseverance, in'
well-doing .is our wisdom and interest, as well as
duty, for to this only is the reward promised.
VII. Here is an exhortation to afi Christians to-do
good in their places; (v. ltf) As we have therefore
opportunity, &c It is not enough that we be good
ourselves, but we must do good to others,- if we
would approve ourselves to be Christians indeed.
The duty here recommended to us, is the same
that is spoken of in the foregoing verses; and as
there the apostle exhorts us to sincerity and perse
verance in it, so here he directs us both as to the

objects and the rule of it. 1. The objects of this
duty are more generally all men ; we are not to con
fine our charity and beneficence within too narrow
bounds, as the Jews and judaizing Christians were
apt to do ; but should be ready to extend it to all
who partake of the same common nature with us, as
far as we are capable, and they stand in need of us.
But yet, in the exercise of it, we are to have a
special regard to the household of faith, or to those
who profess the same common faith, and are mem
bers of the same body of Christ, with us : though
others are not to be excluded, yet these are to be
preferred. The charity of Christians should be ex
tensive charity ; but yet therein a particular respect
is to be had to good people. God does good to all,
but in an especial manner he is good to his own
servants ; and we must in doing good be followers
of God as dear children. 2. The rule which we
are to observe in doing good to others, is, as we have
opportunity; which implies, (1.) That we should
be sure to do it while we have opportunity, or while
our life lasts, which is the only season wherein we
are capable of doing good to them. If therefore
we would behave ourselves aright in this matter,
we must not, as too many do, neglect it in pur life
time, and defer it till we come to die, under a pre
tence of doing something of this nature then : for as
we cannot be sure that we shall then have an oppor
tunity for it, so neither, if we should, have we any
ground to expect that what we do will be so ac
ceptable to God, much less that we can atone for
our past neglects by leaving something behind us
for the good of others, when we can no longer keep
it ourselves. But we should take care to do good in
our life-time, yea, to make this the. business of our
lives. And, (2.) That we be ready to improve every
opportunity for it : we should not content ourselves
in having done some good already ; but, whenever
fresh occasions offer themselves, as far as our capa
city reaches, we should be ready to embrace them
too, for we are directed to give a portion to seven,
and also to eight, Eccl. 11. 2. Note, [1.] As God
has made it our duty to do good to others, so he takes
care in his providence to furnish us with opportuni
ties for it The poor we have always with us, Matt.
26. 11. [2.] Whenever God gives us an opportu
nity of being useful to others, he expects we should
improve it, according to our capacity and ability.
[3. ] We have need of godly wisdom and discretion
to direct us in the exercise of our charity and bene
ficence, and particularly in the choice of the proper
objects of it ; for though none who stand in need of
us, are to be wholly overlooked, yet there is a differ
ence to be made between some and others.
11. Ye see how large a letter I have
written unto you with mine own hand. 1 2,
As many as desire to make -a' fair shew in
the flesh, they constrain you to be circum
cised; only lest they should suffer persecu
tion for the cross of Christ. 13. For nei
ther they themselves who are circumcised
keep -the- law ; but desire to have you cir
cumcised, that they may glory in your flesh.
14. But God forbid that I should glory,
save in the cross of our Lord Jesus Christ,
by whom the world is crucified unto me,
and 1 unto the world. 1 5. For in Christ
Jesus neither circumcision availe-th any
thing, nor uncircumcision, but a new crea
ture. 16. And as many as walk according
to this rule, peace be on them, and mercy

536

GALATIANS, VI.

and upon the Israel of God. 17. From
henceforth let no man trouble me ; for I
bear in my body the marks of the Lord
Jesus. 1 8. Brethren, the grace of our Lord
Jesus Christ be with your spirit. Amen.
The apostle, having at large established the doc
trine of the gospel, and endeavoured to persuade
these Christians to a behaviour agreeable to it, seems
as if he intended here to have put an end to the epis
tle, especially when he had acquainted them, that,
as a particular mark of his respect to them, he had
written this large letter with his own hand, and, had
not made use of another as his amanuensis, and only
subscribed his name to it, as he was wont to do in
his other epistles : but such were his affection to
them, and concern to recover them from the ill im
pressions made upon them by their false teachers,
that he cannot break off till he has once again given
them the true character of those teachers, and an
account of his own contrary temper and behaviour);
that, by comparing these together, they might the
more 'easily see how little reason they had to depart
from the doctrine he had taught them, and to com
ply with their's.
I. He gives them the true character of those
teachers who were industrious to seduce them, in
several particulars. As, 1. They were men who
desired to make a fair shew in the flesh, v. 12. They
were very zealous for the externals of religion ; for
ward to observe, and to oblige others to observe, the
rites of the ceremonial law, though at the same
time they had little or no regard to real piety ; for,
as the apostle says of them in the following verse,
neither do they themselves keep the law. Proud, vain,
and carnal -hearts desire nothing more than to make
a fair shew in the flesh ; and they can easily be con
tent with so much religion as will help them to keep
up such a fair shew ; but frequently those have least
of the substance of religion, who are most solicitous
to make a shew of it. 2. They were men who were
afraid of suffering, for they constrained the Gentile
Christians to be circumcised, only lest they should
suffer persecution for the cross of Christ. It was not
so much out of a regard to the law, as to themselves ;
they were willing to sleep in a whole skin, and to
save their worldly cargo, and cared not though they
made shipwreck of faith and a good conscience.
That which they chiefly aimed at, was, to please the
Jews, and to keep up their reputation among them,
and so to prevent the trouble that Paul, and other
faithful professors of the doctrine of Christ, lay open
to. And, 3. Another part of their character was,
that they were men.of a party-spirit, and who had
no further zeal for the law than as it subserved their
carnal and selfish designs ; for they desired to have
these Christians circumcised, that they might glory in
their flesh, (v.' 13.) that they might say, they had
gained them over to their side, and made proselytes
of them, of which they carried the mark, in their
flesh. And thus while they pretended to promote
religion, they were the greatest enemies of it ; fpr
nothing has been more destructive to the interest of
religion than men siding and party-iriaking. .
II. He acquaints us, on the other hand, with his
own temper and behaviour, or makes profession of
his own faith, hope, and joy ; particularly,
1. That his principal glory was in the cross of
Christ ; God forbid, says he, that I should glory,
save in the cross of our Lord Jesus Christ, v. 14.
By the cross of Christ is here meant, his sufferings
and death on the cross, or the doctrine of salvation
by a crucified Redeemer. This was what the Jews
stumbled at, and the Greeks accounted foolishness ;
and the judaizing teachers themselves, though they
had embraced Christianity, yet were so far ashamed

of it, that, in compliance with the Jews, and to avoid
persecution from them, they were for mixing the
observation of the law of Moses with faith in Christ,
as necessary to salvation : but Paul had a very dif
ferent opinion of it ; he was so far from being offend
ed at the cross of Christ, or ashamed of it, or afraid
to own it, that he glories in it ; yea, he desires to
glory in nothing else, but rejects' the thought of set
ting up any thing in competition with it, as the object
of his esteem, with the utmost abhorrence ; God for
bid, &c. This was the ground of all his hope as a
Christian : this was the doctrine, which, as an apos
tle, he was resolved to preach : and whatever trials
his firm adherence to it might bring upon him; hfe
was ready, not only to submit to them, but to rejoice
in them. Note, The cross of Christ is a good Chris
tian's chief glory, and there is the greatest reason
why we should glory in it, for to it we owe all our
joys and hopes.
2. That he was dead to the world. By Christ, or
by the cross of Christ, the world was crucified to
him, and he to the world ; he had experienced the
power and virtue of it in weaning nim from the
world, and this was one great reason of his glorying
in it. The false teachers were men of a worldly
temper, their chief concern was about their secular
interests, and therefore they accommodated their
religion thereunto. But Paul was a man of another
spirit ; as the world had no kindness for him, so nei
ther had he any great regard to it ; he was got above
both the smiles and the frowns of it, as one who is
a dying out of it. This is a temper of mind that
all Christians should be labouring after ; and the
best way to attain it, is, to converse much with the
cross of Christ ; the higher esteem we have of him,
the meaner opinion shall we have of the world ; and
the more we contemplate the sufferings our dear
Redeemer met with from the world, the less likely
shall we be to be in love with it.
3. That he did not lay the stress of his religion on
one side or other of the contesting interests, but on
sound Christianity, v, 15. There was at that time
an unhappy division among Christians; circumci
sion and uncircumcision were become names by
which they were distinguished from each other; for
(ch. 2. 9, 12.) the Jewish Christians are called the
circumcision, and they ofthe circumcision. The false
teachers were very zealous for circumcision ; yea to
that degree, as to represent it as necessary to salva
tion, and therefore they did all they could to con
strain the Gentile Christians to submit to it « wherein
they had carried the matter much further than
others did ; for though the apostles connived at the
use of it among the Jewish converts, yet they were
by no means for imposing it on the Gentiles. But what
they laid so great a stress upon, Paul made veiy little
account of. It was indeed of great importance to the
interest of Christianity, that circumcision should not
be imposed on the Gentile converts, and therefore
this he had set himself with the utmost vigour to op
pose : biitas for mere circumcision or uncircumcision,
whether those who had embraced the Christian re
ligion had been Jews or Gentiles ; and whether they
were for or against continuing the use of circumci
sion, so that they did not place tiieir religion in it—
this was comparatively a matter of. little moment
with" him ; for he very well knew, that in Jesus
Christ, in his account, or under the Christian dis
pensation, neither circumcision availed any thing,
nor uncircumcision, as to men's acceptance with
God, but a new creature. Here he acquaints us,
both wherein real religion does not, and wherein it
does, consist ; it does not consist in circumcision or
uncircumcision, in our being in this or the other de
nomination of Christians ; but it consists in our being
new creatures ; not in having a new name, or put
ting on a new face, but in our being renewed in the

GALATIANS, VI.

537

Spirit of our minds, and having Christ formed in us:
this is of the greatest account with God, and so it
was with the apostle. If we compare this text with
some others, we may more fully see what it is that
renders us most acceptable to God, and which there
fore we should be chiefly concerned about. Here
we are told, that it is a new creature ; and (ch. 5. 6. )
that it is faith Which worketh by love, and (1 Cor. 7.
19. ) that it is the keeping the commandments qfGod:
from all which it appears, that it is a change of mind
and heart, whereby we are disposed and enabled to
believe in the Lord Jesus, and to live a life of devoted-
ness to God ; and that where this inward vital prac
tical religion is wanting, no outward professions, or
E articular names, will ever stand us in any stead,"or
e sufficient to recommend us to him. Were Chris
tians duly concerned to experience this in them
selves, and to promote it in others ; if it did not
make them lay aside their distinguishing names, yet
it would at least take them off from laying so great
a stress upon them, as they too often do. Note,
Christians should take care to lay the stress of their
religion where God has laid it, that is, on those
things which are available to our acceptance with
him ; so we see the apostle did, and it is our wisdom
and interest herein to follow his example.
The apostle having shewn what was of chief con
sideration in religion, and what he laid the greatest
stress upon, that is, not a mere empty name or pro
fession, but a sound and saving change ; in v. 16. he
pronounces a blessing upon all those who walk ac
cording to, this rule ; And as many as walk accord
ing to this rule, peace be upon them, and mercy upon
the Israel qfGod. The rule which he here speaks of,
may be considered as signifying either more gene
rally1 the whole word of God, which is the complete
and perfect rule of faith ahd life ; or that doctrine of
the gospel, or way of justification and salvation, which
he had laid down in this epistle, by faith in Christ
without the works of the law ; or, as more immedi
ately referring to the new creature, whichhe had just
before been speaking pf. The blessings which he
desires for those who walk according to this rule, or
which he gives them the hope and prospect of, (for
the words may be taken either as a prayer or a pro-
nlise,) are, peace and mercy-— peace with God and
conscience, and all the comforts of this life, as far as
they are needful for them — and mercy, that is, an
interest in the free love and favour of God in Christ,
which are the spring and fountain of all other bless
ings. A foundation is laid for these in that gracious
change which is wrought in them ; and while they
behave themselves as new creatures, and govern
their lives and hopes by the rule of the gospel, they
may most assuredly depend upon them. These, he
declares, shall be the portion of all the Israel of
God, by whom he means all sincere Christians, whe
ther Jews or Gentiles ; all who are Israelites indeed,
who, though they may not be natural, yet are be
come the spiritual, seed of Abraham ; these, being
heirs of his faith, are also heirs together with him
of the same promise, and consequently entitled to
the peace and mercy here spoken of. The Jews
and judaizing teachers were for confirming, these
blessings only to such as were circumcised, and kept
the law of Moses ; but, on the contrary, the apostle
declares that they belong to all who walk according
to the rule of the gospel, or of the new creature,
even to all the Israel of God ; intimating, that those
only are the true Israel of God, who walk according
to this rule, and not that of circumcision, which they
insisted so much upon ; and therefore that this was
the true way to obtain peace and mercy. Note, (1.)
Real Christians are such as walk by rule ; not a rule
of their own devising, but that which God himself
has prescribed to them. (2.) Even thbse who walk
according tothis rule do yet stand in need of the
Vol. vi.— 3 Y

mercy of God. • But, (3.) All who sincerely endea
vour to walk according to this rule, may be assured
that peace and mercy shall be upon them : this is
the best way to have peace with God, ourselves, and
others ; and thereupon, as we may be sure of the fa
vour of God now, so we may be sure that we shall
find mercy with him hereafter.
4, That he had cheerfully suffered persecution for
the sake of Christ and. Christianity, v. 17. As the
cross of Christ, or the doctrine of salvation by a cru
cified Redeemer, was what he chiefly gloried in, so
he had been willing to run all hazards rather than
he would betray this truth, or suffer it to be corrupt
ed. The false teachers were afraid of persecution,
and this was the great reason why they were so zeal
ous for circumcision, as we see, v. 12. But this was
the least of Paul's concern ; he was not moved at
any of the afflictions he met with, not did he count
his life dear to him, so that he might finish his course
with joy, and the ministry, which he had received of
the Lord Jesus, to testify the gospel of the grace of
God, Acts 20. 24. He had already suffered much.
in the cause of Christ, for he bare in his body the
marks of the Lord Jesus, the scars of those wounds
which he had sustained from persecuting enemies,
for his steady adherence to him, and thatdoctrine of
the gospel which he had received from him. As
from hence it appeared that he was firmly persuad
ed of the truth and importance of it, and that he was
far from being a favourer of circumcision, as they
had falsely reported him to be ; so, hereupon, with
a becoming warmth and vehemence, suitable -to his
authority as an apostle, and to the deep concern of
mind he was under, he insists upon it, that no man
should henceforth trouble him, by opposing his doc
trine and authority, or by any such calumnies and
reproaches as had been cast upon him ; for as, both
from what he had said, and what he had suffered,
they appeared to be highly unjust and injurious, so
also they were very unreasonable, who either raised
or received them. Note, (1. ) It may justly be pre
sumed that men are fully persuaded of those truths
which they are willing to suffer in the defence of.
And, (2.) It is very unjust to charge those things
upon others, which are contrary not only to their
profession, but their sufferings too.
The apostle, having now finished what he intended
to write for the conviction and recovery of the
churches of Galatia, concludes the epistle with his
apostolical benediction, v. 18. He calls them his
brethren, wherein he shews his great humility, and
the tender affection he had for them, notwith
standing the ill treatment he had met with from
them ; and takes his leave of them with this very
serious and affectionate prayer, that the grace of our
Lord Jesus Christ may be with their spirit. This
was a usual farewell wish of the apostle's, as we see,
Rom. 16. 20, 24. and 1 Cor. 16. 23. And herein, he
prays, that they might enjoy the favour of Christ,
both in its special effects and its sensible evidences ;
that they might receive from him all that grace
which was needful to guide them in their way, to
strengthen them in their work, to establish them in
their Christian course, and to encourage and comfort
them under all the trials of life, and the prospect? of
death itself. This is fitly called the grace of Our Lord
Jesus Christ, as he is both the sole Purchaser and
the appointed Dispenser of it : and though these
churches had done enough to forfeit it,< by suffering
themselves to be drawn into an opinion and practice
highly dishonourable to Christ, as well as danger
ous to them ; yet, out of his great concern for them,
and knowing of what importance it was to them, he
earnestly desires it on their behalf ;, yea, that it
might be with their spirit, that they might continu
ally experience the influences of it'upon their souls,
disposing' and enabling them- to act with sincerity

538

EPHESIANS, 1.

and uprightness in religion. We need desire no more
to make us happy than the grace of our Lord Jesus
Christ This the apostle begs for these Christians,

and therein shews us what we are chiefly concerned
to obtain ; and, both for their and our encourage-
mentrto hope for it, he adds his amen.

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,

OF THE

EPISTLE OF ST. PAUL TO THE EPHESIANS.
Completed by Mr. Roswell.

SOME think that this epistle to the Ephesians was a circular letter sent to several churches ; and that the
copy directed to the Ephesians, happened to be taken into the canon, and so it came to bear that par
ticular inscription. And they have been induced the rather to think this, because it is the only one of
all St Paul's epistles, that has nothing in it, peculiarly adapted to the state or case of that particular
church ; but it has much of common concernment to all Christians ; and especially to all who, having
been Gentiles in times past, were converted to Christianity. But then it may be observed, on the other
hand, that the epistle is expressly inscribed (ch. 1. 1.) to the saints which are at Ephesus; and in the
close of it he tells them that he had sent Tychicus unto them, whom, in 2 Tim, 4. 12. lie says, he had
sent to Ephesus.
It is an epistle that bears date out of a prison-: and some have observed that what this apostle wrote when
he was a prisoner, had the greatest relish and savour in it of the things of God. When his tribulations
did abound, his consolations and experiences did much more abound. Whence we may observe, that
the afflictive exercises of God's people, and particularly of his ministers, often tend to the advantage of
others as well as to their own.
The apostle's design is, to settle and establish the Ephesians in the truth ; and further to acquaint them
with the mystery of the gospel, in order to it In the former part he represents the greatprivilege of
the Ephesians, who, having been in time past idolatrous heathens, were now converted to Christianity,
and received into covenant with God, which he illustrates from a view of their deplorable state before
their conversion, ch. 1 — 3. In the latter part (which we have in the 4th, 5th, and 6th chapters) he in
structs them in the principal duties of religion, both personal and relative ; and exhorts and quickens
them to the faithful discharge of them. Zanchy observes, that we have here an epitome of the whole
Christian doctrine, and pf almost all the chief heads of divinity

EPHESIANS, I.

CHAP. I.
In this chapter, we have, I. The introduction to the whole
epistle, which is much the same as in others, v. 1, 2. II.
The apostle's thanksgivings and praises to God for his in
estimable blessings bestowed on the believing Ephesians,
v. 3 . . 14. III. Ifis earnest prayers to God in their behalf,
v. 15 . . 28. This great apostle was wont to abound in
prayers and in "thanksgivings to almighty God; which he
generally so disposes* and orders, that at the same time
they carry with them and convey the great and important
doctrines of the Christian religion, and the most weighty
instructions to all those who seriously peruse them. ,

1. "OAUL,an apostle of Jesus Christ by
J. the will of God, to the saints which
are at Ephesus, and to the faithful in Christ
Jesus : 2. Grace be to you, and peace, from
God our Father, and from the Lord Jesus
Christ. Here is, 1. The title St. Paul takes to himself, as
belonging to him — Paul, an apostle qf Jesus Christ,
See, He reckoned it a great honojir to. be employed

EPHESIANS, I.

539

by Christ, as one of his messengers to the sons of
men. The apostles were prime officers in the Chris
tian church, being extraordinary ministers appoint
ed for a time only. They were furnished by their
treat Lord with extraordinary gifts, and the imme-
iate assistance of the Spirit, that they might be fit
ted for publishing and spreading the gospel, and for
the governing the church in its infant-state. Such
a one St. Paul was, and that not by the will of man
conferring that office upon him, nor by his own in
trusion into it ; but by the will of God, very express
ly and plainly signified to him ; he being immedi
ately called (as the other apostles were) by Christ
himself to the work. Every faithful minister of
Christ (though his call and office are not of so extra
ordinary a nature) may, with our apostle, reflect on
it as an honour and comfort to himself, that he is
what he is, by the will qfGod, 2. The persons to
whom this epistle is sent — To the saints which are
at Ephesus, to the Christians who were members
of the church at Ephesus, the metropolis of Asia.
He calls them saints, for such they were in profes
sion, such they were bound to be in truth and re
ality ; and many of them were such. All Christians
must be saints ; and if they come not under that
character on earth; they will never be saints in glory.
He calls them the faithful in Christ Jesus, believers
in him, and firm and constant in their adherence to
him, and to his truths and ways. They are not
saints, who are not faithful, believing in Christ,
firmly adhering to him, and true to the profession
they make of relation to their Lord. Note, It is not
only the honour of ministers, but of private Chris
tians too, to have obtained mercy of the Lord to be
faithful. — In Christ Jesus, from whom they derive
all their grace and spiritual strength ; and in whom
their persons, and all that they perform, are made
accepted. 3. The apostolical benediction — Grace
be to you, &c. This is the token in every epistle ;
and it speaks the apostle's good will to his friends,
and a real desire of their welfare. By grace we are
to understand the free and undeserved love and fa
vour of God, and those graces of the Spirit which
proceed from it ; by peace, all other blessings, spi
ritual and temporal, the fruits and product of the
former. No peace without grace. No peace, nor
grace, but from God the Father, and from the Lord
Jesus Christ. These peculiar blessings proceed
from God, not as a Creator, but as a Father by spe
cial relation : and they come from our Lord Jesus
Christ, who, having purchased them for his people,
has a right to bestow them upon them. Indeed the
saints, and the faithful in Christ Jesus, had already
received grace and peace ; but the increase of these
is very desirable, and the best saints stand in need
of fresh supplies of the graces of the Spirit, and can
not but desire to improve and grow : and therefore'
they should pray, each one for himself, and for one
another, that such blessings may still abound unto
them. After this short introduction, he comes to the
matter and body of the epistle ; and though it may
seem somewhat peculiar in a letter, yet the Spirit
of God saw fit that his discourse of divine things in
this chapter should be cast into prayers and praises :
which as they are solemn addresses to God, so they
convey weighty instructions to others. Prayer may
preach; andpraise may do so too.
3. Blessed be the God and Father of our
Lord Jesus Christ, who hath blessed us
"with all spiritual blessings in heavenly
'places in Christ.: 4* According as he hath
chosen us in him before the foundation of
the world, that we should be holy, and

without blame before him in love : 5. Hav
ing predestinated us unto the adoption of
children by Jesus Christ to himself, ac
cording to the good pleasure of his will, 6.
To the praise of the glory of his grace,
wherein he hath made us accepted in the
Beloved. 7. In whom we have redemption
through his blood, the forgiveness of sins,
according to the riches of his grace; 8.
Wherein he hath abounded toward us in all
wisdom and prudence ; 9. Having made
known unto us the mystery of his will, ac
cording to his good pleasure which he hath
purposed in -himself: 10. That in the dis
pensation of the fulness of times, he might
father together in one all things in Christ,
oth which are in heaven and which are on
earth; even in him, 11. In whom also we
have obtained an inheritance, being pre
destinated according to the purpose ojf him
who worketh all things after the counsel
of his own will; 12. That we should be
to the praise of his glory, who first trusted
in Christ. 13. In whom ye also trusted,
after that ye heard the word of truth, the
gospel of your salvation: in whom also,
after that ye believed, ye were sealed with
that holy Spirit of promise, 14. Which is
the earnest of our inheritance until the re
demption of the purchased possession, unto
the praise of his glory.
He begins with thanksgivings and praise, and en
larges with a great deal of fluency and copiousness
of affection upon the exceeding great and precious
benefits which we enjoy by Jesus Christ For, the
great privileges of our religion are very aptly re
counted and enlarged upon in our praises to God.
In general, (v. 3.) he blesses God for spiritual
blessings ; where he styles him the Gad and Father
of our Lord Jesus Christ: for, as Mediator, the Fa
ther was his God; as God, and the second Person
in the blessed Trinity, God was his Father. It
speaks the mystical union betwixt Christ and be
lievers, that the God and Father of our Lord Jesus
Christ is their God and Father; and that, in and
through, him. All blessings come from God, as the
Father of our Lord Jesus Christ. No good can be
expected from a righteous and holy God to sinful
creatures, but by his mediation. He hath blessed us
with all spiritual blessings. Note, Spiritual blessings
are the best blessings with which God blesses us,
and for which we are to bless him. HE blesses US '
by bestowing such things upon us as make us really
blessed. WE cannot thus bless God again ; but
must do it by praising and magnifying, and speaking
well of him on that account : and whom God blesses
with some, he blesses with all spiritual blessings ; to
whom he gives Christ, he freely gives all these
things. It is not so with temporal blessings ; some
are favoured with health, and not with riches ; some
with riches, and not with health, &c But where
God blesses with spiritual blessings, he blesses with
all. They are spiritual blessings i% heavenly places;
that is, say*some, in the church, distinguished from
the'worid, and called out of it Or it may be read,
in heavenly things, such as come from heaven, and
are designed-fo prepare men for it; "and to secure

540

EPHESIANS, I.

their reception into it. We should hence learn to
mind spiritual and heavenly things as the principal
things, spiritual and heavenly blessings as the best
blessings, with which we cannot be miserable, and
without which we cannot but be so. Set not your
affections on things on the earth, but on those.things
which are above. These we are blessed with in
Christ: for as all our services ascend to God through
Christ, so all our blessings are conveyed to us the
same way; he being the Mediator between God
and us.
The particular spiritual blessings with which we
are blessed in Christ, and for which we ought to
bless God, are (many of them) here enumerated and
enlarged upon.
1. Election and predestination, which are the
secret springs whence the others flow, v, 4, 5, 11.
Election, or choice, respects that lump or mass of
mankind, out of which some are chosen, from which'
they are separated and distinguished. Predestina
tion has respect to the blessings they are designed
for; particularly the adoption of children: it being
the purpose of God, that in due time we should be
come his adopted children, and so have a right to all
the privileges, and to the inheritance, of children.
We have here the date of this act of love ; it was
before the foundation ofthe world: not only before
God's people had a being, but before the world had
a beginning ; for they were chosen in the counsel of
God from all eternity. It magnifies these blessings
to a high degree, that they are the products of eter
nal counsel. The alms which you give to beggars
at your doors, proceed from a sudden resolve ; but
the provision which a parent makes for his children,
is the result of many thoughts, and is put into his last
will and testament with a great deal of solemnity.
And as this magnifies divine love, so it secures the
blessings to God's elect ; for the fiurpose of God ac
cording to election shall stand. He acts in pursuance
of his eternal purpose in bestowing spiritual bless
ings upon his people. He hath blessed us — accord
ing as he hath chosen us in him, in Christ the great
Head of the election, who is emphatically called
God's elect, his chosen; and in the chosen Redeemer
an eye of favour was cast upon them. Observe here
one great end and design of, this choice ; chosen —
that weshould be holy; not because he foresaw they
would be holy, but because he determined to make
them so. AU who are chosen to happiness, as the
end, are chosen to holiness as the means. Their
sanctification, as well as their salvation, is the result
of the counsels of divine love. And without blame
before him ; that their holiness might not be only ex
ternal and in outward appearance, so as to prevent
blame from men ; but internal and real, and what
God himself will account such, who looketh at the
heart; such holiness proceeding from love to God
ahd to our fellow-creatures ; this charity being the
principle of all true holiness. The original word sig
nifies such an innocence as no man can carp at ; and
therefore some understand it of that perfect holiness
which the saints shall attain to in the life to come,
which will be eminently before God ; they being in
his immediate presence for ever.
Here is also the rule, and the fontal cause of God's
election ; it is according to the good pleasure of his
will; (v. 5.) not for the sake of any thing in them
foreseen, but because it was his sovereign will, and
a' thing highly pleasing to him. It is according to
the purpose, Jhe fixed and unalterable will, of him
who worketh all things after the counsel of his own
will, (v. 11.) who powerfully accomplishes whatever
concerns his elect, as he has wisely and freely fore
ordained and decreed : the last and great end arid
design of all which, is, his own glory. Tb thepjeaise
of the glory of his grace, (v, 6.1 That we should be'
to the praise of his glory, (v, 1.2.) that„we should live

and behave ourselves in such a manner that his rich
grace might be magnified, and appear glorious, and
worthy of the highest praise. All is of God, and from
him, and through him, and therefore all must be to
him, and centre in his praise. Note, The glory of
God is his own end, and it should be our's in all that
we do.* The next spiritual blessing the apostle
takes notice of, is,
2. Acceptance with God through Jesus Christ ;
Wherein, or by which grace, he hath made us ac
cepted in the Beloved, v. 6. Jesus Christ is the
Beloved of his Father, (Matt. 3. 1-7.) as well as of
angels and saints. It is our great privilege to be ac
cepted of God, which implies his love to us, and his
taking us under his care, and into his family. We
cannot be thus accepted of God, but in and through
Jesus Christ He loves his people for the sake of
the Beloved.
3. Remission of sins, and redemption, through the
blood of Jesus, v, 7. No remission without redemp
tion. It was by reason of sin that we were capti
vated ; and we cannot be released from our captivity
but by the remission of our sins. This redemption
we have in Christ, and this remission through his
blood. The guilt and the stain of sin could be no
otherwise removed than by the blood of Jesus. All
our spiritual blessings flow down tousnn that stream.
This great benefit, which comes freely to us, was
dearly bought and paid for by our blessed Lord :
and yet itis according to the riches of God's grace.
Christ's satisfaction and God's rich grace are very
consistent in the great affair of man's redemption.
God was satisfied by Christ as our Substitute and
Surety ; but it was rich grace that would accept of a
Surety, when he might have executed the severity
of" the law upon the transgressor ; and it was rich
grace to provide such a Surety as his own Son, and
freely to deliver him up, when nothing of that nature
could have entered into our thoughts, or have been
any otherwise found out for us. In wliich instance
he has not only manifested riches of grace, but hath
abounded towards us in all wisdom and prudence ;
(v. 8.) wisdom in contriving the dispensation, and
prudence in executing the counsel of his will, as he
has done. How illustrious have the divine wisdom
and prudence rendered themselves, in so happily
adjusting the matter between justice aud mercy in
this grand affair ; in securing the honour of God and
his law, at the same time that the recovery of sin
ners and their salvation are ascertained and made
sure !
4. Another privilege which the apostle here blesses
God for, is, divine revelation — that God hath made
known to us the mystery of his will; (v. 9.) so much
of his good will to men, which had been concealed
for a long time, and is still concealed from so great a
•part of the world : this we owe to Christ, who, hav
ing lain in the bosom of the Father from eternity,
came to declare his will to the children of men.
According to his good pleasure, his secret counsels
concerning man's redemption, which he had pur
posed, or resolved upon, merely in and from himself,
and not for any thing in them. In this revelation,
and in \vis making known unto us the mystery of his
will, the wisdom and the prudence of God do abun
dantly shine forth. It is described (t>. 13. ) as the word
of truth, and the gospel of our salvation. Every word
of it is true ; it contains and instructs us in the most
weighty and important truths, and it is confirmed
and sealed by the very oath of God : from whence
we should learn to betake ourselves to it in all our
searches afar divine truth. , It is the gospel of our
* This passage has been understood by some in a very
different sense, and with a special reference to the converejon
of these Ephpsians to Christianity. Those who bav&ia mind
to see what is said to this purpose, may consult Mr. Locke,
and other well-known writers, on the place.

EPHESIANS, 1.

541

salvation : it publishes the glad tidings of salvation,
and contains the offer of it : it points out the way
that leads to it ; and the blessed Spirit renders die
reading and the ministration of it effectual to the
salvation of souls. O, how we ought to prize this
glorious gospel, and to bless God for it ! This is the
light shining in a dark place, for which we have rea
son to be thankful, and to which we should take heed.
5. Union in and with Christ, is a great privilege,
a spiritual blessing, and the foundation of many
others. He gathers together in one all things in
Christ, v. 10. All the lines of divine revelation meet
in Christ ; all religion centres in him, Jews and Gen
tiles were united to each other, by being both united
to Christ. Things in heaven, and things on earth, are
gathered together in him ; peace made, correspond
ence settled, between heaven and earth, through
him. The innumerable company of angels become
one with the church through Christ : this God pur-
posed in himself, and it was his design in that dispen
sation which was to be accomplished by his sending
of Christ in the fulness of time, at the exact time that
God had prefixed and settled.
6. The eternal inheritance is the great blessing
with which we are blessed in Christ ; In whom also
we have obtained an inheritance, v. 11. Heaven is
the inheritance, the happiness of which is a sufficient
portion for a soul : it is conveyed in the way of an
inheritance; being the gift of a Father to his children.
Ifchildren, then heirs. All the blessings that we have
in hand, are but small if compared with the inherit
ance. What is laid out upon an heir in his minority,
is nothing to what is reserved for him when he comes
to age. Christians are said to have obtained this in
heritance, as they have a present right to it ; and
even actual possession of it, in Christ their Head and
Representative. 7. The seal and- earnest of the Spirit are of the
number of these blessings. We are said to be sealed
with that holy Spirit of promise, v. 13. The blessed
Spirit is holy himself, and he makes us'holy. He is
called the Spirit of promise, as he- is the promised
Spirit By him believers are sealed ; that is, sepa
rated and set apart for God, and distinguished and
marked as belonging to him. The Spirit is the
Earnest of our inheritance, v. 14. The earnest is
part of payment, and it secures the full sum : so is
the gift of the Holy Ghost ; all his influences and
operations, both as a Sanctifier and a Comforter, are
heaven begun, glory in the seed and bud. The Spirit's
illumination is an earnest oi everlasting light ; sancti
fication is an earnest of perfect holiness ; and his com -
forts are earnests of everlasting joys. He is said to
be the Earnest, until the redemption of the purchased
possession. It may be called here the possession, he:
cause this earnest makes it as sure to the heirs as
though they were already possessed" of it ; andit is
purchased for them by the blood qf Christ. The
redemption of it is mentioned, because it was mort
gaged and forfeited by sin ; and Christ restores it to
ils, and so is said to redeem it, in allusion to the lawt
of redemption. Observe frqm all this, what a gra
cious promise that is, which secures the gifff of the
Hohr,Ghost to them who ask him. ' g
The apostle mentions the great end and design of
God in bestowing all these' spiritual privileges ; that
we should be to the praise of his gloryt wh"o first
trusted in'Christ, we to whom the gospel Was first
preached, and who were first converted to the'faith
of Christ, and to the placing our hope and trust in.
him. Note, Seniority in grace -is. a preferment ;
Who were in Christ before me, says the apostle :
(Rom. 16. 7.) they who have for a longer time ex
perienced the grace of Christ, are under more spe
cial obligations to glorify God. They should be
strong in faith, and more eminently glorify him ; but
this should be the common end of all. For this we

were made, and for this we were redeemed ; this is
the great design of our Christianity, and of God in
all that he has done for us ; unto the praise of his
glory, v. 14. He intends that his grace and power
and other perfections should by this means become
conspicuous and illustrious, and that the sons of men
should magnify him.
1 5. Wherefore I also, after 1 heard of
your faith in the Lord Jesus, and love unto
all the saints, 1 6. Cease riot lAgive thanks.
for you, making, mention of you in my
prayers; 17. That the God of our Lord
Jesus Christ, the Father of glory, may give
unto you the Spirit of Wisdom and revela
tion, in the knowledge of him: 18. The
eyes of your understanding being enlight
ened: that ye may know what is the hope
of his calling, and what the riches of the
glory of his 'inheritance in the saints, 191
And what is the exceeding greatness of his
power. to us- ward who believe, according
to the working of his mighty power; 20r
Which he wrought h\ Christ, when he
raised him from the dead, and set him at
his own right hand in the heavenly places^
21. Far above all principality, and power,
and might, and dominion, and every name
that is named, not only in this world, but
also in that which is to come : 22. , And
hatli put all things under his feet, and gave
him to be the head over all things to trie
church, 23. Which is his body, the fulness
of him that filleth all in all.
We are come to the last part of this, chapter,
which consists of St. Paul's earnest prayer to God in
behalf of these Ephesians. We should pray for the
persons for whom we give thanks. Our apostle
blesses God for what he had done for them, and
then he grays that he would do more for them. He
gives thanks for spiritual blessings, and prays for
further supplies of tilem : for God <tSillfor this be
inquired qfrby the house qf Israeli io do it for them.
He has laid up these spiritual blessings for us in the
hands of his Son the Lord Jesus ; but then he has
appointed us to^draw them eut, and fetch them ih,
by prayer. Wfe^ haye no part or lot in the matter,
any further than we claim it by faith and praver.
One inducement to pray fpr them, "was, the good
account he had of them, of their -faith in the Lord.
Jesus, and love unto all the saints, -u. 15. Faitk'm
Christ, and love to the saints,, will he attended with
aid other graces. Love to the saints, as such, and be
cause they are such, must include love to God. They
who love- saints, as such, love all saints, how weak
in grace, how mean in the world, how fretful and
peevish ^soever, some of them may be. Another in
ducement to pray "for them, ,was, because they.had
received the earnest of the inheritance : this we
may observe from the words being connected with
the preceding ones by the particle wherefore. " Per
haps you will think, that having received the earnest,
it shohld follow, therefore ye are happy enough, and
take no further care : you need not pray for your
selves, nor I for you. No, duite the contrary. Where
fore — I cease not to give thanks for you, making
mention of you in my prayers," v. 16. While he
blesses God for giving them the Spirit, he ceases not
to pray that he would give unto them the Spirit,

542

EPHESIANS, 1.

(v, 17.) that he would give greater measures of the
Spirit Observe, Even the best of Christians need
to be prayed for : and while we hear well of our
Christian friends, we should think ourselves obliged
to intercede with God for them, that they may
abound and increase yet more and more.
Npw what is it that St. Paul prays for in their be
half? Not that they might be freed from persecu
tion ; nor that they might possess the riches, honours,
or pleasures of the world ; but the great thing he
prays for, is, the illumination of their understand
ings, and that their knowledge might increase and
abound : he means it of a practical and experimen
tal-knowledge. The graces and comforts of the
Spirit are communicated^ to the soul by the enlight
ening of the understanding. In this way he gains
and keeps possession. Satan take's a contrary way ;
he gets possession by the senses and passions, Christ
by the understanding. Observe,
1. Whence this knowledge must come ; from the
God of our Lord Jesus Christ, v, 17. The Lord is a
God of knowledge; and there is no sound, saving,
knowledge, but what comes from him ; and therefore
to him we must look for it, who is the God of our
Lord Jesus Christ, (y. .3.) and the Father of glory. It
is a Hebraism. Gpd is infinitely glorious in himself;
all gldry is due to him from his creatures, and he is
the Author of all tha^ glory with- which his saints
are, or shall be, invested. Now he gives knowledge,
by giving the Spirit of knqjvledge ; for the Spirit of
God is the Teacher of the saints ; the .Spirit of wis
dom and revelation. We have the revelation of the
Spirit in the word : but will that avail us, if we have
not the wisdom of the Spirit in the heart ? If the
same Spirit who indited the sacred scriptures do not
take the veil from off our hearts, and enable us to
understand and improve them, we shall be never the
better. In the knowledge of him, or for the acknow
ledgment of him ; not only i. speculative knowledge
of Christ, and of what relates to him, but an ac
knowledgment of Christ's authority by an obedient
conformity to him, which must be by the help of the
Spirit of ^visdom and revelation. This knowledge
is first in the understanding.. He prays that the
eyes of their understanding maybe enlightened, v. 18.
Observe, Those who have their eyes opened, and
have some understanding in the things of God, have
need to be- more and more enlightened, anc| to have
their knowledge more clear and distinct arid expe
rimental. Cttristians should not think it enough to
have warm affections, but they should labour to have
clear understandings ; they should be ambitious of
being knowing Christians, apd judicious Christians.
2. What it is that he more particularly desires
they should grow in the knowledgl of., (1.) The
hope of his calling, v. 18. Christianity is our call
ing: God has called US' to it, and on that account it
is said to be his calling. There is a hope in this call
ing"; for those who_ deal with God, deal* upon trust.
And it is ajlesirable thing to^ know what this hope
of our calling is, to have such'an acquaintance with
the immerfse privileges of God's people, and the ex
pectations they have from God, and with respect to
the heavenly world, as to be quickened thereby to
the utmost diligence and patience in the Christian
course. We ought to labour after, and pray earn;
estlyfor, a clearer insight into, and a fuller acquaint
ance with, the great objects of a Christian's hppes
and expectations. (2.) The riches of the glory Of
his inheritance in the saints. Beside the heavenly
inheritance prepared for the saints, there is a pre
sent inheritance in the saints : for grace is glory be
gun, and holiness is happiness in the bud. There is
a glory in this inheritance ; riches ofglqry, render
ing the Christian more excellent and more truly
honourable than all abouthim : and it is desirable to
know this experimentally ; to be acquainted with the

principles, pleasures, and powers, of the spiritual
and divine fife. It may be understood of the glori
ous inheritance in or among the saints in heaven,
where God does, as it were, lay forth all his riches,
to make them happy and glorious, and where all
that the saints are in possession of is transcendently
glorious : as the knowledge that can be attained of
this upon earth, is very desirable, and must be ex
ceedingly entertaining and delightful. Let us en
deavour then, by reading, contemplation, and prayer,
to know as much of heaven as we can, that we may
be desiring and longing to be there. (3.) The ex
ceeding greatness of God's power toward them who
believe, v. 19. The practical belief of the all-suffi
ciency of God, and of the omnipotence of divine
grace, is absolutely necessary to a close and steady
walking with him. It is a desirable thing to know
experimentally the mighty power of that grace be
ginning and carrying on the work of faith in our
souls. It is a difficult thing to bring a soul to believe
fully in Christ, and to venture its all upon his righ
teousness, and upon the hope of eternal life. It is
nothing less than an almighty flower that will work
this in us. The apostle speaks here with a mighty
fluency and copiousness of expression, and yet, at
the same time, as if he wanted words to express the
exceeding greatness of God's almighty power, that
power which God exerts toward his people, and by
which he raised Christ from the dead, v. 20. That
indeed was the great proof of the truth of the gospel
to the world : but the transcript of that in ourselves,
(our sanctification, and rising from the death of sin,
in conformity to Christ's resurrection,) is the great
proof to us. Though this cannot prove the truth of
the gospel to another who knows nothing of the mat
ter, (there the resurrection of Christ is the proof,)
yet to be able to speak experimentally, as the Sa
maritans, ¦" We have heard him ourselves, we have
felt a mighty change in our own heart's," will make
us able to say, with the fullest satisfaction, Now we
believe, and are sure, that this is the Christ, the Son
of God. Many understand the apostle here as
speaking of that exceeding greatness of power,
which God will exert for the raising the bodies of
believers to eternal life, even the same mighty power
which he wrought in Christ when he raised him, 8tc.
And how desirable a thing must it be to become at
length acquainted with that power, by being raised
out of the grave thereby unto eternal life !
Having said something of Christ and his resurrec
tion, the apostle digressed a' little from the subject
he is upon, to make some further honourable men
tion of the Lord Jesus and his exaltation. He is set
at the Father's right hand in the heavenly places,
&c. v. 20, 21. Jesus Christ is advanced above all,
(arid he is set in authority over all, they being made
subject to him. " All the glory of the upper world,
anji all the povjgrs of both worlds, are entirely de
voted to him. The Father hath put all things un
der his feet, (v. 22.) according to the promise, Ps.
110. 1. All creatures whatsoever are in subjection
to him ; they must either yield him sincere obedi
ence, or fall under the weight of his sceptre, and re-
ceive.their doom from him. God GA VE Mm to -be
Head over all things. It was a gift to Christ, con
sidered, as Mediator, to be advanced to such do-
minion'and' headship, and to such a mystical body
prepared for him : arid it=was a gift tq the>church, to
be provided with a Head^endued with so much
power and authority. God gave him to be the Head
over all things. He gave him all power both in hea
ven and in earth. The Father loves the Son^and
hath given ALL things into his hands. Butthat
which completes the comfort of this, is, that he is
the Head over all things to the church ; he is there
fore intrusted with all power, that he may dispose
of all the affairs of the providential kingdom in sub-

EPHESIANS, II.

543

serviency to the designs of his grace concerning his
church. With this therefore we may answer the
messengers of the natiohs, that the Lord hath found
ed Zion. The same power that supports the world,
supports the church ; and we are sure he loves his
church, for it is his body, (v. 23.) his mystical body,
and he will care for it It is the fulness of him that
filleth all in all. Jesus Christ filleth all. in all; he
supplies all defects in all his members, filling; them
with his Spirit, and even with the fulness of God,
ch. 3. 19. And yet the church is said to be his ful
ness; because Christ as Mediator would not be com-
Slete if he had not a church. How could he be a
jng if he had not a kingdom ? This therefore comes
in to the honour of Christ, as Mediator, that the
church is his fulness.
CHAP. II.
This chapter contains an account, I. Of the miserable con
dition of these Ephesians by nature, (v. 1 . . 3.) and again,
v. il, 12. II. Ofthe glorious change that was wrought in
them by converting grace, (v. 4. . 10.) and again, v. 13.
III. Ofthe great and mighty privileges that converted Jews
and Gentiles both receive from Christ, v. 14 . . 22.
The apostle endeavours to affect them with adue sense ofthe
wonderful change which divine grace had wrought in
them ; and this is very applicable to that great change
which the same grace works in all those who are brought
into a state of grace. So that we have here a lively picture
both of the misery of unregenerate men, and of the happy
condition of converted souls ; enough to awaken and alarm
those who are yet in their sins, and to put them upon
hastening out of that state ; and to comfort and delight
those whom God hath quickened, with a consideration of
the mighty privileges with which they are invested.
1 . A ND you hath he quickened, who were
J\. dead in trespasses and sins; 2.
Wherein in time past ye walked according
to the course of this world, according to the
prince of the power of the air, the spirit that
now worketh in the children x>[ disobedi
ence : 3. Among whom also we all had our
conversation in times past, in the lusts of
our flesh, fulfilling the desires of the flesh
and of the mind ; and were by nature the
children of wrath, even as others.
The miserable condition of the Ephesians by na
ture, is here in part described. Observe,
1. Unregenerate souls are dead in trespasses and
sins. All those who are in their sins, are dead in
sins; yea, in trespasses and sins; which may signify
all sorts of sins, habitual and actual ; sins of heart
and of life. Sin is the death of the soul. Wherever
that prevails, there is a privation of all spiritual life.
Sinners are dead in state, being destitute of the prin
ciples andpowers of spiritual life ; and cut off frpm
God, the Fountain of life : and they are dead in law,
as a condemned malefactor is said to be a dead man.
2. A state of sin is a state of conformity to this
world, v. 2. In the first verse he speaks of their
internal state, in this of their outward conversation ;
Wherein, in which trespasses and sins, in time past
ye walked; ye lived and behaved yourselves in such
a manner as the men ofthe world are used^to do.
3. We are by nature bond-slaves to sin and Satan.
They who walk in trespasses and sins, and accord
ing to the course of this world,«walk accordjngjo the
prince of the power of the air. The Devil, or the
prince of devils, is thus described. "See Matt.»12,
24, 26. The legions of apdstate angels are as one
power united under one chief; and Jnerefore wliat is
called the powers of darkness elsewhere, is here
spoken of in the singular number. The air is re
presented as the seat of his kbjgdom : and it was the
opinion of both Jews and Heathens, that the air is
full of spirits, and that there they exercise and exert

themselves. .The Devil seems to have some power
(by God's permission) in the lower region of the air ;
there he is at hand to tempt men, and to do as much
mischief to the world as he can : but it is the comfort
and joy of God's people, that he who is Head over
all things to the church, has conquered the Devil,
and has him in his chain. But wicked men are
slaves to Satan, for they walk according to him ;
they conform their lives and actions to the will and
pleasure of this great usurper. The course and
tenor of their lives are according to his suggestions,
and in compliance with his temptations ; they are
subject to him, and are led captive by him at his
will ; whereupon he is called the god of this world,
and the spirit that now worketh in the children of dis
obedience. The children of disobedience are such as
choose to disobey God, and to serve the Devil ; in
these he works very powerfully and effectually. As
the good Spirit works that which is good in obedient
souls, so this evil spirit works that which is evil in
wicked men ; and he now works, not only hereto
fore, but even since the world has been blessed with
the light of the glorious gospel. The apostle adds,
Among whom also we all had our conversation in
times past; which words refer to the Jews; whom he
signifies here to have been in the like sad and misera
ble condition by nature, and to have been as vile and
wicked as the unregenerate Gentifes themselves;
and whose natural state he further describes in the
next words.
4. We are by. nature drudges to the flesh, and to
our corrupt affections, v. 3. tiy fulfilling the desires
of the fiesh and ofthe mind, men contract that filthi
ness of fiesh and spirit which 'the apostle exhorts
Christians to cleanse £hem selves from, 2 Cor. 7. 1.
The fulfilling the desires of the fiesh and ofthe mind,
includes all the sin ahd wickSHness that are acted in,
and by, both the inferior and the higher and nobler
powers of the soul. We* lived in the .actual com
mission of all those sins which corrupt, nature in
clined us unto. The carnal mind~makes a man a
perfect slave to his vicious appetite. — Fulfilling [the
wills'] of the flesh, &c. so the wo?d may be rendered ;
denoting the efficacy of these lusts, and what power
they have over those whp yield themselves up unto
them. i ¦'¦
5. We are by nature thefhildren of wrath, even
as others. The Jews were so, as well assthe Gen
tiles ; and one man is as much so as another by na
ture, not only by custom and imitation, but from, the
time when we began to exist, and by reason of our
natural inclinations and appetites. All men, being
naturally children of disobedience, are also by na
ture children of wrath ; God is angry with the wick
ed every day. •' Our state audi course are such as de
serve wrath, and would end in eternal wrath, if
divine grace did^ot interp6se. What reason have
sinners then to be lookingJout for that grace that will
make them, of children of wrath, children of God
and heirs of glory ! Thus far the apostle has de
scribed the misery of a'natural state in these verses,
which we shall find him pursuing again in some fol
lowing ones. t '
'¦> 4. But God, who is rich in mercy, for. his
great love wherewith he loved us," 5. Even
when we were dead in sins, hath quickened
us together with Christ, (by grace ye are
saved,) 6. And*hath raised us up together,
afid*made us sit together in heaven \y places
in Christ Jesus : 7. That in the ages to come
he might shew, the exceeding riches of his
grace in his kindness toward us, through
Christ Jesus. 8. For by grace are ye saved

544

EPHESIANS, II.

through faith ; and that not of yourselves :
it is the gift of God : 9. Not of works, lest
any man should boast : 10. For we are. his
workmanship, created in Christ Jesus unto
good works, which God hath before ordain
ed that we 'should walk in them. 1 1 .
Wherefore remember, that ye being in time
past Gentiles in the flesh, who are called
Uncircumcision by that which is called the
Circumcision' in the flesh made by hands;
12. That at that time ye were without
Christ, being aliens from the common
wealth of Israel, and strangers from the
covenants of promise, having no hope, and
without God in the world : 1 3. But now in
Christ Jesus, y^e who sometimes were far
off are made nigh by the blood of Christ.
' Here the apostle begins his account of the glorious
change that was wrought in them by converting
grace ; 'where observe,
I. Bywhom.-andin what manner, it was brought
about and effected. 1. Negatively ; not of your
selves, v, 8. - Our faith, our conversion, and our
eternal salvation, are not the mere product of any
natural abilities, c>r of any merit of our own ; Not of
Works, lest any man should boast, v. 9. These
things are noUbrought to pass by any thing done by
us, and therefore all boasting is excluded; he who
glories, must not glory in himself, but in the Lord.
There is no room for any man's boasting of his own
abilities and power ; or as though he had done any
thing that might deserve such immense favours from
God. 2. Positively ; But God, who is rich in mercy,
&c. v. 4. God himself is the Author of this great
and happy charige, and his great love is the spring
and ftntal cause of it ; thence he resolved to shew
mercy. Hovz is his inclination to do us good, con
sidered simply "as creatures; Mercy respects us as
apostate and; as miserable creatures. Observe,
God's eternal love or good-will toward his creatures,
is the fountain whence all his mercies vouchsafed to
us proceed ; and that love of God is great love, and
thatinercy of his is rich mercy ; inexpressibly great,
and inexhaustibly rich. And then by grace ye are
saved, T[W3.) and by grace are ye saved through
faith^-'It is the gift qfGod, v. 8. Note, Every con
verted sinner is a saved sinner; such are delivered
from sin and wrath ; they are brought into a state of
salvation, and have alight given them by grace to
eternal happiness. The grace that saves them, is,
the free undeserved goodness .and- favour of God ;
and he saves them, n<xt.by the works ofthe law; but
through faith in Christ "Jesus, by means of which
they come to partake of the, great blessings of the
gospel; and both that faith, fUid^that salvation on
which it has so great an influence, are the gift qf
God. The great objects of faith are made known
by divine revelation", and made credible by the tes
timony and evidence which" God hath given us; and
that we believe to salvation, and obtain salvation
through faith, is entirely owing to divine assistance
and grace ; God has ordered all so that thewhole
shall afipear'to be of grace. Observe, *¦ «
II. Wherein this change consists : in several par
ticulars, answering to the misery of our natural state ;
' some of which are enumerated in this section, and
others are mentioned below. 1. We who were dead
are quickened; (v. 5.) we are saved from the death
of sin, and have a principle of spiritual life implanted
in us. Grace in the soul is a new life, in the soul.
As death locks up the senses, seals up ail th.e powers

and faculties, so does a state of sin, as to any thing
that is good ; grace unlocks and opens all, and en
larges the soul. Observe, A regenerate sinner be
comes a living soul : he lives a life of sanctification,
being born of God ; and he lives in the sense of the
law, being delivered from the guilt of sin by pardon
ing and justifying grace. He hath quickened us to
gether with Christ ; our spiritual life results from our
union with Christ ; it is in him that we live : Because
I live, ye shall live also. 2. We who were buried,
are raised up, v. 6. What remains yet to be done,
is here spoken of as though it were already passed;
though indeed we are raised up in virtue bf our union
with him whom God hath raised from the dead.
When he raised Christ from the dead, he did in
effect raise up all believers together with him, he
being their common Head ; and when he placed him
at his right hand in heavenly places, he advanced
and glorified them in and with him, their raised and
exalted Head and Forerunner. And made us sit to
gether in heavenly places in Christ Jesus, This
may be understood in another sense ; sinners roll
themselves in the dust ; sanctified souls sit in hea
venly places, are raised above the world ; the world
is as nothing to them, compared with what it has
been, and compared with what the other world is.
Saints are not only Christ's freemen, but they are
assessors with him ; by the assistance of his grace
they have ascended with him above this world to
converse with another, and they live in the constant
expectation of it. They are not only servants to the
best of Masters in the best work, but they are ex
alted to reign with him ; they sit upon the throne
with Christ, as he is set down with his Father on his
throne. III. Observe what is the great design and aim of
God in producing and effecting this change : And
this, 1. With respect to others ; that in the ages to
come he might shew, &c. (v. 7.) that he might give
a specimen and proof of his great goodness and
mercy, for the encouragement of sinners in future
time. Observe, The goodness of God in converting
and saving sinners heretofore, is a proper encourage
ment to others in after-time to hope in his grace and
mercy, and to apply themselves to these. God
having this in his, design, poor sinners should take
great encouragement from it. And what may we
not hope for from such grace and kindness, from
riches of grace, and from exceeding riches of grace,
to which this change is owing? Through Christ
Jesus, by and through whom God conveys all his
favour and blessings to u§. 2. With respect to the
regenerated sinners themselves; For we are his
workmanship, created in Christ Jesus unto good
works, &c. v. 10. ,It appears that all is of grace,
because all our spiritual advantages are from God.
We are his workmanship ; he means in respect of the
new creation ; not only as men, but as saints. The
new man is a new creature ; and God is its Creator.
It is a new birth, and we are born or begotten of his
will. In Christ Jesus, on the account of what he
has done and suffered, and by the influence and ope
ration of his blessed Spirit. Unto good works, &c.
The apostle having before ascribed this change to
divine gag^ce, in exclusion of works ; lest he should
seem thereby to discourage good works, he here ob
serves, that though the change is to be ascribed to
nothing of that nature* (for we are the workmanship
of God,) yet God, in this new Creation, has designed
and "prepared us for^opd works ; Created unto good
works, with a design that we should be fruitful in
them: Wherever God by his grace implants good
principles, they are intended to be for good works.
Which God hath before ordained; decreed and ap-
.pointedi Or, the words may be read, To which God
hath before prepared us, by blessing us' with the
knowledge of his will, and with the assistance of his

EPHESIANS, II.

545

Holy Spirit ; and by producing such a change in us.
That we should walk in them, glorify God by an
exemplary conversation, and by our perseverance
in holiness.
In the eleventh and twelfth verses the apostle pro
ceeds in his account of the miserable condition of
these Ephesians by nature. Wherefore remember,
Sec. v. 11. As if he had said, " You should remem
ber what you have been, and compare it with what
you now are, in order to humble yourselves, and to
excite your love and thankfulness to God." Note,
Converted sinners ought frequently to reflect upon
the sinfulness and misery of the estate they were in
by nature. Gentiles in the- flesh, lying in the cor
ruption of their natures, and being destitute of cir
cumcision, the outward sign of an interest in the co
venant of grace. Who are called uncircumcision by
that, &c. that is, " You were reproached and up
braided for it by the formal Jews, who made an ex
ternal profession, and who looked no further than
the outward ordinance." Note, Hypocritical pro
fessors are wont to value themselves chiefly on their
external privileges, and to reproach and despise
others who are destitute of them. The apostle de
scribes the misery of their case in several particu
lars, v. 12. " At that time, while ye were Gentiles,
and in an unconverted state, ye were," (1.) " In a
Christless condition, without the knowledge of the
Messiah, and without any saving interest in him or
relation to him." It is true of all unconverted sin
ners, all those who are destitute of faith, that they
have no saving interest in Christ ; and it must be a
sad and deplorable thing for a soul to be without
Christ. Being without Christ, they were, (2. ) Aliens
from the commonwealth of Israel; they did not be
long to Christ's church, and had no communion with
it, that being confined to the Israelitish nation. It
is no small privilege to be placed in the church of
Christ, and to share with the members of it in the
advantages peculiar to it. (3.) They were strangers
from the covenants of promise. The covenant of
grace has ever been the same for substance ; though,
having undergone various additions and improve
ments in the several ages of the church, it is called
covenants; and the covenants of promise, because
it is made up of promises, and particularly contains
the great promise of the Messiah, and of eternal life
through him. Now the Ephesians, in their gentil
ism, were strangers from this covenant, having
never had any information or. overture of it ; and all
unregenerate sinners are strangers to it, as they have
no interest in it. Those who are without Christ,
and so have no interest in the Mediator of the cove
nant, have none in the promises of the covenant.
(4.) They had no hope, beyond this life; no well-
grounded hope in God ; no hope of spiritual and eter
nal blessings. They who are without Christ, and
strangers from the covenant, can have no good hope;
for Christ and the covenant are the ground and foun
dation of all the Christian's hopes. (5. ) They were
in a state of distance and estrangement from God ;
Without God in the world; not without some general
knowledge of a deity, for they worshipped idols ;
but living without any due regard to him, any ac
knowledged dependence on him, and any special in
terest in him. The words are, atheists in the world;
for though they worshipped many gods, yet they
were without the true God.
The apostle proceeds, (v. 13.) further to illustrate
the happy change that was made in their state ; But
now in Christ Jesus, ye who sometimes were for off,
&c, They were far off from Christ, from hisfchurch,
from the promises, from the Christian hope, and
from God himself; and therefore from all good ; like
the prodigal son in the far country : this has been
represented in the preceding Verses. Unconverted
sinners remove themselves at a distance frqm God,
Vol. vi.— 3 Z

and God puts them at a distance ; He beholds the
proud afar off. "But now in Christ Jesus, &c.
upon your conversion, by virtue of union with Christ,
and interest in him by faith, you are made nigh."
They were brought home to God, received into the
church, taken into the covenant, and possessed of
all other privileges consequent upon these. Note,
The saints are a people near to God. Salvation is
far from the wicked; but God is a Help at hand to
his people ; and this is by the blood of Christ, by the
merit of his sufferings and death. Every believing
sinner owes his nearness to God, and his interest in
his favour, to the death and sacrifice of Christ.
1 4. For he is our peace, who hath made
both one, and hath broken down the mid
dle wall of partition between us ; 1 5. Hav
ing abolished in his flesh the enmity, even
the law of commandments contained in or
dinances ; for to make in himself of twain
one new man, so making peace ; 16. And
that he might reconcile both unto God in
one body by the cross, having slain the en
mity thereby : 1 7. And came and preach
ed peace to you which were afar off, and
to them that were nigh. 1 8. For through
him we both have access by one Spirit unto
the Father. 1 9. N ow therefore ye are no
more strangers and foreigners, but fellow-
citizens with the saints, and of the house
hold of God ; 20. And are built upon the
foundation of the apostles and prophets,
Jesus Christ himself being the chief corner
stone/ 21. In whom all the building fitly
framed together groweth unto a holy tem
ple in the Lord : 22. In whom ye also are
builded together for a habitation of God
through the Spirit.
We are now come to the last part of the chapter,
which contains an account of the great and mighty
privileges that converted Jews and Gentiles both
receive from Christ. The apostle here shews that
they who were in a state of enmity, are reconciled.
Between the Jews and the Gentiles there had been
a great enmity ; so there is between God and every
unregenerate man. Now Jesus Christ is our peace,
v. 14. He made peace by the sacrifice of himself;
and came to reconcile, 1. Jews and Gentiles to each
other. He made both one, by reconciling these two
divisions of men, who were wont to malign, to hate,
and to reproach each other before. He broke down
the middle wall of partition, the ceremonial law, that
made the great feud, and was the badge of the Jews'
peculiarity ; called the partition-wall, by way of al
lusion to the partition in the temple, which separated
the court of the Gentiles from that into which the
Jews only had liberty to enter. Thus he abolished
in his flesh the enmity, v. 15. By his sufferings in
the flesh, taking away the binding power of the ce
remonial law, so removing that cause of enmity and
distance between them ; which is here called1 the
law of commandments contained in ordinances, be
cause it enjoined a multitude of external rites and
ceremonies, and consisted of many institutions and
appointments about the outward parts of divine wor
ship. The legal ceremonies were abrogated by Christ,
having tpeir accomplishment in him. By taking those
out of the way, he formed one church of believers,
whether they had been Jews or Gentiles. Thus he
made in himself of twain pne new man, 'He framed

646

EPHESIANS, III.

both these parties into one new society, or body of
God'speople, uniting them to himself as their com
mon Head ; they being renewed by the Holy Ghost,
and now concurring in a new way of gospel- worship:
so making peace between these two parties who were
so much at variance before. 2. There is an enmity
between God and sinners, whether Jews or Gentiles;
and Christ came to slay that enmity, and to recon
cile them both t6 God, v. 16. Sin breeds a quarrel
between God and men ; Christ came t° take up the
quarrel, and to bring it to an end, by reconciling both
Jew and. Gentile, now collected and gathered into
one body, to a provoked and an offended God : and
this by the cross; or by the sacrifice of himself upon
the cross : having slain the enmity thereby. He,
being slain or sacrificed, slew the enmity that there
was between God and- poor sinners. The apostle
proceeds to illustrate the great advantages which
both parties gam by the mediation of our Lord Jesus
Christ, v. 17. Christ, who purchased peace on the
cross, came, partly in his own person, as to the Jews,
who are here said to have been nigh ; and partly in
his apostles, whom he commissioned to preach the
gospel to the Gentilesj who are said to have been
afar off, in the sense that has been given before.
And preached peace, or published the terms of re
conciliation with God, and of eternal life. Note here,
When the messengers of Christ deliver his truths,
it is in effect the same as if he did it immediately
himself. He is said to preach by them ; insomuch
that he who receiveth them receiveth him ; and he
who despiseth them (acting by virtue of his commis
sion, and delivering his message) despiseth and re-
jecteth Christ himself. Now the effect of this peace
is the free access which both Jews and Gentiles have
unto God; (v. 18.) For through him, in his name,
and by virtue of his mediation, we both have access,
admission, into the presence of God, who is become
the common reconciled Father of both : the throne
of grace is erected for us to come to ; and liberty of
approach to that throne is allowed us. Our access
is by the Holy Shirit; Christ purchased for us leave
to come to God; and the Spirit gives us a heart to
come, and strength to come, even grace to serve
God acceptably. Observe, We draw nigh to God,
through Jesus Christ, by the help of the Spirit. The
Ephesians, upon their conversion, having such an
access to God, as well as the Jews, and by the same
Spirit, the apostle tells them, Now therefore ye are
no more strangers and foreigners, &c. v. 9. This
he mentions by way of opposition to what he had
observed of them in their heathenism : they were
now no longer aliens from the commonwealth of Is
rael; and no longer what the Jews were wont to
account all the nations of the earth beside them
selves, strangers to God ; but fellow-citizens with
the saints, and ofthe household of God, members of
the church of Christ, and having a right to all the
privileges of it. Observe here, The church is com
pared to a city, and every converted sinner is free
of it. It is also compared to a house, and every con
verted sinner is one of the domestics, one of the fa
mily ; a servant, and a child in God's house. , In v.
20. the church is compared to a building: the foun
dation of that building are the apostles and prophets.
They may be so called in a secondary sense, Christ
himself being the primary Foundation ; but we are
rather to understand it of the doctrine delivered by
the prophets ofthe Old Testament, and the apostles
of the New. It follows, Jesus Christ himself being
the chief Corner-stone. In him both Jews and Gen
tiles meet, and constitute one church ; and Christ
supports the building by his strength. In whom all
the building, fitly framed together, ,&c. v. 21. All
believers, of whom itconsists, bfeing united to Christ
by faith, and among themselves by Christian cha
rity, grow unto a holy temple, become a sacred; soA;

ciety, in which there is much communion between
God and his people, as in the temple; they worship
ping and serving him, he manifesting himself unto
them; they offering up spiritual sacrifices to God,
and he dispensing his blessings and favours to them.
Thus the building, for the nature of it, is a temple,
a holy temple : for the church is the place whiph
God hath chosen to put his name there ; and it be
comes such a temple, by grace and strength derived
from himself, in the Lord. The universal church
being built upon Christ as the Foundation-stone, and
united in Christ as the Corner-stone, comes at length
to be glorified in him as the Top-stone; In whom
ye also are builded together, &c. v. 22. Observe,
Not only the universafchurch is called the temple
of God, but particular churches ; and even every
true believer is a living temple, is a habitation of
God through the Spirit. God dwells in all believ
ers now; they being become the temple of God
through the operations of the blessed Spirit ; and his
dwelling with them now is an earnest of their dwell
ing together with him to eternity.
CHAP. III.
This chapter consists of two parts. I. Ofthe account which
St. Paul gives the Ephesians poncernins; himself, as he was
appointed by God to be the apostle of the Gentiles, v. 1 . .
13. II. Of his devout and affectionate prayer to God for
the Ephesians, v. 14.. 21. We may observe It to have been
very much the practice of this apostle to intermix, with his
instructions and counsels, intercessions and prayers to God
for those to whom he wrote, as knowing that all his instruc
tions and teachings would be useless and vain, except God
did co-operate with them, and render them effectual. This
is an example that all the ministers of Christ should copy
after; praying earnestly that the efficacious operations of
the divine Spirit may attend their ministrations, and crown
them with success.
1. "IT' OR this cause I Paul, the prisoner
JL of Jesus Christ for you Gentiles, 2.
If ye have heard of the dispensation of the
grace of God which is given me to you-
ward : 3. How that by revelation he made
known unto me the mystery ; as I wrote
afore in few words; 4. Whereby, when
ye read, ye may understand my knowledge
in the mystery of Christ, 5. Which in
other ages was not made known unto the
sons of men, as it is now revealed unto his
holy apostles and prophets by the Spirit ;
6. That the Gentiles should be fellow-heirs,
and of the same body, and partakers of his
promise in Christ by the gospel : 7. Where
fore I was made a minister, according to
the gift of the grace of God given unto me
by the effectual working of his power. 8.
Unto me, who am less than the least of all
saints, is this grace given, that I should
preach among the Gentiles the unsearch
able riches of Christ ; 9. And to make all
men see what is the fellowship of the mys
tery, which from the beginning of the world
hath been hid in God, who created all
things by Jesus Christ : 1 0. To the intent
that now unto the principalities and powers
in heavenly places might be known by the
church the manifold wisdom of God, «'!¦
According to the eternal purpose which be
purposed in Christ Jesus our Lord: 12.

EPHESIANS, III.

547

In whom we have boldness and access with
confidence by the faith of him. 1 3. Where
fore I desire that ye faint not at my tribu
lations for you, which is your glory.
Here we have the account which St. Paul gives
the Ephesians concerning himself, as he was ap-
¦ pointed by God the apostle of the Gentiles.
I. We may observe that he acquaints them with
the tribulations and sufferings which he endured in
the discharge of that office, v. 1. The first clause
refers to the preceding chapter, and may be under
stood either of these two ways : For this cause,
either, 1. " For having preached the doctrine con
tained in the foregoing chapter, and for asserting
that the great privileges of the gospel belong not
only to the Jews, but to believing Gentiles also,
though they are not circumcised ; for this I am now
a prisoner: but a prisoner of Jesus Christ, as I suf
fer in his cause, and for his sake, and continuing his
faithful servant, and the object of his special pro
tection and care, while I am thus suffering for him."
Observe, Christ's servants, if they come to be pri •
soners, are his prisoners ; and he despises not his
prisoners. He thinks never the worse of them for
the ill character which the world gives them, or the
evil treatment that they meet with in it. Paul ad
hered to Christ, and Christ owned him, when he
was in the prison. For you Gentiles ; the Jews did
therefore persecute and imprison him, because he
was the apostle of the Gentiles, and preached the
gospel to them. We may learn hence, that the
faithful ministers of Christ are to dispense his sacred
truths, however disagreeable they may be to some,
and whatever they themselves may suffer for doing
so. Or, 2. The words may be thus understood ;
" For this cause, since ye are no more strangers and
foreigners, (as ch. 2. 19.) but are united to Christ,
and admitted into communion with his church, I
Paul, who am the prisoner of Jesus Christ, pray
that you may be enabled to act as becomes persons
thus favoured by God, and made partakers of so
great privileges." To this purport you find him
expressing himself, v. 14. where, after the digres
sion contained in the several verses intervening, he
proceeds with what he begun in this first verse.
Observe, Those who have received grace and signal
favours from God, stand in need of prayer, that
they may improve and advance, and continue to act
as becomes them. And seeing Paul, while he was
a prisoner, employed himself in such prayers to
God in behalf of the Ephesians, we should learn
that no particular sufferings of our own should make
us so solicitous about ourselves as to neglect the
cases of others in our supplications and addresses to
God. He speaks again of his sufferings ; Wherefore I
desire that ye faint not at my tribulations for you,
which is your glory, v. 13. While he was in pri
son, he suffered much there; and though it was
upon their account that he suffered, yet he would
not have them discouraged nor dismayed at this,
seeing God had done such great things for them by
his ministry. What a tender concern was here for
these Ephesians ! The apostle seems to have been
more solicitous lest they should be discouraged and
faint upon his tribulations, than about what he him
self endured: and to prevent this, he tells them,
that his sufferings were their glory ; and would be
so far from hping a real discouragement, if they
duly considered the matter, that they ministered
cause to them for glorying and for rejoicing ; as this
discovered the great esteem and regard which God
bore to them, in that he not only sent his apostles to
preach the gospel, to them, but even to suffer for
them, and to confirm the truths they delivered, by

the persecutions they underwent. Observe, Not
only the faithful ministers of Christ themselves, but
their people too, have some special cause for joy and
glorying, when they suffer for the sake of dispensing
the gospel.
II. The apostle informs them of God's appointing
him to the office ; and eminently fitting and qualify
ing him for it, by a special revelation that he made
unto him.
God appointed him to the office ; If ye have heard
of the dispensation of the grace of God, which is
given me to you-ward, v, 2. They could not but
have heard of this, and therefore he does not design
to speak doubtfully of this matter. Efys is sometimes
an affirmative particle, and we may read it, Since ye
have heard, &c. He styles the gospel the grace of
God here, (as in other places,) because it is the gift
of divine grace to sinful men ; and all the gracious
overtures that it makes, and the joyful tidings that it
contains, proceed from the rich grace of God ; and
it is also the great instrument in the hands of the
Spirit, by which God works grace in the souls of
men. He speaks of the dispensation of this grace
given to him ; he means as he was authorized and
commissioned by God to dispense the doctrine of the
gospel ; which commission and authority were given
to him, chiefly for the service of the Gentiles ; to
you-ward. And again, speaking of the gospel, he
says, Whereof I was made a minister, &c. v.' 7.
Here he again asserts his authority. He was
MADE a minister, he did not make himself such ;
he took not to himself that honour; and he was
made such according to the gifts of the grace of God
unto him. God supplied and furnished him for his
work ; and in the discharge of it suitably assisted
and helped him with all needful gifts and graces,
both ordinary, and extraordinary, and that by the
effectual working of his power ; in himself more es
pecially ; and also in great numbers of those to whom
he preached; by wliich means his labours among
them were successful. Observe, What God calls
men to, he fits them for; and does it with an al
mighty power. An effectual working of divine
power attends the gifts of divine grace.
As God appointed him to the office, so he emi
nently qualified him for it, by a special revelation
that he made unto him. He makes mention both of
the mystery that was revealed, and of the revelation
of it.
The mystery revealed is, that the Gentiles should
be fellow-heirs, andofthe same body, and partakers
of his promise in Christ, by the gospel; (v. 6.) that
they should be joint-heirs with the believing Jews,
of the heavenly inheritance ; and that they should
be members of the same mystical body, be received
into the church of Christ, and be interested in the
gospel-promises, as well as the Jews ; and particu
larly in that great promise of the Spirit. And this
in Christ, being united to Christ, in whom all the
promises are yea and amen : by the gospel, that is,
in the times of the gospel, as some understand it ;
or, by the gospel preached to them; which is i the
great instrument and means by which God works
faith in Christ, as others. This was the great truth
revealed to the apostle, that God would call the
Gentiles to salvation by faith in Christ, and that
without the works of the law.
Of the revelation of this truth, he speaks v. 3—5.
Where we may observe that the coalition of Jews
and Gentiles in the gospel-church was a mystery, a
¦great mystery ; what was designed in the counsel of
God before all worlds, but what could not be fully
understood for many ages, till the accomplishment
expounded the prophecies of it. It is called a mys
tery, because the several cjrcum stances and pecu
liarities of it (such as the time and manner and means
by which it should be effected) were concealed and

548

EPHESIANS, III.

kept secret in God's own breast, till by an immediate
revelation he made them known to Iris servant. See
Acts 26. 16 — 18. And it is called the mystery of
Christ, because it was revealed by him, (Gal. 1. 12.)
and because it relates so very much to him. Of this
the "appstle had given some hints afire, or a little
before ; that is, in the preceding chapters. Where
by, when ye read; or, as those words may be read,
Unto which attending; (and it is not enough for us
barely to read the scriptures, unless we attend unto
them, and seriously consider and lay to heart what
we read ;) ye may understand my knowledge in the
mystery of Christ; so as to perceive how God had
fitted and qualified him to be an apostle to the Gen
tiles, which might be to them an evident token of
his divine authority. This mystery, he says, in other
ages was not made known unto the sons of men, as
it is now revealed unto his holy apostles and pro
phets by the Spirit; (v.- 5.) that is, it was not so
fully and clearly discovered in the ages before
¦ Christ, as it is now revealed unto the prophets of
that age, the prophets of the New Testament, who
were immediately inspired and taught by the Spirit.
Let us observe, that the conversion of the Gentile
world to the faith of Christ was an adorable mys
tery, and we ought to bless God for it. Who would
have imagined that those who had been so long in
the dark, and at so great a distance, should be en
lightened with the marvellous light, and be made
nigh ? Let us learn hence not to despair of the worst ;
of the worst of persons, and of the worst of nations.
Nothing is too hard for divine grace to do : none so
unworthy but God may please to confer great grace
upon them. And how much are we ourselves inte
rested in this affair ; not only as we live in a time in
which the mystery is revealed, but particularly as
we are a part of the nations which in times past
were foreigners and strangers, and lived in gross
idolatry; but are now enlightened with the ever
lasting gospel, and partake of its promises !
«, III. The apostle acquaints them how he was em
ployed in this office, and that with respect to the
Gentiles, and to all men. 1. With respect to the
Gentiles; he preached to them the unsearchable
riches of Christ, v. 8. Observe, in this verse, how
humbly he speaks of himself, and how highly he
speaks of Jesus Christ. (1. ) How humbly he speaks
of himself ; I am less than the least of all saints. St.
Paul, who was the chief of the apostles, calls him
self less than the least of att saints; he means on the
account of his having been formerly a persecutor of
the followers of Christ He was, in his own esteem,
as little as could be. What can be less than the
least ? To speak himself as little as could be, he
speaks himself less than could be. Observe, Those
whom God advances to honourable employments,
he humbles, and makes low in their own eyes ; and
where God gives grace to be humble, there he gives
all other grace. You may also observe in what a
different manner the apostle speaks of himself, and
of his office. While he magnifies that, he debases
himself. Observe, A faithful minister of Christ
may be very humble, and think very meanly of him
self, even when he thinks and speaks very highly
and honourably of his sacred function. (2.) How
highly he speaks of Jesus Christ ; The unsearchable
riches of Christ. There is a mighty treasury of
mercy, 'grace, and love, laid up in Christ Jesus, and
that for Jews and Gentiles both. Or, the riches of
the gospel are here spoken of as the riches of Christ :
the riches which^Christ purchased for, and bestows
upon, all believers. And they are unsearchable
riches, which we cannot find the bottom of; which
human sagacity could never have discovered ; and
men could no otherwise. attain to the knowledge' of
them but by revelation*. Now it was the apqstle's
business and employment to preach these unsearch

able riches of Christ among the Gentiles; and it was
a favour he greatly valued, and looked upon it as
an unspeakable honour to him; " Unto me is this
grace given ; this special favour God has granted to
such an unworthy creature as I am." And it is an
unspeakable favour to the Gentile world, that to
them the unsearchable riches of Christ are preached.
Though many remain poor, and are not enriched
with these riches ; yet it is a favour to have them
preached among us, to have an offer of them made
to us; and if we be not enriched with them, it is our
own fault.
2. With respect to all men, v. 9. His business
and employment were, to make all men see ; 'to pub
lish and make known to the whole world, what is
the fellowship ofthe mystery, that the Gentiles, who
have hitherto been strangers to the church, shall be
admitted into communion with it — which from the
beginning of the world hath been hid in God ; kept
secret in his purpose ; who created all things by fe-
sus Christ: as John 1. 3. AU things were made by
him, and without him was not any thing made, that
was made ; and therefore no wonder that he saves
the Gentiles as well as the Jews ; for he is the com
mon Creator of them both : and we may conclude
that he is able to perform the work of their redemp
tion, seeing he was able to accomplish the great
work of creation. It is true, that both the first cre
ation, when God made all things out of nothing, and
the new creation, whereby sinners are made new
creatures by converting grace, are of God by Jesus
Christ. The apostle adds, To the intent that now
unto the principalities and powers in heavenly places
might be known, by the church, the manifold wisdom
of Gad, v. 10. This was pne thing, among others,
which God had in his eye ih revealing this mystery,
that the good angels, who have a pre-eminence in
governing the kingdoms and principalities of the
world, and who are indued with great fiower to exe
cute the will of God on this earth, (though their or
dinary residence is in heaven,) may be informed,
from what passes in the church and is done in and
by. it, of the manifold wisdom of God, of the great
variety with which God wisely dispenses things ; or
of his wisdom manifested in the many ways. and
methods he takes in ordering his church in the se
veral ages of it, and especially in receiving the Gen
tiles into it. The holy angels, who look into the
mystery of our redemption by Christ, could not but
take notice of this branch of that mystery, that
among the Gentiles is preached the unsearchable
riches of Christ And this is according to the eter
nal purpose which he purposed in Christ Jesus our
Lord, v. 11. Some translate the words ml\Zl wfLH&n
rZv a. iiiyay thus, According to the fire-disposing of
the ages which he made, &c. So Dr. Whitby, &c.
" In the first of the ages," says the mentioned au
thor, " his wisdom seeing fit to give the promise of
a Saviour to a fallen Adam : in the second age, to
typify and represent him to the Jews in sacred per
sons, rites and sacrifices : and in the age of the Mes
siah, or the last age, to reveal him to the Jews, and
preach him to the Gentiles." Others understand
it, according to our translation, of the eternal pur
pose which God purposed to execute in and through
Jesus Christ : the whole of what he has done in the
great affair of man's redemption, being in pursuance
of his eternal decree about that matter. The apos
tle, having mentioned our Lord Jesus Christ, sub
joins concerning him, In whom we have boldness
and access with confidence by the faith qfhim; (v.
12. ) that is, " By, or through, whom We have liberty
to open our minds freely to God, as tp a Father, and
a well-grounded persuasion of audience and of ac
ceptance with him ; and this by means df the faith
we have in him, as our great Mediator and Advo
cate." We may come with humble boldness to hear

EPHESIANS, III.

549

from God, knowing that the terror of the curse is
done away ; and we may expect to hear from him
good words and comfortable. We may have access
with confidence to speak to God, knowing that we
have such a Mediator between God and us, and
such an Advocate with the Father."*
1 4. For this cause, I bow my knees unto
the Father of our Lord Jesus Christ, 1 5.
Of whom the whole family in heaven and
earth is named, 1 6. That he would grant
you, according to the riches of his glory, to
be strengthened with might by his Spirit in
the inner man ; 17. That Christ may dwell
in your hearts by faith ; that ye, being root
ed and grounded in love, 1 8. May be able
to comprehend with all saints what is the
breadth, and length, and depth, and height ;
19. And to know the love of Christ, which
passeth knowledge, that ye might be filled
with all the fulness of God. 20. Now unto
him that is able to do exceeding abundant
ly above all that we ask or think, accord
ing to the power that worketh in us, 21.
Unto him be glory in the church by Christ
Jesus, throughout alleges, world .without
end. Amen.
We are now come to the second part of this
chapter, which contains St. Paul's devout and af
fectionate prayer to God for his beloved Ephesians,
For this cause. This may be referred either to
the immediately foregoing verse, That ye faint not,
&c. or rather, the apostle is here resuming what he
began at the first verse, from which he digressed in
those which are interposed. Observe to whom he
prays — to God, as the father of our Lord Jesus
Christ, of which see ch. 1. 3. Observe further, his
outward posture in prayer, which was humble and
reverent ; / bow my knees. Note, When we draw
high to God, we should revejence him in our hearts,
and express it in the most suitable and becoming
behaviour and gesture. And here, having men
tioned Christ, he cannot pass without an honoura
ble encomium of his love, v. 15. The universal
church has a dependence upon the Lord Jesus
Christ; Of whom the whole family in heaven and
earth is named. The Jews were wont to boast Of
- Abraham as their father; byt now Jews and Gen
tiles both are denominated from Christ ; so some.
While others understand it of the .saints in heaven,
who wear the crown of glory, and of saints on earth,
who are going on in the work of grace here. iBoth
the one and the other n\ake but one family, 'one
household ; and from him they are named CHRIS
TIANS, as they really are such; acknowledging
their dependence upon, and tiieir relation to, Christ
Observe what the apostle asks of God -for these
his friends — spiritual blessings ; which are the best
blessings,' and the, most earnestly to be sought and
prayed* for by every one of us, both for ourselves
and for our friends.
I. Spiritual* strength for the work and duty to
which we are called, and .in which we are employ
ed; That he would grant you, according to the
riches of his grace, to be strengthened, &c. The in
ner man is the heart or soul. To be strengthened
with might, is to be mightily strengthened, much
more than they were at present ; to be endued with
a high degree of grace, and spiritual abilities for
* See upon v. 13, above.

discharging duty, resisting temptations, enduring
persecutions, &c. And the apostle prays that this
may be according to the riches of his glory, or accord
ing to his glorious riches, answerable to that great
abundance of grace, mercy, and" power, which re
sides in God, and is his glory : and this by his Spirit,
who is the immediate Worker of grace in the souls
of God's people. Observe from these things, that
strength from the Spirit of Ged in the inner man is
the best and most desirable strength; strength in
the soul; the strength of faith and other graces;
strength to serve God and to do our duty, and to
persevere in our Christian course with vigour and
with cheerfulness. And let us further observe, that
as the work qf grace is first begun, so it is continued
and carried on, by the blessed Spirit of God.
II. The indwelling of Christ in ourhearts, v. 17.
Christ is said to dwell in his people, as he is always
present with them by his gracious influences and
operations. Observe, It is a desirable thing to have
Christ dwell in our hearts ; and if the law of Christ
be written there, and the love of Christ be shed
abroad there, then Christ dwells there. Christ is
an Inhabitant in the soul of every good Christian.
Where his Spirit dwells, there he dwells ; and he
dwells in the heart by faith; by means of the con
tinual exercise of faith upon him. Faith opens the
door of the soul, to receive Christ; faith admits him,
and submits to him. By faith. we are united to
Christ, and have an interest in him. *
III. The fixing of piotfs and .devout affections in
the soul ; That ye, being rooted and grounded in
love, steadfastlv fixed in your love to God, the
Father of our Lord Jesus Christ; and to all the
saints, the beloved of our Lord Jesus Christ. Many
have some love tq,God, and to his servants, but it is
a flash ; like the crackling of thorns under a pot, it
makes a "great noise, but is gone presently. We
should earnestly desire that good affections may be
fixed in us ; that we may be rooted and grounded
in love. Some understand it of their being settled
and established in the sense -of God's love to them;
which would inspire them with greater ardours of
holy love to him, and to one another. And how
very desirable is it to have a settled fixed sense of
the love of God and Christ tb pur souls ; so as to be
able to say with the apostle/ at all times, He has
loved me I Now the best-way to attain to this, is, to
be careful thgX. we maintain a constant love to God
in our souls ; this will be-the evidence of the love of
God to us. We love him, because he first loved us.
In order to this, he prays,
IV. For theix experimental acquaintance with the
love of Jesus Christ The more intimate acquaint
ance we have with Christ's love to us, the more our
love will be drawn out to him, and to those who are
his, for his sake ; That ye may-be able to comprehend
with all saints, &c. (v. 18, 19.) more clearly to un
derstand, and firmly to believe, the wonderful love
of Christ to his, which the saints do understand and
believe in some' measure, and shall understand more
hereafter. -Christians should not aim to compre-
hendabove all saints ; but be content that God deals
with' themi as he uses to do with those who' love and
fear his name : we Should desire to comprehend
with alt saints, to.have so much knowledge as the
saints are allowed to have In this world. We should
be ambitious of coming up with the first three; but
not of going beyond what is the measure of the
stature of other saints.
It is observable how magnificently the apostle
speaks of the love of Christ. The dimensions of
redeeming love are admirable. The breadth, and
length, and depth, and height. By enumerating
these dimensions, the apostle designs to signify the
exceeding greatness of the love of Christ ; the un
searchable' riches of his love, which is higher than

550

EPHESIANS, IV.

heaven, deeper than hell, longer than the earth, and
broader than the sea, Job 11. 8, 9. Some describe
the particulars thus : By the breadth of it we may
understand the extent of i| to all ages, nations, and
ranks of men; by the length oi it, its continuance
from everlasting to everlasting ; by the depth of it,
its stooping to the lowest condition, with a design to
relieve and save those who are sunk into the depths
of sin and misery ; by its height, its entitling, and
raising us up, to the heavenly happiness and glory.
We should desire to comprehend this love : it is the
character of att the saints that they do so; for they all
have a complacency and a confidence in the love of
Christ. And to know the love of Christ which passeth
knowledge, v. 19. • If it passeth knowledge, how
can we knowit ? We must pray and endeavour to
know something, and should still covet and strive to
know more and more of it, though, after the best
endeavours, none can fully comprehend it : in its
full extent it passeth knowledge. Though the love
of Christ may* be better perceived and known by
Christians than it generally is, yet it cannot be fully
understood on this side heaven.
V. He prays that they might be filled with all
the fulness of God. It is a high expression : we
should not dare tb use it if we do not find it in the
scriptures. It'is like those other expressions, of
being partakers of a divine nature ; and of being
perfect as our Father in heaven is perfect. We are
not to understand it of his fulness as God in himself,
but of his fulness as.a God in covenant with us ; as
a God to his people : such a fulness as* God is ready
to bestow, who is willing to fill every one to the
utmost of his capacity, and that with all those gifts
and graces which he sees they need. They who
receive grace for grace from Christ's fulness, may
be said to he filled with the fulness of God, accord
ing to their capacity : all which is in order to their
arriving at the highest degree of the knowledge and
enjoyment of God, and an entire conformity to him.
The apostle closes the chapter with a doxology,
v. 20, 21. It is proper to conclude our prayers
with praises. Our blessed Saviour has taught us to
do so. Take notice how he describes God ; and
how he ascribes glory to him. He describes him as
a God that is able to do exceeding abundantly above
all that we ask or think. There is an inexhaustible
fulness of grace and* mefcy in God, which the
prayers of all the saints can never draw dry. What
ever we may ask,* or think to ask, still God is able
to do more, abundantly more, exceedingly abun
dantly more. Open thy mouth ever so wide, and he
hath wherewithal tp fill it. Note, In our applica
tions to God we should encourage our faith by a
consideration of his all-sufficiency and' almighty
power. According to the power which worketh in
us. As if he had said,' We have already had a proof
of this power of "God, in what he hath wrought in
uCs, and done for us, having quickened .us "by his'
grace, and converted us to himself.. The power
that still worketh for the saints, is according to that
power that hath wrought in them. Wherever God
gives of his faithfulness, -he gives to experience his
power. Having thus described God, he ascribes
glory to him. When we come to ask for grace
from God, we ought to give glory to G°d. .Unto
him be glory in the churCh by Christ Jesus. In
ascribing glory to God, we ascribe all excellences
and perfections to him, glory being the effulgency
and result of them all. Observe, The seat of God's
praises is in the church. That little rent of praise
which God receives from this world, is from the
church ; a sacred society constituted for the glory
of God : every particular member of which, both
Jew and Gentile, concurs in this work of praising
God. The Mediator of these praises is Jesus Christ.
All God's gifts come from him to us through the

hand of Christ; and all our praises pass from us to him.
through the same hand. And God should and will be
praised thus throughout all ages, world without end:
for he will ever have a church to praise him, and he
will ever have his tribute of praise from his church.
Amen, So be it ! And so it will certainly be.
CHAP. IV.
We haye gone through the former part of this epistle, which
consists of several important doctrinal truths, contained in
the three preceding chapters. We enter now on the
latter part of it, in which we have the most weighty and
serious exhortations that can be given. We mayohserve,
that in this, as in most others of St. Paul's epistles, the
former part is doctrinal, and fitted to inform the minds of
men in the great truths and doctrines of the gospel : the
latter is practical, and designed for the direction of their
lives and manners ; all Christians being obliged to en
deavour after soundness in the faith, and regularity in life
and practice. In what has gone before, we have heard of
Christian privileges, which are the matter of our comfort.
In what follows, we shall hear of Christian duties, and
what the LORD our God requires of us, in consideration
of such privileges vouchsafed to us. The best way to un
derstand the mysteries, and partake of the privileges, of
which we have read before, is, conscientiously to practise
the duties prescribed to us in what follows: as, on the
other hand, a serious consideration and belief of the doc
trines that have been taught us in the foregoing chapters,
will be a good foundation on which to build the practice of
the duties prescribed in those which are yet before us.
Christian faith and Christian practice mutually befriend
each other.
In this chapter, we have divers exhortations to important
duties. I. One that is more general, v. 1. II. An exhor
tation to mutual love, unify, and concord, with the proper
means and motives to promote them, v. 2 . . 16. III. An
exhortation to Christian purity and holiness of life ; and
that both more general, (v. 17 . . 24.) and in several par
ticular instances, v. 25, to the end.
1. T THEREFORE, the prisoner ofthe
. JL Lord, beseech you that ye walk
worthy of the vocation wherewith ye are
called, This is a general exhortation to walk as becomes
our Christian profession. St. Paul was now a pri
soner at Rome ; and he was the prisoner of the Lord,
or in the Lord, which signifies as much as for the
Lord. See of this, ch. 3. 1. He mentions this once
and again, to shew that he was not ashamed of his
bonds, well knowing that he suffered not as an evil
doer : and likewise to recommend what he wrote to
them, with the greater tenderness, and with some
special advantage. It was a doctrine he thought
worth suffering for, and therefore surely they should
think it worthy their serious regards, and their du-*
tiful observance. We have here the petition of a
poor prisoner, one of Christ's prisoners; "I there
fore, the prisoner of the Lord, beseech you, &c.
Considering what God has done for you, and to
what a state and condition he has called you; as has
been discoursed before ; I now come with an ear
nest request to you, (riot to send me relief, or to use,
your interest for the obtaining my liberty, the first
thing which poor prisoners are wont to solicit from
their friends, but) that you would approve your
selves good Christians, and live up to your profession
and calling ; that ye walk worthily, agreeably, suita
bly, and congruously, to those'Tiappy circumstances
into which the graceof God has brought you, whom
he has converted from heathenism to Christianity;. *
Observe, Christians ought to accommodate them
selves to the gospel by which they are called, and to
the glory to which they are called ; both are their
vocation. We are called Christians; we must a*
swer that name, and live like Christians. We are
called to God's kingdom and glory ; that kingdom
and glory therefore we must mind, and walk as be
comes the heirs of them.

EPHESIANS, IV.

551

2. With all lowliness and meekness,
with long-suffering, forbearing one another
in love;' 3. Endeavouring to keep the unity
of the Spirit in the bond of peace. 4.
There is one body, and one Spirit, even as
ye are called in one hope of your calling ;
5. Ohe Lord, one faith, one baptism, 6.
One God and Father of all, who is above
all, and through all, and in you all. 7.
But unto every one of us is given grace ac
cording to the measure ofthe gift of Christ.
8. Wherefore he saith, When he ascended
up on high, he led captivity captive, and
gave gifts unto men. 9. (Now, that he
ascended, what is it but that he also de
scended first into the lower parts of the
earth 1 10. He that descended is the same
also that ascended up far above all hea
vens, that he might fill all things.) 1 1 . And
he gave some, apostles; and some, pro
phets ; and some, evangelists ; and some,
pastors and teachers; 12. For the per
fecting of the saints, for the work of the
ministry, for the edifying of the body of
Christ :" 1 3. Till we all come in the unity
of the faith, and of the knowledge of the
Son of God, unto a perfect man, unto the
measure of the stature of the fulness of
Christ: 14. That we henceforth be no
more children, tossed to and fro, and car
ried about with every wind of doctrine, by
the sleight of men, and cunning craftiness,
whereby they lie in wait to deceive ; 1 5.
But, speaking the truth in love, may grow
up into him in all things, which is the head,
even Christ : 1 6. From whom the whole
body fitly joined together, and compacted
by that which every joint supplieth, accord
ing to the effectual working in the measure
of every part, maketh increase of the body
unto the edifying of itself in love.
Here the apostle proceeds to more' particular ex
hortations. Two he enlarges upon in this chapter —
To unity and purity, holiness and love, which
Christians should very much study. We do. not
walk worthy of the vocation wherewith we are called,
if we be not faithful friends to all Christians, and
sworn enemies to all sin.
This section contains the exhortation to mutual
love, unity, and concord ; with the proper means^nd
motives to promote them. Nothing is pressed upon
us more earnestly in the scriptures than this. Love
is the law of Christ's: kingdom, the lesson of his
school, the Hvery*of his family. Observe,
I. The means of unity % Lowliness and meekness,,
loAgt-suffering, andforbec'-kng one another in love,
v. 2.,* By Idwliness we are^ tb understand humility,
and .entertaining mean thoughts of ourselves, which,
is opposed to phde. By meekness, that excellent dis
position of soul', which makes men unwilRhg to pro
voke others, and not easily to be provoked or offended
with their infirmities ; and if is opposed to angry re
sentments and peevishness. Long-suffering implies
a patient bearing of injuries, without seeking re
venge. Forbearing one another in love, signifies bear

ing their infirmities out of a principle of love ; and
so as not to cease to love them on the account of
these. The best Christians have need -to bear one
with another, and to make the best one of another ;
to provoke one another's graces, and not their pas
sions. We find much in ourselves, which it is hard
to forgive ourselves; and therefore we must not
think it much if we find that in others, which we
think hard to forgive them ; and yet we must for
give them as we forgive ourselves. Now without
these things unity cannot be preserved. The first-
step towards unity, is, humility ; without that there
will be no meekness, no patience, or forbearance;
and without these no unity. Pride and passion break
the peace, and make all the mischief. Humility and
meekness restore the peace, and keep it. Only by
pride comes contention; only by humility comes
love. The more lowly-mindedness, the more like-
mindedness. We do not walk worthy of the voca
tion wherewith we are called, if we be not meek and
lowly of heart : for he by whom we are called, he to
whom we are called, was eminent for meekness and
lowliness of heart, and has commanded us therein ,
to learn of him.
II. We have an account of the nature pf that
unity which the apostle prescribes : it is the unity
ofthe^ Spirit, v. 3. The seat of Christian unity is
in the heart or spirit : it does not lie in one set of
thoughts, or in one form and" mode of worship, but
in one heart and one soul. This unity of heart and
affection may be said to be ofthe Spirit of God ; it
is wrought by him, and is one of the fruits of the
Spirit, This we should endeavour to keep. En
deavouring is a gospel-word. We must do our ut
most. If others will quarrel with, us, we must take
all possible care not to quarrel with them. If others
will despise and hate us, we must not despise and
hate them. In the bond of peace. Peace is a bond,
as it unites persons, and makes them live friendly
one with another. A peaceable disposition and con
duct bind Christians together ; whereas discord and
quarrel disband and disunite their hearts and affec
tions. Many slender twigs, bound together, become
strong. The bond of peace is the strength, of sor
ciety. Not that it can be imagined that all good
people, and all the members of societies, should be
in every thing just of the same length, and the same
sentiments, and the same judgment : but the bond of
peace unites them all together, with a non obstante
to these. As in a bundle of rods, they may be of dif- '
ferent lengths, and different strength ; but when they
are tied together by one bond, they are much stronger
than any, even than the>thickest and strongest were
of themselves.
III. We have next the motives proper to promote
this Christian unity and concord. The apostle urges
several, to persuade us to k.
1. Consider hovv. many unities there are, that* are
thejoy and glory of our Christian profession. There
should be one heart ; for there is one body, and one
Spirit, v. 4. Two hearts in one body would be
molnstrous. If there be but one body^aW that be
long to that body should have one heart. The catho
lic church is one mystical, body of Christ, and all
goott Christians make up but one body, incorporated
by one charter, that.of the gospel ; animated by one
^.Spirit, the same Holy Spirit, who,~by his gifts and
graces, quickens, enlivens, and governs, that body.
If we belong to Christ, we are all actuated by one
and the same Spirit, and therefore should be one ;
even as ye are called in one hope of your calling,
Hope is here put for its object, the thing hoped for,
the heavenly inheritance ; to the hope of which we
are called. All Christians are called to the same
hope of eternal life. There is one Christ that they
all hope in, and one heaven that they are all hoping
for] and therefore they should be of one heart

552

EPHESIANS, IV.

One Lord, (v. 5.) th^t is, Christ, the Head of the
church, to whom, by God's appointment, all Chris-
tians.are infmediately subject One faith, that is, the
gospel, containing the doctrine ofthe Christian faith :
or, it is the same grace of faith, (faith in Christ,)
whereby all Christians are saved. One baptism, by
which we profess our faith ; being baptized in the
name of the Father, Son, and Holy Ghost ; and so
the same sacramental covenant, whereby we engage
ourselves to the Lord Christ. One God and Father
of all, v. 6. One God, who owns all the true mem
bers of the church for his children ; for he is the
Father of all such by special relation ; as he is the
Father of all men by creation : and he is above all,
by his essence, and with respect to the glorious per
fections of his nature ; and as he has dominion over
all creatures, and especially over his church : and
through all ; by his providence upholding and go
verning them : and in you all; in all believers, in
whom he dwells, as in his holy temple, by his Spirit
and special grace.
If then there be so many ones, it is pity but there
should be one more ; one heart, or one soul.
2. Consider the variety of gifts that Christ has be
stowed .among Christians; But unto every one of us
is given grace, according to the measure ofthe gift
of Christ. Though the members of Christ's church
agree in so many things, yet there are some things
wherein they differ : but this should breed no differ
ence of affection among them ; since they are all
derived from the same bountiful Author, and de
signed for. the same great ends. Unto every one of
us Christians is given grace, some gift of grace, in
some kind or degree or other, for the mutual help
of one another. Unto every one of us ministers is
given grace ; to some a greater measure of gifts, to
others a. lesser measure. The different gifts of
Christ's ministers proved a great occasion of conten
tion among the first Christians ; One was for Paul,
and another for Apollos. The apostle shews that
they had no reason to quarrel about them, but all the
reason in the world to agree in the joint use of them,
for common edification ; because all was *given ac
cording to the measure ofthe gift of Christ, in such.
a measure as seemed best to Christ to bestow upon
every one. Observe,, All. the ministers, and all the
members of Christ, owe all the gifts and graces that
they are possessed of to him : and this is a good
reason,why we should love one another, because to
•every one of us is given grace. All to whom Christ
has given grace, and on whom he has bestowed his
gifts, (though they are of different sizes, different
names, and different sentiments^ yet) ought to love
one another.
The apostle takes this occasion to specify some of
the gifts which Christ bestowed. And that they
were bestowed by£hrist, he makes appear by those
words of David, wherein he foretold this, concerning
him ; (Ps. 68.- 18.) Wherefore he saith, (v. 8.) that
is, the Psalmist saith, Wfien he ascended up on high,
he led captivity captive; and gave gifts unto men.
David prophesied of the ascension of Christ ; and
the apostle descants upon it here, and in the three
following verses. When' he ascended up on lygh.
We may understand the apostle both of thetplace
into which he ascended in his human nature, that is,
the highest heavens ; and particularly of the state to
which he was advanced, he being then highly ex
alted, and eminently glorified, by his Father. Let
us set ourselves to think of the ascension of Jesus
Christ : that our blessed Redeemer, being risen from
the dead, is gone to heaven, where he sets at the
right hand of the Majesty on high, which completed
the proof of his being the Son of God. As great
conquerors, when they rode in their triumphant cha
riots, used to be attended with the most illustrious of
their captives 1 d in chains, and were wont to scatter

their largesses and bounty among the soldiers, and
other spectators of their triumphs ; so Christ, when
he ascended into heaven, as a triumphant Conqueror,
led captivity captive. It is a phrase used in the Old
Testament, to signify a conquest over enemies, es
pecially over such as formerly had led others cap
tive j- see Judges 5. 12. Captivity is here put tor
captives, and signifies all our spiritual enemies, who
brought us into captivity before. He conquered
those who had Conquered us ; such as, sin, the Devil,
and death. Indeed, he triumphed over these on the
cross; but the triumph was completed at his ascen
sion, when he became Lord over all, and had the
keys of death and Hades put into his hands. And he
gave gifts unto men: in the psalm it is, He received
gifts for men. He received for them, that he might
give to them a large measure of gifts and graces ;
particularly, he enriched his disciples with the gift
of the Holy Ghost. The apostle, thus speaking of
the ascension of Christ, takes notice, that he de
scended first, v. 9. As much as if he had said, When
David speaks of Christ's ascension, he intimates the
knowledge he had of Christ's humiliation on earth :
for when it is said, that he ascended, this implies
that he first descended : for what is it, but a proof or
demonstration of his having done so ? Into the lower
parts ofthe earth ; this may refer either to his in
carnation, according to that of David, Ps. 139. 15.
My substance was not hid from thee, when I was
made in secret, and curiously wrought in the lowest
parts ofthe earth : or, to his burial, according to that
of Ps. 63. 9. They that seek my soul to destroy it,
shall go into the lower parts ofthe earth. He calls
his death (say some of the fathers) his descent into
the lower parts ofthe earth. He descended TO the
earth in his incarnation. He descended INTO the
earth in his burial. As Jonas was three days and
three nights in the whale's belly, so was the Son of
man in the heart ofthe earth. He that descended, is
the same also that ascended up far above all heavens,
(v. 10.) far above the airy and starry (which are
the visible) heavens, into- the heaven of heavens ;
that he might fill all things, all the members of his
church, with gifts and graces suitable to their several
conditions and stations. Observe, Our Lord humbled
himselffirst, and then he was exalted. He descended
first, and then ascended.
The apostle next tells us, what were Christ's gifts
at his ascension ; He gave some, apostles, &c. v. 11.
Indeed he sent forth some of these before his ascen1-
sion, Matt. 10. 1, 2, 5. But one was then added,
Acts 1. 26. And all of them were more solemnly
installed, and publicly confirmed, in their office, by
his visible pouring forth of the Holy Ghost in an ex
traordinary manner and measure upon them. Note,
The great gift that Christ gave to the church? at his
ascension, was that of the ministry of peace and re
conciliation* The gift of the 'ministry is the fruit of
CHrist's ascension. And ministers have their vari
ous gifts, which are all given them by the Lord Jesus,
The officers which Christ gave to his church,
were of two sorts,; extraordinary ones advanced to
a higher office in the church : such were apostles,
prophets, and" evangelists. The afiosiles were chief:
.these Christ immediately, called, funjished them
'with extraordinary giftsj^and the" power of work
ing mira'cles, and with infallibility in delivering his
truths : and they having been the-witnesses of his
miracles and doctrine, he sent them forth to spread
the gospel, and* to plant and govern churches. The
prophets*seem to have been suth as expounded the*
writings of the Old Testament, and foretold things
to come. The evangelists were ordained persons,
(2 Tim. 1. 6. ) whom the apostles took for their com
panions in travel, (Gal. 2: 1.) and sent them out to
settle and establish such churches as th'e aposdes
i themselves had pl'ante d : (Acts 19. 2,2.) not being

EPHESIANS, IV.

553

fixed to any particular place, they were to continue
till recalled, 2 Tim. 4, 9. . ¦>
And then there are ordinary ministers, employed
in a lower and narrower sphere ; as pastors and
teachers. Some take these two names to signify one
office, implying the duties of ruling and teaching be
longing to it Others think they design two distinct
offices, both ordinary, and of standing use in the
church ; and then pastors are such as are fixed at
the head, of particular churches, with design to
guide, instruct, and feed them in the manner ap
pointed by Christ ; and they are frequently called
bishops and elders: and the teachers were such,
whose work it was also to preach the gospel, and to
instruct the people by way of exhortation. We see
here, that it is Christ's prerogative to appoint what
officers and 'offices he pleases in his church. And
how rich is the church, that had at first such a va
riety of officers, and has still such a variety of gifts !
How kind is Christ to his church ! How careful of
it, and of its edification ! When he ascended, he
procured the gift of the HolyGhost : and the gifts
of the Holy Ghost are various ; some have greater,
others have lesser measures : but all for the good of
the body. Which brings to the third argument,
3. Which is taken from Christ's great end and
design in giving gifts unto men. The gifts of Christ
were intended for the good of his church, and in
order to advance his kingdom and interest among
men". All these being designed for one common
end, is a good reason why all Christians should agree
in brotherly love ; and not envy one another's gifts.
All axe for the perfecting ofthe saints, (v. 12.) that
is, according to the import of the original, to bring
them into an orderly, spiritual state and frame, who
had been as it were dislocated and disjointed, by sin ;
and then to strengthen, confirm, and advance them
therein : that so each, in his proper place and func
tion, might contribute to the good of the whole. For
the work ofthe ministry; or, for the work qf dispen
sation ; that they might dispense the doctrines of the
gospel, and successfully discharge the several parts
of their ministerial function. For the edifying of
the body of Christ, to build up the church,' which is
Christ's mystical body, by increase of their graces;
and an addition of new members. All are designed
to prepare us for heaven ; Till we all come, &c. v,
13. The gifts and offices (some of them) which have
been spoken of, are to continue in the church till the
saints be perfected, which will not be till they all
come in the unity ofthe faith, till all true believers
meet together, by means of the same precious faith,
and ofthe knowledgeofthe Son of God: by which
we are to understand, not a bare speculative know
ledge, or acknowledging of Christ to be the Son of
God and the great Mediator ; but such as is attended
with appropriation and affection, with all due honour,
trust, and obedience. Unto a perfect man, to our full
growth of gifts and graces, free from those childish
infirmities, that we are subject to in the present
world. Unto the measure ofthe stature of the fulness
of Christ, so as' to be Christians of a full maturity
and ripeness in all the graces derived from Christ's
fulness : or, according to the measure of that stature
which is to make up the fulness of Christ, which is
to complete his mystical body. Now we shall never
cometo the perfect man, till we come to the perfect
world. There is a fulness in Christ, and a fulness
to be derived from him ; and a certain stature of that
fulness, and a measure of that stature, assigned in
the counsel of God to every believer ; and we never
come to that measure till we come to heaven. God's
children, as long as they are in this world, are
growing. Dr. Lightfoot understands the apostle as speaking
here of Jews and Gentiles knit in the unity of the
faith, and of the knowledge of the Son of God ; so
Vol. vi.— 4 A

making a perfect man, and , the measure of the
stature of the fulness of Christ.
The apostle further shews, in the following verses,
what was God's design in his sacred institutions, and
what effect they ought to have upon us. As,
(1.) That we henceforth be no more children, &c,
(v. 14. ) that is, that we may be no longer children
in knowledge, weak in the faith, and inconstant in
our judgments ; easily yielding to every temptation,
readily complying with every one's humour, and
being at every one's beck. Children are easily im
posed upon ; we must take care of that ; and of being
tossed to and fro, like ships withput ballast ; and
carried about, like clouds in the air, with such doc
trines as have no truth or solidity in them, but never
theless spread themselves far and wide, and are
therefore compared to wind. . By the sleight of men ;
it is a metaphor taken from gamesters, and signifies
the mischievous subtlety of seducers ; and cunning
craftiness, by which is meant their skilfulness in find
ing out ways to seduce and deceive : for it follows,
whereby they lie in wait to deceive, as in an ambush,
in order to circumvent the weak, and draw them
from the truth. Note, They must be very wicked
and ungodly men, who set themselves to seduce and
deceive others into false doctrines and errors. The
apostle describes them here as base men, using a
great deal of devilish art and cunning, in order there
unto. The best method we can take to fortify our
selves against such, is, to study the sacred oracles,
and to pray for the illumination and grace of the
Spirit of Christ, that we may know the truth as it is
in Jesus, and be established in it.
(2.) That we should speak the truth in love, (v.
15. ) orfollow the truth in love ; or be sincere in love
to our fellow-Christians. While we adhere to the
doctrine of Christ, which is the truth, we should live
in love one with another. Love is an excellent thing ;
but we must be careful to preserve truth together
with it. Truth is an excellent thing ; yet it is requi
site that we speak it in love, and not in contention.
These two should go together — truth and peace.
(3.) That we should grow up into Christ in all
things. Into Christ, so as to be more deeply rooted
in him. In all things; in knowledge, love, faith,
and all the parts of the new man. We should grow
up toward tnaturity ; which is opposed to the being
children. Those are improving Christians, who
grow up into Christ. The more we grow into an
acquaintance with Christ, faith in him, love to him,
dependence upon him, the more we shall flourish in
every grace. He is the Head ; and we should thus
grow, that we may thereby honour our Head. The
Christian's growth tends to the glory of Christ. "
(4.) We should be assisting and helpful one to an
other, as members of the same body, v. 16. Here
the apostle makes a comparison between the natural
body and Christ's mystical body, that body of which
Christ is the Head : and he observes, that as there
must be communion and mutual communications of
the members of the body among themselves, in order
to their growth and improvement, so there must be
mutual love and unity, together with ,the proper
fruits of these, among Christians, in order to their
spiritual improvement and growth in grace. From
whom, says he, that is, from Christ their Head, who
conveys influence and nourishment to every parti
cular member, the whole body of Christians fitly
joined together and compacted, being orderly and
firmly united among themselves, every one in his
proper place and station, by that which every joint
supplies, by the assistance which every one of the
parts, thus united, gives to the whole : or by the
Spirit, faith, love, sacraments, &c. which (like the
veins and arteries in the body) serve to unite Chris
tians to Christ their Head, and to one another as
fellow-members. According to the effectual work-

554

EPHESIANS, IV.

ing in the measure of every part: that is, say some,
according to the power which the Holy Ghost exerts
to make God's appointed means effectual for this
great end ; in such a measure as Christ judges to be
sufficient and proper for every member, according
to its respective place and office in the body. Or, as
others, according to the power of Christ, who, as
Head, influences and enlivens every member. Or,
according to the effectual working of every member,
in communicating to others of what it has received,
nourishment is conveyed to all in their proportions,
and, according to the state and exigence of every
part, makesincrease ofthe body, such an increase as
is convenient for the body. Observe, Particular
Christians receive their gifts and graces from Christ
for the sake and benefit of the whole body. Unto the
edifying of itself in love. We may understand this
two ways. Either, that all the members of the
church may attain to a greater measure of love to
Christ and to one another. Or, that they are moved
to act in the manner mentioned, from love to Christ
and to one another. Observe, Mutual love among
Christians is a great friend to spiritual growth : it is
in love that the body edifies itself : whereas, A king
dom, divided against itself, cannot stand.
1 7. This I say therefore, and testify in the
Lord, that ye henceforth walk not as other
Gentiles walk, in the vanity of their mind,
18. Having the understanding darkened,
being alienated from the life of God through
the ignorance that is in them, because of
the blindness of their heart : 19. Who, be
ing past feeling, have given themselves' over
unto lasciviousness, to work all unclean
ness with greediness. 20. But ye have not
so learned Christ ; 21. If so be that ye
have heard him, and have been taught by
him, as the truth is in Jesus : 22. That ye
put off, concerning the former conversation,
the old man, which is corrupt according to
the deceitful lusts ; 23. And be renewed
in the spirit of your mind ; 24. And that
ye put on the new man, who after God is
created in righteousness and true holiness.
25. Wherefore, putting away lying, speak
every man truth with his neighbour : for
we are members one of another. 26. Be ye
angry, and sin not : let not the sun do down
upon your wrath: 27. Neither give place
to the devil. 28. Let him that stole steal
no more : but rather let him labour, work
ing with his hands the thing which is good,
that he may have to give to him who need-
eth. 29. Let no corrupt communication
proceed out of your mouth, but that which
is good to the use of edifying, that it may
minister grace unto the hearers. 30. And
grieve not the Holy Spirit of God, whereby
ye are sealed unto the day of redemption.
31. Let all bitterness, and wrath, and an
ger, and clamour, and evil-speaking, be put
away from you, with all malice : 32. And
be ye kind one to another, tender-hearted,
forgiving one another, even as God for
Christ's sake hath forgiven you.

The apostle having gone through his exhortation
to mutual love, unity, and concord, in the foregoing
verses ; there follows in these an exhortation to
Christian purity, and holiness of heart and life ; and
that both more general, (v. 17— 24J and in several
particular instances, v, 25 — 32. This is solemnly
introduced ; " This I say therefore, and testify in the
Lord; that is, seeing the matter is as above de
scribed ; seeing ye are members of Christ's body,
and partakers of such gifts; this I urge upon your
consciences, and bear witness to as your duty in the
Lord's name, and by virtue of the authority I have
derived from him." And then, the more general
exhortation to purity and holiness of heart and life,
begins thus ; " That ye henceforth walk not as other
Gentiles walk; that tor the time to come ye do not
live, and behave yourselves, as ignorant and uncon
verted heathens do, who are wholly guided by an
understanding employed about vain things, their
idols, and their worldly possessions ; things which
are no way profitable to their souls, and which will
deceive their expectations." Converted Gentiles
must not live as unconverted Gentiles do. Though
they live among them, they must not live like them.
Here the apostle takes occasion to describe the
wickedness of the Gentile world, out of which re
generate Christians were snatched as brands out of
the burning.
I. Their understandings were darkened, v. IS.
They were void of all saving knowledge ; yea, igno
rant of many things concerning God, which the light
of nature might have taught them. They sat in
darkness, and they loved it rather than light : and
by their ignorance they were alienated from the life
of God. They were estranged from, and had a dis
like and aversion to, a life of holiness, which is not
only that way of life which God requires and ap
proves of, and by which we live to nim, but which
resembles God himself, in his purity, righteousness,
truth, and goodness. Their wilful ignorance was
the cause of their estrangement from this life of God,
which begins in light and knowledge. Gross and
affected ignorance is destructive to religion and god
liness. And what was the cause of their being thus
ignorant ? It was because of the blindness, or the
hardness of their heart. It was not because God did
not make himself known to them by his works, but
because they would not admit the instructive rays
of the divine light. They were ignorant because
they would be so. Their ignorance proceeded fropi
their obstinacy, and the hardness of their hearts;
they resisting the light, and rejecting all the means
of illumination and knowledge.
II. Their consciences" were debauched and sear
ed ; Who being_ past feeling, v. 19. They had no
sense of their sin, or of the misery and danger of
their case by means of it; whereupon, they gave
themselves over unto lasciviousness. They indulged
themselves in their filthy lusts ; and, yielding them
selves up to the dominion of these, they became the
slaves and drudges of sin and the Devil ; working all
uncleanness with greediness. They made it their
common practice to commit all sorts of uncleanness,
and even the most unnatural and monstrous sins, and
that with insatiable desires. Observe, When men's
consciences are once seared, there are no bounds to
their sins. When they set their hearts upon the
gratification of their lusts, what can be expected,
but the most abominable sensuality and lewdness,
and that their horrid enormities will abound ?
This was the character of the Gentiles ; but these
Christians must distinguish themselves from such
Gentiles ; Ye have not so learned Christ, v. 20. It
may be read, But ye not so ; ye have learned Christ.
Those who have learned Ghrist, are saved from the
darkness and defilement which others lie under;
and, as they know more, they are obliged to live in

EPHESIANS, IV.

555

a better manner than others. It is a good argument
against sin, that we have not so learned Christ.
Learn Christ ! Is Christ a Book, a Lesson, a Way,
a Trade? The meaning is, " Ye have not so learned
Christianity — the doctrines of Christ, and the rules
of life prescribed by him. Not so, as to do as others
do. ff so be, or since, that ye have heard him, (v.
21.) have heard his doctrine preached by us, and
have been taught by him, inwardly and effectually,
by his Spirit. " Christ is the Lesson ; we must learn
Christ : and Christ is the Teacher ; we are taught
by him. As the truth is in Jesus. This may be un
derstood two ways ; either, 1. "Ye have been taught
the real truth, as held forth by Christ himself, both
in his doctrine and in his life." Or, 2. Thus,- " The
truth has made such an impression on your hearts, in
your measure, as it did upon the heart of Jesus."
The truth of Christ then appears in its beauty and
power, when it appears as m Jesus.
Another branch of the general exhortation follows
m those words, That ye put off, concerning the for
mer conversation, the old man, &c. v. 22 — 24.
" This is a great part of the doctrine which has been
taught you, and that ye have learned." Here the
apostle expresses himself in metaphors taken from
garments. The principles, habits, and dispositions
of the soul must be changed, before there can be a
saving change of the life. There must be sanctifica
tion ; which consists of these two things :
1. The old man must be put off. The corrupt na
ture is called a man, because, like the human body,
it consists of divers parts, naturally supporting and
strengthening one another. It is the old man, as old
Adam, from whom we derived it : it is bred in the
bone, and we brought it into the world with us : it is
subtle as an old man; but in all God's saints decay
ing and withering as an old man, and ready to pass
away. It js said to be corrupt; for sin in the soul is
the corruption of its faculties : and where it is not
mortified, it grows daily worse and worse, and so
tends to destruction. According to the deceitful lusts.
Sinful inclinations and desires are deceitful lusts:
they promise men happiness, but render men more
miserable ; and betray men into destruction, if they
are not subdued and mortified. These therefore
must be put off, as an old garment that we would be
ashamed to be seen in : they must be subdued and
mortified. These lusts prevailed against them in
their former conversation, that is, during their state
of unregeneracy and heathenism.
2. The new man must be put on. It is not enough
to shake off corrupt principles ; but we must be ac
tuated by gracious ones. We must embrace them,
espouse them, and get them written on our hearts : it
is not enough to cease to do evil ; but we must learn
to do well. " Be renewed in the spirit of your mind ;
(v. 23.) use the proper and prescribed means in
order to have the mind, which is a spirit, renewed
more and more." And that ye put on the new man,
v. 24. By the new man, is meant the new nature,
the new creature, which is actuated by a new prin
ciple, even regenerating grace, enabling a man to
lead a new life ; that life of righteousness and holi
ness which Christianity requires. This new man is
created, or produced, out of confusion and emptiness,
by God's almighty power, whose workmanship it is,
truly excellent and beautiful. After God; in imi
tation of him, and in conformity to that grand Ex
emplar and Pattern. The loss of God's image upon
the soul, was both the sinfulness and misery of man's
fallen state ; and that resemblance which it bears to
God, is the beauty, the' glory, and the happiness, of
the new creature. In righteousness toward men, in
cluding all the duties of the second table; and in ho
liness toward God, signifying a sincere obedience to
the commands of the first table: true holiness, in
opposition to the outward and ceremonial holiness of

the Jews. We are said. to put on this new man,
when, in the use of all God's appointed means, we
are endeavouring after this divine nature, this new
creature. This is the more general exhortation to purity and
holiness of heart and life. The apostle proceeds to
some things more particular. Because generals are
not so apt to affect, we are told what are those par
ticular limbs of the old man, that must be mortified ;
those filthy rags of the old nature, that must be put
off; and what the peculiar ornaments of the new
man, wherewith we should adorn our Christian pro
fession. [1.] Take heed of lying, and be ever careful to
speak the truth ; (v. 25.) " Wherefore, since ye have
been so well instructed in your duty, and are under
such obligations to discharge it, let it appear, in your
future behaviour and conduct, that there is a great
and real change wrought in you; particularly by
putting away lying." Of this sin the heathens were
very guilty, affirming that a profitable lie was better
than a hurtful truth : and therefore the apostle ex
horts them to cease from lying, from every thing that
is contrary to truth. This is a part of the old man,
that must be put off; and that branch of the new
man, that must he put on in opposition to it, is, speak
ing the truth in all our converse with others. It is
the character of God's people, that they are children
who will not lie, who dare not lie, who hate and ab
hor lying. All who have grace, make conscience of
speaking the truth, and would not tell a deliberate
he for the greatest gain and benefit to themselves.
The reason here given for veracity, is, We are mem
bers one of another. Truth is a debt we owe one an
other : and if we love one another, we shall not de
ceive or lie one to another. W« belong to the same
society or body, which falsehood and lying tend to
dissolve : and therefore we should avoid that, and
speak truth. Observe, Lying is a very great sin ; a
peculiar violation of the obligations which Christians
are under, and very injurious and hurtful to Christian
society. [2.] " Take heed of anger and ungoverned pas
sions. Be ye angry, and sin not," v. 26. This is
borrowed from the LXX translation of Ps. 4. 4.
where we render it, Stand in awe, and sin not. Here
is an easy concession ; for as such we should consider
it, rather than as a command. Be ye angry. This
we are apt enough to be, God knows : but we find
it difficult enough to observe the restriction, and sin
not. " If ye have a just occasion to be angry at any
time, see that it be without sin : and therefore take
heed of excess in your anger." If we would be
angry, and not sin, (says one,) we must be angry at
nothing but sin : and we should be more jealous for
the glory of God, than for any interest or reputation
of our own. One great and common sin in anger,
is, to suffer it to burn into wrath, and then to let it
rest ; and therefore we are here cautioned against
that " If ye have been provoked, and your spirits
greatly discomposed ; and if ye have bitterly re
sented any affront that has been offered; before
night, calm and quiet your spirits, be reconciled to
the offender, and let all be well again ; let not the
sun go down upon your wrath. If it burn into wrath
and bitterness of spirit, O see to it that you suppress
it speedily." Observe, Though anger in itself is not
sinful, yet there is the utmost danger of its becoming
so, if it be not carefully watched, and speedily sup
pressed. And therefore, though anger may come
into the bosom of a wise man, it rests only in the
bosom of fools. Neither give place to the Devil; (v.
27. ) they who persevere m sinful angerand in wrath,
let the Devil into their hearts, and suffer him to gain
upon them, till he bring them to malice, mischievous
machinations, &c. " Neither give place to the calum
niator, or the false accuser;" (so some read the

556

EPHESIANS, IV.

words ;) " let your ears be deaf to whisperers, tale
bearers, and slanderers."
[3. ] We are here warned against the sin of steal
ing, the breach of the eighth commandment ; and
advised to honest industry and to beneficence ; Let
him that stole, steal no more, v. 28. It is a caution
against all manner of wrong-doing, by force or fraud.
" Let those of you, who, in the time of your Gen
tilism, have been guilty of this enormity, be no
longer guilty of it But we must not "only take heed
of the sin, but conscientiously abound in the oppo
site duty : not only not steal, but rather let him la
bour, working with his hands the thing that is good.
Idleness makes thieves. So Chrysostom, To yip
ic\iirriiv if-yUs i<rrh — Stealing is the effect of idleness.
They who will not work, and who are ashamed to
beg, expose themselves greatly to temptations to
thievery. Men should therefore be diligent and in
dustrious, not in any unlawful way, but in some ho
nest calling. Working the thing which is good. In
dustry, in some honest way, will keep people out of
temptation of doing wrong. But there is another
reason why men ought to be industrious, namely,
that they may be capable of doing some good ; as
well as that they may be preserved from tempta
tion ; , That he may have to give to him that needeth.
They must labour not only that they may live them
selves, and live honestly, but that they may distri
bute for supplying the wants of others. Observe,
Even those who get their living by their labour,
should be charitable out of their little to those who
are disabled for labour. So necessary and incum
bent a duty is it to be charitable to the poor, that
even labourers and servants, and those who have
but little for themselves, must cast their mite into
the treasury. God must have his dues, and the poor
are his receivers. Observe further, Those alms
that are likely to be acceptable to God, must not
be the produce of unrighteousness and robbery, but
of honesty -and industry, God hates robbery for
burnt-offerings. [4. ] We are here warned against corrupt commu
nication ; and directed to that which is useful and
edifying, v. 29. Filthy and unclean words and dis
course are poisonous and infectious, as putrid rotten
meat : they proceed from, and prove, a great deal
of corruption in the heart of the speaker, and tend to
corrupt the minds and manners of others who hear
them ; and therefore Christians should beware of all
such discourse. It may be taken in general, for all
that which provokes the lusts and passions of others.
We must not only put off corrupt communication,
bxAput on that which is good to the use of edifying.
The great use of speech is to edify those with whom
we converse. Christians should endeavour to pro
mote useful conversation ; that it may minister grace
unto the hearers; that it may be good for, and ac
ceptable to, the hearers ; either in the way of in
formation, counsel, pertinent reproof, or the like.
Observe, It is the great duty of Christians to take
care that they offend not with their lips ; and that
they improve discourse and converse, as much as
may be, for the good of others.
[5.] Here is another caution against wrath and
anger ; and further advice to mutual love, and kindly
dispositions toward each other, v. 31, 32.* By bit
terness, wrath, and anger, are meant violent inward
resentment and displeasure against- others: and by
clamour, big words, loud threatenings, and other
intemperate speeches, by which bitterness, wrath,
and anger, do vent themselves. Christians should
not entertain these vile passions in their hearts, nor
be clamorous with their tongues. Evil-speaking
"signifies all railing, reviling, and reproachful
speeches, against such as we are angry with. And
* See upon v. SO', below.

by malice we are to understand that rooted anger
which prompts men to design and to do mischief to
others. The contrary tb all this follows ; Be ye kind one
to another. This implies the principle of love in
the heart, and the outward expression of it, in an
affable, humble, courteous behaviour and carriage.
It becomes the disciples of Jesus to be kind one to
another;- as those who have learned, and would
teach, the art pf obliging. Tender-hearted; mer
ciful, and having a tender sense of the distresses and
sufferings of others, so as to be quickly moved to
compassion and pity. Forgiving one another. Oc
casions of difference will happen among Christ's
disciples ; and therefore they must be placable, and
ready to forgive ; therein resembling God himself,
who for Christ's sake hath forgiven them, and that
more than they can forgive one another. Note,
With God there is forgiveness ; and he forgives sin
for the sake of Jesus Christ, and on the account of
that atonement which he has made to divine justice.
Note again, They who are forgiven of God, should
be of a' forgiving spirit, and should forgive even as
God forgives, sincerely and heartily, readily and
cheerfully, universally and for ever, upon the sin
ner's sincere repentance, as remembering that they
pray, Forgive us our trespasses, as we forgive them
who trespass against us. Now,
We may observe concerning all these particulars
that the apostle has insisted on, that they belong to
the second table; whence Christians should learn
the strict obligations they are under to the duties of
the second table; and that he who does not consci
entiously discharge them, can never fear or love
God in truth and in sincerity, whatever he may pre
tend to.
In the midst of these exhortations and cautions the
apostle interposes that general one, And grieve not
the holy Spirit of God, v. 30. By looking to what
precedes, and to what follows, we may see what it
is that grieves the Spirit of God. In the verses be
fore it is intimated, that all lewdness and filthiness,
lying, and corrupt communications that stir up filthy
appetites and lusts, grieve the Spirit of God. In
what follows it is intimated, that those corrupt pas
sions of bitterness, and wrath, and anger, and cla
mour, and evil-speaking, and malice, grieve this
good Spirit. By this we are not to understand as
though that blessed Being could properly be grieved
or vexed as we are : but the design of the exhorta
tion is, that we act not toward him in such a manner
as is wont to be grievous and disquieting to our fel
low-creatures : we must not do that wliich is con
trary to his holy nature and his will ; we must not
refuse to hearken to his counsels, nor rebel against
his government ; which things would provoke him
to act towards us, as men are wont to do toward
them with whom they are displeased and grieved ;
withdrawing themselves and their wonted kindness
from such, and abandoning them to their enemies.
O provoke not the blessed Spirit of God to withdraw
his presence and his gracious influences from you !
It is a great good reason why we should not grieve
him, because by him we are sealed unto the day of
redemption. There is to be a day of redemption ;
the body is to be redeemed from the power of the
grave at the resurrection-day ; and then God's peo
ple will be delivered from all the effects of sin, as
well as from all sin and misery ; which they are
not, till rescued out of the grave : and then their full
and complete happiness commences. All true be
lievers are sealed to that day. God has distinguished
them from others, having set his mark upon them :
and he gives them the earnest and assurance of a
joyful and a glorious resurrection ; and the Spirit of
God is the Seal. Wherever that blessed Spirit is as
a Sanctifier, he is the Earnest of all the joys and

EPHESIANS, V.

557

glories of the redemption-day; and we should be
undone, should God take away his Holy Spirit from
us,
CHAP. V..
We had several important exhortations in the close of the
foregoing chapter, and they are continued in this: parti
cularly, 1. We have here an exhortation to mutual love
and charity, v. 1, 2. II. Against all manner of uncleanness ;
with proper arguments and remedies proposed against
such sins : and some further cautions are added, and other
duties recommended, v. 3 . . 20. III. The apostle directs
to the conscientious discharge of relative duties, from v.
21. throughout this, and in the beginning of the nest chap
ter.
1. TIE ye therefore followers of God, as
XJ dear children; 2. And walk in
love, as Christ also hath loved us, and hath
given himself for us an offering and a sa
crifice to God for a sweet-smelling savour.
Here we have the exhortation to mutual love, or
to Christian charity. The apostle had been insist
ing on this in the former chapter, and particularly
in the last verses of it, to which the particle therefore
refers, and connects what he had said there, with
what is contained in these verses, thus ; " Because
God, for Christ's sake, has forgiven you, therefore
he ye followers of God, or imitators oi him ;" for so
the word signifies. Pious persons should imitate
the God whom they worship, as far as he has re
vealed himself as imitable by them. They must
conform themselves to his example, and have his
image renewed upon them. This puts a great ho
nour upon practical religion, that it is the imitation
of God. We must be holy as God is holy, merciful
as he is merciful, perfect as he is perfect. But there
is no one attribute of God more recommended to our
imitation than that of his goodness. Be ye imitators
of God, or resemble him, in every grace, and espe
cially in his love, and in his pardoning goodness,
God is love; and they that dwell in love, dwell in
God, and God in them. Thus he has proclaimed
his name, Gracious and merciful, and abundant in
goodness. As dear children, as children (who are
wont to be greatly beloved by their parents) usually
resemble them in the lineaments and features of
their faces, and in the dispositions and qualities of
their minds: or as becomes the children of God,
who are beloved and cherished by their heavenly
Father. Children are obliged to imitate their pa
rents in what is good ; especially when dearly be
loved by them. The character that we bear of
God's children, obliges us to resemble him, espe
cially in his love and goodness, in his mercy and
readiness to forgive. And they only are God's dear
children, who imif ate him in these. It follows, And
walk in love, v. 2. This Godlike grace should con
duct and influence our whole conversation, which is
meant by walking in it. It should be the principle
from which we act, it should direct the ends at which
we aim. We should be more careful to give proof
of the sincerity of our love one to another. As Christ
also hath loved us. Here the apostle directs us to
the example of Christ, whom Christians are obliged
to imitate, and in whom we have an instance of the
most free and generous love that ever was ; that
great love wherewith he hath loved us. ,We are
all joint sharers in that love, and partakers of the
comfort of it, and therefore should love one another ;
Christ having loved us all, and given such proof of
his love to us : for he hath given himself for us. The
apostle designedly enlarges on the subject ; for what
can yield us more delightful matter for contempla
tion than this ? Christ gave himself to die for us ;
and the death of Christ was the great sacrifice of
atonement. An offering and a sacrifice to God; or

an offering, even a sacrifice : a propitiatory sacri
fice, to expiate our guilt, which had been prefigured
in the legal oblations and sacrifices : and this for a
sweet-smelling, savour. Some observe, that the sin-
offerings were never said to be of a sweet-smelling
savour : but this is said of the Lamb of God, which
taketh away the sin of the world. As he offered
himself with a design to be accepted of God, so God
did accept, was pleased with, and appeased by, that
sacrifice. Note, As the sacrifice of Christ was effi
cacious with God, so his example should.be prevail
ing with us, and we should carefully copy after if.
3. But fornication, and all uncleanness,
or covetousness, let it not be once named
among you, as becometh saints; 4. Neither
filthiness, nor foolish talking, nor jesting,
which are not convenient: but rather giv
ing of thanks. 5. For this ye know, that
no whoremonger, nor unclean person, nor
covetous man, who is an idolater, hath any
inheritance in the kingd'om of Christ and
of God. .6. Let no man deceive you with
vain words : for because of these things
cometh the wrath of God upon the children
of disobedience. 7. Be not ye therefore
partakers with them. 8. For ye were
sometimes darkness, but now are- ye light
in the Lord: walk as children of light; 9.
(For the fruit of the Spirit is in all goodness
and righteousness and truth ;) 1 0. Proving
what is acceptable unto the Lord. 11.
And have no fellowship with the unfruitful
works of darkness, but rather reprove them.
1 2. For it is a shame even to speak of those
things which are done of them in secret.
13. But all things that are reproved are
made manifest by the light: for whatso
ever doth make manifest is light. 14.
Wherefore he saith, Awake thou that
sleepest, and arise from the dead, and
Christ shall give thee light. 1 5. See then
that ye walk circumspectly, not as fools,
but as wise, 16. Redeeming the time, be
cause the days are evil. 1 7. Wherefore be
ye not unwise, but understanding what the
will of the Lord is. 1 8. And be not drunk
with wine, wherein is excess ; but be filled
with the Spirit; 19. Speaking to yourselves
in psalms and hymns and spiritual songs';
singing and making melody in your heart
to the Lord; 20. Giving thanks always for
all things unto God and the Father in the
name of our Lord Jesus Christ ;
These verses contain a caution against all manner
of uncleanness, with proper arguments and reme
dies proposed : some further cautions are>added, and
other duties recommended. Filthy lusts must be
suppressed, in order to the supporting pf holy love.
Walk in love; and shun fornication,- and all un
cleanness. Fornicatidh is folly committed bet.ween
unmarried persons. All uncleanness includes all
other sorts of filthy lusts, which were too common
among the Gentiles. Or covetousness; which .being
thus connected, and mentioned as a thing which

558

EPHESIANS, V.

should not be once named, some understand it, in
the chaste style of the scripture, of unnatural lust :
while others take it, in the more common sense, for
an immoderate desire of gain, or an insatiable love
of riches, which is spiritual adultery : for by this,
the* soul, which was espoused to God, goes astray
from him, and embraces the bosom of a stranger ;
and therefore carnal worldlings are called adul
terers. Ye adulterers and adulteresses, know ye not
that the friendship of the world is enmity with God?
Now these sins must be dreaded and detested in the
highest degree. Let it not be once named among
you, never in a way of approbation, and without ab
horrence, as becometh saints, holy persons, who are
separated from the world, and dedicated unto God.
The apostle not only cautions against the gross acts
of sin, but against what some may be apt to make
light ofaiand think to be excusable. Neither filthi
ness, v . 4. By which may be understood all wanton
and unseemly gestures and behaviour. Nor foolish
talking, obscene and lewd discourse ; or, more gene
rally, such vain discourse as betrays much folly and
indiscretion, and is far from edifying the hearers.
Nor jestirig. The Greek word uirfairexia. is the
same which Aristotle, in his Ethics, makes a virtue ;
pleasantness of conversation. And there is, no doubt,
an innocent and inoffensive jesting, which we cannot
suppose the apostle here forbids. Some understand
him1 of such scurrilous and abusive reflections as tend
to expose others, and to make them ridiculous.
This is bad enough : but the context seems to re
strain it to such pleasantry of discourse as is filthy
and obscene ; which he may also design by that cor
rupt, or putrid and rotten, communication that he
speaks of, ch. 4. ,29. Of these things he says, They
are not convenient. Indeed there is more than
inconvenience, even a great deal of mischief, in
them. They are so far from being profitable, that
they pollute and poison the hearers. But the mean
ing is, Those things do not become Christians, and
.are very unsuitable to profession and character.
Christians are allowed to be cheerful and pleasant ;
but they must be merry and wise. The apostle
adds, but rather giving qf thanks: so far let the
Christian's way of mirth be from that of obscene
and profane wit, that he delight his mind, and
make himself cheerful, by a grateful remembrance
of God's goodness and mercy to him, and by bless
ing and praising him on the account of these.
Note, 1. We should take all occasions to render
thanksgivings and praises to God for his kindness
and favours to us. 2. A reflection on the grace and
goodness of God to us, with a design to excite our
thankfulness to him, is proper to refresh and delight
the Christian's mind, and to make him cheerful.
Dr. Hammond thinks that &xal>"r'T'"*- may signify
gracious, pious, religious discourse in the general ;
by way of opposition to what the apostle condemns.
Our cheerfulness, instead of breaking out into what
is vain and sinful, and a profanation of God's name,
should express itself as becomes Christians, and in
what may tend to his glory. If men abounded more
in good and pious expressions, they would not be so
apt to utter ill and unbecoming words : for shall
blessing- and cursing, lewdness and thanksgivings,
proceed out ofthe same mouth ? To fortify us against
the sins of uncleanness, 8cc. the apostle urges several
arguments, and prescribes several remedies, in
what follows.
I. He urges several arguments. As,
1. Consider that these are sins which shut persons
out of heaven; For this ye know, &c. v. 5. They
knew it, being informed of it by the Christian re
ligion. By a eovetous.man, some understand alewd,
lasciviouslibertine, who indulges himself in those vile
lusts which were accounted the certain marks of a
heathen and an idolater. Others understand it in

the common acceptation of the word ; and such a
man is an idolater, because there is spiritual idolatry
in the love of this world. As the Epicure makes a
god of his belly, so a covetous man makes a god of
his money ; sets those affections upon it, and places
that hope, confidence, and delight, in worldly good,
which should be reserved for God only* He serves
mammon instead of God. Of these persons it is
said, that they have no inheritance in the kingdom
of Christ and of God; that is, the kingdom of Christ,
who is God ; or the kingdom which is God's by na
ture, and Christ's as he is Mediator : the kingdom
which Christ has purchased, and which God be
stows. Heaven is here described as a kingdom, (as
frequently elsewhere,) with respect to its eminency
and glory, its fulness and sufficiency, &c. In this
kingdom, the saints and servants of God have an in
heritance; for it is the inheritance of the saints in
light. But those who are impenitent, and allow
themselves, either in the lusts of the flesh or the love
of the world, are not Christians indeed, and so be
long not to the kingdom of grace, nor shall they ever
come to the kingdom of glory. Let us then be ex
cited to be on our guard against those sins which
would exclude and shut us out of heaven.
2. These sins bring the wrath of God upon those
who are guilty of them ; "Let no man deceive you
with vain words, &c. v. 6. Let none flatter you, as
though such things are tolerable, and to be allowed
of in Christians ; or as though they were not very
provoking and offensive unto God ; or as though you
might indulge yourselves in them, and yet escape
with impunity. These are vain words." Observe,
They who flatter themselves and others with hopes
of impunity in sin, do but put a cheat upon them
selves and others. Thus Satan deceived our first
parents with vain words, when he sajd to them, Ye
shall not surely die. They are vain words indeed ;
for those who trust to them, will find themselves
wretchedly imposed upon, for because of these things
cometh the wrath of God upon the children qf dis
obedience. By children of disobedience may be meant
the Gentiles, who disbelieved, and refused to comply
with, and to submit themselves to, the gospel : or
more generally, all obstinate sinners, who will not
be reclaimed, but are given over to disobedience.
Disobedience is the very malignity of sin. And it is
by a usual Hebraism that such sinners are called
children of disobedience ; and such indeed they are
from their childhood, going astray as soon as they
are born. The wrath qf God comes upon such, be
cause of their sins ; sometimes in this world, but
more especially in the next. And dare we make
light of that which will lay us under the wrath of
God ? O no. " Be not ye therefore partakers with
them, v. 7. Do not partake with them in their sins,
that ye may not share in their punishment." We
partake with other men in their sins, not only when
we live in the same sinful manner that they do, and
consent and comply with their temptations and so
licitations to sin, but when we encourage them in
their sins, prompt them to them, and do not prevent
and hinder them, as far as if may be in our power to
do so.
3.' Consider what obligations Christians are under
to live at another rate than such sinners do ; For ye
were sometimes darkness, but now are ye, &c. v. 8.
The meaning is, " Such courses are very unsuitable
to your present condition : for whereas in your Gen
tile and your unregenerate state ye were darkness,
ye have now undergone a great change. " The apos
tle calls their former condition darkness in the ab
stract, to express the great darkness they were in.
They lived wicked and profane lives, being destitute
of the light of instruction without, and of the illu
mination and grace of the blessed Spirit within.
Note, A state of sin is a state of darkness. Sinners,

EPHESIANS, V.

559

like men in the dark, are going they know not whi
ther, and doing they know not what. But the grace
of God had produced a rnighty change in their souls ;
Now are ye light in the Lord, savingly enlightened
by the word and the Spirit of God. Now, upon your
believing in Christ, and your receiving the gospel.
Walk as children, of light. ChUdren of light, ac
cording to the Hebrew dialect, are those who are in
a state of light, endued with knowledge and holiness.
"Now, being such, let your conversation be suitable
to your condition and privileges, and accordingly live
up to the obligation you are under by that knowledge
and those advantages you enjoy. Proving what is
acceptable unto the Lord, (v. 10.) examining and
searching diligently what God has revealed to be his
will ; and making it appear that ye approve it by
conforming yourselves to it." Observe, We must
not only dread and avoid that which is displeasing to
God, but inquire and consider what will be accepta
ble to him ; searching the scriptures with this view ;
thus keeping at the greatest distance from these sins.
II. The apostle prescribes some remedies against
them. As,
1. If we would not be entangled by the lusts of the
flesh, we must bring forth the fruit ofthe Spirit, v.
9. This is expected from the children of light ; that,
being illuminated, they be also sanctified by the
Spirit, and thereupon bring forth his fruit, which is
in all goodness, an inclination to do good and to shew
mercv ; and righteousness, which signifies justice in
our dealings. Thus they are taken more strictly ;
but, more generally, all religion is goodness and
righteousness. And in and with these must be
truth, sincerity and uprightness of heart.
2. We must have no fellowship with sin or sinners,
v. 11. Sinful works are works of darkness; they
come from the darkness of ignorance, they seek the
darkness of concealment, and they lead to the dark
ness of hell. These works of darkness are unfruit
ful works ; there is nothing got by them in the long
run ; whatever profit is pretended by sin, it will by
no means balance the loss ; for it issues in the utter
ruin and destruction of the impenitent sinner. We
must therefore have no fellowship with these un
fruitful works; as we must not practise them our
selves, so we must not countenance others in the
Eractice of them. There are many ways of our
eing accessary to the sins of others ; by commenda
tion, counsel, consent, or concealment. And if we
share with others in their sin, we must expect to
share with them in their plagues. Nay, if we thus
have fellowship with them, we shall be in the utmost
danger of acting as they do ere long. But rather
than have felloyrehip with them, we must reprove
them; implying, that if we do not reprove the sins
of others, we have fellowship with them. We must
prudently and in our places witness against the sins
of others, and endeavour to convince them of their
sinfulness, when we can do it seasonably and perti
nently, in our words; but especially by the holiness
of our lives, and a religious conversation. Reprove
their sins'by abounding in the contrary duties. One
reason given, is, For it is a shame even to speak of
those things, &c. v. 12. They are so filthy and
abominable, that it is a shame to mention them, ex
cept in a way of reproof; much more must it be a
shame to have any fellowship with them. The
things which are done of them in secret. The apos
tle seems to speak here ofthe Gentile idolaters, and
of their horrid mysteries, which abounded with de
testable wickedness, and which none were permitted
to divulge, upon pain of death. Observe, A good
man is ashamed to speak that which many wicked
people are not ashamed to act: but as far as their
wickedness appears, it should be reproved by good
men. There follows another reason for such re
proof; But all things that are reproved, are made

manifest by the light, v. 13. The meaning of which.
passage maybe this; "All those unfruitful works
of darkness which ye are called upon to reprove, are
laid open, and made to appear in their proper co
lours to the sinners themselves, by the light of doc
trine or of God's word in your mouths, as faithful re
provers ; or by that instructive light which is dif
fused by the holiness of your lives, and by your ex
emplary walk. " Observe, The light of God's word,
and the exemplification of it in a Christian conversa
tion, are proper means to convince sinners of their
sin and wickedness. It follows, For whatsoever doth
make manifest, is light; that is, it isthe light that
discovers what was concealed before in darkness ;
and accordingly it becomes those who are children
of light, who are light in the Lord, to discover to
others their sins, and to endeavour to convince them
of the evil and danger of them, thus shining as lights
in the world. The apostle further urges this duty
from the example of God or Christ; Wherefore he
saith, &c. (v. 14.) as if he had said, "In doing this,
you will copy after the great God, who has set him
self to awaken sinners from their sleep, and to raise
them from the death of sin, that they might receive
hght from Christ." He saith. The Lord is con
stantly saying in his word what is more particularly
expressed, Isa. 60. 1. Or, Christ, by his ministers,
who preach the everlasting gospel, is continually
calling upon sinners to this effect ; Awake, thou that
sleepest, and arise from the dead. The same thing
in the main is designed by these different expres
sions ; and they serve to remind us of the great stu
pidity and the wretched security of sinners ; how 'in
sensible they are of their danger, and how "unapt
they naturally are to spiritual motions, sensations,
and actions. When God calls upon them to awake,
and to arise, his meaning is, that they would break
off their sins by repentance, and enter on a course
of holy obedience ; and he encourages them to essay
and to do their utmost that way, by that gracious
promise; And Christ shall give thee light; or, Christ
shall enlighten thee, or, shall shine upon thee. " He
shall bring thee into a state of knowledge, holiness,
and comfort ; assisting thee with his grace, and re
freshing thy mind with joy and peace here, and re
warding thee with eternal glory at length." Ob
serve, When we are endeavouring to convince sin
ners, and to reform them from their sins, we are
imitating God and Christ, in that which is their
great design throughout the gospel. Some indeed
understand this as a call to sinners and to saints : to
sinners, to repent and turn ; to saints, to stir up them
selves to their duty. The former must arise from
their spiritual death; and the other must awake
from their spiritual deadness.
3. Another remedy against sin, is, circumspection,
care, and caution ; (v. 15.) See then, &c. This may
be understood, either with respect to what im
mediately precedes; "If you are to reprove others
for their sins, and would be faithful to your duty in
this particular, you must look well to yourselves,
and to your own behaviour and conduct :" (and, in
deed, they only are fit to reprove others, who walk
with due circumspection and care themselves :) or
else, we have here another remedy, or rather pre
servative from the before-mentioned sins ; and this I
take to be the design of the apostle ; it being impos
sible to maintain purity ahd holiness of heart and
life without great circumspection and care. Walk
circumspectly ; or, as the word signifies, accurately,
exactly, in the right way : in order to which, we
must be frequently consulting our rule, and the
directions we have in the sacred oracles. Not as
fools, who walk at.all adventures, and who have no
understanding of their duty, or ofthe worth of their
souls ; and through neglect, supineness, and want of
care, fall into sin, and- destroy themselves : but as

560

EPHESIANS, V.

wise; as persons taught of God, and endued with
wisdom from abofe. Circumspect walking is the
effect of'true wisdom ; but the contrary of folly. It
follows, redeeming the time, &c. (v. 16.) literally,
buying the opportunity. It is a metaphor taken
from merchants and traders, who diligently observe
and improve the seasons for merchandise and trade.
It is a great part of Christian wisdom tb redeem the
time. Good Christians must be good husbands of
their time, and take care,to improve it to the best
purposes, by watching against temptations ; by doing
good while it is in the power of their hands ; and by
filling it up with proper employment — one special
preservative from sin. They should make the best
use they can of the present seasons of grace. Our
time is a talent given us by God for some good end,
and it is misspent and lost when it is not employed
according to his design. If we have lost our time
heretofore, we must endeavour to redeem it by
doubling our diligence in doing our duty for the
future. The reason given, is, because the days are
evil: either by reason of the wickedness of those
who dwell in them ; or, rather, " as they are trou
blesome and dangerous times to you who live in
them." Those were times of persecution wherein
the apostle wrote this : the Christians were in jeo
pardy every hour. When the days are evil, we
have one superadded argument to redeem time ; es
pecially, because we know not how soon they may
be' worse. People are very apt to complain of bad
times ; it were well if that would stir them up to re
deem time. " Wherefore," says the apostle, (v.
17. ) "because of the badness of the times, be ye not
¦unwise, ignorant of your duty and negligent about
your souls: but understanding what the will of the
Lord is. Study, consider, and further acquaint
yourselves with, the will of God, as determining
your duty." Observe, IgnPrance of our duty, and
neglect of our souls, are evidences of the greatest
folly ; while an acquaintance with the will of God,
and a care to comply with it, bespeak the best and
truest wisdom.
In the three following verses the apostle warns
against some other particular sins, and urges some
other duties.
(1.) He warns against the sin of drunkenness;
And be not drunk with wine, v, 18. This was a sin
very frequent among the heathens ; and particularly
on occasion of the festivals of their gods ; and more
especially in their Bacchanalia: then they were
wont to inflame themselves with wine ; and all man
ner of inordinate lusts were consequent upon it ; and
therefore the apostle adds, 'wherein, or in which
drunkenness, is excess. The word itrunia. may sig
nify luxury or dissoluteness ; and it is certain that
drunkenness is no friend to chastity and purity of
life ; but it virtually contains all manner of extrava
gance, and transports men into gross sensuality and
vile enormities. Note, Drunkenness is a sin that
seldom goes alone, but often involves men in other
instances of guilt : it is a sin very provoking to God,
and a great hinderance to the spiritual life. The
apostle" may design all such intemperance and dis
order as are opposite to the sober and prudent de
meanour he intends in his advice, to redeem the
time. (2.) Instead of being filled with wine, he exhorts
theni to be filled with the Spirit. Those who are
full of drink, are not likely to be full of the Spirit ;
and therefore this duty is' opposed to the former sin.
The meaning ofthe exhortation is, that men should
labour for a plentiful measure of the graces of the
Spirit, that would fill their souls with holy joy,
strength, and courage ; which things sensual men
expect their wine- should inspire them with. We
cannot be .guilty jsf any excess in our endeavours
after these : nay, we ought npt to be satisfied with a

little of the Spirit, but to be aspiring after greater
measures, so as to be^&d'with the Spirit. Now by
this means we shall come to understand what the
will ofthe Lord is; for the Spirit of God is given as
a Spirit of wisdom and of understanding. And be
cause those who are" filled with the Spirit will be
carried out in acts of devotion, and all the proper ex
pressions of it, therefore the apostle exhorts,
(3.) To sing unto the Lord, v. 19. Drunkards
are wont to sing obscene and profane songs. The
heathens, in their Bacchanals, used to sing hymns
to Bacchus, whom they called the god of wine.
Thus they express their joy ; but the Christian's
joy should express itself in songs of praise to his
God. In these they should speak to themselves in
their assemblies and meetings together, for mutual
edification. By psalms may be meant David's
psalms, or such composures as were fitly sung with
musical instruments. By hymns may be meant
such others as were confined to matter of praise, as
those of Zacharias, Simeon, &c. Spiritual songs
may contain a greater variety of matter, doctrinal,
prophetical, historical, &c. Observe here, [1.]
Singing of psalms and hymns is a gospel-ordinance :
it is an ordinance of God, and appointed for his
glory. [2.] Though Christianity is an enemy to
profane mirth, yet it encourages joy and gladness,
and theproper expressions of these in the professors
of it God s people have reason to rejoice, and to
smg for joy. They are to sing and to make melody
in their hearts; not only with their voices, but with
inward affection ; and then their doing this will be
as delightful and acceptable to God as music is to
us : and it must be with a design to please him, and
to promote his glory, that we do this ; and then it
will be done to the Lord.
(4.) Thanksgiving is another duty that the apostle
exhorts to, v. 20. We are appointed to sing psalms,
&c. for the expression of our thankfulness to God :
but though we are not always singing, we should be
always giving thanks; we should never want a dis
position for this duty, as we never want matter for
it. We must continue it throughout the whole
course of our lives ; and we should give thanks for
all things ; not only for spiritual blessings enjoyed,
and eternal ones expected ; (for what of the former
we have in hand, and for what of the other we
have in hope;) but for temporal mercies too : not
only for our comforts, but also for our sanctified af
flictions; not only for what immediately concerns
ourselves, but for the instances of God's kindness
and favour to others also. It is our duty in every
thing to give thanks unto God and the Father; to
God as the Father of our Lord Jesus Christ, and
our Father in him ; in whose name we are to offer
up all our prayers, and praises, and spiritual ser
vices, that tney may be acceptable to God.
21. Submitting yourselves one to another
in the fear of God. 22. Wives, submit
yourselves unto your own husbands, as
unto the Lord. 23. For the husband is the
head ofthe wife, even as Christ is the head
of the church : and he is the Saviour of the
body. 24. Therefore, as the church is
subject unto Christ, so let the wives be to
their own husbands in every thing. 25.
Husbands, love your wives, even as Christ
also loved the church, and gave himself for
it ; 26. That he might sanctify and cleanse
it with the washing of water by the word ;
27. That he might present it to himself a
glorious church, not having spot, or wrin-

EPHESIANS, V.

£61

kle, or any such thing ; but that it should
be holy and without blemish. 28. So
ought men to love their wives as their own
bodies. He that loveth his wife loveth
himself. 29. Fpr no man ever yetdiated
his own flesh; but nourisheth and cherish-
eth it, even as the Lord the church : 30.
For we are members of his body,' of his
flesh, and of his bones. 31. For this cause
shall a man. leave his father and mother,
and shall be joined unto his wife, and they
two shall be one flesh. 32. This, is a great
mystery: but I speak concerning Christ
and the church. 33. Nevertheless, let every
one of you in particular so love his wife
even as himself ; and the wife se^that she
reverence her husband.
Here the apostle begins his exhortation to the dis
charge of relative duties. As a general foundation
for these duties, he lays down that rule, 'v. 21.
There is a mutual submission that Christians owe
one to another ; condescending to bear one another's
burthens: not advancing themselves; above others,
or domineering over one another, and 'giving laws to
one another. St. Paul was an espnple of this truly
Christian tetflper, who became aM things to'all men.
We must be of a yielding* and of a submissive spirit,
and.ready to all the duties of the respective places
and stations that God has allotted to us in tiie wwrld.
In the fear of God, that is, so far as is consistent
with the fear of God; "for his sake, and 'Out of con"*
science toward hhti ; and that hereby We may give
proof that we truly fear him. Where- there is this,
mutual condescension and submissidh,,the duties of
' all relations will be the better penformed. From
v. 22, to the end, he speaks of the duties, of husbands,
'and ^jves; and he speaks of these in ft Christian
manner, setting; the church as an example of the'
wife's subjection, 'and Christ as an example qf ldve
in husbands. '-.'.- „Wfc
1. The duty prescribed tb wives, vS, Stibmhsion to
their husbands in the Lord; (v. 22.) which Sub
mission includes the honourinkand the,isbeyi»g them,'
and that from a prin$$ldJofiov!e< to tliem.: fhey
must do «this in compliance with Gdd*s a^thoritja
who has commanded it, which is doingfit as unt0\thi
Lord.' Or, it may be understood b^'J'ay of simili
tude and likeness ; thjit the^sense ma^be» "%s, be
ing devoted to God, you submit yqjirselves'unto
him." From the former _sense Wfem&y leanythat
by a conscientious discharge of the duties we Owe to
our fellow-creatures, we obey and please God him
self : and from'<the lattet, that GodTiot only requires
and insists on those duties which immediately re
spect himself, but such as respe(|t^)ur neighbour's
too. The apostle assigns the reason of this sub
mission from wives; Forihchusband is the head of
the wife, v. 23. The metaphor i$taken from the head
in the natural body, which), being«the seat of reason,,
of wisdom, and of knowledge, and the fountain Qf
sense and motion, is more excellent than the rest of
the body. God has given the man thepre-efminehce,
and a right to direct and govern by creation, and in
that original law of the relation, Thy desire shall
be to thy husband, and he shall rule over thee:
Whatever there is of uneasiness, in that, it is an
effect of sin coming into the world. Generally, too,
the man has (what he ought to have) a superiority
in wisdom and knowledge. He is therefore the
head; even as Christ is the head of the ehurch.
There is a resemblance of Christ's authdrity over
Vol. vi.— 4 B

the church, in that superiority and headship which
God has appointed to the husband: The apostle
adds, and he is the Saviour of the 'body. Christ's
authority is exercised! over the chunch for the sav
ing her from evil, and the supplying her with every
thing good for her. In like ijianner should the
husband be employed for the protection and com
fort of his spouse ; and therefore she should the
more cheerfully subject herself unto him. So it
follows, Therefore as tlw church is subject unto
Christ, (v, 24.) with cheerfulness, with fidelity,
with hunjility, so let the wives be to, their own hus
bands in every thing;, in every thing to which their
authqrity justly ^extends itself; in every thing law
ful, and consistent with dutttto God. ', j>
2. The duty of husbands (on the other hand) "is
to love their wives; (v. 25.) for without thjs they
would abusevtheir^superiority and headship; and
wherever this prevails as"' it ought to do, it will
infer the 'other duties of the relation; it heing a
special and peculiar affection that is required in her
behalf. The love of Christ to the church is pro
posed as an example of this ; which love of his is a
sincere, a pure, an ardent, and a constant affection ;
and' that notwithstanding Jlie.imperfections and fail
ures that, she is guilty of. The, greatness of his love
to* the church appeared in his giving himself unto-
the death for it. Observe, As the church's subjec
tion to Christ isproposed as an exemplar to wives,
sc^ thf love of Christ to his^church is,. proposed as a
pattern to husbands; and while. such exemplars are
offered tp both, and so much: required of each,
neither.has reason to complain of the divine injunc
tions ;^The love which God.requires from the hus^
band in behalftof his wife, will make an amends for
the' subjection which he demands from her to her
husband : and the prescribed subjection of the wife
will be an abundant return for that lov\e of the hus
band which God has made her Sue. .
The apostle, havirig -mentioned Christ's love to
the Church, enlarges upon it ; assigning the reaspn
whyflv? gave himself for it, That he might sanctify
it in this World, and glorify it in the next,f. 26, 27.
That he might sanctify and cleanse it, with the
^Washing of water by the word; (v. 26.) that he
jmfght endue all €is members with a^pnnciple of
holiness, and deliyer them from the guilt, the pol
lution^ qjid the dominion of sin. • The instrumental
meaits Whereby this is effected, are," the instituted
sacraments, particularly the washing of baptism,
and tire preaching ahd'reGeption of the gospel. And
'tfiat he might present it toMmself, &c. v. 27. Dr.
Lightfoot thinks the apostle, alludes, here to the
Jews' extraordinary curiousne'ss in their washings
for purification. They were careful that therg
should, be no wrinkle to keep the flesh from the
water, and ho spot.or dirt which was not thoroughly
washed. • Others understand him as alluding to a
garment come new out 'of the fuller^ hand, purged
from "spots, stretched from wrinkles; the" former
newly contracted, the latter by long time and cus
tom. That he might present it tq himself, that he
might perfectly .unite to himself ih the great day, a
glorious church*, perfect in knowledge and in holi-
ifig'ss, not having spot or wrinkle, or any such, thing,
nothing of deformity pr defilement remaining, but
entirely amiable and pleasing in his eye; holy and
without blemish, free from the least remains of sin.
The church in general, and particular believers,
will not be without spot or wrinkle till they come
to glory. From this and the former verse together
we may take notice, that the glorifying of the
church is intended in the sanctifying of it : and, that
those, and those only, who are sanctified now, shall
be glorified hereafter. So ought men to love their
wives as their own bodies, &c. v. 28. The wife be
ing made one with her husband, (not in a natural,

562

EPHESIANS, VL

but in a civil and in a relative sen^e,) this is an ar
gument, why he should lOve her with as cordial and
as ardent an affection as that with which he loves
himself. For no man ever yet hated his own fiesh;
(v. 29.) no mail in his right senses ever hated him
self, however deformed, or whatever his imperfec
tions might be : so far from it, that he nourishes and
cherishes it : he uses himself with a great deal of
care and tenderness ; and is1 industrious to supply
himself with every thing convenient or good for him,
with food and clothing, &e. even as the Lord the
church: as the Lord nourishes and cherishes the
church, which he furnishes with all things that he
sees needful or good" for her, with whatever con
duces to her everlasting; happiness and welfare. The*
apostfeadds, For we are members of his body", of his
flesh* and of his bonefy v. 3(T. He assigns this as a
reason why Christ nourishes and cherishes his
church — because all who belong to it, are members
of his -body, of -his mystical bodj$»Or,4Ve are mem
bers out of his body^: all the grace and glory wliich
• the church has, are from Christ ; as Jive was. taken
out-of the man. But, {as one observes,) it beingthe'
planner ofthe §acred writings to'express a complex
body of the enumeration* pf its several parts ; as the
heaven and earth for the world ; evening and morn
ing, for the natural day ; £0 here, by body, fiesh,
and bones, wejare to understand himself ; the mean
ing of the .verse being, that we. are members of
Christ. "Forjhis cause, because^they are one,- as
Christ and' his church are one, shall a man leave
his, father and, ^mother; the apostle refers to the
words of 'Adam, wheh Eve.^as given to. him for a
jncet-help, Gen. 2. 24. We are not to understand
by them, as though a man's obligation to other re*
lations^were cancelled upon his marriage; but only \
that this relation is to be preferred to all others ;
there being a nearer union between these two, thaij.
between any others ; that the man must rather leave '
any of those than his' wife. And they two shall be
one flesh, that is, by virtue,of the matrimonial bond.
This is a great mystery, v. 32. Those words of
Adam, just mentioned by <the apostle, are spoken
literally of marriage ; but they, have ajso a hidden
mystical sense in them, relating to the union be
tween Christ and his church; of which the conjugal
union between Adam and the mpthei^of us all was
a type : thqugh- not instituted or.appointed by God
to signify this, yet it was a kind of anatural type, as
having a resemblance to it ;- •/ speak concerning
Christ and the church. ¦
¦ ¦ After thisj the apostle concludes this part of his'
discourse with a briefifclummary of the. duty of hus
bands .and wives, v. 33. "Nevertheless; though
there be such a secret, mystical sense, yet the plain
literal sense concerns you. Let every one of you
in particular so love his wife even as himself, with
suich a singgre, peculiar, singular, and prevailing
affection as that^is which he bears to himself., And
the wife see that she reverence her husband." Re
verence consists of love and esteem, Which produce
a care to please ; and of fear, which awakens a cau
tion lest just offence be given. That the-' wife thus
reverence her husband, is the will of God, and the
law of the relation.
CHAP. VI. ,
In this chapter, I. The'apostle proceeds in the exhortation to
relative duties, which he he^an in the former : particularly
he insists on the duties of children and parents ; and of ser
vants and masters, v. 1 . . 9. II. He exhorts and directs
Christians how to Behave themselves in the spiritual war
fare with the enemies of their souls ; and to the exercise of
several Christian graces, which he proposes to them as so
many pieces of spiritual armour, to preserve and defend
them in the conflict, v. 10. . 18, III. We have here the
conclusion of the epistle,- in which he takes his leave of
them, recommending himself to the prayers of the believ
ing Ephesians, and praying for them, v. 19 . . 24.

1. CHILDREN, obey your parents in
\J the Lord : for this is right. 2. Ho
nour thy father and mother ; (which is the
first commandment with promise;) 3. That
it may be well with thee, and thou mayest
live long oh the earth. 4. And, ye fathers,
provoke not your children to wrath:" but
bring inem up in the nurture and admoni
tion of the Lord. 5. Servants, be obedi
ent to them that are your masters accord
ing to the flesh, with fear and trembling,
in singleness of your heart, as unto Christ ;
6. Not with eye-Service, as men-pleasers ;
but as the servants of Christ, doing the
will of God from the neart ; 7. With good
will d&ing service, as to the Lord, and hot
to men : 8. Knowing that whatsoever good
lhjng any man doeth, the same shall he re
ceive* of the Lord, whether he be bond or
free. 9. ,And, ye masters, do the "same
things unto them, forbearing threatening:
knowing that your Master also is in hea
ven; neither is there respect of persons
with him.
Here* we have "further directions concerning re
lative duties, in which the'apostle is very particular.
I,, The duty of children to their parents ; Come,
ye children, hearken to me, I will teach you the fear
of the Lord. The great duty "of children, is, to
obey their parents, v. 1. Parents being the instru
ments of their being, God and nature having given
theinan aut.hority.jto command, in subserviency to
God ; "and if children will be obecfienttto their pious
parents, they?will be ih a fairway to be pious as
they are. That obedience which God demands
from theif children, iii their behalf} include an in
ward reverence, as well as the outward expressions
and acts. Obey in the Lord. Some takjerthis as a
UmitatidH,,and understand it thus, " as far "as is con-
sistentrwith your duty to God." * We must not dis
obey our heavenly Father, in obedience to earthly
parents; for ou): obligation to God is prior and su
perior to all: others. . I take it rather as* a reason:
S* Children;* obey your- parents ; »for the Lord has
colhmanded-it : obey them therefore for the Lord's
sake, and with an em to him." Or it may be a
particular ¦sfieciflcatioWoi thS general duty; " Obey
your parents, especially in those things -v$iich relate
to the Lord. Your parents teach you good manners,
and therein you must, obey them. They teach
you what is for your healjjjh, and in«that you must
obey them : but the chief things in which you are to
do it, are, the things pertaining 'to the Lord." Re
ligious parents charge their children to keep the
wayg ,of the Lord, Gen. 18. 19! They command
theni" to be found in the way 'of their duty toward
GodAarid to take heed of those sins that their age
is most prone to commit ; in these things especially
they must see that they be obedient. There, is a
general' reason given; for this is right, there is a
natural equity in it, God has enjoined it, and it
highly becomes Christians. It is the order of na
ture, that .parents command, and children obey.
Though this may seem a hard saying, yet it is duty,
and it must be done by such as would please 0°u>
and approve themselves to 'him. For the proof of
this, the appstle quotes the law of the fifth_ com
mandment ; which Christ was so far from designing
to abrogate and repeal, that he came to confirm it ;
as appears by his vindicating it,' Matt. IS. 4, ecc

EPHESIANS, VI.

563

Honour thy father and mother; (v. 2.) wliich ho
nour implies reverence, obedience, and relief and
maintenance, if these be needed. The. apostle adds,
which is the first commandment with promise. Some
little difficulty arises from this, which we should not
overlook ; because some who plead for the lawful
ness of images, bring this as a proof that we are not
obliged by the second commandment. But there is
no manner of force in the argument. The second
commandment has not a particular promise ; but
only a general declaration or assertion, which re
lates to the whole law of God's keeping mercy for
thousands. And then by this is not meant the first
commandment of the decalogue that has a promise ;
for there is no other after it that has, and therefore
it would be improper to say it js the first : but the
meaning may be this, " This is a prime or chief
commandment, and it has a promise ; it is the first
commandment in the second table. The promise
is, That it may be well with thee," &c. v. 3. Ob
serve, Wheyeas the promise in the commandment
has reference to the land of Canaan, the apostle
- heteby shews that that and other promises, which
we have in the Old Testament relating to the land
of Canaan, are to be understood more generally.
That you may not think that the Jews only, to
whom God gave the land of Canaan, were bound by
the fifth commandment, he here gives it a further
sense, That it may be well with thee, &c. Out
ward prosperity and long life are blessings pro
mised to those who keep this commandment. This
is the way to have it well with us ; and obedient
children are often . rewarded with outward pros
perity:, not indeed that it is always so; there are
instances of such children who meet w^th much
affliction in this life : but ordinarily it is thus re
warded; and where it is not, it is roade,up with
something better. Observe, L The gospel has its
temporal promises, as well as spiritual ones. 2.
Although the authority of God be sufficient to en
gage us in our duty, yet we are allowed to have re
spect to the.,jjromised reward : and, 3. Though it
contains some le m^bra/ advantage, even that may be
considered as a motive and encouragement to our
obedience. II. The -duty of parents; And ye fathers, v. 4.
Or, ye parents, 1. '" Do not provoke your children
to wrath. Though God has given you power, you
must not abuse that power; remembering that ydur
children are,, in a particular manner, pieces of your
selves, and therefore ought to be governed with
great tenderness and love. Be not impatient with-
them ; use no unreasonable severities, and lay no rigid
injunctions upon them. When you caution them,
when you counsel them, when you reprove them,
do it in such a manner as not to provoke them to
wrath. In all such cases deal prudently and wisely
with them, endeavouring to convince their judg
ments, and to work upon their reason. v .2. "Jlfang
them up well ; in the nurture and admonition ofthe
Lord; in the discipline of proper and pfcdihpassloh-
ate correction ; and in the knowledge of that duty;
which God requires of them, and by whkhkthey'
may become better acquainted with. him. 'Give
them a'good education." It is the great duty of pa
rents to be careful in the education of their' children;
" Not only bring them up as the brutes do, taking
care to provide for them ; but bring them up in nur
ture and admonition, in such a'manner as is suitable
to their reasonable natures. Nay, not only bring
them up as men, in nurture pud admonition ; but as
Christians, in the admonition oftlie Lord. ,Let them
have a religious education. Instruct them to fear
sinning; and inform them of, and excite them to,
the whole of their duty toward God."
III. The duty of servants ; ^at also is summed up
in one word, which is, obedience. He is largest on

this article; as knowing there was the greatest need
of it These servants were generally slaves. Civil
servitude is not inconsistent with Christian liberty.
They may be the Lord's, freemen, who are slaves to
men. " Your masters according to the flesh, (v. 5.)
who have the command of your bodies, but not of
your souls and consciences : God alone has dominion
over these." Now with respect to servants, he ex
horts, 1. That they obey with fear and'trembling. They
are to reverence those who are over them ; fearing
to displease them, and trembling lest they should
justly incur their anger and indignation.
2. That they be sincere in their obedience ; in sin
gleness of heart; not pretending obedience when
they design disobedience, but serving them with
faithfulness. 3. They should have an eye to Jesus Christ, in all
the service that they perform to their masters ; (v.
5 — 7. ) dping service as to the Lord, and not to men ;
not to men only or principally. When servants, in
the discharge of the duty of their places, have an
eye to Chrigf, this puts an honour upon their obe
dience, and an aceeptabteness into it. Service done
to their earthly.ma'sters yjith an eye to him, becomes
acceptable service to, hiiti also. To have an eye to
Christ, is to remember that he sees them, and is ever
present with them ; and that his authority obliges
them to a faithful and conscientious discharge of the
duties of their station. f \
4. They must not serve their masters with eye-
service; (v. 6.) that is, only when their master's eye
is upon them ; but they must be as conscientious in
the discharge of their duty, when they are absent
and out of the -way; because then their Master in
heaven beholds them : and therefore they must not
act as men-pleasers ; as though they had no regard
to the pleasing of God, and approving themselves to
him,- if they can ,impo*se' upon their masters. Ob
serve, A steady regard to the Lord Jesus Christ will
make men faithfuland sincere in every station of life.
5. What they do, they must,do cheerfully ; doing
the will,of God from the heart; serving their mas
ters, as God wills they should, not grudgingly or by
constraint, but from a principle of love to them and
thejp.c.oncerns. This is doing it withgood-will, (v.
7. ) vdiich will make their service easy to themselves,
pleading to their masters, and acceptable to the Lord
Christ. There shon\d'he^-ood?will to their masters ;
good-will to the families they are in ; and especially
a_ readiness to do their duty to God. Observe, Ser
vice, performed" with conscience, and from a regard
to. God; though it be to unrighteous masters, will be
accounted by Christ as service done to himself.
6. Let faithful servants trust God for their wages,
while they do their duty in his fear ; Knowing thai
whatsoever good thing, (v. 8.) how poor and mean
soever it may be, considered in itself, the same shall
he rqcejve ofthe Lord, that is>(by a metonymy) the
reward of the same. Though his master on earth
should neglect.or abase him, instead of rewarding
him, he shall jgertainly be rewarded by the Lord
Christ: whether he be bond or free, whether he be
a poor bondrservant, or a freeman or master. Christ
regardsfnot these differences of men at present ; nor
will he in the great and final judgment. You think,
" A prince, or a magistrate, or a minister, that does
his duty here, will be sure to receive his reward in
heaven : but what capacity am I, a poor servant/in,
of recommending myself to the favour of God ?"
Why, God will as, certainly reward thee for the
meanest drudgery, that is done from a sense of duty,
and with an eye to himself. And what can be said
more proper, both to engage and to encourage ser
vants to their duty ?
IV. The duty of masters; "And ye, masters, do
the same things unto them ; (v, 9. ) act after the same

564

EPHESIANS, VI.

manner. Be just to them, as ye expect they should
be to you : shew the like good-will and concern for
them, and be, careful herein to approve yourselves
to God." Observe, Masters are under as strict ob
ligations to discharge their duty to their servants, as
servants are to be obedient and dutiful to them.
" Forbearing threatening; kiihvK— .moderating
threatening^, and remitting the evils ' which you,
threaten them with. Remember' that your servants
are made of the same mould with yourselves, and
therefore be not tyrannical and imperious over them,
knowing that your Master also. fs in- heaven:" some
copies read, both your and their Master.. "You
have a Master to obey, who makes this your duty ;
and you and. they are butlfellow-servants in respect
of Christ. You will be as ^punishable by him, for
the neglect of your duty, or ^or acting contrary to it,
as any others of meaner condition in the world,. You
are therefore to shew favour to others, as ever you
expect to find favour with hinj ; and you will never
be a match for him, though you may be too hard for
your servants." Neither is there respect of persons
with him; a rich, ajwealthy, and a dignified master,
if he be unjust, imperious, and abusive, is not a jot
the nearer being accepted, of_,God, for his riches,
wealth, and honour. He, wiUircall rhasters and ser
vants to an impartial account for their conduct one
to another ; and will neither spare the one, because
they are more advanced, nor be severe toward the
other, because they are inferior and mean in the
World. If masters and servants would consider both
their relation andobligation to God, and the account
they must shortly give to him, "they would be more
careful of their duty to. each other-'
. Thus the apostle concludes his exhortation to ksj
lative duties. A *
10. Finally, my brethren, be strong in
the Lord, and in the 'pbwer of his might.
11. Put on the whole armour of ©od, that
ye may be able to stand againsj the wiles
of the devil. 1 2. For we wrestle not against
flesh and blood, but against principalities,
against powers, against the rulers of the
darkness of this world, against spiritual
wickedness in high places., 13. \VberesJTcfe
take unto you the whole armour of God,
that ye may be able to withstand in the evil
day, and, having done all, to stand. 14.
Stand therefore, having your loins girt about
with truth, and having pn'the breast-plate
of righteousness; 15. And your feet shod
with the preparation ofthe gospel of peace ;
16. Above all, taking the shield of faith,'
wherewith ye shall be able to quench all
the fiery darts of the wicked. Y4 7. And take
the helmet of salvation, and the sword of
the Spirit, which is the word of God : 1 8.
Praying always with all prayer and suppli
cation in the Spirit, and watching there
unto with all perseverance and supplication
for all saints ;
Here is a general exhortation to constancy in our
Christian course, and to courage in our Christian
warfare. Is not our life a warfare ? It is so ; for we
struggle with the common calamities of human life.
Is not our religion much more a warfare ? It is so ;
for we struggle with the opposition of the powers of
darkness, and with many enemies who would keep
us from God and heaven. We have enemies to fight

against?, a Captain to fight for, a banner to fight un
der, and certain rules of war by which we are to
govern ourselves. "Finally, my brethren; (v. 10.)
it yet remains that ye apply yourselves to your work
and duty as Christian soldiers. " Now it is requisite
that a soldier have a good heart, and that he be well
armed. If Christians be soldiers qf Jesus Christ,
I. They must see that they haye a good heart for
it. This is prescribed here ; B^strong in the Lord,
&c. Those who have so many battles to fight, and
who,, in their way to heaven, must dispute every
step, like a pass, with dint of sword, have need of a
great deal of courage. Be strong therefore, strong
for service, strong for suffering, strong for fighting.
Let a soldier be ever so well armed without, if he
have not within a good heart, his armour will stand
him in little stead. Note, Spiritual strength and
courage are very necessary for our spiritual warfare.
Be strong in the Lord ; either in his cause, and for
his sake ; or rather, in his strength. We have no
sufficient strength of our own. Our natural courage
is as perfect cowardice, and our natural strengths
ferfect weakness ; but all our sufficiency is of God.
, n his strength we must go forth, and go on. By the
actings of faith, we must fetch in grace and help
from heaven, to enable us to do that which of our
selves we cannot do, in our Christian work and war
fare. We should stir up Ourselves to resist tempta
tions in a reliance upon God's all-sufficiency, and
the omnipotence of his might.
II. They must be well armed ; " Put on the whole
armour qf God; (v, 11. ) make use of all the proper
defensitives and weapons for repelling the tempta
tions and stratagems of Satan, get and exercise all
the Christian graces, the whole armour, that np part
be naked and exposed to the £nemy." Observe,
They who would approve themselves to have, true
gj-ace, must aim at all grace ; the whole armolir. It
is called the armour of God, because he both pre
pares and bestows it. We have no armour of our
own, that will be armour of proof in a trying time.
Nothing will stand us in steadvbut the armour of
God. This armour is prepared for us, but we must
put it on ; we must pray for grace ;.we must use the
grace given us, and draw it out into' act and exercise
as there is.oc!casion. , The reason assigned, wh'y the
Christian should be completely armed, is, that ye
may be able to stand against the wiles of the Devil,
that ye may be able to hold out, and to overcome,
notwithstanding all his assaults, both' of force and
¦fr&ud ; all.the deceits he puts upon us, all the snares
he lays for us, and all his machinations against us.
This.the apostlevenlarges upon here, and shews,
' 1. What, our danger is, and what need we have to
put on this whole armour : considering what sort of
enemies we have to deal with— jthe Devil, and all
.the powers of darkness ;.Fbr we wrestle not against
•fi~»sp an-dbfqod, &c. v. 12. The combat for which
we"are,to.be prepared,'is not against ordinary human
enemies*'; not barely with men compounded pi flesh
(tnd'blpodi nprj&gains;t our own corrupt natures singly
considered-; "but against the several ranks of devils,
Who have a government which they exercise in this
world". We have to do,
(1.) With a subtle enemy; an enemy who uses
wiles andfctratagems, as v. 11. He has a thousand
wfiys of beguiling unstable souls : hence he is called,
a serpent ior subtlety; an old serpent, experienced
in the art and trade of tempting.
(2.) He is a powerful enemy ; principalities, and
powers, and rulers. They are numerous, they are
vigorous ; and rule in those heathen nations which
are yet in darkness. The dark parts of the world
are the seat of Satan's empire. Yea, they are usurp
ing princes over all men, who are yet in a state of
sin and ignorance. Satan's is a kingdom of darkness;
whereas Christ's is a kingdom of light.

EPHESIANS, VI.

565

f 3.) They ave^spirltual enemies; spiritual wick
edness in high places; or wicked spirits, as some
translate it. The Devil is a spirit, a wicked spirit ;
and our danger is the greater from our enemies, be
cause they are unseen, and assault us ere we are
aware of them. The devils are wicked spirits, and
they chiefly annoy the saints with, and provoke them
to, spiritual wickednesses, pride, envy, malice, &p.
These enemies are said to be in high places, or in
heavenly places ; so the word is : taking heaven (as
one says) for the whole ixpansum, or spreading out
of the air between the earth and the stars; the air
being the place from which the devils assault us.
Or the meaning may be, " We wrestle about hea
venly places, or heavenly things ;" so some of the
ancients interpret it. Our enemies strive to prevent
our ascent to heaven, to deprive us of heavenly bless
ings, and to obstruct our communion with heaven.
They assault us in the things that belong to our souls,
and labour to deface the heavenly image hi our
hearts ; and therefore we have need to be upon our
guard against them. We have need of faith in our
Christian warfare, because we have spiritual ene-
¦ mies to grapple with, as well as of faith m our Chris
tian work, because we have spiritual strength to
fetch ih. Thus you ,see your danger.
s2. What ourduty is ; to take and put on the whole
armour of God, and then to stand our ground, and
withstand our enemies., «
>: (1.) We must withstand, v. 13. We must not
yield to the Devil's "allurements and assaults, but
oppose them. Satan is said to stand up against us,
1 Chron. 21. 1. I|he stand up against us, we must
stand against him ; set up, and keep up, an interest
in opposition to the Devil. Satan is the wicked one,
'and his kingdom is the kingdom of sin*: to stand
against Satan,' is to strive against sin. That ye may
be able to withstand in the evil day, in the tempta
tion, or of any sore affliction. *•
') (2. ) We must-stand our ground ; And having done
\all, to stand. We must resolve, by God's grace, not
to yield to Satan. Resist him, and he will flee. If
we give back, he will get ground. If we distrust,
eitjjer our cause, or our Leader; or our armour, we
give him advantage. Our* present business is, to
withstand the assaults of tiie Devil, and to stand it
out ; and then having done all, that is incumbent on
the good soldiers or Jesus Christ;" our warfare will
be accomplished, and we shall be finally victorious.
(3. ) We must stand armed ; and this is here most
enlarged upon. Here is a Christian in complete ar
mour : and the armour is divine. Armour of God.
Armour of Light, Rom: 13. 12. Armour of righ
teousness, 2 Cor. 6. 7. The apostle specifies the
particulars of this armour, both offensive and defen
sive. Here is the military girdle or belt ; the breast
plate; the greaves, or soldier's sHoes; the shield;
theTielmet, and the sword. It is observable, among
them all, there is none for the back ; if we turn our
ba<?k upon the enemy, we lie exposed.
[1.] Truth or sincerity is our girdle, v. 14. It
was prophesied of Christ, (Isa. 11. 5.) that righ
teousness' should be the girdle of his loins, and
faithfulness the girdle of his reins. That which
Christ was girt with, all Christians must be girt
with. God desires truth, that is, sincerity, in the
inward parts. This is the strength of our loins; and
it girds on all the other pieces of our armour, and
therefore is first mentioned. I know no religion
without sincerity. Some understand it of the doc
trine and the truths ofthe gospel: they should cleave
to us, as the girdle does 'to the loins. Jer. 13. 11.
This will restrain from all libertinism and licen
tiousness,^ as a girdle restrains and keeps in the
body. /This is the Christian-soldier's belt : ungirt
with this, he is unblessed.
[2.] Righteousness must be our breast-plate. The

breast-plate secures the vitals, shelters the heart.
The righteousness of Christ, imputed to us, is our
breast-plate against the arrows of divine wrath.
The righteousness of Christ, implanted in us, is our
breast-plate to fortify the heart against the attacks
which Satan makes against us. The apostle ex
plains this in 1 Thess.. 5. 8. Putting on the breast
plate of faith and love. Faith and love include all
Christian graces : for by faith we are united to
Christ, and by love to our brethren. These will
infer a diligent observance of our duty to God ; and
a righteous deportment toward men, in all the of
fices- of justice, truth, and charity.
[3.] Resolution must be as the greaves to our
legs ; And their feet shod with the preparation of
the' gospel of peace, v. 15. Shoes, or greaves of
brass, or the like, were formerly part of the milita
ry armour: (1 Sam. 17. 6.) the use of them was to
defend their feet against the gaUVtraps, and sharp
sticks, which were wont to be laid privily in the
way, to obstruct the marching of the enemy ; they
who fell upon them being unfit to march. The pre
paration ofthe gospel of peace, signifies a prepared
and resolved frame of heart, to adhere to the gospel,
and abide by it; which will enable us to walk with
a steady pace in the way of religion, notwithstand
ing the difficulties and dangers that may be in it. It
is styled the gospel of peace, because it brings all
sorts Of peace ; peace with God, with ourselves, and
with one another.
It may also be meant of that which prepares for
the entertainment of the gospel ; and that is repent
ance. With this our feet must be shod : for by
living a life bf repentance, we are armed against
temptations to sin, and the designs of our great ene
my. Dr. Whitby thinks this may be the sense of the
words ; "That ye may be ready for the combat, be
ye shod with the gospel of peace ; endeavour after
that peaceable and quiet mind which the gospel calls
for. Be not easily provoked, or prone to quarrel ;
but shew all gentleness, and all long-suffering to all
men ; and this will as certainly preserve you from
many great temptations and persecutions, as did
those shlbes of brass the soldiers from those gall-
traps," &c.
[4.] Faith must be our shield. Above all, or
chiefly, taking the shield qf faith, v. 16. This is
more necessary than any of them. Faith is all in
all to us in an hour of temptation. The breast-plate
secures the vitals ; but with the shield we turn every
way. This is the victory pver the world, even our
faith. We are to be fully persuaded of the truth
of all God's promises and threatenings; such a faith
being of. great use against temptations. Consider
faith, as it is the evidence of things not seen, and the
substance of things hoped for ; and it will appear to
be of admirable use for this purpose. Faith, as re
ceiving Christ, and the benefits of redemption, so
deriving grace from him, is like a shield, a sort of
universal defence. Our enemy the Devil is here
called the wicked one. He is wicked himself, and
he endeavours to make us wicked. His tempta
tions are called darts, because of their swift and un-
discerned flight, and the deep wounds that they give
to the soul ; fiery darts, by way of allusion to the
poisonous darts which were wont to inflame the
parts which were wounded with them, and there
fore were so called ; as the serpents with poisonous
stings are called fiery serpents. Violent tempta
tions, by which the soul is set on fire of hell, are
the darts which Satan shoots at us. Faith is the
shield, with which we must quench these fiery
darts; wherein we should receive them, and so
render them ineffectual, that they may not hit us,
or at least that they may not hurt us. Observe,
Faith, acted upon the word of God, and applying

566

EPHESIANS, VI.

that, acted upon the grace of Christ, and improving
that, quenches the darts of temptations.
[5.J Salvation must be our helmet; (v. 17.) that
is, Hope, which has salvation for its object ; so 1
Thess. 5. 8. The helmet secures the head. A good
hope of salvation, well founded, and well built, will
both purify the soul, and keep it from being defiled
by Satan : and it will comfort the soul, and keep it
from being troubled and tormented by Satan. -He
would tempt us to despair ; but good hope keeps us
trusting in God, and rejoicing in him. -
[6. ] The word of God is the sword Of the Spirit.
The sword is a very necessary and useful part- of a
soldier's furniture. The word of God is very ne
cessary, and of great use to "the Christian, in orfler
to his maintaining, and his succeeding in, the spiri
tual warfare. It is called the sword of the Spirit,
because it is of the Spirit's inditing : and he renders
it efficacious and powerful, and sharper than a two-
edged sword. Like Goliath's sword, none like that ;
with this we assault the assailants. Scripture-argu
ments are the most powerful arguments to repel a
temptation with. Christ himself resisted Satin's
temptations with, It is written, Matt. 4. 1, 2, &c.
This, being hid in the heart, will preserve from sin,
(Ps. 119. 11.) and will mortify and kill those lusts
and corruptions that are latent there.
[7.] Prayer must buckle on all the other parts
of our Christian armour, v. 18. We must join pray
er with all these graces, for our defence against
these spiritual enemies ; imploring help and assist
ance of God, as the case requires : and we must
pray always. Not as though we were to do nothing
else but pray ; for there are other duties of religion,
and of our respective stations in the world, that are
to be done in their place and season : but we should
keep up constant times of prayer, and be constant
to them. We must pray upon all occasions, and as
often as our own and others' necessities call Us to it.
We must always keep up a disposition to prayer ;
and should intermix ejaculatory prayers with our
duties, and with common business. Though set and
solemn prayer may sometimes be unseasonable, (as
when other duties are to be done,) yet pious ejacu
lations can never be so. We must pray with all
prayer and supplication ; with all kinds of prayer,
public, private, and secret ; social and solitary ; so
lemn and sudden ; with all the parts of prayer ; con
fession of sin, petition for mercy, and thanksgivings
for favours received. We must pray in the Spirit ;
our spirits must be employed in tiie duty ; and we
must do it by the grace of God's good Spirit. We
must watch thereunto, endeavouring to, keep our
hearts in a praying frame ; and take all occasions,
and improve all opportunities, for the duty: we
must watch to all the motions of our own hearts to
ward the duty. When God says, Seek ye my face;
our hearts must comply, Ps. 27. 8. This we must
do with all perseverance. We must abide by the
duty of prayer, whatever change there may be in
our outward circumstances; and we must continue
in it as long as we live in the world. We must per
severe in a particular prayer ; not cutting it short,
when our hearts are disposed to enlarge, and there
is time for it, and our occasions call for it. We
must likewise persevere in particular requests, not
withstanding some present discouragements and re
pulses. And we must pray with supplication, not
for ourselves only, but for all saints; for we are
members one of another. Observe, None are so
much saints, and in so good a condition in this world,
but they need our prayers ; and they ought to have
them. The apostle passes hence to the conclusion of the
epistle. 1 9. And for me, that utterance may be

gjven unto me, that I may open my mouth
boldly, to make known the mystery of the
gospel, 20. For which I am an ambassador
in Bonds ; that therein I may speak boldly,
as I ought to speak. 21. But that ye also
may know my affairs, and how I do, Ty-
chicus, a beloved brother and faithful mi
nister in the. Lord, shall make known to
you all things: 22. Whom I have sent
Unto you for the same purpose, that ye
might know our affairs, and that he might
comfort your hearts. 23. Peace be, to the
brethren," and love with faith, from God the
Father and the Lord Jesus Christ. 24.
Grace be with all them that love our Lord
Jesus Christ in sincerity. Amen.
Here,I. He desires their prayers for him, v. 19. Hay
ing mentioned supplication for all saints, he puts
himself into the number. We must pray for all
saints ;' and particularly, for God's faithful minis
ters. Brethren, pray fir us, that the word of the
Lord may run- and be glorified. Observe what it
is he would have them pray for in his behalf; "that
utterance may be given unto me; that I may be
enlarged from my present restraints, and so have
liberty to propagate the faith of Christ ; that I may
have ability to express myself in a suitable and be
coming manner, and that I may open my mouth
boldly; that I may deliver the whole counsel of
God, without any base fear, shame, or partiality."
To make known the mystery of the gospel; some
understand it of that part of the gospel 'which con
cerns the callingiof the Gentiles, which had hither
to, as a mystery, been concealed." But the whole
gospel was a mystery, till made known by divine
revelation ; and it is the work of Christ's ministers
to publish it. Observe, St. Paul had a great com
mand of language; they called him Mercury, .be
cause he was the chief speaker; (Acts 14. 12.) and ,
yet he would have his friends ask of God the gift of
utterance for him. He was a man of great courage,
and often signalized himself for it; yet he would
have them pray that God would give him boldness. ,
He knew as well what to say as iuiy man; yet .he
desires them to pray for him, that "he may speak as
he ought to speak. The argument with which; he
enforces his request, is, that for the sake .pf the gos
pel he was an ambassador in bonds, v. 20. He was
persecuted and imprisoned for preaching the gospel;
though, notwithstanding, he continued in the embas
sy committed to him by Christ; and persisted in
preaching it. Observe, 1. It is no new thine for
Christ's ministers to be in bonds. 2. It is a nard
thing for them to speak boldly, when that is their
case. And, lastly, The best and most eminent mi
nisters have need of, and may receive advantage by,
the prayers of good Christians ; and therefore should
earnestly desire them.
Having thus desired their prayers,
II. He recommends Tychicus unto them, v. 21,
22. He sent him with this epistle, that he might
acquaint them with what other churches were in
formed of, that is, how he did, and what he did;
how he was used by the Romans in his bonds ; and
how he behaved himself in his present circum
stances. It is desirable to' good ministers, both that
their Christian friends should know their state, and
likewise to be acquainted with the condition of their
friends ; for by this means they may the better help
each other in their prayers. And that he might
comfort their hearts : by giving such an account of

PHILIPPIANS, 1.

567

their sufferings, of ..the cause of them, and of the
temper of his mind, and his behaviour under them,
as might prevent their fainting at his tribulations
and even minister matter of joy and thanksgiving
unto them. He tells them, that Tychicuswas a be
loved brother, and faithful minister in the Lord.
He was a sincere Christian, and so a brother in
Christ : he was a faithful minister in the work of
Christ ; and he was very dear to St. Paul : which
makes his love to these Christian Ephesians the
more observable, in that* he should now part with
so good and dear a friend for their sakes, when his
company and conversation must have been peculiar
ly delightful and serviceable to himself. But the
faithful servants of Jesus Christ are wont to prefer
the public good to their own private or personal in
terests. III. He concludes with his good wishes and pray
ers for them; and not for them only, but for all the
brethren, v. 23, 24. His usual benediction was, grace
and peace: here it is, Peace be to the brethren, and,
love with faith. By peace we are to understand all
manner of peace ; peace with God, peace with con
science, peace among themselves : and all outward
prosperity is included in the word ; as if he had said,
"I wish the continuance and increase Of all happi
ness to you." And love with faith. This in part
explains what he means#in the following verse by
grace: not only grace in the fountain, or 'the love

and favour of God; but grace in the streams, the
grace of the Spirit flowing from that divine princi
ple ; faith and love including all the rest. It is the
continuance and increase of these that he desires for
them, in whom they were already begun. It fol
lows, from God the Father, &c. All grace and
blessings are derived to the saints from God, through
the merit and intercession of Jesus Christ our Lord.
The closing benediction is more extensive than
the former; for in this he prays for all true be
lievers ^t Ephesus, and every where else. It is the
undoubted character of all the saints, that they love
our Lord Jesus Christ. Our love to Christ is not
acceptable, unless it be in sincerity : indeed there
is no such thing as love to (Jhrist, whatever men
may pretend, where there is not sincerity. The
words may be read, Grace be with all them who
love our Lord Jesus Christ in incorruption, who
continue constant in their love to him, so as not to
be corrupted out of it by any baits or seductions
whatsoever ; and whose love to him is uncorrupted
by any opposite lust, or the love of any thing dis
pleasing to him. Grace, that is, the favour ofGod,
ahd all good, (spiritual and temporal,) that is, the
product of it, is and shall be with all them who thus
love our Lord Jesus Christ. And it is, or ought to
be, the, desire and prayer of every lover of Christ,
that it may be so with all his fellow-Christians.
Amen, so be it.

AN

EXPOSITION, r
WITH • "
PRACTICAL OBSERVATIONS,
OF THE
EPISTLE OF ST. PAUL TO THE PHILIPPIANS.
jCompleted by Dr. W. Harris.

PHILIPPI was a chief city of the western part of Macedonia, v-finn t»c p.tfilot t»c utMaSnltt b-o'x/s, Acts
16. 12. It took its name from Philip, the famous king of Macedon, who repaired and beautified it ; -
and was afterward made a Roman colony. Near this place were the Campi Philippici, remarkable for
the famous battles between Julius Cassar and Pompey the Great ; and that between Augustus and An
tony on one side, and Cassius and Brutus on the other. But it is most remarkable among Christians for
this epistle, which was written when Paul was prisoner at Rome, A. D. 62.
St. Paul seems to have had a very particular kindness for the church at Philippi, which he himself, had
been instrumental in planting ; and though he had the care of all the churches, he had, upon that ac
count, a particular fatherly tender care of this. Those whom God has employed us to do any good to,
we should look upon ourselves both encouraged and engaged to study to do more good to. He looked
upon them as his children, and, having begotten them by the gospel, he was desirous by the same gospel
to nourish and nurse them up. ,
I. He was called in an extraordinary manner to preach the gospel at Philippi, Acts 16. 9. A vision ap
peared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over
into Macedonia, and help us. He saw God going before him, and was encouraged to use all means for
carrying on the good work which was begun among them, and building upon the foundation which was
laid.

568

PHILIPPIANS, I

i. "j ^hl|ippi lle suffered hard things ; he was scourged; and put into the stocks ; (Acts 16. 33.) yet he
had not the less kindness for the place for the hard usage die met with there. We must never love our
friends the less for the ill treatment which our enemies give us.
III. The beginnings of that church were very small ; Lydia was converted there, and the jailer, and a few
more : yet that did not discourage him. It good be not done at first, it may be done afterward ; and the
last works may be more abundant. We must not be discouraged by small beginnings.
IV. It seems, by many passages in this epistle, that this church at Philippi grew into a flourishing church ;
and, particularly, was very kind to St. Paul. He had reaped qf their temporal things, and he made a
return in spiritual things. He acknowledges the receipt of a present they had sent him, (ch. 4. 18.)
and that when no church communicated with him as concerning giving and receiving besides; (v. 15.)
and he gives them a prophet's, an apostle's reward, in this epistle, which is of more value than thousands
of gold and silver.

PHILIPPIANS, I.

CHAP. L
He begins with the inscription and benediction, v. 1,2. He
gives thanks for the saints at Philippi, v. 3 . . 6. „ He speaks
of his great affection and concern for their spiritual welfare,
(v. 7, 8.) his prayers for them, (v. 9 . . 11.) his care to pre
vent their offence at his sufferings, (v. 12 . . 20.) his readi
ness to glorify Christ by life or death; (v. 21 . . 26.) and
then concludes with a double exhortation to strictness and
constancy, v. 27 . . 30.
l.TJAUL and Timotheus, the servants
JL of Jesus Christ, to all the saints in
Christ Jesus who are at Philippi, with the
bishops and deacons: 2. Grace be unto you,
and peace, from God our Father, and from
the Lord Jesus Christ.
We have here the inscription and benediction.
Observe, I. The persons writing the epistle — Paul and Ti
motheus. Though Paul was alone divinely inspired,
he joins Timothy with himself, to express his own
humility, and put honour upon Timothy. They who
are aged, and strong, and eminent, should pay re
spect to, and support the reputation of, those who
are younger, and weaker, and of less note. The
servants of Jesus Christ; not only in the common
relation of his disciples, but in the peculiar work of
the ministry, the high office of an apostle and evan
gelist. Observe, The highest honour of the great
est apostle, and most eminent ministers, is, to be the
servants of Jesus Christ; not the masters of the
churches, but the servants of Christ. Observe,
II. The persons to whom it is directed.
1. To all the saints in Christ w^ho were at Philip
pi. He mentions the church before the ministers,
because the ministers are for the church, and for
their edification and benefit ; not the churches for
the ministers,' and for their dignity, dominion, and
wealth. Not for that we have dominion over your
faith, but are helpers of your joy, 2 Cor. 1. 24.
They are not only the servants of Christ, but the
servants of the church for his sake. Ourselves your
servants for Jesus' sake, 2 Cor. 4. 5.
Observe, The Christians here are called saints ;
set apart for God, or sanctified by his Spirit, either
by visible profession or real holiness. And they who
are not really saints on earth, will never be saints in
heaven. Observe, It is directed to all thp saints, one
as well as another, even the meanest, the poorest,
and those of the least gifts. Christ makes no dif
ference ; the rich and the poor meet together in
him : and the ministers must not make a difference
in their care and tenderness upon these accounts.
We must not have the faith of our Lord Jesus Christ
with respect of persons, James 2. 1. Saints in Christ

'Jesus ; saints are accepted only by virtue of their
being in Christ Jesus, or as they are Christians. Out
of Christ the best saints will appear singers, and un
able to stand before God.
2. It is. directed to the ministers, or church-offi*
cers ; with the bishops and deacons. The bishops or
elders, in the first place, whose office it was to teach
and rule ; and the deacon^, or overseers of the poor,
who took care of the outward business of the house
of God ; the place, the furniture, the maintenance
of the ministers, and provision for the poor. These
were all the offices which were then known in the
church, and which were of divine appointment . The
apostle, in the direction of his epistle to a Christian
church, acknowledges but two orders, which he
calls bishops and deacons. And whosoever shall
consider, th^t the same characters and titles, the
same qualifications, the same acts of office, and the
same honour and respect, are every where ascribed
throughout the New Testament to those who are
called bishops and presbyters, (as Dr. Hammond
and other learned men allow,) will fold it difficult to
make them a different office or distinct order of
ministry in the scripture times.
III. Here is the apostolical benediction, (v. 2.)
Grace be unto ypu, and peace, from God our Fa
ther, and from the Lord Jesus- Christ. This is the
same, almost word for word, in all the epistles ; to
teach us, that we must not be shy of forms, though
we are not to be tied down to them, especially such
as are not scriptural. The only form in the Old
Testament is'that of a benediction, (Numb. 6. 23 —
26.) On this wise ye shall bless the children of Is
rael, saying unto them,- The Lord Mess thee and
keep thee : the Lord make his face shine upon thee,
and be gracious unto thee : the Lord lift up the light
of his countenance upon thee, and give thee peace.
So in the New Testament, the good which is wished
is spiritual good, grace and peace ; the free favour
and good-will of God ; and all the blessed fruits and
effects of it : and that from God our Father, and
from the Lord Jesus Christ ; jointly from them
both, though in a different way. Observe, 1. No
peace without grace. Inward peace springs from a
sense of divine favour. 2. No grace and peace but
from God our Father, the Fountain and Original
of all blessings ; the Father qf HghtSj from whom
cometh down every good and perfect gift, James 1.
17. 3. No grace and peace from God our Father,
but in and through our Lord Jesus Christ. Christ,
as Mediator, is the Channel of conveyance of all
spiritual blessings to the church, and directs the dis
posal of them to all his members.
3. 1 thank my God upon every remem
brance of you, 4. (Always in every prayer

PHILIPPIANS, I.

569

of mine for you all making request with
joy,) 5. For your fellowship in the gospel,
from the first day until now; 6. Being con
fident of this very thing, that he who hath
begun a good work in you will perform it
until the day of Jesus Christ:
The apostle proceeds, after the inscription and
benediction, to thanksgiving ior the saints at Philip*-
pi. He tells them what it was he thanked God for,
.upon their account. Observe here,
I. Paul remembered them : he bore them much in
his thoughts ; and though they were out of sight, and
he was at a distance from them, yet they were not out
of his mind : or, Upon every mention ofyou^-i-iri nitty
it pytU vftZv. As he often thought of them, so he of
ten spake of them, and delighted to hear them spoken
of. The very mention of them was grateful tohim : it
is a pleasure to hear of the w elfare of an absent friend.
II. He remembered them with joy. At Philippi
he was evil entreated ; there he was scourged and
put into the stocks, and for the present saw little of
the fruit of his labour; and yet he remembers Phi
lippi with joy. He looked upon his sufferings for
Christ as his credit, his comfort, his crown, and was
pleased at every mention of the place where he suf
fered. So far was he from being ashamed of them,
or loath to hear of the scene of his sufferings, that he
remembered it with joy.
III. He remembered them in prayer; Always in
every prayer of mine for you all, v. 4. The best
remembrance of our friends, is, to remember them
at the throne of grace. Paul was much in prayer
for his friends, for all his friends, for these particur
larly. It should seem by this manner of expression,
that he mentioned at the throne of grace the seve
ral churches he was interested in, and concerned
for, particularly and by name. He had seasons of
prayer for the church at Philippi. God gives us
leave to be thus free with him ; though, for our com-
Jbrt, he knows Whom we mean, when we do not
name them.
IV. He thanked God upon every joyful remem
brance of them. Observe, Thanksgiving must have
a part in every prayer ; and whatsoever is the mat
ter of our rejoicing, ought to be the matter of our
thanksgiving. What we have the comfort bf, God
must have the glory of. He thanked God, as well
as made requests with joy. As holy joy is the heart
and soul 6¥ thankful praise, so thankful praise is the
lip and language of holy joy.
V, As in our prayers, so in our thanksgiving, we
must eye God as our God ; / thank my God. It
encourages us in prayer, and enlarges the heart in
praise, to see every mercy coming from the hand of
God, as our God. I thank my God upon every re
membrance of you. We must thank our God for
others' graces and comforts, and gifts and usefulness,
as we receive the benefit of them, and God receives
glory by them.
But what is the matter of this thanksgiving ?
_ , 1. He gives thanks to God for the comfort he hail
in them ; (v. 5. ) for your fellowship in the gospel,
from the first day until now. Observe, Gospel^
fellowship is a good fellowship ; arid the meanest
Christians have fellowship in the gospel with the
greatest apostles ; for the gospel salvation is a com
mon salvation; (Jude 3.) and they obtain like pre
cious faith with thetfo 2 Pet. 1. 1. They who sin
cerely receive and embrace the gospel, have fellow
ship in it from the very first day: a new-born
Christian, if he is true-born, is interested in all the
promises and privileges of the gospel from the first
day of his becoming such. Until now. Observe,
It is a great comfort to ministers, when they who
begin well, hold on and persevere.
Vol. vi.— 4 C

Some, by their fellowship in the gospel, under*
stand their liberality toward propagating of the gos
pel, and translate *o/vavfa, not communion, but com
munication. But comparing it with Paul's thanks
giving on the account of other churches, it rather
seems to be taken more generally, for the fellowship
which they had, in faith and nope and holy love,
with all good Christians ; a fellowship in gospel pro
mises, ordinances, privileges, and hopes; and this
from the first day until now.
2. For the confidence he had concerning them ;
(v. 6.) Being confident of this very thing, &c. Ob
serve, The confidence of Christians is the great com
fort of Christians, and we may fetch matter of praise
from our hopes as well as from our joys ; we must
give thanks not only for what we have the present
possession and evidence of, but for what we have
the future prospect of. Paul speaks with much
confidence concerning the good estate of others,
hoping well concerning them in the judgment of
charity', and being confident in the judgment of faith,
that' if they were sincere they should be happy. ,
That he who hath begun a good work in you, will
perform it unto the day of Jesus Christ. A good
work among you — it i/tit, so it may be read : under
stand it in the general, ofthe planting of the church
among them. He who hath planted Christianity in
the world, will preserve it as long as the world
stands. Christ will have a church till the mystery
of God shall be finished, and the mystical body
completed. The church is built upon a rock, and
the gates of hell shall not prevail against it. But it
is rather to be applied to particular persons, and
then it speaks of the certain accomplishment of the
work of grace wherever it is begun.
Observe here, (1.) The work of grace isa good
work, a blessed work ; for it makes us good, and is an
earnest of good to us. It makes us like God, and fits
us for the enjoyment of God. That may well be call
ed a good work, which does us the greatest good.
(2.) Wherever this good work is begun, it is of
God's beginning ; He has begun a good work in you.
, We could not begin it ourselves, for we are by na
ture dead in trespasses and sins : and what can dead
men do toward raising themselves to life ; or how can
they begin to act, till they are enlivened in the same
respect in which they are said to be dead ? It is God
who quickens them who are thus dead, Eph. 2. 1.
Col. 2. 13.
(3.) The work of grace is but begun in this life ;
it is not finished here ; as long as we are in this
imperfect state, there is still something more to be
done. (4.) If the same God who begins the good work,
did not undertake the carrying and finishing it, it
would lie for ever unfinished. He must perform it,
who began it.
(5.) We may be confident, or well persuaded,
that God not only will not forsake, but that he will
finish and crown, the work of his own hands. Fori
as for God, his work is perfect.
(&.) The work of grace will never be perfected till
the day of Jesus Christ, the day of his appearance :
when he shall come to judge the world, and finish
his mediation, then this work will be complete, and
the top-stone will be brought forth with shouting.
We have the same expression, v. 10.
7. Even as it is meet for me to think this
of ypu all, because I have you in my heart :
inasmuch as both in my bonds, and in the
defence and confirmation of the gospel, ye
all are partakers of my grace. 8. For God
is my record, how greatly I long after you
all in the bowels of Jesus Christ.

570

PHILIPPIANS, I.

The apostle expresses the ardent affection he had
for them, and his concern for their spiritual wel
fare; (v. 7.) I have you in my-Jieart, He loved
them as his own soul, and they lay near his heart.
He thought much of them, and Avas in care about
them. Observe,
, 1. Why he had them in his heart ; Inasmuch as
both in my bonds, and in the defence and confi mo
tion of the gospel, ye all are partakers of my grace;
they had received benefit by him and by his minis
try ; they were partakers of that grace of God which
by him, and through his hands, was communicated
to them. This makes people dear to their ministers
— their receiving ^benefit by their ministry. Or,
" Ye are partakers of my grace, ye have joined with
me in doing and suffering." They were partakers
.of his affliction by sympathy and concern, and rea
diness to assist him. This he calls being partakers
of his grace : for they who suffer with the saints,
are, and shall be, comforted with them ; and they
shall share in the reward, who bear their part of
the burthen. He loved them because they adhered
to him in his bonds, and in the defence and confir
mation of the gospel : they were as ready to appear
in their places, and according to their capacity, for
the defence of the gospel, as the apostle was in his ;
and therefore he had them in his heart. Fellow-suf
ferers should be dear one to .another ; they who
have ventured1 and suffered in the same good cause
of God and religion, should for that reason love one
another dearly : or, because you have me at heart —
fia. to e^fi^v jue iv th x.df,$i± v/uas. They distinguished
their respect to him, by adhering firmly to the doc
trine he preached, and readily suffering for it along
with him. The truest mark of respect towards our
ministers, is, receiving and abiding by the doctrine
they preach.
2. The evidence of it ; It is meet for me to think
this of you all, because I have you in my heart. By
this it appeared that he had them in his heart, be
cause he had a good opinion of them, and good hopes
concerning them. Observe, It is very proper to
think the best of other people, and as well as we can
of them ; to suppose as well of them as the matter
will admit in all cases.
3. An appeal to God concerning the truth of this ;
(v. 8.) For God is my record, how greatly I long
after you all in the bowels qf Jesus Christ : having
them in his heart, he longed after them ; either he
longed to see them, longed to hear from them, or he
longed for their spiritual welfare, and their increase
and improvement in knowledge and grace. He had
joy in them, (v. 4.) because of the good he saw and
heard of among them : yet still he longed after them,
to hear of more of it among them ; and he longed
after them all; not only those among them who
were witty and wealthy, but even the meanest and
poorest; and he longed greatly after them, or with
strong affection and great good-will ; and this m the
bowels of Jesus Christ, with that tender concern
which Christ himself has, and has shewn to precious
souls. Paul was herein a follower of Christ, and all
good ministers should aim to be so. O the bowels
of compassion which are in Jesus Christ to poor
souls ! It was in compassion to them that he under
took their salvation, and put himself to so vast an
expense to compass it Now, in conformity to the
example of Christ, Paul had a compassion for them,
and longed after them all in the bowels of Jesus
Christ. Shall not we pity and love those souls
whom Christ had such a love and pity for ? For this
he appeals to God ; God is my record. It was an
inward disposition of mind that he' expressed^ toward
them, which God only was Witness to the sincerity
of, and therefore to him he appeals. " Whether
you know it or not, or are sensible of it, God, who
knows the heart, knows it."

9. And this I pray, that youv love may
abound yet more and more in knowledge
and in all judgment; 10. That ye may
approve things that are excellent ; that ye
may be sincere, and without offence, till
the day of Christ ; 11. Being filled with
the fruits of righteousness, which are by
Jesus Christ, unto the glory and praise of
God. These verses contain the prayers he put up for
them. Paul often lets his friends know what it was
he begged of God for them, that they might know
what to beg for themselves, and be directed in -their
own prayers ; and that they might be encouraged to
hope they should receive from God the quickening,
strengthening, establishing, comforting grace, which
so powerful an intercessor as Paul was, asked of
God for them. It is an encouragement to us, to
know that we are prayed for by our friends, who,
we have reason to think, have an interest at the
throne of grace. It was intended likewise for their
direction in their walk, and that they might labour
to answer his prayers for them ; for by that it would
appear that God had answered them. Paul, in
praying thus for them, expected good concerning
them. It is an inducement to us to do our duty,
that we may not disappoint the expectations of
praying friends and ministers. He prays,
1. That they might be a loving people, and that
good affections might abound among them; That
your love might abound yet more and more. He
means it of their love to God, and one another,
and all men. Love is the fulfilling both of the law
and of the gospel. Observe, They who abound
much in any grace, have still need to abound more
and more; because there is still something wanting
in it, and we are imperfect in our best attainments.
2. That they might be a knowing, judicious peo
ple ; that love might abound in knowledge, and in
all judgment. It is not a blind love that will recom* v
mend us to God, but a love grounded upon know-,:/j
ledge and judgment. We must love God, because :,
of his infinite excellence and loveliness ; and love
our brethren, because of what we see of the image
of God upon them. Strong passions, without know
ledge and a settled judgment, will not make us com
plete in the will of God, and sometimes do more hurt
than good. The Jews had a zeal of God, but not
according to knowledge, and were transported by it
to violence and rage, Rom. 10. 2. John 16. 2.
3. That they might be a discerning people. This
would be the effect of their knowledge and judg*
ment; That ye may approve the things which are
excellent; (v. 10.) or, as it is in the margin,* Try
the things which differ ; tis to ityiifta^ tiv vftas Talmqi-
/>ovt* ; that we may approve the things which are
excellent upon the trial of them, and discern their
difference from other things. Observe, The truths
and laws of Christ are excellent things ; and it is
necessary that we every one approve of them, and
esteem them such. We only need to try them, to
approve of them, and they will easily recommend
themselves to any searching and discerning mind.
4. That they might be an honest, uprightrhearted
people ; That ye may be sincere. Sincerity is our
gospel-perfection, that in which we should have our
conversation in the world, and which is the glory
of all our graces. When the eye is single, when we
are inward with God in what we do, are really what
we appear to be, and mean honestly; then we are
sincere. '
5. That they might be an inoffensive people;
that ye may be without offence, until the day of
Christ : not apt to take offence ; and very careful not

PHILIPPIANS, I.

571

to give offence to God or their brethren ; to live in
all good conscience before God, (Acts 23. 1.) and to
exercise ourselves to have always a conscience void
of offence toward God and toward men, Acts 24.
16. And we must continue to the end blameless,
that we may be presented so at the day of Christ.
He will present the church without spot or wrinkle;
(Eph. 5. 27.) and- present believers faultless before
the presence of his glory, with exceeding joy, Jude
24. ;
6. That they might be a fruitful, useful people ;
(v, IIJ Being filled with the fruits of righteousness,
&c. From God is our fruit found, and therefore
from him it must be asked. The fruits of righteous
ness are the evidences anti effects of our sanctifica
tion ; the duties of holiness springing from a renewed
heart, the root of the matter inusj being fitted with
them. Observe, They who do much good, should
still endeavour to do more. The fruits of righteous
ness, brought forth for the glory of God and edifi
cation of his church, should really fill us, and wholly
take us up. Fear not being emptied by bringing
forth the fruits of righteousness, for you will be
filled with them. These fruits are by Jesus Christ,
by his strength and grace, for without him we can
do nothing. He is the Root of the good olive, 'from
which it derives its fatness. We are strong in the
grace which is in Christ Jesus, (2 Tim. 2. 1. ) and
strengthened with might by his Spirit ; (Eph. 3. 16.)
and they are unto the glory andpraise of God. We
must not aim at our own glory in our fruitfulness,
but at the praise and glory of God; that God may
be glorified in all things; (1 Pet. 4. 11.) and what
soever we do, we must do all to the glory of God, 1
Cor. 10. 31. It is much for the honour of God,
when Christians not only are good, but do good, and
abound in good works.  , . ^ ^^^
,. 12. But I would ye should understand,
brethren, that the things which happened
unto me have fallen out rather unto the
furtherance of the gospel ; 1 3. So that my
bonds in Christ are manifest in all the pa
lace, and in all •other places ; 14. And
many of the brethren in the Lord, waxing
confident by my bonds, are much more
bold to speak the word without fear. 1 5
Some indeed preach Christ even of envy
and strife; and some also of good-will. 16.
The one preach Christ of contention, not
sincerely, supposing to add affliction to my
bonds : 1 7. But the other of love, knowing
that I am set for the defence of the gospel
1 8. What then 1 Notwithstanding, every
way, whether in pretence, or in truth,
Christ is preached; and I therein do re
joice, yea, and will rejoice. 19. For I
know that this shall turn to my salvation
through your prayer, and the supply ofthe
Spirit of Jesus Christ, 20. According to
my earnest expectation and my hope, that
in nothing I shall be ashamed, but that with
all boldness, as always, so now also Christ
shall be magnified in my body, whether it
be by life, or by death.
, We see here the care the apostle takes to prevent
•their being offended at his sufferings. He was now
aprisoner at Rome ; this might be a stumbling-block
to those who had received the gospel by his minis

try. - They might he tempted to think, If this doc
trine was indeed of God, God would not suffer one
wha was so active and instrumental in preaching
and propagating it, to be thrown by as a despised
broken vessel. They might be shy of owning this
doctrine, lest they should be involved in the same
trouble themselves. Now, to take off the offence of
the cross, he expounds this dark and hard chapter
of his sufferings, and makes it very easy, intelligible,
ahd reconcileable to the wisdom and goodness of
God who employed him.
I. He suffered by the sworn enemies of the gospel,
who laid him in prison, and aimed at taking away
his life ; but they should not be stumbled at this, for
good was brought out of it, and it tended to the fur
therance of the gospel; C"- 120 The things which
happened unto me, have fallen out rather unto the
furtherance of the gospel. A strange chymistry of
Providence this, to extract so great a good out of so
great an evil, as the enlargement of the gospel by
the confinement of the apostle. " I suffer trouble as
an evil-doer, even unto bonds; but the word of God'
is not bound, 2 Tim. 2. 9. They cannot imprison
the word of God ; that has its free course, though I
am confined." But how was this ?
1. It alarmed those who were without; (v. 13.)
" My bonds in Christ, or for Christ, are manifest in
all the palace, and in all" other places. The empe
ror, the courtiers, the magistrates, are convinced
that I do not suffer as an evil-doer, but as an honest
man, with a good conscience. They know that I
suffer for Christ, and not for any wickedness." Ob
serve, (1.) Paul's sufferings made him known at
court, where perhaps he would never have other
wise been known ; and might lead some^of them to,
inquire after the gospel for which he suffered, which -
they might otherwise have never heard of. (2.)
When his bonds were manifest in the palace, they
were manifest in att other places. The sentiments
ofthe court have a great influence on the sentiments
of all people — Regis ad exemplum totus componitur
orbis. 2. It imboldened them who were within. As his
enemies were startled at them, so his friends were
heartened by them. Upright men shall be astonish
ed at this, and the innocent shall stir up himself
against the hypocrite. The righteous also shall
hold on his way, and he who hath clean hands shall
be stronger and stronger, Job 17. 8, 9. So it was
here ; (v. 14. ) Many of the brethren in the Lord
waxing confident by my bonds. The expectation
of trouble for their religion, in general, perhaps dis
heartened and discouraged them ; but when they
saw Paul imprisoned for Christ, they were so far
from being deterred from preaching Christ, and
praising his name, that it made them the more bold ;
for they could gladly suffer in Paul's company. If
they should be hurried from the pulpit to the prison,
they could be reconciled to it, because they would
be there in such good company. Besides, the com
fort which Paul had in his sufferings, his extraordi
nary consolations received from Christ in a suffering
state, greatly encouraged them. They saw that
they who served Christ, served a good Master, who
could both bear them up and bear them out, in their
sufferings for him. Waxing confident by my bonds.
Uarmeirit;. They were more fully satisfied and per
suaded by what they saw. Observe the power of
divine grace ; that which was intended by the ene
my to discourage the preachers of the gospel, was
over-ruled for their encouragement. And are much
more bold to speak the word without fear : they see
the worst of it, and therefore are not afraid to Ven
ture. Their confidence gave them courage, and their
courage preserved them from the power bf fear.
II. Paul suffered from false friends as well as from
enemies; (v, 15, 16.) Some preach Christ even of

572

PHILIPPIANS, I.

envy and strife. The one preach Christ of conten
tion, not sincerely. Now this would be a stumbling-
block and discouragement to some, that there were
those who envied Paul's reputation in the churches,
and the interest he had among the Christians ; and
endeavoured to supplant and undermine him. They
were secretly pleased when he was laid up in prison,
that they might have the better opportunity to steal
away the people's affections ; and they laid them
selves out the more in preaching, that they might
gain to themselves the reputation they envied him ;
Supposing to add affliction to my bonds: they thought
hereby to grieve his spirit, and make him afraid of
-losing his interest; uneasy under his confinement,
and impatient for release. It is sad that there should
be men who profess the gospel, especially who
preach it, who are governed by such principles as
these ; who should preach Christ in spite to Paul,
and to increase the affliction of his bonds. Let us not
think it strange, if in these later and more degene
rate ages ofthe church there should be any such.
However, there, were others who were animated
by Paul's suffering to preach Christ the more vi
gorously; Some also of good-will, and qf love : from
sincere affection to the gospel, that the work might
not stand, while the workman was laid up. Know
ing that I am set for the defence of the gospel.
They knew that he was appointed to support and
propagate the gospel in the world, against all the
violence and opposition of its enemies ; and were
afraid lest the gospel should suffer by his confine
ment. This made them the more bold to preach the
word, and supply his lack of service to the church.
It is very affecting to see how easy the apostle was
in the midst of all ; (v. 18.) Notwithstanding every
¦Way, whether in pretence or in truth, Christ is
preached; and I therein do rejoice, yea, and I will
rejoice. Note, The preaching of Christ is the joy
of all who wish well to his kingdom among men.
Since it may tend to the good of many, we ought to
rejoice in it, though it is done in pretence, and not
in reality. It is God's prerogative to judge of the
principles men act upon ; this is out of our line.
Paul was so far from envying those who had liberty
to preach the gospel while he was under confine
ment, that he rejoiced in the preaching of it, even
by those who do it in pretence, and not in truth.
How much more then should we rejoice in the
preaching of the gospel, by them who do it in truth,
yea though it should be with much weakness and
some mistake !
Two things made the apostle rejoice in the preach
ing the gospel.
1. Because it tended to the salvation of the souls
of men ; (v. 19.) I know that this shall turn to my
salvation. Observe, God can bring good out of evil ;
and what does not turn to the salvation of the mi
nisters, may yet, by the grace of God, be made to
turn to the salvation of the people. What reward
can they expect, who preach Christ out of strife
and envy and contention, and to add affliction to a
faithful minister's bonds ; who preach in pretence,
and not in truth ? And yet even this may turn to the
salvation of others ; and Paul's rejoicing in it turned
to his salvation tpo. This is one ofthe things which
accompany, salvation — to be able to rejoice that
Christ is preached, though it be to the diminution of
us and our reputation. This noble spirit appeared
in John the Baptist, at the first public preaching of
Christ ; " This my joy therefore is fulfilled. He
must increase, but I must decrease, John 3. 29, 30.
Let him shine, though I anvobscured ; and his glory
be exalted, though upon my ruins." Others under
stand this expression of the malice of his enemies
being defeated, and contributing toward his deliver
ance from his confinement ; through your prayers,
and the'supply ofthe Spirit of Christ. Note, What

ever turns to our salvation, is by the supply or the-
aids and assistance ofthe Spirit of Christ ; and prayer
is the appointed means of fetching in that supply.
The prayers of the people may bring a supply ofthe
Spirit to their ministers, to enable them in suffering,
as well as preaching the gospel.
2. Because it would turn to the glory of Christ;
(v. 20.) where he takes occasion to mention his own
entire devotedness to the service and honour of
Christ. According to my earnest expectation and
hope, that in nothing I shall be ashamed, &c. Here
observe, (1.) The great desire of every true Christian is,
that Christ maybe magnified and glorified; that
his name may be great, and his kingdom come.
(2.) They who truly desire that Christ may be
magnified, desire that he may be magnified in their
body. They present their bodies a Irving sacrifice}
(Rom. 12. 1. ) and yield their members as instruments
of righteousness unto God, Rom. 6. 13. They are
willing to serve his designs,, and be instrumental to
his glory, with every member of their body, as well
as faculty of their soul.
(3.) It is much for the glory of Christ, that we
should serve him boldly, and not be ashamed of him:
with freedom and liberty of mind, and without dis,
couragement. That in nothing I shall be ashamed,
but that with all boldness Christ may be magnified.
The boldness of Christians is the honour of Christ,
(4.) They who make Christ's glory their desire
and design, may make it their expectation and hope.
If it be truly aimed at, it shall certainly be attained.
If in sincerity we pray, Father, glorify thy name,
we may be sure of the same answer to that prayer
which Christ had ; I have glorified it, and I will
glorify it again, John 12. 28.
(5.) They who desire Christ may be magnified in
their bodies, have a holy indifference whether it be
by life or by death. They refer it to him, which
way he will make them serviceable; to his glory,
whether by their labour or suffering ; by their deli-
gence or patience ; by their living to his honour in
working for him, or dying to his honour in suffering
for him.
21. For to me to live is Christ, apd to die
is gain. 22. But if I live in the flesh, this
is the fruit of my labour : yet what I shall
choose I wot not. 23. For I am in a strait
betwixt two, having a desire to depart, and
to be with Christ; which is far better : 24.
Nevertheless to abide in the flesh is more
needful for you. 25. And having this con
fidence,! know that I shall abide and con
tinue with you all for your furtherance and
joy of faith ; 26. That your rejoicing may
be more abundant in Jesus Christ for me
by my coming to you again.
We have here an account ofthe life and death of
blessed Paul : his life was Christ, and his death was
gain. Observe, 1. It is the undoubted character of
every good Christian, that to him to live is Christ.
The glory of.Christ ought to be the end of our life,
the grace of Christ the principle of our life, and the
word of Christ the rule of it. The Christian life is
derived from Christ, and directed to him. He is
the Principle, Rule, and End of it. 2, All those to
whom to live is Christ, to them to die will be gain:
it is great gain, a present gain, everlasting, gain.
Death is a great loss to a carnal worldly man ; for<
he loses all his comforts and all his hopes : but to a
good Christian it is gain, for it is the end of all his
¦weakness!' and misery, and the perfection of his com-

PHILIPPIANS, I.

573

forts, and accomplishment of his hopes : it delivers
him from all the evils of life, and brings him to the
possession ofthe chiefest good. Or, To me to die is
gain, that is, "to the gospel as well as to myself,
which will receive a further confirmation by the seal
of my blood, as it had before by the labours of my
life.' So Christ would be magnified by his death,
v. 20. Some read, the whole expression thus ; To
me, living and dying, Christ is gain ; "I desire no
more, neither while I live nor when I die, but to win
Christ and be found in him."
It might be thought, if death was gain to him, he
would be weary of life, and impatient for death.
No, says he, (v. 22.) If I live in the fiesh, this is the
fruit.ofmy labour, that is, Christ is. He reckoned
his labour well bestowed, if he could be instrumen
tal to advance the honour and interest of the king
dom of Christ in the world. It is the fruit of my la
bour— *apris \(ys — operm pretium. It is worth
while for a good Christian and a good minister to
live in the world, as long as he can glorify Gpd and
do good to his church": Yet what I shall choose I
wot not ; for lam in a strait betwixt two. It was a
blessed strait which Paul was in, not between two
evil things, but between two good things. David was
in a strait by three judgments-r-sword, famine, and
pestilence : Paul was in a strait between two bless
ings — living to Christ, and being with him. Here
we have him reasoning with himself upon the, mat
ter. - 1. His inclination was for death. See the power
of faith and of divine grace; it can reconcile the
mind to death, and make us willing to die, .though
death is the destruction of our present nature, and
the greatest natural evil. We have, naturally an
¦aversion to death, but he had an inclination to it ;
(n. 23.) having a desire to depart, and to be with
Christ. Observe, 1. It is being with Christ, which
makes a departure desirable to a good man. It is
not simple dying, or putting off the body ; it is not
of itself and for its own sake a desirable thing : but
it may be necessarily connected with something else,
which may make it truly so. If I cannot be with
Christ without departing, I shall reckon it desirable
on that account to depart. Observe, 2. As soon as
ever the soul departs, it is immediately with Christ.
This day shalt thou be with me in paradise, Luke
23. 43. Absent from the body, andpresent with the
Lord, (2 Cor. 5. 8.) without any interval between.
.Which is far better, ib-o**.? yhp |M&xov xpiinrov — very
much exceeding, or vastly preferable. They who
know the value of Christ and heaven, will readily
acknowledge it far better to be in heaven than to be
in this world, to be with Christ than to be with any'
creature ; for in this world we are corifbassed about
with sin, born to trouble, born again to it : but if we
come to be with Christ, farewell sin and tempta
tion, farewell sorrow and death, for ever.
IL His judgment was rather to live a while longer
in this world, for the service of the church ; (v. 24. )
Nevertheless to abide in the flesh is more needful for
you. It is needful for the church to have ministers ;
and faithful ministers can ill be spared, when the
harvest is plenteous and the labourers few. Observe,
They who have most reason to desire to depart,
should be willing to continue in the world as long as
God has any work for them to do. Paul's strait was
not between living in this world and living in heaven ;
between these two there is no comparison : but his
strait was between serving Christ in this world and'
enjoying him in another. Still it was Christ that his •
heart was upon : though, to advance the interest of
Christ and his church, he chose rather to tarry
here, where he met With oppositions and difficulties,
and to deny himself for a while the satisfaction of
his reward. "•',•'¦'
And having this confidence, I know that I. shall

abide and continue with you att for your furtherance
and joy of faith, v. 25. Observe here, 1. What a
great confidence Paul had in the Divine Providence,
that it would order all for the best to him. " Hav
ing this confidence, that it will be needful for you
that I should abide in the flesh, I know that I shall
abide." 2. Whatsoever is best for the church, we
may be sure God will do. If we know what is need
ful for building up the body of Christ, we may cer
tainly know what will be ; for he will take care of
its interests, and do what is best, all things con
sidered, in every condition it is in. 3$Observe what
ministers are continued for ; for our furtherance and
j°y °f faith, our further advancement ih holiness
and comfort. 4. What promotes our faith and joy
of faith, is very much for our furtherance in the way
to heaven. The more faith, the more joy, and the
more faith and joy, the more we are furthered in our
Christian course. 5. There is need of a settled mi
nistry, not only for the conviction and conversion of
sinners, but for the edification of saints, and their
furtherance in spiritual attainments.
That your rejoicing may be more abundant in
Jesus Christ for me, by my coming to ypu again, v.
26. They rejoice in the hopes of seeing him, and
enjoying his further labours among them. Observe,
(1.) The continuance of ministers with the church,
ought to be the rejoicing of all who wish well to the
church, and to its interests. (2. ) All our joys should
terminate in Christ Our joy in good ministers
should be our joy in Christ Jesus for them ; for they
are but the friends ofthe Bridegroom, and are to be
received in his name, and for his sake.
27. Only let your conversation be as it
becometh the gospel of Christ ; that, whe
ther I come and see you, or else be absent,
I may hear of your affairs, that ye stand
fast in one spirit, with one mind, striving
together for the faith of the gospel ; 28.
And in nothing terrified by your adversa
ries ; which is fo them an evident token of
perdition, but to you of salvation, and that
of God. 29. For unto you it is given in the
behalf of Christ, not only to t believe on
him, but ,also to suffer for his sake ; 30.
Having the same conflict which ye saw in
me, and now hear to be in me.
The apostle concludes the chapter with two ex
hortations. I. He exhorts them to strictness of conversation ;
(v. 27.J Only let your conversatio-n be as becometh
the gospel of Christ. Observe, They who profess
the gospel of Christ, should have their conversation
as becomes the gospel, or in a suitableness and agree-
ableness to it, .Let it be as becomes those who be
lieve gospel-truths, submit to gospel-laws, and de
pend upon gospel-promises; and with an answer
able faith, holiness, and comfort. Let it be in all
respects as those whp belong to the kingdom of God.
among men, and are members and subjects of it. It
is an ornament to our profession, when our .conver
sation is of a piece with it. That whether I come
and see you, or else be absent, I may hear of your
affairs. He had^spoben in v. 26. of his coining to
them again^ and had spoken it with some assurance,
though he was now a prisoner ; but he would not
have them build upon that. Our religion must not
be bound up in the hands of our ministers ; "Whe
ther I come.pr no, let me hear well of you, and do ¦
you stand fast. " Whether ministers come or J no,
Christ is always at hand. He is nigh to us, never
far from us ; and hastens, his second cpming ; the

574

PHILIPPIANS, II.

coming ofthe Lord draws nigh, James 5. 8. Let me
hear of you, that you stand fast in one spirit, with
one mind striving together for the faith of the gospel.
Three things he desired to hear of them ; and they
are all such as become the gospel.
1. It becomes those who profess the gospel, to
strive for it, to use a holy violence in taking the king
dom of heaven. The faith ofthe gospel is the doc
trine of faith, or the religion of the gospel. There is
that in the faith of the gospel, which is worth striv
ing for. If religion is worth any thing, it is worth
every thing. There is much opposition, and there
is need of striving. A man may sjeep and go to hell ;
but he who will go to heaven, must look about him
and be diligent.
2. The unity and unanimity of Christians become
the gospel ; Strive together, not strive one with an
other': all of you must strive against the common
adversary. One spirit and one mind become. the
gospel ; for there, is one Lord, one faith, one baptism.
There may be a oneness of heart and affection
among Christians, where there is diversity of judg
ment, and apprehensions about many things.
3. Steadfastness becomes the gospel ; Standfast
in one spirit, with one mind. Be steadfast, and im
movable by any opposition. It is a shame to reli
gion when the professors of it are off and on, unfixed
in their minds, and unstable as water; for they will
never excel. They who would strive for the faith
of the gospel, must stand firm to it.
II. He exhorts them to courage and constancy in
suffering ; (v. 28.) And in nothing terrified by your
adversaries. The professors of the gospel have all
along met with adversaries, especially at the first
planting of Christianity. Our great care must be to
keep close to our profession, and be constant to it :
whatever oppositions we meet with, we must not be
frightened at them, considering that the condition of
the persecuted is much better and more desirable
than the cgndition of the persecutors : for persecut
ing is an evident token of perdition ; they who op
pose the gospel of Christ, and injure the professors
of it, are marked/mt for ruin; but being persecuted
is a token of salvation. Not that it is a certain mark ;
many hypocrites have suffered for their religion ;
but it is a good sign that we are in good earnest in
religion, and designed forsalvation, when we are ena
bled in aright manner to suffer for the cause of Christ.
•' V. 29. For to you it is given on the behalf of Christ,
not only to* believe, but also to suffer fir liis name.
Here are two precious gifts given, and both on the
behalf of Christ.-. 1. To believe in him. Faith is
God's gift on the behalf of Christ, who purchased
for us not only the blessedness which is the object of
faith, but the grace of faith itself: the ability and
disposition to believe is from God. 2. To suffer for
the sake of Christ, is a valuable gift too : it is a great
honour and a great advantage ; for we may be very
serviceable to the glory of God, which is the end of
our creation, and encourage and confirm the faith of
others. And there is a great reward attending it too ;
Blessed are ye when men shall persecute you, for
great is your reward in heaven, Matt. 5. 11, 12.
And if we suffer with him, we shall, also reign with
him, 2 Tim. 2. 12. If we suffer reproach and loss
for Christ, we are to reckon it a great gift, and prize
it accordingly ; alw ays provided we behave under our
sufferings with the genuine temper of the martyrs
and confessors ; (v. 30.) " Having the same conflict
which ye saw in me, and now hear to be in me; you
suffering in the same manner as you saw, and now
hear of me that I suffer." It is not simply the.suffer-
ing, but the cause ; and not only the cause, but the
spirit, which makes the martyr. A man may suffer
in an ill cause, and then he suffers justly ; or in a
good cause, but with a wrong mind, and then his
sufferings lose their value.

CHAP. II.

The apostle proceeds to further exhortations to several duties ;
to be like-minded, and lowly-minded, which he presses from
the example of Christ; (v. 1 , . II.) to be diligent and seri
ous in the Christian course ; (v. 12, 13.) and to adorn their
Christian profession by several suitable graces, v. 14.. 18.
He then concludes with particular notice and commenda
tion of two good ministers, Timothy and Epaphroditus ;
whom he designed to send to them, v. 19 . . 30.
1 . XF there be therefore any consolation
JL in Christ, if any comfort of love, if
any fellowship of the Spirit, if any bowels
and mercies, 2. Fulfil ye my joy, that ye
may be like-minded, having the same love,
being of one accord, of one mind. 3. Let
nothing be done through strife or vain-glory;
but in lowliness of mind let each esteem
other better than themselves. 4. Look not
every man on his own things, but every
man also on the things of others. 5. Let
this mind be in you, which was also in
Christ Jesus : 6. Who, being in the form
of God, thought it not robbery to be equal
with God : 7. But made himself of no re
putation, and took upon him the form of a
servant, and was made in the likeness of
men : 8. And being found in fashion as a
man, he humbled himself, and became obe
dient unjto death, even the death of the
cross. 9. Wherefore God also hath highly
exalted him, and given him a name which
is above every name : 10. That at the name
of Jesus every knee should bow, of things^
in heaven, and things in earth, and things
under the earth; 1 1 . And that every tongue'
should confess that Jesus Christ is Lord, to
the glory of God the Father.
The apostle proceeds in this chapter where he left
off in .the last, with further exhortations to Christian
duties. He presses them largely to like-mindedness,
and lowly-mindedness, in conformity to the example
of the Lord Jesus, the great Pattern of humility and
love. Where we may observe,
I. The great gospel-precept pressed upon us ; that
is, to love one another. This is the law of Christ's
kingdom, th&lesson of his school, the livery of his
family. This he represents, (v. 2, ) by being like-
minded, having the same love, being of one accord,
qfone mind. We are of a like mind when we have
the same love. Christians should be one in affection,
whether they can be one in apprehension or no.
This is always in their power, and always their
duty, and is the likeliest way to bring them nearer
in judgment. Having the same love. Observes The
same love that we are required to express to others,
others are obliged to express to us. Christian love
ought to be mutual love. Love, and ybu shall be
loved. Being qfone accord, and ofqne mind; not
crossing and thwarting, or driving on separate in
terests ; but unanimously agreeing in the great things
of God, 'and keeping the unity ofthe Spirit in other
differences. Here observe,
1. Thepathetic pressing of the duty. He is very
importunate with them, knowing what an evidence
it is of our sincerity, and what a means of the pre
servation and edification ofthe body of Christ.. The
inducements to brotherly love are these :
(1. ) "If there is any consolation in Christ, Have.

PHILIPPIANS, II.

575

you experienced consolation in Christ ? Evidence
that experience by loving one another." The sweet
ness we have»found in the doctrine of Christ should
sweeten -our spirits. Do we expect consolation in
Christ ? If we would not be disappointed, we must
love one another. If we have not consolation in
Christ, where else can we expect it ? They who
have an interest in Christ, have consolation in him ;
strong and everlasting consolation ; (Heb. 6. 18. 2
Thess. 2. 16.) and therefore ought to love one an
other. (2.) " Comfort qflove. If there is any comfort
in Christian love, in God's love to you, in your love
to God, or in your brethren's love to us, in conside
ration of all this, be ye like-minded. If ye have
ever found that comfort, if ye would find it, if ye in
deed believe that the grace of love is a comfortable
grace, abound in it."
. (3.) " Fellowship ofthe Spirit. If there is such a
thing as communion with God and Christ by the
Spirit, such a thing as the communion of saints, by
virtue of their being animated and actuated by one
and the same Spirit; be ye like-minded : for Chris
tian love and like-mindedness will preserve to us our
communion with God, and with one another."
(4.) " Any bowels and mercies, in God and Christ,
toward you. If ye expect the benefit of God's com
passions to .yourselves, be ye compassionate one to
another. If there is such a thing as mercy to be
found among the followers of Christ ; if all who are
sanctified have a disposition to holy pity ; make it
appear this way. " How cogent are these arguments !
One would think enough to tame the most fierce,
and mollify the hardest, heart.
Another argument he insinuates, is the comfort it
would be to him ; Fulfil ye my joy. It is the joy of
ministers to see people like-minded, and living in
love. He had been. instrumental in bringing them
to the grace of Christ, and love of God. "Now,"
.says he, " if ye have found any benefit by your par
ticipation of the gospel of Christ, if ye. have any
-'¦ijcomfort in it, or advantage by it, fulfil the joy of
yopr poor minister who preached the gospel to you, "
' 2. He proposes some means to promote it.
(10 Do nothing through strife and vain-glory, w
3. There is no greater enemy to Christian love than
pride and passion. If we do things in contradiction
to our brethren, that is, doing them through strife ;
if we do them through ostentation of ourselves, that
is, doing them through vain-glory; both are de
structive of Christian love, and kindle unchristian
heats. Christ came to slay all enmities ; therefore
let there not be among Christians a spirit of opposi
tion. Christ came to humble us, and therefore let
there not be among us a spirit of pride.
(2.) We must esteem others in lowliness of mind
better than ourselves; be severe upon our own faults,
and charitable in our judgment of others ; be quick
ill observing our own defects and infirmities, but
ready to overlook, and make favourable allowances
for, the defects of others. We must esteem the good
which is in others above that which is in ourselves;
for we best know our own unworthiness and imper
fections. - *
(3.) We must interest ourselves in the concerns
of others, not in a way of curiosity and censorious-
ness, or as busy-bodies in other men's matters, but in
Christian love and sympathy ; (v. 4. ) Look not every
man on his own things, but every man also on the
things of others, ' A selfish spirit is destructive of
Christian love. We must be concerned not only for
our own credit, and ease, and safety, but for those of
others also ; and rejoice in the prosperity of others,
as truly as in our own. We must love our neighbour
as-oursetves, and make his case our own.
II. Here is a gospel-pattern proposed to our imi
tation, and that is the example of our Lord Jesus

Christ ; Let this mind be in you, which was also in
Christ Jesus, v. 5. Observe, Christians must be
of Christ's mind. We must bear a resemblance to
his life, if we would have the benefit of his death.
If we have not the Spirit of Christ, we are none of
his, Rom. 8. 9. Now what was the mind of Christ ?
He was eminently humble, and this is what we are
peculiarly to learn of him ; Learn of me, for I am
meek and lowly in heart, Matt 11. 29.- If" we were
lowly-minded, we should be like-minded ; and if we
were like to Christ, we should be lowly-minded.
We must walk in the same spirit and in the same
steps with the Lord Jesus, who humbled himself tp
suffering and death for us ; not only to satisfy God's
justice, and pay the price of our redemption, but to
set us an example, and that we might follow his
steps. Now here we have the two natures, and the
two states, of our Lord Jesus. It is observable, that
the apostle, having occasion to mention the Lord
Jesus, and the mind which was in him, takes the
hint to enlarge upon his person, and to give a parti
cular description of him. It is a pleasing subject,
and a gospel-minister needs not think himself out of
the way when he is upon it ; any fit occasion should
be readily taken."
1. Here are the two natures of Christ : his divine
nature, and human nature.
(1.) Here is his divine nature ; Who being in the
form qfGod, (v. 6. ) partaking of the Divine Nature,
as the eternal and only begotten Son of God. This
agrees with John 1. 1. In the beginning was the
Word, and the Word was with God: it is of the
same import with being the Image ofthq invisible
God, (Col. 1. 15.) and the Brightness of his glory,
and express Image of his person, Heb. 1. 3. He
thought it no robbery to be equal with Gqd; did not
think himself guilty of any evasion of what did not
belong to him, or assuming another's right. He
said, land my Father are one, John 10. 30. It is the
highest degree of robbery for any mere man topre-
tend to be equal with God, or profess himselfone
with the Father. This is for a man to rob God, not
in tithes and offerings, but of the rights of his God
head, Mal. 3. 8.
Some understand being in the form of God  iv
ftof^v 0s? u7rdp%uv, of his appearance in a divine ma
jestic glory to the patriarchs, and the Jews, under
the Old Testament ; which' was often called\he
glory, and the Shechinah. The word is used in sutSi,
a sense by the LXX, and in the New Testament ;v
(Mark 16. 12.) He appeared to the two disciples, iv
ir£/unuop<pYi — in another form : Matt. -17. 2. /uiTi/uop-
<p«9» — he was transfigured"beiore them. And, he
thought it, no robbery to be equal with God; he did
not greedily catch at, or coyet and affect to appear
in that glory; He laid aside the majesty of his
former appearances, while he was here on earth- ;
which is supposed the sense of the peculiar expres
sion, &% afvuy/un iyma.ro. Vid. Bishop Bull's Def.
cap. 2. sect. 4. et alibi, and Whitby in locum.
(2. ) His human nature ; he was made in the like
ness of men, and found in fashion as a man. He was
really and truly man ; took part of our fiesh and
blood; appeared in the nature and habit oilman.
And he voluntarily assumed human nature ; it was
his own act, and by his own consent. We cannot
say that our participation of the human nature is so.
Herein he emptied himself; divested himself ofthe
honours and glories of the upper world, and of his
former appearance, to clothe himself with the rags
of human nature. He was in all things like to us,
Heb. 2. 17.
2. Here are his two estates, of humiliation and
exaltation. ;,
(1.) His estate of humiliation. He not only took
upon him the likeness and fashion of a man, but the
form of a servant, that is, a man of mean estate.

576

PHILIPPIANS, II.

He was not only God'* Servant whom he had chosen,
but he came to minister to men, and was among
them as one who serveth in a mean and servile state.
One would think that the Lord Jesus, if he would
be a Man, should have been a Prince, and appeared
in splendour. But quite the pontrary ; he took upon
him the fifth of a servant. He was brought up
meanly, probably working with his supposed father
at his trade. His whole life was a life of mimiliation,
meanness, poverty, and disgrace ; he had not where
to lay his head, lived upon alms, was a Man of sor
rows, and acquainted with grief; did not appear
With external, pomp, or any marks of distinction
from other men. This was the humiliation of his
life. But the lowest step of his humiliation was his
dying'the death ofthe cross ; He became obedient to
, 'death, even the death .pfthe cross. He not only suf
fered, but was actually and voluntarily obedient; he
obeyed the law which he brought himself under as
Mediator, and by which he was obliged to die ; J
' have power to lay down my life, and I have power
to take it again : this commandment have I received
of my Father, John 10. 18. And he was made under
the law. Gal. 4. ,4. There is an emphasis laid upon
the manner of his dying, which had in jt all the
circumstances possible which are humbling ; even
the death ofthe cross, a cursed, painful, and shameful
death ; a death accursed by the law ; Cursed is he
thafhangeth on a tree: full of pain, the body nailed
thorough the nervous parts, (the hands and feet,) and
hanging with all its weight upon the cross ; and the
death of a malefactor and a slave, not of a free-man ;
exposed as a public spectacle. Such was the conde
scension of the blessed Jesus.
(2.) His exaltation; Wherefore God also hath
highly exalted him. His exaltation was the reward
ofhis humiliation ; because he humbled himself, God
exalted him ; and he highly exalted him, vTrSfi^ao-i,
raised him to an exceeding height. He exalted his
whole Person, the human nature as well as the di
vine ; for he is spoken of as beiifg in the form of God,
as well as in the fashion of a man. As it respects
the divine nature, it could only be a recognizing his
rights, or the display and, appearance ofthe glory
he had with the Father before the world was; (John
17. 5. ) not any new acquisition of glory ; and so the
Father himself is said to be exalted. But the pro
per exaltation was of his human nature, which alone
/Heems to be capable of it, though in conjunction with
the divine. His exaltation here is made to consist
in honour and power. In honour ; so he had a name
above every name; a title of dignity above all the
creatures, men or angels. And in power, Every
knee must bow tq him. The whole creation must be
in subjection to him ; things in heaven, and things
in earth, and things under the earth; the inhabitants
of heaven and earth,' the living and the dead. At
the name of Jesus; not at the sound of the word, but
the authority of Jesus ; all should pay a solemn ho
mage. And that every tongue should confess that
JesuM Christ is Lord; every nation and language
should publicly own the universal empire of the ex
alted Redeemer ; and that all power in heaven and
earth is given to him, Matt. 28. 18. Observe the
vast extent of the kingdom of Christ ; it reaches to
heaven and earth, and to all the creatures in each ;
tp angels as well as men, and to the dead as well as
the living. To the glory of God the Father. Ob
serve, It is to the glory of God the Father, to confess
that Jesus Christ is. Lord ; for it is his will, that all
men should honour the Son as they honour the Father,
John 5. 23. Whatever respect is paid to Christ, rer
dounds to the honour of the Father ; He .who re
ceiveth me, receiveth him who sent me, Matt. 10. 40.
12. Wherefore, my beloved, as ye have
always obeyed, not as in my presence only,

but now much more in my absence, work
out your own salvation with fear and trem
bling: 13. For it is God who worketh in
you both to will and to do of his good plea
sure. He exhorts them to diligence and seriousness in
the Christian course ; Work out your own salva
tion. It is the salvation of our souls, (1 Pet. 1. 9.)
and our eternal salvation, (Heb. 5. 9. ) and contains
deliverance from all the evils sin had brought upon
us, and exposed us to ; and the possession of all good,
and whatsoever is necessary to our complete and
final happiness. Observe, It concerns us above all
things to secure the welfare of our souls : whatever
becomes of other things, let us take care of our best
interests. It is our own salvation, the salvation of
our own souls. It is not for us to judge other people,
we have enough to do to look to ourselves; and
though we must promote the common salvation,
(Jude 3.) as much as we can, yet we must upon no
account neglect our own. We are required to work
out our salvation, xtvripya£io-Qt, The word signifies
working thoroughly at a thing, and taking true
pains. Observe, We must be diligent in the use of
all the means which conduce to our salvation. We
must not only work at our salvation, by doing some
thing now and then about it ; but we must work out
our salvation, by doing all that' is to be done, and
persevering therein to the end. Salvation is the
great thing we should mind, and set our hearts
upon; and we cannot attain salvation without the
utmost care and diligence. He adds,
With fear and trembling, that is, with great care
and circumspection; "Tremble for fear lest yon
miscarry and come short. Be careful to do every
thing in religion in the best manner ; and fear lest
under all your advantages you should so much as
seem to come short," Heb; 4. 1. Fear is a great
,guard and preservative from evil.
He Urges this from the consideration of their rea
diness always to obey the gospel ; 'tAs ye have al
ways obeyed, not as in my presence only, but now
much more in my absence, v. 12. Ye have been al
ways willing to comply with every discovery of the
will of God ; and that in my absence as well as pre
sence. Ye make it appear, that regard to Christ,
and care of your souls, sway more with you than
any other mode of shewing respect whatsoever."
They were not merely awed by the apostle's pre
sence, but did it even much more in his absence.
" And because it is God who worketh in you, do ye
work out your salvation ; for it is God who worketh
in you. Work, for he worketh." It should encour
age us to do bur utmost, because our labour shall
not be in vain. God is ready to concur with his
grace, and assist our faithful endeavours. Observe;
Though we must use our utmost endeavours in
working out our salvation, yet still we must go forth,
and go on, in a dependence upon the grace of God.
His grace works in us in a way suitable to our natures,
and in concurrence with our endeavours ; and the
operations of God's grace in us are so far from ex
cusing, that they are intended to quicken and en
gage, our endeavours. And work out your salvation
with fear and trembling, for he worketh in yon.
All our working depends upon his working in us.
" Do not trifle with God by neglects and delays,
lest you provoke him to withdraw his help, and all
your endeavours prove in vain. Work with fear,
for he works of his good pleasure; to will and to
do : he gives the whole ability." It is the grace of
God which inclines the will to that which is good ;
and then enables us to perform it, and to act accord
ing to our principles. Thou hast wrought all our
works in us, Isa. 26. 12. Of his good pleasure. As

PHILIPPIANS, II.

577

there is no strength in us, so there is no merit in us.
As we cannot act without God's grace, so we can
not claim it, or pretend to deserve it. God's good
will to us, is the cause of his goodwork in us ; and
he is under no engagements to his creatures, but
those of his gracious promise.
14. Do all things without murmurings
and disputings ; 1 5. That ye may be blame
less and harmless, the sons of God; without
rebuke, in the midst of a crooked and per
verse nation; among whom ye shine as
lights in the world : 16. Holding forth the
"word of life ; that I may rejoice in the day
of Christ, that I have not run in vain, nei
ther laboured in vain. 1 7. Yea, and if I
be offered upon the sacrifice and service of
your faith, I joy, and rejoice with you all.
1 8. For the same cause also do ye joy, and
rejoice with me.
The apostle exhorts them in these verses to, adorn
their Christian profession by a suitable temper and
behaviour, in several instances.
1. By a cheerful obedience to the commands of
" God ; (v. 14. ) " Do all things, do your duty in every
branch of it, without murmurings. Do it, and do
not find fault with it. Mind your work, and do not
quarrel with it " God's commands were given to
beiobeyed, not to be disputed. This greatly adorns
our profession, and shews we serve a good Master,
whose service is freedom, and whose work is its own
reward. 2. By peaceableness, and love one to another.
"Do all things without disputings, wrangling, and
(debating one with another; because the light of
truth and the life of religion are often lost in the
heats and mists of disputation.
3. By a blameless conversation towards all men ;
(v. 15.) " That ye may be blameless and harmless,
the sons of God, without rebuke ; that ye be not in
jurious to any in word or deed, and give no just oc
casion of offence." We should endeavour not only
to be harmless, but to be blameless ; not only not to
do hurt, but not to come under the just suspicion of
it. Blameless and sincere ; so some read it. Blame
less before men, sincere tpward Qod. The sons of
God. It becomes them to be blameless and harm
less, who stand in such a relation, and are favoured
with such a privilege. The children of God should
differ from the sons of men. Without rebuke —
ifti/tura.. Momus was a carping deity among the
Greeks, mentioned by Hesiod and Lucian, who did
nothing himself, and found fault with every body
and every thing. From him all carpers at other
men, and rigid censurers of their works, were called
Momi. The sense of the expression is, "Walk so
circumspectly, that Momus himself may have no oc
casion to cavil at you, that the severest censurer may
find no fault with you. " We should aim at it, and
endeavour it, not only to get to heaven, but to get thi
ther without a blot ; and, like Demetrius, to have a
good report of all men, and ofthe truth, 3 John 12.
In the midst of a crooked ana perverse generation;
that is, among the heathens, and those who are
without: Observe, Where there is no true religion,
Uttle is to be expected but crookedness and per-
verseness; and the more crooked and perverse
others are, among whom we live, and the more
apt to cavil, the more careful we should be to keep
ourselves blameless and harmless. Abraham and
Lot must not strive, because the Canaanite and Pe-
rizzite dwelt in the land, Gen. 13. 7. Among whom
yt shine as lights m the world, Christ is the Light
Vol. vi.— 4 D

of the world, and good Christians are lights in the
world. When God liaises up a good man in any
place, he sets up a light in that place. Or it may '
be read imperatively ; Among whom shine ye as
lights: Compare Matt. 5. 16. Let your light so
shine before men. Christians should endeavour not
only to approve themselves to God, but to recom
mend themselves to others, that they may also glo
rify God. They must shine as well as be sincere.
Holding forth the word of life, v. 16. The gos
pel is called the word of life, because it reveals and
proposes to "us eternal life through Jesus Christ.
Life and immortality are brought to light by the
gospel, 2 Tim. 1. 10. It is our duty not only to hold
fast, but to hold forth, the word of life ; not only to
hold it fast for our own benefit, but to hold it forth
for the benefit of others ; to hold it forth, as the can
dlestick holds forth the candle, which makes it ap
pear to advantage all around, or as the lluminaries
of the heavens, which shed their influence far and
wide. This Paul tells them would be his joy ; that
I may rejoice in the day of Christ; not only rejoice
in your steadfastness, but in your usefulness. He
would have them think his pains well bestowed,
and that he had not run in vain, nor laboured in
vain. j.
Observe, (1.) the work of the ministry requires
the putting forth of the whole man : all that is with
in us is little enough to be employed in it ; as in run
ning and labouring. Running denotes vehemence
and vigour, and continual pressing forward ; labour
ing denotes constancy, and close application.
(2.) It is a great joy to ministers, when they per
ceive that they have not run in vain, nor laboured
in vain ; and it will be their rejoicing in the day of
Christ, when their converts will be their crown.
What is our hope, or joy, or crown of rejoicing?
Are not even ye in the presence of our Lord Jesus '
Christ at his coming? For ye are our glory and
joy. 1 Thess. 2. 19.
The apostle not only ran and laboured for them
with satisfaction, but shews that he was ready to
suffer for their good ; (v. 17. ) Yea, and if I be offered
upon the sacrifice and service of your faith ; I joy
and rejoice with you all. He could reckon himself
happy, if he could promote the honour of Christ,
the edification of the church, and the welfare of the
souls of men ; though it were not only by hazarding,
but by laying down, his life : he could willingly.be
a sacrifice at their altars, to serve the faith of God's
elect. Could Paul think it worth while to shed his
blood for the service of the church; and shall we
think much to take a little pains ? Is not that worth
our labour, which he thought worth his life ? If I
be offered, or poured out as the wine of the drink-
offerings, o-n-hfii/xa.1, 2 Tini. 4. 6. I am now ready
to be offered. He could rejoice to seal his doctrine
with his blood ; (v. 18. ) For the same cause also do
ye joy and rejoice with me. It is the will of (Jod that
good Christians should be much in rejoicing; and
they who are happy in^good ministers, have a great
deal of reason to joy and rejoice with them. If the
minister loves the people, and is willing to spend
and be spent for their welfare, the people have rea
son to love the minister, and to joy and rejoice with
him, 19. But I trust in the Lord Jesus to send
Timotheus shortly unto you, that I also
niay be of good comfort when I know your
state. 20. For I have no man like-minded,
who will naturally care for your state. 21.
For all seek their own, not the things which
are Jesus Christ's. 22. But ye know the
proof of him, that, as a son with the father,

578>

PHILIPPIANS, II.

he hath served me with the gospel. 23.
Him therefore I hope to send presently, so
soon as I shall see how it will go with me.
24. But I trust in the Lord that I also my
self shall come shortly. 25. Yet 1 supposed
it necessary to send lo you Epaphroditus,
my brother, and companion in labour, and
fellow-soldier, but your messenger, and him
that ministered to my wants. 26. For he
longed after you all, and was full of heavi
ness, because that ye had heard that he had
been sick. 27. For indeed he was sick, nigh
unto death : but God had mercy on him ;
and- not on him only, but on me also, lest
I should have sorrow upon sorrow. 28. I
sent him therefore the more carefully, that
when ye see him again, ye may rejoice,
and that I may be the less sorrowful. 29.
Receive him therefore in the Lord' with all
gladness ; and hold such in reputation : 30.
Because for the work of Christ he was nigh
unto death, not regarding his life, to supply
your lack of service toward me.
St. Paul takes particular notice of two good mi
nisters ; for. though he was himself a great apostle,
and laboured more abundantly than they all, yet he
took all occasions to speak with respect of those who
were far his inferiors.
I. He speaks of Timothy, whom he intended to
send to the Philippians, that he might haye an ac
count of their state. See Paul's care ofthe churches,
and the comfort he had in their well-doing. He
was in pain, when he had not heard of them a good
While, and therefore would send Timothy to in
quire, and bring him an account ; For I have no
man like-minded, who will naturally care for your
state. Timothy was a non-such. There were, no
doubt, many good ministers, who were in care for
the souls of those for whom they preached; but
none Comparable to Timothy ; a man of an excel
lent spirit and tender heart ; who will naturally care
for your state. Observe, It is best with us, when
our duty becomes in a manner natural to us. Timo
thy was a genuine son of blessed Paul, and walked
in the same spirit and the same steps. Naturally,
that is, sincerely, and not in pretence only : with a
willing heart and upright view, so agreeably to the
make of his mind. Note, 1. It is the duty of minis
ters to Care for the state of their people, and be con
cerned for their welfare ; I seek not your's, but you,
2 Cor. 12. 14. 2. It is a rare thing to find one who
does it naturally : such a one is remarkable, and dis
tinguished among his brethren.
All seek their own, not the things which are Jesus
Christ's, v. 21. Did Paul say this in haste, as David
said, All men are liars? Ps. 116. 11. Was there so
general a corruption among ministers so early, that
there was not one, among them, who cared for the
state of their people ? We must, not understand^ it
so : he means the generality ; all, either the most,
or all in- comparison of Timothy. Note, Seeking
our own interest, with the neglect of Jesus Christy
is a very great sin, and very common among Chris
tians and ministers. We are apt to prefer our own
credit, ease, and safety, before truth, holiness, and
duty ; the things of our own pleasure and reputation
before the things of Christ's kingdom, and his ho
nour and interest in the worlds but Timothy was
none °f those.
Ye Know tlieproofofliim, v. 22. Timothy was &

man who had been tried, and had made full proof
of his ministry, (2 Tim. 4. 5.) and was faithful in
all which befell him. All the churches with whom
he had acquaintance, knew the proof of him. He
was a man as good as he seemed to be ; and served
Christ so as to be acceptable to God, and approved
of men, Rom. 14. 18. " Ye not only know the name -
of him, and the face of him, but the proof of him,
and have experienced his affection an'd fidelity in
your service : that, as a son with a father, he hath
served me in the gospel." He was Paul's assistant
in many places where he preached, and served with
him in the gospel with all the dutiful respect which
a child pays to a father, and with all the love and
cheerfulness with which a child is serviceable to his
father. Their ministrations together were with
great respect on the one side, and great tenderness
and kindness on the other — An admirable example
to elder and younger ministers, joined together in
the same service.
Paul designed to send him shortly; Him therefore
I hope to send presently, as soon as I shall see how
it will go with me, v. 23. He was now a prisoner,
and did not know what would be the issue ; but, ac
cording as it turned, he would dispose of Timothy.
Nay, he hoped to come himself ; (v, 24. ) But I trust
in the Lord, that I also myself shall come shortly.
He hoped he should soon be set at liberty, and be
able to give them a visit. Paul desired his liberty,
not that he might take his pleasure, but that he
might do good. I trust in the Lord. He escpresses
his hope and confidence of seeing them, with a hum
ble dependence and submission to the divine will';
(1 Cor. 4. 19.) But Iwillcome to you shortly, if the
Lord will, James 4. 15. For that ye ought to say,
If the Lord will, we shall live, or do this and that;
so Acts 18. 21. and Heb. 6. 3.
II. Concerning Epaphroditus, whom he calls his'''
brother, and companion in labour, and fellow-sol-^
dier, his Christian brother, to whoni he bore a ten
der affection, his companion in the work and suffer
ings of the gospel, who submitted to the same labours
and hardships with himself, — and their messenger;'
one who was sent by them to him ; probably, to con
sult him about some affairs relating to their church,
or to bring a present from them for his relief ; for he
adds, and him who ministered to my wants. He
seems to be the same who is elsewhere called Efia-
phras, Col. 4. 12. He had an earnest desire to come
to them, and Paul was willing he should. It seems,
1. Epaphroditus had been sick ; They had hcardi
that he had been sick, v. 26. And indeed he was sick
nigh unto death, v. 27. Sickness is a calamity com
mon to men, to good men and ministers. But why
did not the-apostle heal him, who was indued with
a power of curing diseases; as well as raising the
dead ? Acts 20. 10. Probably, because that was in
tended as a sign to others, and to confirm the truth
of the gospel, and therefore needed not be exercised
one towards another. These signs shall follow thevi
who believe; they shall lay, hands on the sick, and
they shall recover, Mark 16. 17, 18. And perhaps
they had not that power at all times, and at their
discretion, but only when some great end was to be
served by it, and when God saw fit. It was proper
to Christ, who had the Spirit above measure.
2. The Philippians were exceedingly sorry to hear
of his sickness. They were full of heaviness, as
well as he, upon the tidings of it : for he was one, it
seems, whom they had a particular respect and af
fection for, and thought fit to choose out to send to
the apostle.
3. It pleased God to recover and spare him ; but
God had mercy on him, v. 27. The apostle owns it
is a great mercy tb himself, as well as to Epaphro
ditus and others. Though the church was blessed
at that time with extraordinary gifts, they could

PHILIPPIANS, III.

579

even then ill spare a good minister. He was sensibly
touched with the thoughts of so great a loss ; Lest I
should have sorrow upon sorrow; that is, "Lest,
beside the sorrow of my own imprisonment, I should
have the sorrow of his death." Or perhaps some
other good ministers had died lately; which had
been a great affliction to him : and it this had dted
now, it would have been a fresh grief to him, and
sorrow added to sorrow.
4. Epaphroditus was willing to make a visit to the
Philippians, that he might be comforted with those
who had sorrowed for him when he was sick ; " That
when ye see him again, ye may rejoice; (v. 28.) that
Ve may yourselves see how well he is recovered, and
What reason ye have for thankfulness and joy upon
his account" He gave himself the pleasure of
coniforting them by the sight of so dear a friend.
5. Paul recommends him to their esteem and af
fection ; " Receive him therefore in the Lord with all
gladness, and hold such in reputation: account such
men valuable, who are zealous and faithful, and let
them be highly loved and regarded. Shew yourjoy
and respect by all the expressions of hearty affec
tion and good opinion." It seems, he had caught his
illness in the work of God ; It was for the work of
Christ that he was nighto death, ana to supply their
lack of service to him. The apostle does not blame
him for his indiscretion in hazarding his life, but
reckons they ought to love him the more upon that
account. Observe, (1. ) They who truly love Christ,
and are hearty in the interests of his kingdom, will
think it very well worth their while to hazard their
health and life, to do him service, and promote the
edification of his church. Observe, (2. ) They were
to receive him with joy, as. newly recovered from
sickness. It is an endearing consideration to have
our mercies restored.to us after danger of removal ;
and should make them the more valued and im
proved. What is given us in answer to prayer,
should be received with great thankfulness and joy.
CHAP. III.
He cautions them against judaizing seducers j (v. 1..3.)
and proposes his own example : and here he enumerates
the privileges of his Jewish state which he rejected, (v.
4 . . 8.) describes the matter of his own choice, (v. 9 . . 16.)
and closes with an exhortation to beware of wicked men,
and to follow his example, v. 17 . . SI.
1.T71INALLY, my brethren, rejoice in
Jt the Lord. Tp write the same things
to you, to me indeed is not grievous* but for
you it is safe. 2. Beware of dogs, beware
of evil-workers, beware, of the concision.
3. For we are the circumcision, who wor
ship God in the Spirit, and rejoice in Christ
Jesus, and have no confidence in the flesh :
It seems, the church of the Philippians, though a
faithful and flourishing church, was disturbed by the
judaizing teachers, who endeavoured to keep up the
law of Moses, and mix the observances of it with the
doctrine of Christ and his institutions. He begins
the chapter with warnings against these seducers.
1. He exhorts them to rejoice in the Lord ; (v. 1.)
to rest satisfied in the interest they had in him, and
the benefit they hoped for by him. It is the charac
ter and temper of sincere Christians to rejoice in
Christ Jesus. The more we take of the comfort of
our religion, the more closely we shall cleave to it :
the more we rejoice in Christ, the more willing we
shall be to do and suffer for him, and the less dan
ger we shall be in of being drawn away from him.
The joy ofthe Lord is our strength, Neh. 8. 10.
2. He.cautions them to take heed of those false
teachens; To write the same things to you, to me in
deed is not grievous, but fir you it is safe ; that is,

the same things which I have already preached to
you ; as if he had said, " What has been presented
to your ears, shall be presented to your eyes : what
I have spoken formerly shall now be, written; to
shew that I am still of the same mind. To me in?
deed is not grievous." Observe, (1.) Ministers must
not think any thing grievous to themselves, which
they have reason to believe is safe and edifying to
the people. Observe, (2.) It is good for us often to
hear the same truths, to revive the remembrance
and strengthen the impression of things of import
ance. It is awanton curiosity to desire always to
hear somenew thing.
It is a needful caution he here gives ; Beware of
dogs, v. 2. The prophet calls the false prophets
dumb dogs; (Isa. 56. 10.) to which the apostle here
seems to refer. Dogs,, for their malice against the
faithful professors of the gospel of Christ, barking at
them and biting them. They cried up good works
in opposition to the faith of Christ'; but Paul calls
them evil workers: they boasted themselves to be
of the circumcision; but he calls them the concision:
they rent and tore the church of Christ, and cut ij
to pieces; or contended for an abolished rite, a mere
insignificant cutting of the flesh.
3. He describes true Christians, who are indeed
the circumcision, the spiritual circumcision, the pe
culiar people of God, who are in covenant with hirrf,
as the Old Testament Israelites were ; We are the
circumcision, who worshipGod in the spirit, and re
joice in Christ Jesus, and have no confidence in the
fiesh. Here are three characters : (1.) They wor
shipped in the spirit, in opposition to the carnal'or-
djjnances of the Old Testament, which consisted in
meats and drinks and divers washings, &c. Chris
tianity takes us off from these things, ahd teaches us
to be inward with-God in all the duties, of religious
worship. We must worship God in spirit, John 4.
24. 1 he work of religion is to no purpose, any fur
ther than the heart is employed in it. Whatsoever
we do, we must do it heartily as unto the Lord; ahd
we must worship God in the strength and grace of
the divine Spirit, which is so peculiar to the gospel-
state, which is the ministration of (he Spirit, 2 Cor.
3. 8. (2.-) They rejoice in Christ Jesus, and not in
the peculiar privileges of the Jewish church, opwhat
answers to them in the Christian church — mere out
ward enjoyments and performances. They rejoice
in their relation to Christ, and interest in him. God
made it the duty of the Israelites to rejoice before
him in the courts of his house; but now that the sub
stance is come, the shadows are done away, and we
are to rejoice in Christ Jesus only.' (3.) They have
no confidence in the flesh, those carnal ordinances
and outward performances. We must be taken off
from trusting in our own bottom, that we may build
only on Jesus Christ, the everlasting Foundation.
Our confidence, as well as our joy, is proper to him.
4. Though I might also have confidence
in the flesh. If any other man thinketh
that he hath whereof he might trust in the
flesh, I more : 5. Circumcised the eighth
day, of the stock of Israel, of the tribe of
Benjamin, a Hebrew of the Hebrews ; as
touching the law, a Pharisee ; 6. Concern-
ing zeal, persecuting the church ; touching
the righteousness which is in the law,
blameless. 7. But what things were gain
to me, those I- counted loss fdr Christ. 8.
Yea doubtless, and I count all things but
loss for the excellency ,pf the knowledge of
Christ Jesus my Lord : for whom Ihave

580

PHILIPPIANS, III.

suffered the 'loss of all things, and do count
them but dung, that I may win Christ.
The apostle here proposes himself for an example
of trusting in Christ only, and not in his privileges
as an Israelite.
' I. He shews what "he had to boast of as a Jew and
a Pharisee. Let none think that the apostle despised
these things, (as men commonly do,) because he had
Ahem not himself to glory In. No, if he would have
gloried and trusted in the flesh, he had as much
cause.to do so as any man ; If any other man thinketh
that lie hath whereof to trust in the fiesh, I more, v.
4. He had as much to boast of as any Jew of them
all. 1. His birth-right privileges. He was not a
proselyte, but a native Israelite; of the slock of Is
rael. And he was Ofthe tribe pf Benjamin, in which
tribe the temple stood, and which adhered to Judah
when all the other tribes revolted. Benjamin was
the father's darling, and this was a favourite tribe.
A Hebrew of the Hebrews, an Israelite on both sides,
by father and mother, and from one generation to
smother; none of his ancestors had matched with
Gentiles. 2. He could boast of his relation to the
church and the covenant, for he was circumcised the
eighth day ; he had the token of God's covenant in
his flesh, and was circumcised the very day which
God had appointed. 3. For learning, he was a
Pharisee, brought up at the feet of Gamaliel, an
eminent doctor of the law : and was a scholar learned
in all the learning of the Jews ; taught according to
the perfect manner of the law of the' fathers, Acts
22. 3. He was a Pharisee, the son of a Pharisee,
{Acts 23. 6.) and after the most strict sect of his re
ligion, lived a Pharisee, Acts 26. 5. 4. He had a
blameless conversation ; touching the righteousness
which is of the law, blameless : as far as the Phari
sees' exposition of the law went, and as to the mere
letter of the law, and outward observance of it, he
could acquit himself from the breach of it, and could
not be accused by any. 5. He had been an active
man for his religion. As he made a strict profession
of it, under the title and character of a Pharisee, so
he persecuted those whom he looked upon as ene
mies tp it. Concerning zeal, persecuting the church.
<5. He shewed that he was in good earnest, though
he had a zeal without knowledge to direct and go
vern the exercise of it; I was zealous toward God,
as ye all are this day, and I persecuted this way unto
¦the death, Acts 22. 3, 4. All this was enough to
hftve made a proud Jew confident, and was stock
sufficient to set up with for his justification. But,
II. The apostle tells us here how little account he
made of these, in comparison of his interest in Christ,
and his expectations from him ; " But what things
Were gain to me, those have I counted loss for Christ ;
(y. 77) those things which I had counted gain while
I was a Pharisee, and which I had before reckoned
up, those I counted loss for Christ: I should have
reckoned myself an unspeakable loser, if, to adhere
to them, I had lost my interest in Jesus Christ" He
counted them loss; not only insufficient to enrich
him, but what would certainly impoverish and ruin
him, if he trusted to them, in opposition to Christ.
Observe, The apostle did not persuade them to do
any thing but what he himself did ; to quit any thing
but what he had quitted himself; or venture on any
¦bottom but what he himself had ventured his im
mortal soul upon.
. Yea doubtless, and I count all things but loss, for
the excellency of the knowledge of Christ Jesus my
Lord, v.' 8. "Here the apostle explains himself. •
1. He tells us what it was that- he was ambitious
of and reached after ; it was the knowledge of Christ
Jesus his Lord ; a believing experimental acquaint
ance with Christ as* Lord; not a mere notional ahd
speculative, but a" practical and efficacious, know

ledge of him. So knowledge is sometimes put for
faith ; By his knowledge, or the knowledge of him,
shall my righteous Servant justify many, Isa. 53.
11. And it is the excellency of knowledge. There
is an abundant and transcendent excellency in the
doctrine of Christ, or the Christian religion, above
all the knowledge of nature, and improvements of
human wisdom ; for it is suited to the case of fallen
sinners, and furnishes them with all they need, and
all they can desire and hope for, with all saving wis
dom and saving grace.
2. He shews how he had quitted his privileges as
a Jew and a Pharisee ; Yea doubtless; his expression
rises with a holy triumph and elevation, ikxa ymt
yt j. There are five particles in the original ; But
indeed even also do I count all things but loss. He
had spoken before of those things; his Jewish privi-'
leges : here he speaks of all things; all worldly en
joyments and mere outward privileges whatsoever,
things of a like kind or any other kind, which could
stand in competition with Christ for the throne in
his heart, or pretend to merit and desert. There lie
had said that he did count them but loss ; but it might
be asked, " Did he continue still in the same mind,
did he not repent his renouncing them ?" No, now
he speaks in the present tense ; Yea doubtless, Ido
count them but loss. But it may be said, " If is easy
to say so; but what would he do when he came to
the trial ?" Why he tells us, that he had himself
practised according to this estimate of the case ; For
whom I have suffered the loss of all things. He had
quitted all his honours and advantages, as a Jew and
a Pharisee, and submitted to all the disgrace and
suffering which attended the profession and preach
ing of the gospel. When he embarked in the bot
tom of the Christian religion, he ventured all in it,
and suffered the loss of all for the privileges of a
Christian. Nay, he not only counted them loss, but
dung, tniSaxa. — offals thrown to dogs ; they are not
only less valuable than Christ, but in the highest de«
gree contemptible, when they come in competition
with him.
Note, The New Testament never speaks of sav
ing grace in any terms of diminution, but, on the
contrary, represents it as the fruits of the divine
Spirit, and the image of God in the soul of man ; as
a divine nature, and the seed of God: and faith is
called precious faith ; and meekness, is in the sight
of God of great price, 1'Pet. 3. 4. 2 Pet. 1. 1, &c. '
9. And be found in him, not having mine
own righteousness, which is of the law, but
that which is through the faith of Christ, the
righteousness which is of God by faith: 10.
That I may know him, and the power of
his resurrection, and the fellowship of his
sufferings, being made conformable unto his
death; 1 1. If by any means I might attain
unto the resurrection of the dead. 1 2. Npt
as though I had already attained, or were
already perfect : but I follow after, if that 1
may apprehend that for which also I am
apprehended of Christ Jesus. 13. Brethren,
I count not myself to have apprehended:
but this one thing / do, forgetting, those
things which are behind, and reaching forth
unto those things which are before, 14. I
press toward the mark, for the prize of the
high calling of God in Christ Jesus.
We have heard what the apostle renounced; let
us now see what he laid hold on, and resolved to
cleave to, and that was, I, "Christ ; and,' II, Heaven.

PHILIPPIANS, III.

581

He had his heart on these two great peculiarities of
of the Christian religion.
I. The apostle had his heart upon Christ, as his
Righteousness, This is illustrated in several in
stances, -i
1'. He desired to win Christ ; and an unspeakable
, gainer he would reckon hjmselfi if he had but an in
terest in Christ and his righteousness, and if Christ
became his Lord and his Saviour. That I may win
Mm; as the runner wins the prize, as the sailor
makes the port heis bound for. The expression in
timates that we have need to strive for him, and
reach after him ; and that all is little enough to win
him. 0
2. That he might be found in him, (v. 9.) as the
manslayer was found m the city of refuge, ^here he
was safe from the gvenger of blood, Numb. 35. 25.
Or it alludes to a judicial appearance ; so we are to
he found of our Judge in peace, 2 Pet. 3'. 14.- We
are undone without a righteousness wherein to ap
pear before God, for we are guilty. There is a
righteousness provided for us in Jesus Christ, and it
is a complete and perfect righteousness. • None can
have interest or benefit by it but those who come, off
from confidence in themselves, and are brought
heartily to believe in him. " Not having jny own
righteousness, which is of the law; not thinking that
jny outward observances and good deeds are .able' to
atone? for my bad ones; or that by setting the one
ovey-against the other, I can come to balance ac
counts with God. No, the righteousness., which I
depend upon, is that which is through the faith of
Christ; not a legal, but evangelical righteousness.
The, righteousness which is of God by faith, ordain
ed and appointed of God." „The Lord Jesus Christ
is the Lord our Righteousness, Isa. 45. 24. Had he
not been God, he could not have been our Righ
teousness ; the transcendent excellence of the divine
naturejjut such a value upon, and such a virtue into,
his sufferings, that they became sufficient- to satisfy
for the sins of the world, and to bring in a righ
teousness which will be effectual to all who believe.
Faith is the ordained means of actual interest and
saving benefit in all the purchase of his blood. It is
by faith in his blood, Rom. 3. 25. :
3. That he might know Christ; (v. 10.) That
I may know him, and the power of his resurrection,
and the fellowship of his sufferings. Faith is called
knowledge, Isa. 53. 11. Knowing him, here is. be-
'Ijpvvng him: it is an experimental knowledge of the
power of his resurrection, and fellowship of his suf
fering, or feeling the transforming efficacy and vir
tue ofthem. Observe, The apostle Was as ambitious
of being sanctified as he was of being justified.. • He
wasas desirous to know the po&er of Christ's death
and resurrection killing sin in him, ansfraising him up
to newness of life, as he was to receive the benefit of
Christ's death and resurrection in his justification,
4 That he might be conformable unto him ; and
that also is meant of his sanctification. We are then
made conformable to his death, when we die to sin,
as Christ died for' sin ; when we, are cHicified with
Christ, the fiesh and affections of it mortified, and
the world.is crucified to us,' zn^ we to the world, by
virtue of the cross of Christ, j This is our conformi
ty to his death. " •»
*II. The apostle Jaad his heart upon heaven, as
his happiness ; If by any means I might attain to the
resurrection of the deem, v. 11. The happiness of"
heaven is here called the resurrection of the dead,
because, though the souls of the faithful,' when they
depart, are-immediately witii Christ, yet theirjiap-
piness will not be complete till the general resurrec
tion of the dead at the last day, when soul and body.
shall be glorified together., 'Ayds-aa-ie, sometimes
signifies the future state. This the apostle had his
eye upon ; this he would attain. There Will be a

resurrection of the unjust, who shall arjse to shame
and everlasting contempt; and our care must be, to
escape that : but the joyful and glorious resurrec
tion of saints is called the resurrection; **t' igo^l*—.
by eminence, because it is in virtue of Christ's resur
rection, as their Head and First-fruits ; whereas the
wicked shall rise only by the power of Christ, as
their Judge. To the saints it will be indeed a resur
rection, a return to bliss and life and glory ; while
the resurrection of the wicked is a rising Arom the
grave, but a return to a second death. It is callejd the
resurrection of the just, 'and the resurrection of life;
(John; 5. 29.) and they are counted idorthy to obtain
that world, and' the resurrection from the dead,
Luke 20. 35.
This joyful resurrection the apostle pressed to
ward. He was willing to do any thjng, or suffer any
thing, that he might attain that resurrection. The
hope and prospect of it carried him with courage
and constancy through all the difficulties he met
with in his work. Observe, 1. He speaks as if
they were in danger of missing it, and coming short
of it. A hply fear of coming" short, is an excellent
means of perseverance. 'Observe,' 2. His care to be
found in Christ, was in order to his attaining the re
surrection of the dead.' Paul himself did not hope
to attain it through his own merit and righteousness,
but through the merit and righteousness of Jesus
Christ " Let me be found in Christ, that I may
attain the resurrection of the dead; be found a be
liever in him, and interested in him by faith."
He looks upon himself to be in a state of, imper
fection ,pnd frial ; Not as though Thad already at
tained, or were already perfect, v. 12. Observe,
The best men in the world will readily own their
imperfection in the present state. We have not yet
attained, are nol alreadyperfect ; there is still much
wanting, in all our duties, and graces, and comforts.
If Paul had not attained tp perfection, (who had
reached to so high a pitch of holiness,) much less
have we. Again, Brethren, I count not niyself to
have apprehended, (v. 13.) * *'<-yi%°fi*,i ; "I make
this judgment of 'the case ; I thus reason with my
self." Observe, They who think they have grace
enough, give proof that they haye little enough, or
rather, that they have none at all ; because, wher
ever there is true grace, there is a desire of more
grace, and a pressing toward the perfection df
grace. Observe here,
X,l.) What the apostle's actings were, under this
conviction. Considering that he had not already at
tained, and had not apprehended, he pressed for
ward; " I follow after, (v. 12.) Sii,«.u— I pursue
with vigour, as one following after the game. I en
deavour t9 get more grace, and do more good ; and
never think I have done enough ; if that I may ap
prehend that for which also I am apprehended of
Christ Jesus.'1 Observe, [1.] From whence our
grace comes ; from our being apprehended of Christ
Jesus. It is not our laying hold of Christ first, but
hfe laying hold of us, which is our happiness and
salvation. We love him, because he first loved us,
1 John 4. 19. , Not our keeping hold of Christ, but
his keeping hold of us, is our safety. We are kept
by his mighty fiower through faith unto salvation,
1 Pet. 1. 5. Observe, [2.j What the happiness of
heaven is : it is to apprehend that for which we are
apprehended of Christ. When Christ laid hold of
us, it was to bring us to heaven ; and to apprehend
that for which he apprehended us, is to attain the
perfection ef our bliss. , _
He adds further; (v. 13.) This one thing I do;
this was his great care and concern : forgettmg
those things which are behind, and reaching forth to
those things which are before.-. There is a sinful
forgetting of past sins and past mercies, which ought
to be remembered for the exercise of constant re-

582

PHILIPPIANS, III.

pentance and thankfulness to God. But he forgot
the things fohich are behind, so as not to be content
with present measures of grace: he was still for
having more and more. So he reached forth, i-rrtn-
van/jLoifit — sfretclie d himself forward, bearingtoward,
his point : expressions of a vehement concern.
, (2.) The apostle's aim in these actings; I press
toward the mark, for the prize ofthe high calling^of
God ih Christ Jesus, v. 14. He pressed toward the i
mark. fi.s he who runs a race, never takes up short
of the end, but is still making forward as fast as he
can ;' so they who have heaven in their eye, must-
still be pressing forward^to it in holy desires and
hopes, and constant endeavours and preparations.
The fitter we grow for heaven, the faster we must
Eress towards it Heaven is called here the mark,
ecatfse it is that which every good Ch'ristiah has in
his eye ; as the archer has his eye fixed upon the
mark he designs to hit. For the prize of the high
calling. Obserjje, A Christian's calling is. a high
calling : it is from heaven^ as its original; and it is
to heaven in its tendency. Heaven is the prize of
the high calling; .rc'/Sf^tjiuo]/ — the prize we fight
for, and run for, and wrestle for ; what we aim at in
all we do, and what will reward all our pains. It
is of great use in the Christian course, to keep our
eye upon heaven. This is proper to give us mea
sures in all our service, and to quicken us every step
we take ; and it is of God, from^him we are to ex
pect it. Eternal life is the gift of God ; (Rom. 6.
23. ) but it is in Christ Jesus, through his hand it must
come to us, as it is procured for us by him. There
is no getting to heaven as our home but by Christ as
our Way. "
15. Let us therefore, as manyas are
perfect, be thus minded: and if in anything
ye be otherwise minded, God shall reveal
even this linto you. 16. Nevertheless,
whereto we- have already attained, let us
walk by the same rule, let us mind the
same thing.
The apostle, having proposed himself as an exam-o
pie, urges the Philippians to follow it Let the
same mind be in us which was in blessed Paul. We
see here, how he was minded ; jlet us be like-mind
ed, and set our hearts upon Christ and heaven, as he
did. 1. He shews that this was the thing wherein all
good Christians were agreed ; to make Christ all in
all, and set their hearts upon another world. This
is that whereto we have alt attained. However good
Christians may differ in their sentiments about other
things, this is what they are agreed in, that Christ
is a Christian's all ; that to win Christ, and to be
found in him, is our happiness both here and here
after. And therefore let us walk by the same rule,
and mind the same thing. Having made Christ our
all tq.us, to us to live mast be Christ. Let us agree
to press toward the markt and make heaven our end.
2. That this is a good reason why Christians who
differ in lesser matters, should yet bear with one
another, because they are agreed in the main mat
ter; " If in any thing ye be otherwise minded; if
ye differ from one another, and are not of the same
judgment as to meats and days, and other matters
of the Jewish law ; yet ye must not judge one an
other, while ye all meet now in Christ as your Cen
tre, and hope to meet shortly in heaven as your
home. As -for other matters of difference, lay no
great stress upon them, God shall reveal even this
unto you. Whatever it is wherein ye differ, ye
must wait till God give you»a better understanding,
which he will do in his due time. In the mean time,
as far as ye have attained, ye must go together in

the ways of God, join together in all the great things
in which ye are agreed, and wait for further light in
the lesser things wherein ye differ. "..
17: Brethren, be followers together of
me, and mark them which walk so as ye
have us for an ensample. 18. (For many
walk, of whom I have told you often, and
now tell you even weeping, that they are the
enemies of the cross of Christ : 1 §. Whose
end is destruction, whose God is their belly;
and whose glory is in their shame, who mind
earthly things.) 20. Fpr our conversation
is in heaven ; from whence also we look for
the Saviour, the Lord Jesus Christ; 21.
Who shalljChange our vile body, that it may
be fashioned like untq his glorious body,
according to the working whereby he is
able even to subdue all things unto himself.
, He closes the chapter with warnings and exhorta
tions. I. He warns them against following the examples
of seducers and evil teachers ; (f. 18, 19.) Many
walk, of whom I have told you oftehfand now tell
you weeping, that they are the enemies ofjhe cross
of Christ. Observe, There are many called by
Christ's name, who yet are enemies to Christ s
cross, and the design and intention of it. Their
walk is a surer evidence what they are than their
profession. By their fruits ye shall know them, .
Matt. 7. 20. The apostle warns people against
such : 1. Very frequently ; / have told you, often.
We so little heed the warnings given us, that we
have need to have them repeated. To write the
same things 4s safe, v. 1. * 2. Feelingly and affec* *
tionately ,• I. now tell you weeping. Paul vfas upon
proper occasibns a weeping preacher, as Jeremiah'
was a,weeping prophet. Observe, An old sermon
may be preached with new affections ; what we say
often we may say again, if we say it affectionately;
and are ourselves under the power of it. He gives us ,
the characters of those who were the enemies of the
cross of Christ.
(1.) Whose God is their belly,; they mind nothing
but; their sensual appetite's. A wretched idol it is,
and a scandal for any, but especially for Christians^
to sacrifice the favour of God, the peace of their
conscience,, and their eternal happiness, to it
Gluttons ahd drunkards make a god of their befta
and all their care is to please it, and make proviswn'
for it. The same aobservance which good people
give to God, epicures give to their appetites, "w
such he says, They serve not the Lord Jesus^Christ,
but their own bellies, Rom. 16. 18.
(2.) They" glory in their shame j they not only
sinned, but boasted of it, and glorified in that \yhich
they. ought to be ashamed of.* Sin is- the sinner's
shame, especially when it is gloried in. They
value themselves "for what is their blemish and re
proach. (3.) They mind earthly things, Christ came by
his cross to crucify the world to us, and us to the
world; ahd they who mind earthly things, act di
rectly contrary to the cross of Christ, and this great
design of it. They'relishpearthly things, and have
no relish of the things which are spiritual and hea
venly ; they set their hearts and affections on earthly
things ; they love them, and even dote upon them,
and ahave a confidence »and complacency in them.
Hei> gives them this character, to shew how absurd
it would be for Christians to follow the example of
such, or be led away by them. To deter us all from
it, he reads their doom f

PHILIPPIANS, IV

583

(4 J Whose end is destruction. Their w9y seems
pleasant, but death and hell are. at the end of it.
What "fruit had ye then in those things whereof ye
are now ashamed ? For the end of those things is'
death, Rom. 6. 21. It is dangerous following them,
though it is going down the stream ; for if we choose
their way, we have reason to fear their end. Per
haps he alludes to the total destruction of tiie Jewish
nation. ,
II. He proposes himself and his brethren for an
example, in opposition to these evil examples ; Bre
thren, be followers together of me, and mark them
who walk so", as ye have us for an example, v. 17.
Mark them out for your pattern. He explains him-
'self, (v. 20.) by their regard to"Christ and heaven :
for our conversation is in heaven. Observe, Good
Christians, even while they are here on earth, have
their conversation in heaven. Their citizenship is
there, aroyiviufA*. : that is, we stand related to that
world, and are citizens ofthe New Jerusalem. This
World is-not our home, but that is. There our great
est privileges and concerns lie. And because our
citizenship is there, our conversation is there ; being
related to that world, we keep up a correspondence
with it The life of a Christian is in heaven, where
his head is, and his home is, and where he hopes to
be shortly.: he sets his affections upon things above;
and where his heart is, there' will his conversation be.
The apostle had pressed them to follow liim, and
other ministers of Christ ; " Why," might they say,
"you are a company' of poor, despised, persecuted
.people ; who make no figure, and pretend to no ad
vantages in the world; who will follow you?"
"Nay," says he, "but our conversation is in hea
ven.. We have a near relation, and a'great preten
sion, to the other world ; and are not so mean and
despicable as we are represented." It is good hav
ing fellowship, with those who have fellowship with
Christ, and conversation with those whose conver
sation is in heaven,
1. Because we look for the Saviour from thence ;
(v. 20.) Prom whep.ce also we look for the Saviour,
- the Lord Jesus Christ. He is not here, he is as
cended, he is entered Within the veil for us ; and we
" expect his second coming from thence, to gather in
all the citizens of that New Jerusalem to himself.
2. Because at the second coming of Christ we
" expect to be happy and glorified there. There is
good reason to have our conversation in heaven, not
only because Christ is now there, but because we
hope to be there shortly; Who shall change our vile
bodies, that they may be fashioned like' unto his glo-
riotis body, v. 21. There is a glory reserved for the
bodies of the saints, which they will be instated in
at the resurrection. The body is now at the best a
vile body, « rZ/xa T»f v-an-w^o-ia,; f/tS\ — the body of.
our humiliation : it has its rise and original fronrthe
earth, it is supported out of the earth, and is -subject
to many diseases, and to death at^last Besides, it
is often the occasion and instrument of much^sin,'
which is called the body qf this death, Rom. 7. 24.
Or it may be understood of its vileness when it lies
in the grave ;..at the resurrection, it will be found' a
tiile body, resolved into rottenness and dust; the
dust will return to the earth as it was, Eccl. 12. 7.
But it will be made a glorious body ; and not only
raised again to life, but raised to great advantage.*
Observe, (1.) The sample of this change, and that
is, the glorious body of Christ ; when he was trans-
figureduponthe mount, his face did shine as the sun,
and his -raiment was white as the light, Matt. 17. 2..
He went to heaven, clothed with a body, that he
might take possession of the inheBtance'in our na
ture, and be riot only the First-born from the dead,
but the First-born oi the children ofthe resurrection.
We shall be conformed to the image of his Son, that
be might be the First -bortuimong many brethren,

Rom. 8. 29. . Observe, (2.) The power by which
this change will be wrought : according to the work
ing whereby he is able even to subdue all things unto
himself There 'is an efficacy of power, an exceed
ing greatness of power, and the working of mighty
power, Eph. 1. 19. It is matter of comfort to us
that he can subdue att things to himself, and sooner
or later will bring over all into his interest. And
the resuiTection will "be wrought by this power. /
will raise him up at the last dap, John 6. 44. Let this
confirm our faith of the resurrection, that we not
only have the scriptures, which assure us it shall
be, but we know the power of God, which can effect
it, Matt. 22. 29. As Christ's resurrection was a
florious instance of the divine power, and therefore
e is declared to be the Son of Godwith power, by,
the resurrection from the dead; (Rom'. 1. 4.) so will
our resurrection be : and his resurrection is a stand
ing evidence, as well as pattern, of our's. And
then all the epemies of the Redeemer's kingdom
will be completely conquered. Not only he who had
the power of death, thatisi the Devil, (Heb. 2. 14.) but
the last enemy shall be destroyed, that is, death, 1 Cor.
15. 26. Death will be swallowed up in victory, v. 54.
CHAP. IV.
Exhortations to several Christian duties, as steadfastness,
unanimity, joy, &c. v. 1 . . 9. The apostle's great-Oil ac
knowledgments of the Philippians' kindness to him, with
expressions of his own content, and desire of their good,
v. 10. .20. He concludes the epistle with praise, saluta
tions, and blessing, v. 21 . . 23.
l'. rpHEREFORE, my brethren dearly
JL beloved and longed for, my joy and
crown, so stand fast in the Lord, my dearly
beloved. 2. I beseech Euodias, and be
seech Syntyche, that they be of the same
mind in the Lord. 3. And I entreat thee
also, true yoke-felloW, help those women
which laboured with me in the gospel, with
Clement also, and with other my fellow-
labourers, whose names are in the book of
life. 4. Rejoice in the Lord alway: and
again I say, Rejoice. 5. Let your moder
ation be known unto all men. The Lord
is at hand. 6. Be ye careful for nothing ;
but in every thing by prayer and supplica
tion, with thanksgiving, let your requests
be made known unto God. 7. And the
peace of God, which passeth all under
standing, shall keep your hearts and minds
through Christ Jesus. 8. Finally, breth
ren, whatsoever things are true, whatsoever
things are honest, whatsoever things are
just, whatsoever things are pure, whatso
ever things are lovely, whatsoever things
are of good report ; if there be any virtue,
and if there be any praise, think on these
things. 9. Those things which ye have
both learned, and received, and heard and
seen in me, do : and the God of peace shall
be with you.
The apostle begins the chapter with exhortations
to divers Christian duties.
I. To steadfastness in our Christian profession,
vi 1. It is inferred from the close of the foregoing
chapter ; Therefore standfast, &c. Seeing our con
versation is in heaven, and we look for the -Saviour

584

PHILIPPIANS, IV.

to come from thence.' and fetch us thither : therefore
let us stand fast. Note, The believing hope and
prospect of eternal life should engage us -to be
steauy, even, and constant, in our Christian course.
Observe here, o
1. 'The compellations are very endearing ; My
brethren, dearly beloved, dn$ longedfor, mxpjoy and
crown; and again, My dearly beloved. Thus he
expresses the pleasure he took in them, the kind
ness he had for them, to convey his exhortations to
them with so much the greater advantage. He
looked upon them as his, brethren, though he was a
great apostle. All we are brethren. There is dif
ference of gifts, graces, and attainments, yet, biSng
renewed by Jthe saipe Spirit, after the same image,
we are brethren; as the children of the same pa
rents, though of different ages, statures, and com
plexions. Being'brethren, (1.) He loved them, and
loved them dearly ; Dearly beloved; and again,
My dearly beloved. Warm affections become
ministers and Christians toward one another. Bro
therly love must always go along with the brotherly
relation. (2. ) He loved them, and longed for them ;
longed to see them, and hear from them ; longed for
their welfare, and was earnestly desirous of it ; I
long after you all in the bowels'of Jeeus-ChriSt, ch.
1. 3. (3.) He, loved them, and rejoiced in them. ¦
They were his joy ; he had ho greater jqy than to
hear of their spiritual health and prosperity. I re
joiced greatly that I found of thy children walkingin
the truth, 2 John 4. 3 John 4. (4.) He loved them,
and gloried in them : they were his crown as well as
his joy. Never was proud -ambitious man more
pleased with the ensigns of honour than Paul was
with the evidences of the sincerity of their faith and
obedience'. All this is to prepare his way to greater
regard. 2. The exhortation itself; So stand fast 'in 'the
Lord. Being in Christ, they must stand fast in
him, even and steady in their walk yith him, and
close and constant unto the end. Or, To stand fast
in the Lord, is to stand fast in his strength, and by
his grace ; not trusting in ourselves, and disclaiming
any sufficiency of our own ; we must be strong- in the
Lord, and in the power of his might, Eph. 6. .10.
" So stand fast, so as you have done hitherto, stand
fast unto the end, so as you are my beloved, and my
joy and crown ; so stand fast, as those in whose wel
fare and perseverance I am so nearly interested and
concerned. "
II. He exhorts them to unanimity and mutual as
sistance ; (v. 2, 3.) I beseech Euodias ahd Syntyche,
that they be of the same mind in the Lord. This is.
directed to some particular persons. Sometimes
there is need of applying the general precepts of the
gospel to particular persons and cases. Euodias
and Syntyche, it seems, were at variance, either one
with the other, or with the church ; either upon a
civil account, it may be they were engaged in alaw-
suit; or upon a religious account, it may be they
were of different opinions and sentiments. "Pray,"
sayshcj " desire them from me to be of the same
mind in the LOrd; to keep the peace, and live in
love ; to be of the same mind one with another, not
thwarting and Contradicting ; and that they be of the
same mind with the rest of the church, not acting
in opposition to them."
Then he exhorts to mutual assistance ; (v. 3.) and
that he directs to particular persons ; I entreat thee
also, true yoke-fellow. Who this person was, whom
he calls true yoke-fellow, is uncertain. Some think
Epaphroditus, who is supposed to be one of the
pastors of the church of the Philippians. Others
think it was some eminent good woman, perhaps
Paul's wife, because he exhorts his yoke-fellow to
•help the women which laboured with him. Who
ever was the yoke-fellow w^th the- apostle, must be

a yoke-fellow too with his friends. It seems, there
were women Who laboured with Paul in the gospel ».
not in the public ministry ; (for the appstle expressly
forbids that, (1 Tim. 2. 12.) I suffer not a woman
to teach;) but by entertaining the ministers, visiting
the sick, instructing the ignorant, convincing the
erroneous. Thus women may be helpful to minis
ters in tHe work df the gospel. Now, says the
apostle, do thou help them. They who* helpothers,
should be 'helped themselves, when thefe is occa
sion. -'Help them, join with them, strengthen their
hands, encourage them in their difficulties."
With Clement also, and other my fellow-labourers.
Paul had a kindness for all his fellow-labourers;
and as he had found the benefit of their assistance,
he concluded how comfortable it would be to them
to have the assistance of others. Of his fellow-la
bourers he says, Whose names are in the bookoflife;
either they were chosen of God from all eternity j or
registered and enrolled in the corporation and so
ciety to which the privilege of eternal life belongs,
alluding to the custom among the Jews and Gen<-
tiles, of .registering the inhabitants or the freemen
of ia city. » Sp we read of their names being written
in heaven, (Luke 10. 26.) not blotting his name out
of the book of lifeK(Rev. 3. 5.) and of them who are
writtemin theLamb's book of life, Rev. 21. 27. Ob
serve, There is, a b"ook of life; there are names in
that book? andjnofc* characters and tonditions only.
We cannot search into that book, or know whose
names are written there ; but we may,-in a judg
ment of charity, conclude that they who labour ui«
the gospel, and are faithful to the interest of Christ
-and souls, have their names in the book of life.
III. He exhorts to holy joy and delight in Gocf;
Rejoice in the Lord alway: and again I say, -Rejoice,
v. 4. All our joy must terminate in God, and our
thoughts of God must be- delightful ttjpughts. De
light thyself in the Lord'; (Ps. 37. 40 in the ^multi
tude qf Our thoughts within us, (grievous and af
flicting thoughts,) his comforts delight our souls,
(Ps. 94. 19.) and our ^meditation of him, is swee t, Ps.
104. 34. Observe, It is our duty and privilege to
rejoice in God, and to .rejoice in him always,; at all
times, in all" conditions ; even when we suffer for
him) or are afflicted by him. We must not think
the worse of him or of his ways, for the hardships
we meet with in his service. There is enough in
God to furnish us with matter of joy in the worst
circumstance on earth. He had said it before, (ch.
3. 1.) Finally, my brethren, rejoice in the Lord.
Here he says it again, Rejoice in the Lord alway;
and again I say, Rejoice. Joy in God is a duty of
great" consequence in the Christian life; and Chris
tians need to be again and again tailed to it If good
men have not a continual feast, it is their own fault.
IV. We are here exhorted to candour and gentle
ness; and goad temped towards our brethren ; " Let
your moderation be knonon to all men, v.~5. In
things indifferent do not run into extremes ; avoid
bigotry and animosity; judge charitably concerning
one another. " The Word to Wi wikt signifies a good
disposition towards other men ; and this moderation
is explained, Rom. 14. Some understand it of pa
tient "bearing afflictions, or sober enjoyment of
worldly.good ; and so it wellagrees with the follow
ing verse. The reason is, The Lord is at hand. The
consideration of our Master's approach, and our
final account, should keep us from smiting' our fel
low-servants, support us under present sufferings,
and moderate our affections to outward good. " He
will take vengeance on' your enemies, and reward
your patience." "¦
V. Here is a caution against disquieting perlex-
, ing care ; (v. 6. ) Be careful for nothing— nsi%i M'P~
vm-3 : the same expression with that Matt ' 6. 25.
Take no thought for your life; that Is, anxious "care

PHILIPPIANS, IV.

585

and distracting thought in the wants and difficulties
of life. Observe, It is the duty and interest of
Christians to live without care. There is a care of
diligence which is our duty, and consists in a wise
forecast and due concern ; but there is a care of dif
fidence and distrust, which is our sin and folly, and
which only perplexes and distracts the mind. ' ' Be
careful for nothing, so as by your care to distrust
God, and unfit yourselves for his service."
VI. As a sovereign antidote against perplexing
care, he recommends tb us constant prayer ; In
every thing by prayer and supplication, with thanks
giving, let your requests be made known to God.
Observe, 1. We -must not only keep up stated
times for prayer, but we.must pray upon every par
ticular emergence. In every thing by prayer.
When any thing burthens our spirits, we must ease
our minds by prayer ; when our affairs are perplex
ed or distressed, we must seek direction and support.
2. We must join thanksgiving with our prayers and
supplications: we must not only seek supplies of
good, but own receipts of mercy. Grateful acknow
ledgments of what we have, argue a right disposi
tion of mind, and are prevailing motives for further
blessings. 3. Prayer .is offering up our desires to
God, or making them known to him ; Let your re
quest be made known to God. Not that God needs
to be told either our wants or desires ; for he knows
them better than we can tell him : but he will know
them from us, and have us shew our regards and
concern, express our value of the mercy, and sense
of our dependence on him. 4. The effect of this
will be the peace of God keeping our hearts, v. 7.
The peace of God, that is, the comfortable sense of
our- reconciliation to God, and interest in his favour,
and the hope of the heavenly blessedness, and en
joyment of God hereafter, which fiasseih all under
standing, is a greater good than can be sufficiently
valued or duly expressed. It has not entered into
the heart of man, 1 Cor. 2. 9. This peace will keep
our hearts and minds through Jesus Christ ; it will
keep them from sinning under our troubles, and
from sinking under them; keep them calm .and
sedate, without discomposure of passion, and with
inward satisfaction. Thou shalt keep him in perfect
peace, whose mind is stayed on thee, Isa. 26. 3.
VII. We are exhorted to get and keep a good
name; a name for good things with God and good
men; Whatsoever things are true and honest ; (v. 8.)
a regard to truth in our words and engagements,
andto decency and becomingness in our behaviour,
suitable to our circumstances and condition of life.
Whatsoever things are just and pure ; agreeable
to the rules of justice and righteousness in our
dealings with men ; and without the impurity or
mixture of sin. Whatsoever things are lovely and
of good report, that is, amiable; that will render
us beloved, and make us well spoken of, as well as
well thought of, by others. If there is any vir
tue, if there is any praise; any thing really virtuous
in ^any kind, and worthy of commendation. Ob
serve, 1. The apostle would have the Christians
learn any thine; which was good of their heathen
neighbours ; " If there be any virtue, think of these
things: imitate them in .what is truly excellent
among them ; and let not them outdo you' in any in
stance of goodness." We*"should uot be ashamed
to learn any good thing of bad men, or those who
have not our advantages. 2. Virtue has its praise,
and. will have. We should walk in all the ways of
virtue, and abide therein ; and then, whether our
praise be of men or no, it will be of God, Rom. 2., 29.
In these things he proposes himself to them for an
example; (v. 9.) Those things which ye have learn
ed, and received, and heard and seen in me, do. Ob
serve, Paul's dqctrine and life were of a piece. What
thev saw in him, was the same thing with what thev
Vol. vi.— 4 E

heard from him. He could propose himself as well
as his doctrine to their imitation. It gives a great
force to what we say to others, when we can appeal
to what they have seen in us. And this is the way
to have the God offteace with us — to keep close to
our duty to him. The Lord is with us while we are
with him.
10. But I rejoiced in the Lord greatly,
that now at the last your care of me hath
flourished again ; wherein ye were also care
ful, but ye lacked opportunity. 1 1 . Not
that I speak in respect of want : for I have
learhed, in whatsoever state I am, there
with to be content. 1 2. I know both how
to be abased, and 1 know how to abound :
every where, and in all things, I am in
structed both to be full and to be hungry,
both to abound and to suffer need. 1 3. 1 can
do all things through Christ who strength-
eneth me. 14. Notwithstanding ye have
well done, that ye did communicate with
my affliction. 15. Now, ye Philippians,
know also, that in the beginning of the gos
pel, when I departed from Macedonia, no
church communicated with me as concern
ing giving and receiving, but ye only. 16.
For even in Thessalonica ye sent once and
again unto my necessity. 17. Not because
I desire a gift: but I desire fruit that may
abound to your account. 1 8. But I have
all, and abound : I am full, having received
of Epaphroditus the things which were sent
from you, an odour of a sweet smell, a sa
crifice acceptable, well-pleasing to God.
19. But my God shall supply all your need
according to his riches in glory by Christ
Jesus. In these verses we have the thankful grateful ac
knowledgment which the apostle makes of the
kindness of the Philippians in sending him a present
for his support,' now th^t he was aprisoner at Rome,
And here,
I. He takes occasion from thence to acknowledge
their former kindnesses to him, and to make men
tion of them, v. 15, 16. Paul had a grateful spirit :
for though- what his friends did for him was nothing
in comparison of what he deserved from them, and
the obligations he had laid upon them ; yet he speaks
of their kindness as if it had been a piece of generous
charity, when it was really far short of a just debt.
If they had each- of them contributed half their es
tates to him, they had not given him too much, since
they oWed to him even their own souls ; and yet,
when they sent a small present to him, how kindly
does he take it, how thankfully does he mention it,
even in this* epistle which was to, be left upon re
cord, and read in the churches, through all ages ; so
that wherever this epistle shall be read, there shall
this which they did to Paul be told for a memorial
of them. Surely never was present so well repaid.
He reminds them, that in the beginning of the
gospel no church communicated with him as to giv--
ing and receiving, but they only, v. 15. They not
only maintained him comfortably while he was with
them, but when he departed from Macedonia they
sent tokens of their kindness after him ; and this,
when no other church did so besides. None besides
sent after him of their carnal things, in considera-

586

PHILIPPIANS, IV.

tion of what they had reaped of his spiritual things.,
In works of charity, we are ready to ask, " What
do other people do ??' But the church of the Philip
pians never considered that It redounded so much
the more to their honour, that they were the only
church who were thus just and generous. Even in
Thessalonica (after he was departed from Macedo
nia) ye sent once and again to my necessity, v. 16.
Observe, 1. It was but little which they sent; they
sent only to his necessity ; just such things as he had
need of; perhaps it was according to their ability,
and he did not desire, superfluities or dainties. 2. It
is an excellent thing to see those to whom God has'
abounded in the gifts of his grace, abounding in
grateful returns to his people and ministers, accord
ing to their own ability, and their necessity ; Ye sent
once and again. Many people make it an excuse
for their charity, that they have given once ; why
should the charge come upon them again ? But the
Philippians sent once and again ; they often relieved
and refreshed him in his necessities. He makes this
mention of their former kindness, not only in his own
gratitude, but for their encouragement.
II. He excuses their neglect of late. It seems,
for some time they had not sent to inquire after him,
or sent him any present ; but now at. the last their
care of him flourished again, (v. 10.) like a tree in
the spring, which seemed all the winter to be quite
dead. Now, in conformity to the example of his
great Master, instead of upbraiding them .for their
neglect, he makes an excuse for them ; Wherein ye
Were also careful, but ye lacked opportunity. How
could they lack opportunity, if they had been re
solved upon it ? They might have sent a messenger
on purpose. • But the apostle is willing to suppose,
in favour of them, that they would have done it if a
fair opportunity had offered. How contrary is this
to the conduct of many to their friends, by whom
neglects which really are excusable, are resented
very heinously ; when Paul excused that which he
had reason enough to resent.
III. He commends their present liberality ; Not
withstanding, ye have well done, that ye did commu
nicate with my affliction, v. 14. It is a good work to
succour and help a good minister in trouble. Hefe
see what is the nature of true Christian sympathy ;
not only to be concerned for our friends in their trou
bles, but to do what we can to help them. They com?
municated with him in his affliction, in relieving him
under it. He who says, Be ye warmed, be ye fitted,
and giveth not those things they have need of; what
doth it profit? Jam. 2. 16.
He rejoiced greatly in it, (v. 10. ) bepause it was
an evidence of their affection to him, and the success
of his ministry among them. When the fruit of'
their charity ahounded toward the apostle, it ap
peared that the fruit of his ministry abounded among
them. IV. He takes care to ohviate the ill use some
might make of his taking so much notice of what was
sent him. It did not proceed either from discontent
and distrust, (v. 11.) or from covetousness, and love
of the world, v. 12.
1. It did not come from discontent, or distrust of
Providence i Not that I speak in respeit of want :
(v. 11.) hot in respect of any want he felt, or of any
want he feared. As to the former, he was content
with the little he had,, and that satisfied him ; as to
the latter, he depended upon the providence of God
to provide for him from day to day, and that satis
fied him. So that he did not speak in respect of
want any way ; for I have learned, in whatsoever
state I am, therewith to be content. We have here
an account of Paul's learning, not that which he got
at the feet pf Gamaliel, but that which he got at the
feet of Christ. He had learnt to be content ; and
that was a lesson he had as much need to learn as

mpst men, considering the hardships and sufferings
with which he was exerciSed. sHe was in bonds and
imprisonments, and necessities, qften ; but in all he
had learnt to be content, to bring his mind to his
condition, and make the best of it
I know both how to be abased, and I know how to
abound, v. 12. This is a special act of grace, to ac
commodate ourselves to every condition of life, and
carry an equal temper of mind through all the va
rieties of our state. (1.) To accommodate ourselves
to an afflicted condition ; ib know how to be abased,
how to b'e hungry, how to suffer want, so as no^to
be overcome by the temptations of- it, either to lose
our comfort in God, or chstrust his providence, or to
take any indirect course for our own supply. (2.) To
a prosperous condition; to know how to abound,
how to be full, so as not to be proud, or secure, or
luxurious. And this is as hard a lesson as the other ;
for the temptations of fulness and prosperity are not
less than those of affliction and want. But how must
we learn it ? I can do all things through Christy who
strengthens me, v. 13. We have need of strength
from Christ, to enable us to perform not only those
duties which are purely Christian, but even those
which are the friiit of moral virtue. ' We need his
strength to teach us to be content in every condition;
The aposple had seemed to boast of himself, and of
his own strength ; I know how to be abased; (v. 12.)
but here he transfers all the praise to Christ "What
do I talk cf knowing hpw to be abased, and how to
abound? It is only through Christ who strengthens
me, that I can do it, notin my own strength." So
we are required to be strong in the Lord, and in the
'power of his might, (Eph. 6. 10.) and to he-strong
in the grace which is in Christ Jesus ^ (2 Tim. 2V, 1.)
and we are strengthened with might by his Spirit in
the inner man, Eph. 3. 16. „ Tbe word in the original
is a participle of the present tense, av t? evJWa^Jm
/ut Xftrtg, and denotes a present and continued act ;
"Through Christ, who is strengthening me, and
does continually strengthen me ; it is by his constant
and renewed strength I am enabled to act in every
thing; I« wholly depend upon him for all my spirit
tual power." f
2. It did not come from covetousness, or an affec
tion to worldly wealth ; Not because I desire a gift;
(v. 17.) that is", "I welcome your kindness, not be-,
cause it adds to my enjoyments, but because it adds
to.your account." He desired it not so much for his
own sake, but their's ; "J desire fruit that may
abound to your account, that you may be enabled to
make such a good use of your worldly possessions,
that you may give an account of them with joy., -ft
is not with any design to draw more from you, but
to encourage you to such an exercise of beneficence
as will meet with a glorious reward hereafter. For
mv part," says he, " / have all, and abound, it, 18.
What can a man desire more than enough ? I do not
desire a gift for the gift's sake, for I have all, and
abound." They sent him a small token, and he de
sired no more ; he was not solicitous for a present
superfluity, or a future supply ; lam full, having
received from Epaphroditus the things which were
sent from you. Note, A gootl man will soon have
enough of this world ; hot only of living in it, but of
receiving from it. A covetous -worldling,, if he has
ever so much, would still have more ; but a heavenly
Christian, though he has little, has enough.
V. The apostle assures them, that God did accept,
and would recompense, their kindness to him.
1. He did accept it; It is an odour of a sweet
smell ; a sacrifice acceptable, well-pleasing to God,
Not a sacrifice of atonement, for none makes atone
ment for sin but Christ ; but a sacrifice of acknow
ledgment, and well-pleasing to God. It was more
acceptable to God as it was the fruit of their grace.
than it was to Paul as it was the supply df his want.

COLOSSIANS, I.

587

With such sacrifices God is well-pleased, Heb. 13.
16. 2. He would recompense it ; But my God shall
s'upfily all your wants according to his riches in
glory by Christ Jesus, v. 19. lie does as it were
draw a Hill upon the exchequer in heaven, and leaVes
it to God to make them amends for the kindness
they had shewed him. ".He shall do it, not only as
your God, but as my God, who takes what is done
to me as done to himself. You supplied my needs,
according to your poverty ; and he shall supply
your's, according to his .riches." But still it is by
Christ Jesus : through him we have grace to do that
which is good, and through him we must expect the
reward of it Not of debt, but of grace ; for the
more we do for God, the more we ai'e indebted to
himj because we receive the more from him.
20. Now unto God and our Father be
glory for ever and ever. Amen . 21. Salute
every saint in Christ Jesus. The brethren
which are with me greet you. 22. All the
saints salute you, chiefly they that are of
Caesar's ^household. 23. The grace of our
Lord Jesus Christ be with you all. Amen.
The apostle concludes the epistle in these verses :
.1. With praises to Gpd ; Now unto God and our
Father be glory for ever and ever. Amen, v. 20.
Observe, (L) God is to be considered by u's as our
Father ; Now unto God and our Father. It is a
great ^condescension' and favour in God, to own the
relation of Father to sinners, and allow us to say to
him, Our Father ; and it is a title peculiar to the
•gospel-dispensation. It is also a great privilege and
encouragement to us, to consider him as our Father;

as one so nearly related, and who bears so tender an
affection towards us. We should look upon God,
under all our weakness and fears, not as a tyrant or
an enemy, but' as a Father, who is disposed to pity
us and help us. (2.) We must ascribe glory to God
as a Father : the glory of his own excellence, and
of all his mercy unto us. We must thankfully own
the receipt of all from him, and give the praise -of
all to him. And our praise must be constant and
perpetual ; it must be glory for ever and ever.
2. With salutations to his friends at- Philippi ;
"Salute every saint in Christ Jesus, (v. 21.) give
my hearty love to all the Christians in your parts."
He desires remembrances not only to the bishops
and deacons, and the church in general, but tb every
particular saint. Paul had a kind affection to all
good Christians.
3. He sends salutations from those who were at
Rome ; " The brethren who are with me, salute
you; the ministers, and all the saints here, send
their affectionate remembrances to you. ^Chiefly
they who are of Caear's household ; the Christian
converts who belonged "to the emperor's court"
Observe, (1.) There were saints in Caesar's house
hold, Though Paul was imprisoned at Rome, for
preaching the gospel, by the, emperor's command ;
yet there were some Christians in his own family.
The gospel early obtained among some of the rich
and great. Perhaps the apostle fared the better, ,and
received some favour,, by means of his friends at
court. '(2.) Chiefly they, &c Observe, They, being
bred at court, were more complaisant than the rest.
See what an ornament to religion sanctified civility
isv - 4. The apostolical benediction, as usual; " The
grace of our Lord Jesus Christ be with you all.
Amen. The free favour and good-will of Christ be
your portion and happiness."

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,
OF THE
EPISTLE OF ST. PAUL TO THE COLOSSIANS.
Completed by Dr. W. Harris.

COLOSSE was a considerable city of Phrygia, and, probably*, not' far from.Laodicea and Hierapolis ; we
find these three mentioned together, ch. 4. 13. It is now buried in ruins, and the memory of it chiefly
preserved in this epistie. The design of the epistle is to warn them of the danger of the Jewish zealots,
who pressed the necessity of observing the ceremonial law ; and to fortify them against the mixture of the
Gentile philosophy with their Christian principles. He professes a great satisfaction in their steadfast
ness and constancy, and encourages them to perseverance. It was Written about the same time with the
epistle to the Ephesians aiyl Philippians, 'Anno Domini 62. and in the same place, while he was now
prisoner at Rome. He, was not idle in his confinement, and the word of God was not bound.
This epistle, like that to the Romans, was written to those whom he had never seen, or had any personal
acquaintance with. The church planted at Colosse was not by Paul's ministry, but by the ministry of

588

COLOSSIANS, I.

Epaphras or Epaphroditus, an evangelist, one whom he delegated to preach the gospel among the Gen
tiles ; and yet,
I. There was a flourishing church at Colosse, and one which was eminent and famous among the churches.
One would have thought none wouldhave come to be flourishing churches but those which Paul himself
had planted ; but here was a flourishing church planted by Epaphras. God is sometimes pleased to
make use of the ministry of those who are of less note, and lower gifts, for doing great service to his
church. God uses what hands he pleases, and is not tied to those of note, that the excellence ofthe power
.may appear to be of God, and not of men, 2 Cor. 4. 7.
II. Though Paul had not the planting of this church, yet he did not therefore neglect it; nor, in writing
his epistles, does he make any difference between that and other churches. The Colossians, who were
converted by the ministry of Epaphras, were as dearto him, and he as much concerned for their wel
fare, as the Philippians, or any others who were converted by his ministry. Thus he put an honour
upon an inferior minister, and teaches us not to be selfish^ nv think all that honour lost, which goes be
side ourselves.' We learn, in his example, not to think it a disparagement to us to water what others
have planted; or build upon the foundation which others have laid: as he himself, as a wise master-
builder, laid the foundation, and another builded thereon, 1 Cor. 3. 10.

COLOSSIANS, ].

? CHAP. I.
We have here, I. The inscription, as usual, v. 1, 2. II. His
thanksgiving to God for what he had heard concerning
them; their laith, love, and hope, v. 3 . .8. 111. His prayer
for their. knowledge, fruitfulness, and strength; v. 9. . 11.
IV. An admirable summary ofthe Christian doctrine con
cerning the operation of the Spirit, the person of the Re
deemer, the work of redemption, and the'preaching of it in
the gospel, v. 12 . . 28.
1. TJAUL, an apostle of Jesus Christ,
JIL by the will of God, and Timotheus
our brother, 2. To the saints arid faithful
brethren in Christ which are at'Colosse:
Grace be unto you, and peace, from God
our Father, and the Lord Jesus. Christ.
The inscription of this epistle is much the same
with the rest ; only it is observable,
1. That he calls himself an apostle of Jesus Christ
by the will of Gpd. An apostle is a prime-minister
in the kingdom of Christ, immediately called by
Christ, and extraordinarily qualified ; his work was
peculiarly to plant the Christian church, and con
firm the Christian doctrine. He attributes this not
to his own merit, strength, or sufficiency ; but to the
free grace and good-will of God. He thought him
self engaged to do his utmost, as an apostle, 'because
he was made so by the will of God.
2. He joins Timothy in commission with himself,
which is another instance of his humility ; and though
he elsewhere calls him his son, (2 Tim. 2. 1.) yet
here he calls him his brother ; which is an example
to the elder and more eminent ministers, to look
upon the younger and more obscure as their bre
thren, arid to treat them, accordingly, with kindness
and respect
3. He calls the Christians at Colosse saints, and
faithful brethren in Christ. As all 'good ministers,
so all good Christians, are brethren one to another,
who stand in a near relation, and owe a mutual love .
Toward God they must be saints, consecrated to his
honour, and sanctified "by his grace; bearing his
image, and aiming,at his glory. And in both these,'
as saints to God, and as brethren to one another,
they must be faithful. Faithfulness runs through
every character and relation of the Christian life,
and is the crown and glory of them all.
4. The apostolical benediction is the same as usual ;
Grace be unto you, and peace, from God our Fa
ther, and the Lord Jesus Christ. He wishes them
grace and peace, the free favour of God, and all the

blessed fruits of it ; all kind of spiritual blessings,
and that from God our Father, and the Lord Jesus
Christ; jointly from both, and distinctly from each;
as in the formerepistle.
3. We give thanks to God and the Fa
ther of our Lord Jesus Christ, praying al
ways for you, 4. Since we heard of your
faith in Christ Jesus, and of the love whish
ye have to all the saints ; 5. For the hope
which is laid up for you in heaven, whereof**
ye beard before in the word of the truth of
the gospel; 6. Which is come unto you,
as if is in all the world; and bringeth forth
fruit, as it doth also in you, since the day ye
heard of it, and knew the grace of God in
truth: 7. As ye also learned of Ep*aphras
our dear fellow-servant, who is for you a
faithful minister of Christ; 8. Who also
declared unto us your love in the Spirit.
Here he proceeds to the body of the epistle, and
begins with thanksgiving to God for what he had
heard concerning them, though he had no personal
acquaintance with them, and knew their state and
character only by the reports of others. He gave
thanks to God for them, that they had embraced
the gospel of Christ, and given proofs of their fidelity
to Jiim. Observe, In his prayers for them he gave
thanks for them. Thanksgiving ought to be a part
of every prayer ; and whatever is the matter of our
rejoicing, ought to be the matter of our thanksgiving.
Observe, I. Whom he gives thanks to ; To God, even the
Father of our Lord Jesus Christ. In our thanks*
giving we must have an eye to God as God, (he is
the Object of thanksgiving as well as prayer,) and
as the. Father of our Lord Jesus Christ, in and
through whom all good comes to us. He is the Fa
ther of our 'Lord Jesus Christ as well as our Father;
and it is matter of encouragement in all our ad- •
dresses to God, that we can look to him as Christ's
Father and our Father, as his God and our God,
John 20. 17. Observe,
II. What he gives thanks to God for; for the
graces of God in them, which were evidences ofthe
grace of God toward them ; Since We, heard of your
faith in Christ Jesus, and ofthe love you have to all

COLOSSIANS, I.

589

the saints;. For the hope which is laid up for you in
heaven, v. 4, 5. Faith; hope, and love, are the
three principal graces in the Christian life, and pro
per matter of our prayer and thanksgiving. 1. He
gives thanks for their faith in Christ Jesus: that
they were brought to.believe in him, and take upon
them the profession of his religion^ and venture their
souls upon his undertaking. 2. For their love. Be
side the general love which is due to all men, there
is a particular love owing to the saints, or those who
are of the Christian brotherhood, 1 Pet. 2. 17. We
mjist love all the saints, bear an extensive kindness
and good-will to good men, notwithstanding lesser
points of difference, and many real weaknesses.
Some understand it of their charity to the saints in
necessity, which is one branch and evidence , of
Christian love. 3. For their hope ; the hope which
is laid up for you in heaven, v. 5. The happiness
of heaven is called their hope, because it is the thing
hoped for; looking for the blessed hope, Tit. 2. 13.
What is laid out upon believers in this world, is
much | but what is laid up for them in heaven, is
much more. And we have reason to give thanks to
God for the hope of heaven, which good Christians
have; or their well-grounded expectation of tiie
future glory. Their faith in Christ, and love to the
saints, had an eye to the hope laid up for them in
heaven. The more we fix our hopes on the recom
pense of reward in' the other world, the more free
and liberal shall we be of our earthly treasure upon
all occasions of doing good.
Having blessed God for these graces, he blesses
God for the means of grace which they enjoyed ;
Whereinye heard before in the word ofthe truth of
the, gospel. They had heard of the word of the truth
of the gospel concerning this hope laid up for them
mheaven. Observe, (1.) The gospel is the word
*jnf truth, and what we may safely venture our im
mortal souls upon : it proceeds from the God of
truth, and the Spirit of truth, and is a faithful say
ing. He calls it, the grace of God in truth, v. 6.
(2. ) It is a great mercy to hear this word of truth ;
for the great thing we learn from it, is, the happi
ness of heaven. Eternal life is brought to light by
the gospel, 2 Tim. 1. 10. They heard bf the hope"
laid up in heaven in the word of the truth of the gos
pel ; " Which is come unto , you, as it is in all the
world, and bringeth forth fruit, as it doth also in you,
v. 6.. This gospel is preached, and bringeth forth
fruit in other nations ; it is come to you, as it is in all
the world, according to the commission, Go preach
the gospel in all the nations, and to every creature. "
^Observe, £1.] All who hear the word of the gospel,
ought to bring forth the fruit of the gospel, be obedi
ent to it, andhave their principles and lives formed
according to it. This was the doctrine first preach
ed ; Bring forth therefore fruits meet for repentance,
Matt 3.v8. And our Lord says, If ye know these
things, happy are ye if ye do them, John 13. 17. Ob
serve, [2. ] Wherever the gospel comes, it will bring
forth fruit to the honour and glory- of God. it
bringeth forth fruit, as it doth also in you. We mis
take, if we think to monopolize the comforts and be
nefits of the gospel to ourselves. Does the gospel
bring forth fruit in us ? So it does in others.
He takes this occasion to mention the minister by
whom they believed ; (v. 7, 8.) As ye also learned
of Epafihras, our dear fellow-servant, who is for
you a faithful minister of Christ. He mentions him
with great respect, to engage their love to- him.
First, He calls him his fellow-servant; to signify
not only that they served the same Master, but that
they were engaged in the same work. They were
fellow-labourers in the work ofthe Lord, though
one was an apostle, and the other an ordinary minis
ter. Secondly, He calls him his dear fellow-ser
vant : all the servants of Christ ought to love one

another, and it is an endearing consideration, that
they are engaged in the same service. Thirdly,
He representsMn as one who was a faithful minis
ter of Christ to them, who discharged his trust, and
fulfilled his ministry among them. Observe, Christ
is our proper Master, and we are his ministers. He
does not say, who is your minister; but who is the
minister of Christ fir you. It is by his authority
and appointment, though for the people's service.
Fourthly, He represents him as one who gave them
a good word ; Who also declared unto us your love
in the Spirit, v. 8. He recommends him to their
affection, from the good report he made of their sin
cere love to Christ and all his members, which was
wrought in them by the Spirit, and is agreeable to
the Spirit of the gospel. Faithful ininisters are glad
to be able to speak well of their people.
9. For this cause we also, since the
day we heard it, do not cease to pray for
you,1 and to desire thai ye might be filled
with the knowledge of his will in all wis
dom and spiritual understanding ; 10. That
ye might walk worthy of the Lord unto all
pleasing, being fruitful in every good work,
and increasing in the knowledge of God ;
11. Strengthened with all might, according
to his glorious power, unto all patience and
long-suffering with joyfulness ;
The apostle proceeds in these verses to pray for
them. He heard that they were good, and he pray
ed that they might be better. He was constant in
this prayer ; We do not cease to pray for you. It
may be, he could hear of them but seldom, but he
constantly prayed for them — And desire that ye
might be filled with the knowledge, &c. Observe
what it is that he begs of God for them.
1. That they might be knowing, intelligent Chris
tians ; filled with the knowledge of his will,' in all
wisdom and spiritual understanding. Observe,, (1. ),
The knowledge of our duty is the best knowledge.
A mere empty notion ofthe greatest truths is insig
nificant. Our knowledge of the will of God must
be always practical : we must know it, in order of
do it (2. ) Our knowledge is then a blessing indeed,
when it is in wisdom, when we know how to apply
our general knowledge to our particular occasions,
and to suit it to all emergencies. (3.) Christians
should endeavour to be filled with knowledge ; not
only to know the will of God, but to know more
of it, and to increase in the knowledge of God, (as it
is, v. 10.) and to grow in grace, and in the know
ledge qf our Lord and Saviour, 2 Pet 3. 18.
2. That their conversation might be good. Good
knowledge, without a good life, will not profit.
Our understanding is then a spiritual understand
ing, when we exemplify it in -our way of living —
That ye might walk worthy of the Lord unto all
pleasing, (v. 10.) that is, as becomes the relation
we stand in to him, and the profession we make of
him. The agreeableness of our conversation to our
religion is pleasing to God as well as to good men.
We walk unto all well-pleasing, when we walk in
all things according to the will of God — being fruit
ful in every good work. This is what we should
aim at. Good words will not do without good works.
We must abound in good works, and in every good
work: not in some only, which are more easy, and
suitable and safe, but in all, and in every instance of
them. There must be a regular, uniform regard to
all the will of God. And the more fruitful we are
in good works, the more we shall increase in the
knowledge of God. He who doeth his will, shall
know ofthe doctrine whether it be of God, John 7. 17.

,590

COLOSSIANS, 1.

3. That they might be-strengthened ; strengthen
ed with all might, according to his glorious power,
(v. 11.) fortified against the temptations of Satan,
and furnished for all their duty. It is a great com
fort to us, that he who undertakes to give strength
to ,his people, is a God of power, and of glorious
power. Where there is spiritual life, there is still
need of spiritual strength ; strength for all the ac
tions of the spiritual life, To be strengthened, is
to be furnished by the grace of God for every good
work, and fortified by that grace against every evil
one: it is to be enabled to do our duty, and still to hold
fast our integrity. The blessed Spirit is'the Author
of this strength : for we are strengthened with might
by his Spirit in the inward man, Eph. 3. 16. The
word of God is the means of ^t, by which he con
veys it ; and it must be fetched in by prayer. It was
in answer to earnest prayer that the apostle obtain
ed sufficient grace. In praying for spiritual strength
we are not straitened in the promises, and therefore
should not be straitened in our own hopes and de
sires. Observe, (1.) He prays that they might be
strengthened with might: that seems a tautology; but
he means, that they might be mightily strengthened,
or strengthened with might derived -from another.
(2.) It is with all might. It seems unreasonable that
a creature should be strengthened with all might,
for that is to make him almighty ; but he means,
with all that might which we have occasion for, to
enable us to discharge our duty or preserve our inno
cence ; that grace which is sufficient for us in all the
trials of life, and able to help us in time of need. (3.)
It is according to his glorious power. He means,
according to the grace of God : but the grace of God
in the hearts of believers is the power of God ; and
there is a glory, in this power; it is an excellent
and sufficient power. And the communications of
strength are not according to our weakness, to whom
the strength is communicated, but according to his
Eower, from whom it is received. When God gives,
e gives like himself ; and when he strengthens, he
strengthens like himself. (4.) The special use of
this strength was for suffering work; That ye may
be strengthened unto all patience and long-suffering
with joy fulness. He prays not only that they might
be supported under their troubles, but strengthened
for them : the reason is, there is work to be done
even .when we are suffering. And they who are
Strengthened according to his, glorious power, are
strengthened, [1.] To all patience. When patience
hath its perfect work, (Jam. 1. 4.) then we are
strengthened to all patience; when we not only bear
our troubles patiently, but receive them as gifts from,
God, and are thankful for them. To you it is given
to suffer, Phil. 1. 29. When we bear our troubles
well, though ever so many, and the circumstances
of them ever so aggravating, then we bear them
with all patience. And the same reason for bearing
one trouble, will hold for bearing another, if it be a
good reason. All patience includes all the kinds of
it ; not only bearing patience, but waiting patience.
¦"2.] This is even unto long-sufferiAg, patience
Irawn out to a great length : not only to bear trou
ble for a while, but to bear it as long as God pleases
to continue it. [3.] It is with joyfulness : to rejoice
in tribulation ; to take joyfully the spoiling of our
goods, and rejoice that we are counted worthy to
suffer for his name; to have joy as well as patience
in the troubles of life. This w'e could never do by
any strength of our own, but as we are strengthen
ed by the grace of God, i
1 2. Giving thanks unto the Father, who
hath made us meet to be partakers of the
inheritance ofthe saints in light: 13. Who
hath delivered us from the power of dark-

d''

ness, arid hath translated us into the' king
dom of his dear Son ; , 1 4. In whom we have
rederriptian through his blood, even the for
giveness of sins ; 15. Who, is the image of
the invisible God,- the first-born of every
creature: 16. For by him.were all things
created, that are in heaven, and that arein
earth, visible and invisible, whether they be
thrones, or dominions, or principalities, or
powers: all things were created by -hurt,
and for him : 17. And he is before all things,
and by him all things consist : 18. And he
is the head of the body, the church ; who is
the, beginning, the first-born from the dead ;
that in all things he might have the pre
eminence. 19. For it pleased the Father
that in him should all fulness dwell ; 20.
And, having made peace through the blood
of his cross, by him to reconcile aU things
untp himself; by him, I say, whether theyJie
things in earth, or things in heaven. 21.
And you that were someqme alienated and
enemies in your mind by wicked works, yet
now hath he reconciled. 22. In the body
of his rflesh through death, to present you
holy and unblameable and unreprovable in
his sight : 23. If ye continue in the faith
grounded and settled, and be not moved
away from, the hope of the gospel, which
ye have heard, and which was preachec?
to every creature which is under heave$ ;
whereof I Paul am made a minister; 24.
Who now rejoice,, in my sufferings for you,
and fill up that which is behind of the af
flictions of Christ in my flesh for his body's
sake, which is the church ; 25. Whereof
I am made a minister, according to the dis
pensation of God which is given to me for
you, to fulfil the word of God ; 26. Even,
the mystery which hath been hid from ages
and from generations, but now is made
manifest to his saints : 27. To whom God
Would make known what is the riches of
the glory of this mystery among the Gen
tiles; which is Christ in you, the hope of
glory : 28. Whom we preach, warning every
man, and teaching every man in all wisdom ;
that we may present every man perfect in
Christ Jesus: 29. Whereunto I also la
bour, striving according to*' his working,
which worketh in me mightily.
Here is the summary of the doctrine of the gospel
concerning the great work of our redemption, by
Christ. It comes in here not as the matter ofa ser
mon, but as the matter of a thanksgiving! for.our
salvation by Christ furnishes us with abundant mat
ter of thanksgiving in every view of it; Giving
thanks unto ' the Father, v. 1% He does not dis
course of the work of redemption in the natural
order of it ; for then he should speak of the purchase
of it first, and afterward of the application of it.
But here he inverts the order; because, in our sense

COLOSSIANS, I.

591

aid feeling of it, the application goes before the pur
chase. We first find the benefits of redemption in
our own hearts, and then are led by those streams
to the Original and Fountain-head. The order and
connexion of the apostle's discourse may be consi
dered in the following manner.
I. He speaks concerning the operations of the
Spirit of grace upon us. We must give thanks for
them, because, by these we are qualified for an in
terest in the mediation of the Son ; Giving thanks to
the Father, Scc-v, 12, 13. . It is spoken of as the
work of the Father, because the Spirit of grace is
the. Spirit of the Father, and the Father works in
us by his. Spirit. They in whom the work of grace
is wrought, must give thanks unto the Father. If
we have the comfort of it, he must have the glory
of it. Now what is itwhich is wrought for us in the
application of redemption ?
1. " He hath delivered us from the power ofdprk-
ness, v. 13. He hath rescued us from the state'
of heathenish darkness and wickedness. He hath
saved us from the dominion of sin, which is dark
ness ; (1 John 1. 6.) from the dominion of Satan, who
is the prince of darkness; (Eph. 6. 12.) and from the
damnation of hell, which is utter darkness, Matt. 25.
30." They are called out' of darkness," 1 Pet. 2t ft,
2. " He hath translated us into the kingdom of his
dear Son, brought us into thegospel-state, and made
us members ofthe church of Christ, which is a state
of light and purity." Ye were once darkness, but
now are ye Hght in the Lord, Eph. 5. 8. Who hath
called you out cf darkness into his marvellous light,
1 Pet 2. 9. They were made willing subjects, of
Christ, who were the slaves of Satan. The conver
sion of a sinner is the translation of a soul into the
kingdom of Christ out of the kingdom of the Devil.
The power of sin is shaken off, and the power of
Christ submitted to. The law of the Spirit of life
in Christ Jesus makes them free from the law of sin
and death; and it is the kingdom of his dear Son,
of the Son of his peculiar love, his beloved Son,
(Matt. 3. If.) and eminently the Beloved, Eph. 1. 6.
'" 3. " He hath not only done this, but Jhath made
¦us meet to partake, of the inheritance of the saints in
light, v. 12. He hath prepared us for the eternal
happiness of heaven, as the Israelites divided the
Promised Land by lot ; and hath given us the ear
nest and assurance of it." This hementions first,
because it is the first indication of the future bless-
' edness, that by the grace of God we find ourselves
in some measure prepared for it. God gives grace
and glory^ and we are here told what they both
are. .(L) What that glory is. It is the inheritance
ofthe saints in tight.. It is an inheritance, and be
longs to them as children, which is the best securi
ty, and' the sweetest tenure ; If children, then heirs,
Rom. 8. 17. And it is an inheritance of the saints —
proper to sanctified souls. They who are not saints
on earth, will never be saints in heaven. And it is
an inheritance in light; the perfection of knowledge,
holiness, and joy, by communion with God, who
is-Hght, and the Father of lights, Jam. 1. 17. 1 John
1. 5. (2. ) What this grace is. It is a meetness for
the inheritance; " He hath made us meet to be par
takers, suited and fitted us for .the heavenly state by
a proper temper and habit of soul ; and he makes us
meet by the powerful influence of his Spirit." It is
the effect of the divine power to change the heart,
and make it heavenly. Observe, All who are de
signed for heaven hereafter, are prepared for hea
ven now. As they who live and die unsanctified,
go out of the world with their hell about them ; so
they who are sanctified and renewed, go out of the
world with their heaven about them. They who
have the inheritance of sons, have the education of
sons and the disposition of sons : they have the Spi
rit qf adoption, whereby they cry, Abba, Father,

Rom. 8. 15. And because ye are sons, God hath
sent forth the Spirit of his Son into your hearts, cry
ing, Abba, Father, Gal. 4. 6.
This meetness for heaven is the earnest of the
Spirit in our heart ; which is part of payment, and
assures the full payment. They who are sancti
fied, shall be glorified, (Rom. 8. 30.) and will be
for ever indebted to the grace of. God, which hath
sanctified them.
II. Concerning the person of the Redeemer. Glo
rious things are here said of him ; for blessed Paul
was full of Christ, and took all occasions to speak
honourably of him. He speaks of him distinctly as
God, and as Mediator. As God he speaks df him,
v. 15—17.
1. He is thelmage of the invisible God. Not as
man was made in the image of God, (Gen, 1. 26.)
in his natural faculties and dominion over the crea
tures : no, he is the express Image of his person,
Heb. 1. 3. He ist so the Image of God, as the Son
is the image of his Father, who has a natural'like-
ness to him ; and as he who has seen him, has seen
the Father; and his glory was the glory ofthe only
begotten ofthe Father, John 1. 14. — 14. 9.
. 2. He is the First-born of every creature. Not that
he is himself a creature ; for it is mrfalvroxcs arimt
xlirtui — born or begotten before all the creation, or
any creature, was made; which is the scripture-
way of representing eternity, and by which the
eternity of. God is represented to us ; I was set up
from everlasting, from the beginning, or ever the
earth was; when there was no depth, before the
mountains were settled, while as yet he had not made
the earth, Prov. 8. 23—26. It signifies his dominion
over aU things; as the first-born in a family is heir
and lord of all, so he is the Heir of all things, Heb.
1. 2. The word, with only the change in the ac
cent, vrpulovixo;, signifies actively, the first begetter
or producer of all things, and so it well agrees with
the following clause : Vid. Isidor. Peleus. episl. 30.
lib. 3.
3. He is so far from being himself a creature, that
he is the Creator : For by him were all things cre
ated, which are in heaven and earth, visible and in
visible, v. 16. He made all things out of nothing ; the
highest angel in heaven, as well as men upon earth.
He made the world, the upper and lower world,
with all the inhabitants of both ; all things were
made by him, and without him was not any thing
made, which was made, John 1. 3. He speaks here
as if there were several orders of angels ; whether
thrones, or dominions, or principalities, or powers:
which must signify either different degrees of excel
lence, or different offices and employment. Angels,
authorities, and powers, 1 Pet. 3. 22. Christ is the
eternal Wisdom of the Father, and the world was
made in wisdom. He is the eternal Word, and the
world was made by the word of God. He is the
Arm of the Lord, and the world was made by that
arm. All things are created by him and for him ;
ii «ut« xa.) ti; aurh. Being created by him, they
were created for him ; being made by his power,
they were made according to his pleasure, and for
his praise. He is the End, as well as the Cause of
all things. To him are all things, Rom. 11. 36. tis
4. He 13 before all things. He had a being before
the world was made ; before the beginning of time,
and therefore from all eternity. Wisdom was with
the Father, and possessed by him in the begin
ning of his ways, before his works of old, Prov. 8.
22. And in the beginning the Word was with God,
and was God, John 1. 1. He not only had a being
before he was born of the virgin, but he had a being
before all time.
5. By him all things consist. They not only sub
sist in their beings, but consist in their order and de-

592

COLOSSIANS, I.

pendencies. He not only created them all at first,
but.it is by the word of his power that they are still
upheld, Heb. 1. 3. The whole creation is kept to
gether by the power of the Son of God, and made
to consist in its proper frame. It is preserved from
disbanding, and running into confusion. '
The apostle next shews what he is as Mediator,
v. 18, 19.
(1.) He is the Head ofthe body, the church: not
only a Head of government and direction, as the
king is the head of the state, and has right to pre
scribe laws, but a Head of vital influence, as the head
in the natural body : for all grace and strength are
derived from him ; and the church is his body, the
fulness of him who filleth all in all, Eph. 1. 22, 23.
(2.) He is the Beginning, the Firstborn from the
dead, &fxy, arfuriwicos ; the Principle, the First-born
from the dead ; the Principle of our resurrection, as"
well as the First-born himself. All our hopes and
joys take their rise from him who is the Author of
our salvation. Not that he was the first who ever
rose from the dead, but the first and only one who
rose by his own power, and was declared to be the
Son of God, and Lord ofall.things. And he is the
Head of the resurrection, and has given us an ex
ample and evidence of our resurrection from the
dead. He rose as the First-fruits, 1 Cor. 15. 20.
(3.) He hath in all things the pre-eminence. It
was the will of the Father that he should have all
power in heaven and earth, that he might be pre
ferred above angels, and all the powers in heaven ;
(he has obtained a more excellent name than they,
Heb. 1. 4.) and that in all the affairs of the kingdom
qfGod amongmen he Should have the pre-eminence.
He has the pre-eminence in the hearts of his pepple
above the world and the flesh ; and by giving him
the pre-eminence we comply with the Father's will,
That all men should honour the Son, even as they
honour the Father, John 5. 23.
(4.) All fulness dwells in him, and it pleased the
Father it should do so; (v. 19.) not only a fulness of
abundance for himself, but redundance for. us ; a
fulness of merit and righteousness, of strength and
grace. As the head is the seat and source of the
animal spirits, so is Christ of , all graces to his people.
It pleased the Father that all fulness should dwell in
him ; and we may have free resort to him for all that
grace which we have occasion for. He not only in
tercedes for it, but is the Trustee in whose hands it
is lodged to dispense to us. Of his fulness we receive,
and grace for grace ; grace in us answering to that
grace which is in him ; (John 1, 16.) and he fills all
in all, Eph. 1. 23.
III. Concerning the work of redemption. He
speaks of the nature of it, or wherein it consists ;
and of the means of it, by which it was procured.
1. Wherein it consists. It is made to lie in two
things. (1.) In the remission of sin ; In whom we
have redemption, even the forgiveness of sins, v. 14.
It was sin which sold us, sin which enslaved us : if
we are redeemed, we must be redeemed from sin ;
and this is by forgiveness, or remitting the obligation
to punishment. So Eph. 1. 7. In whom we have
redemption, the forgiveness of sins, according to the
riches of his grace. (2.) In reconciliation to God,
God by him reconciled att things, to himself, v. 20.
He is the Mediator of reconciliation, who procures
peace as well as pardon, and brings them into a state
of friendship and favour at present, and will bring
all holy creatures, angels as well as men, into one
glorious and blessed society at last ; things in earth,
or things in heaven. So Eph. 1. 10. He will gather
together in one all things in Christ, both which arein
heaven, and which are on earth. The word is dva*»-
<p«.\*iJnra.riS-cti — he will bring them all under one
head. The Gentiles, who were alienated, and ene
mies in their minds by wicked works, yet now hath

he reconciled, v. 21. Here see what was their con
dition by nature, and in their Gentile sfate-^es-
tranged from God, and at enmity with God : and yet
this enmity is slain, and, notwithstanding this dis
tance, we are now reconciled. Christ has laid the
foundation for our reconciliation; for he has paid the.
price of it, has purchased the proffer and promise
of it, proclaims it as a Prophet, applies it as a King.
Observe, The greatest enemies to God, who have
stood at the greatest distance, and bidden him de
fiance, may be reconciled, if it is not.their own fault.
2. How the redemption is procured ; It is through
his blood, (v. 14.) he has made peace through the
blood of his cross, (v. 20.) and it is in the body of his
fiesh through death, v. 22. It was the blood which
made an atonement, for the blood is the life ; and
without the shedding of blood there is no remission,
Heb. 9, 22. There was such a" value in the blood of
Christ, that, on the account of Christ's shedding it,
God was^ willing to deal with men upon new terms,
and bring them under a covenant of grace ; and/or
his sake, and in consideration of his death upon the
cross, to pardon and accent to favour all who com
ply with them.
IV. Concerning thepreaching of this redemption.
Here observe,
1. To whom it was preached; To every poor crea
ture under heaven ; (v. 23. ) it was ordered to be
preached to every creature, Mark 16. 15. It may
be preached to every creature ; for the gospel ex
cludes none who do not exclude themselves. More
or less it has been, or will be, preached to every
nation ; though many have sinned away the light of
it, and perhaps, some have never yet enjoyed it. '
2. By whom it was preached; Whereof I Paul
am made a, minister. Paul was a great apostle ; but
he looks upon it as the highest of his titles of honour,
to be' a minister of the gospel of Jesus Christ. Paul'
takes all occasions to speak of his office ; for he mag
nified his office, Rom. 11. 13. And again in v. 25.
Whereof lam made a minister. Observe here, (1.)
Whence Paul had his ministry; it was according to
the dispensation qfGod which was given to him, (v.
25.) the economy or wise disposition of things in the
house of God. He was steward and master-builder,
and this was given to him : Jie did not usurp it, or
take it to himself ; and he could not challenge it as
a debt. He received it from God as a gift, and took
it as a favour. (2.) For whose sake he had his mi
nistry ; " It is for you; for your benefit : ourselves
your servants for Jesus' sake, 2 Cor. 4. 5. We are
Christ's ministers for the good of his people : tq fulfil
the word of God, fully to preach it, of which, you
will have the greater advantage. ¦ The more we fulfil
our ministry, or fill up the parts of it, the greater
will be the benefit of the people ; they will be the
more filled with knowledge, and furnished for ser
vice. " (3. ) What kind of preacher Paul was. This
is particularly represented. [1.] He was a suffering
preacher ; Wlio now rejoice in my sufferings for you,
v. 24. He suffered in the cause of Christ, and'for
the good of the church. He suffered for preach
ing the gospel to them. And while he suffered in so
good a cause, he could rejoice in his sufferings j re
joice that he was counted worthy to suffer, and es
teem it an honour to him. And fill up that which is
behind ofthe affliction of Christ in my fiesh. Not
that the afflictions of Paul, or any other, were expi
ations for sin, as the sufferings- of Christ were.
There was nothing wanting in them ; nothing which
needed to be filled up : they were perfectly sufficient
to answer the intention'of them, the satisfaction of
God's justice, in order to the salvation of his people.
But the sufferings of Paul and other good ministers
made them conformable to Christ ; and they followed
him in his suffering state : so they are said to fill up
what was behind of the sufferings of Christ, as the

COLOSSIANS, II.

593

wax fills up the vacuities ofthe seal, when it receives
the impression of it. * Or it may be meant not of
Christ's sufferings, but of his suffering for Christ.
'H.efilled^ip that which was behind. He had a cer
tain rate and measure of suffering for Christ assigned
him; and as his sufferings were agreeable to that ap
pointment, so he was stiR filling up more and more
what was behind, or remained' of them to his share.
•[2. ] He was a close presjpher : he preached not only
in public, but from house to house, from person to
person. Whom we preach, warning everyman, and
teaching every man in all wisdom, v. 28. Every man
has need to be warned and taught, and therefore*let
every man have his share. Observe, First, When
we warn people of what they do amiss, we must
teach them to do better : warning"and teaching must
go* together. Secondly, 'Men must be warned" and
taught in all wisdom. We must choose the fittest
seasons, and use the likeliest means, and accommo
date ourselves to the different circumstances and ca
pacities bf those we have to do with, and teach them
as they are able to bear. That which he aimefl at,
was, to present every man perfect in Christ Jesus,
¦ms/os : either perfect in the knowledge of the Chris
tian doctrine ; (Letus therefore, as-many as are per
fect, beithus minded, Philip. 3. 15. 2 Tim. 0. 17.)
or else crowned with a glorious reward hereafter,
. when he will present to himself a glorious church,
J (Eph. 5. 27.) and bring them to the 'spirits of just
¦ men made perfect, Heb. 12. 23. Observe^ Ministers
Ought to aim at the improvement and salvation of
every particular person Who hears them. Thirdly;
.He was a laborious preacher,.. and one who took
pains : he was no loiterer, and did not do the ibork
of the Lord negligently; (v. 29.)' Whereunto I also
labour, striving according to his working, Which
worketh in me mightily. He labouredt,and strove ;
used great diligence, and contended with many diffi
culties, according to tiie measure of grace afforded
to him, and the, extraordinary presence of Christ
which was with him. Observe, As Paul laid out
himself to-do much good ; so he had this favour, that
the poiver of God wrought in hiravthe more effectu
ally. The" more we labour in the work bf the Lord,
the greater measure of help we may expect from
him m it ; (Eph. 3.7.) According to the gift of the1
grace of God given unto me, by the effectual work-
,ing of his power. 5 ,
i '3.' The gpspel which was preached. We have
an account 'of that ; Even the mystery which hath
been hid from ages, and from generations, but is now
biade manifest tojiis saints, tu. 36*27. Observe, (1.)
The mystery of the gospel was long hjdden': it was
concealed from ages and generations, the se'veral
ages of the church under the Old Testament-dispen
sation. They were in a state of minority, and train
ing up for a more perfect state of things, arid could
not look -to thte-VruT'.oi those things Which were o»-
dained, 2 Cor. 3. 13.. (20 This%iystery now, in the
fulness of time, is made manifest tb the' saints, or'
clearly revealed and made apparent. The veilwfiich
was over Mbses'sface, is done away in Christ, 2 Cof .
3. 14. " The meanest saint under the gospel under
stands more than the greatest prophets under the
law. He who is leagt in the kingdom of heaven; is .
greater than they. The mystery of Christ, which*
in other ages was not made known unto the sons of
iken, is now revealed unto his holy apostles and pro
phets by the Spirit, Eph; 3. 4, 5. And what is this
mystery ? It is the riches of God's glory among the
Gentiles. The peculiar doctrine of* the gospel was
a mystery which was .before hid, and is now made
manifest and made known. But the great mystery
here referred to^is, tlje breaking down the paMtion-
wall between the Jew and Gentile, and preaching
the gpspel to the Gentile world, and making them
partakers of the privileges ofthe gospePstate who
Vol. vi.— 4 F

before lay in ignorance and idolatry ; that the Gen
tiles should befellow-heirs, and. of the same body, and
paftak&rs together ofhisproih'ise'in Christ by the gos
pel, Eph. 3. 6. Which mystery, thus made known, •
is, Christ in you the hope ofgfpry, or among you.
Observe, Christ is the hope" of Glory. The ground
of our hope is Christ in t-heword, or the gospel-re
velation, declaring the nature and methods of ob
taining it. The evidence of our hope^is Christ in the
heart, or the sanctification of the soul, and its pre
paration for the heavenly glory. *'
4. The duty of those who are interested in this
redemption ; If ye continue in the faith, grounded
and settled, and be not -moved away from the hope
ofthe gospel which ye have heard, v. 23. We must
continue in the faith grounded and settled,<*and not
be moyed away from the hope of the1 gospel, that is,
we must be so well fixed in our minds, as not to be
moved from it by any temptations. ' We must be
steadfast and unmovable, (1 Cor. 15. 58.) and. hbld
fast the profession of ourfaith without wavering,
He,b. 10. 23. Observe, Then only can we expect
the happy end of our faith, when wfc continue in the
faith, and are so far grounded and settled in it, as not
to be moved from it. We must not draw back unto
perdition, but believe unto the saving of the soul,
Heb. 10. 39. 'We must be faithful io death, through
all trials, that we may receive the crown of life, and
receive the end of our faith, the, salvation qf our
souls, IPet.l. 9.
* CHAP, II.
I. The apostle expresses concern for the Colossians;* v. 1 . . 4.
It.jHe reppatsjt again, v. 5. III. He cautions them against
false teachers among' the Jews, (v. 6, 7.) and against the
Gentile philosophy, v. 8 . . 12. IV: He represents the pri
vileges of Christians, v. 13.. 15. And concludes with a
caution against the judaizing teachers, and those who
would introduce the worship of angels, v. 16 . . 23.
1 . lAOE. I wouldihat ye knew what great
JL conflict I have for you, and/or them
at Laodicea, and /or*as many as have not
seen my face in the flesh; 2. That their
hearts might .'be comforted,' -being ..knit to
gether in love, and unto all riches of the
full "assurance of understanding, to the ac
knowledgment, of the mystery of God, and
of the Father, and of Christ; 3. In whom
are hid all the treasures of wisdrjm and
knowledge. We may observe here the great concern which Paul
had fpr these Colossians, and the other churchesij,
which he had not any personal knowledge of. The '*'
apostle had never been at Colosse, and the church
planted there was not of his planting ; and yet he
had as tender a care of it, as if it had been the only
people i of his charge; (v. 1.) For I would that ye
knew whab great conflict I have for- you, and for
them at Laodicea, ana for as many as have not seen
my face in the fiesh. Observe, (1.) Paul's care of
the church was such»as amounted to a conflict, 'fie
was in a sort of agony, and had a constant fear re
specting what would become of them. Herein he
was a follower of his Master, whojwas in an agony
for us, and was heard in that he feared. Objerve,
(%.) We may keep up a commumon by faith, hope,
and holy love, even with those churches and fellow-
Christians, of whom we have nqpersonal knowledge,
and with whom we have no conversation. We can
think, and pra^, and be concerned for One another,
at the^gre^test distance ; and those we never saw in
the flesh, we may hope to meet in heaven.
*But what was it that the apostle desired for them ?

5U

COLOSSIANS, II.

v. 2. That their hearts might be comforted, being
knit together in love. &c. It was their spiritual vgel-
fare that he was solicitous about. He does not say,
'that they may be healthy and merry, and rich and
great and prosperous ; but that their hearts, may be
comforted. Note, The prosperity of the squl is the
bestprosperity; and what vjp should be most splicit-
ous-about for ourselves and others. We have here
a description of 'soul-prosperity.
1. When our knowledge grows to an understand
ing qf the mystery of God, and of the Father, and
of Christ; then the soul prospers, when we come to
have a more clear, distinct, methodical knowledge
of the truth as it is in Jesus. To understand the mys
tery, either what was beforS concealed, but is now
made known concerning the Father and Christ : or,
the mystery before-mentioned, of catting- the Gen-
jiles into the Christian church, as the Father and
Christ have revealed it in the gospel ; and not barely
to speak of it by rote, or as we have been taught it
by our catechisms, but to be led into it, and enter
into the meaning and design of it. This is what we
should labour after, and then the soul prospers. «
2. When our faith grows to a full assurance, and
bold acknowledgment of this mystery. (1.) To a
full assurance, or a, well-settled judgment, upon their
proper evidence; of the great truths of the gospel;
without doubting, or calling them in question, but
embracing them with the .highest satisfaction," as
faithful sayings, and worthy of all acceptation.
(2.) When it comes to a free acknowledgment ; and,
we not only believe with the heart, but are ready,
when called to it, to i make Confession, with our mouth;
and are notashamed of our Master and our holy.re-
ligion, under the frowns and violence of their ene
mies. This is called1 the riches of the full assurance
of understanding. Great knowledge and strong faith
make a soul rich. This is being rich toward God,
and rich in faith, .and the true riches, Luke 12. 21.
Jam. 2. 5. ,t
3. It consists in the abundance of comfqrt ih our
souls ; That their hearts might be comforted. The
soul then prospers, when it isfilledwithjoyandpeace,
(Rom. "15. 13.) and has a satisfaction within, which
all the troubles withput cannot disturb ; and is able
tb joy in the- Lord, when all other comforts fail, Hab.
3. 17, .18. ' '- t
4. The moue intimate communion we nave with
"our fellow-Christians,, the more the soul prospers ;
Being knit together in love. Holy love knits' the
hearts of Christians one to another; and faith and loye
botfy contribute to our comfort The strongeWour
faith is, and the warmer our love, the more will our
comfort be.
Having occasion to mention Christ; (v. 2.) accord
ing to his usual way, he makes this remark, to his
honour ; (v, ,3.) In whom are hidjill the treasures of
wisdom and knOvbledge. He, had said, (ch. 1. 19.)
That all fulness dwells in him: here he mentions
particularly the treasures ofwisdo m and knowledge.
There is a fulness of wisdom in him, as he his per
fectly revealed the will of God to mankind.. Obgerve,
The treasures of wisdom are hid, not from us, but
for us, in Christ. They who would be Wise and
knowing, must apply themselves to Christ. We
must spend upon the stock which is laid up for us in
him, and draw from the treasures which are hid in
him. He is the Wisdom of God, and is of God made,
unto us Wisdom, &%,< 1 C.br. 1. 24, 30. "
His concern for them is repeated ; (v. 5.) T7iough
I am absent in the fiesh, yet am I with you in the
spirit; joying, and beholding your order, and the
steadfastness, of your faith in Chris't. Observe, (1.)
We may be present in spirit withfjjose churches and
Christians from wljom we are absent in body ; forthe
communion of saints is a spiritual. thing. Baul had
heard concerning the Colossians, that theV were

orderly and regular ; and though he had never seen
them, nor was present' with them, he tells them he
could easily think himself among them, and look with
pleasure upon their good behaviour. _ Observe, (2.)
The order and steadfastness of Christians are matter
of joy to ministers ; they joy when theybehold their
order, their regular behaviour, and steadfast adher
ence to the Christian doctrine. ObserVe, (3.) The
more steadfast pur faith in Christ is, the better order
there will be ih our whole conversation ; for we live
and walk by faith,' 2 Cor. 5. 7. Heb. 10. 38.
4. And this I say, lest any man should
beguile you with enticing words. 5. For
though I be absent in the flesh, yet am I
with you in thespirit, joying, and beholding
*your order, and the steadfastness of your
faith in Christ. 6. As ye have therefore
received Christ Jesus the Lord, so walk ye
in him; 7. Rooted and built up in him, and
stablished in the faith, as ye have been
taught,j abounding therein with thanksgiv
ing. 8. Beware lest any man spoil you
through philosophy and vain deceit, aflgr
the tradition, of men, after the rudiments of *
the world', and not after Christ. 9. For in
him dwelleth all the fulness ofthe Godhead
bodily. 10. And ye are complete in him,
who is the head of all principality and '
power. 11. In- whom also ye are circum
cised with the circumcision made without
hands, in putting off the body ofthe sins of
the flesh by the circumcision pf Christ:' ,
12. Buried with him in baptism, wherein
also, ye are risen with Am through the, faith
of the. operation of God, who hath raised ..
him from the dead. "* • *
The apostle cautions the Colossians against de
ceivers ; (v. 40 And this I say, lest arty man beguile
you with enticing words; and v. 8. Lest any man ¦¦
spoil you. He insists so much! upon the perfectidn
of Christ and the gospel-revejatibn, to preserve them ¦
from the insnaring insinuation? of those who would
cprrupt their principles. ' . Note, 1. The way in,
which Satan spoils souls, is, by begwiling them.- He
deceives them, and1 by it slays them'. He is the old.
serpent who beguiled Eve through, his subfleiy, 2 .Cor.
11. 3. He could not ruin Us if he did hot cheat us ;
and he could not cheat us but by pur own fault and
folly. . 2. Satan's agents, who aim to spoil them,
befguilethem with enticing words. See th^ danger ;
of enticing .words ; how many are ruined by the flat
tery of those .who lie pi wait to deceive; and by the
false disguises and fair appearances of evil principles
and wicked practices. By good words, and fair
speeches, they deceive the hearts of the simple, Rom.
16. 18. " You ought to stand upon yovrr guard
Against entiping words, and be aware and afraid of
those who would entice you to any evil ; for that
which they aim at, is, to spoil you." If sinners
entice' thee, consent thou not, Prov. 1. 10. Observe,
• I. A sovereign antidote against seducers ; (v. 6,;7.J
As ye have therefore received' Christ Jesus the Lord,
so walk ye in him^rooted\(ind built up, 8cc. Here
note, 1. All Christians have, in profession at least,
received Jesus Christ the Lord; received him as#
Christ, the great Prophet'bfjhe-church, anointed by
.God to reveal his will; as Jesus the great High Priest
''Mid Saviour from sinj^nd wrath, by the expiatory-
sacrifice of himself; and as Lord, or Sovereign and

COLOSSIANS, II.

595

King, whom we ,are to obey and be 'subject to. Re
ceived hintt consented to him^taken him for our's, in
every relation and capacity, and for all the purposes
and uses of 'them. 2. The great concern of those
who have received Christ, i'Sj to walkdn him; to-
make their practices conformable to their principles,
and their conversations agreeable to their engage
ments. As we have received Christ, or consented
to be his ; so we must walk with him in our daily
' 'course, and keep up our'dbmmunion with him. 3V
The more closely we walk with Christ, the more we
are rqSted and established in the faith. A good con
versation is the best- establishment of a good faith.
If we walk in him, we shall be rooted" in him ; and
the more firmly 'we are rooted' in him,, the more
alosely we shall walk in him ; rooted and; built up.
Observe, We (^anttotbe built up in Christ; unless we
are first rooted in him. We must be united to hini
by a lively faith, and heartily consent, to his cove
nant ; and then we shall grow up in him in all things;
' " As ye have been taught; according to the rule of
the Christian .doctrine, in which ye have been»in-
structed." Observe, A good education has a good
influence uponour establishment. We must be esta-
blishedin tttsfmth,as we havejieen taught, abound
ing therein, Observe, Being established in the faith,
we must abound^herem, and improve in it more and
more ;and this with thanksgiving. Again, The way
' ' to have the benefit and comfort of God's grace, is,
to be much in giving thanks for it. ¦ We must join
thanksgiving to all our improvements, and be sen
sible of the mercy of all our privileges and attain
ments. Observe,
II. The fair warning given us of our danger ; (v.
8.) Beware lest> any man spoil you through philoso
phy and-vain deceit, after the tradition of men, after
the. rudiments of the world], and not after Christ.
There is a philosophy which iS a noble exercise of
ourT-easonable faculties, 'and highly serviceable to
ijefigion ; such a study of the works. of God as leads
us to the knowledge of God^and confirms our faith
' ' in him. But there fs a philosophy" which is vain and
"deceitful; which y prejudicial to religion, .dnd sets
up the wisdom of man in competition with the wis-
dom'of God; and, while it pleases men's fancies, ruins'
their faith; as nice and curious speculations about
(things aboveTlfs, or of no use ^nd' concern to iis ; or a
care of wSrds and terms of art, which^have only an
empty, and often ^cheating, appearance of know
ledge., ^After the ^tradition of menyafter the rudt?
, „ ments of the' world: this plainly reflects upon the
Jewish' pedagogy or economy, as well as the Pagan
learning. 'The Jews eoverrad themselves by the
traditions of their elders,' aijjl th'e rudiments, prele-
so ments of the world, the rites and Pbser.vanc6s which.
¦ were only preparatory and introductory to the gos-
s ^peljistate : *he*Gentiles mixed the/maxims of phi
losophy with titer?" Christian principles ;> and both
ali|natecl theit, minds from Chnst.'# They who pin
' th.ejr .faith on other men's Sleeves, anil vsalk in the
way bf the world, are 'tunaed- away from following
after Christ' ..-„''' , ' •
i 'Th'eqeceiversjyereeJpeciailytheJewishteacMers,.
who endeavoured to keep iip the. law of Moses in:
conjunction with the gospel of Cb:fisf,i>ut really in
competition with it, and' contradiction to|it.-.;.;jN<rsy
^h'ere the apostle shews, ',-, \ , ,.
' * v"l. That we have in Christ the substance cf all.the
shadows of the. ceremonial law : for example, (1.)
Had they then the Shechinah, or special presence,
of God, called the glory, 'from the visible token of
it .* So have we now In Jesus Christ ; (v. 9. ) For ii]t
him dwelleth all the fulness of the Godhead bodily'.
Under the law, the presence of God dwelt -between
, ¦ the cherubims, in a ctoud which coyejed the mercy-
seat: but now it dwells in the person of our Redeemer,
who partakes of our nature, and is Bone of our bone,

•and Fleslfofourftesh; and has more clearly declared
the. Father to us, It dwells in him bodily ; not as
the body isJ opposed to the.spirit, but asthe body is
opposed to the shadow. The fulness of the Godhead
dwells in Christ really, and not figuratively ; for he
is both God and Man. '(2.) Had they circumcision,
which was the sefll of. the covenant ? In Christ we
are circumcised with the circumcision made without
hands, (v. 11.) by the work- of regeneration in us,
which is the spiritual or Christian circumcision : He
is a Jewt who is one inwardly ; and circumcision is
thai of the heart, Rom. 2. 29. < This is owing to
Christ, and belongs, to the Christian dispensation.
It is made without hands ; not.by the power of any
creature, but by the power 'of the blessed Spirit of
God. We are Born of the Spirit, Iohn 3. 5. ' And
it is the washing of regeneration, and,renewing of
the Holy Spirit] Tit 3. 5, It consists inputting off
the body of the sins of the fiesh ; in renouncing sin,
.and reforming our lives," not in mere external rites.
It is not the putting away the filth of the fiesh, but
the answer of a good conscience foward God,lVet.
3. 21. And it is not enough to put away some one
particular sin, tyit we must put off the whole body
bf them. The old man must 'be crucified, and the
body ofosin destroyed, Rom. 6. 6. Christ was cir-
•cumeised, and, by virtue of our union to him, we
partake of that' effectual grace which puts off the
"body' of the gins of the fiesh. Again, The Jews
thought themselves complete in the.ceremoniallaw ;
but we are complete in Christ','v. lpi -"That was im
perfect and defective; if the first covenant had been
faultless, there should no place havebeen sought for
the second; (Heb. 8. 7.) and the law was but a sha
dow of good things, and coutd never, by those sacri
fices, make the.comers thereunto perfect. HebAlO. 1.'
But all tihe defects of it are made rip ih Hie gospel of
Christ, by the complete sacrifice for sin and revela
tion of the willof God ; which is the head of all prin
cipality and power. ©As the Old Testament priest
hood had its perfection incChrist ; so likewise had .
the kingdom of David, which was the eminent prin
cipality and power under the Old Testament, and
which the Jews valued themselves so much upon.
And he is the'Lord and Head of all the powers in
heaven and earth, of angels and men. Angels and
authorities and powers are subject iinto him, 1 Pet
3. 22. ¦ ' ' ; ¦ v "
2. We Ji^ve communion with" Christ in his whole
undertaking; (v. 12.) B"uried with him in baptism,
\wherem also, ye are risen- with him. We are' both
buried and rise with Mm, and both are signified by
our baptism ; -not that there is. any thing,in the sign
or ceremony of baptism, which represents this bu
rying, and rising, amy morejthan the crucifixion of
Chrjst is represented by any visible resemblance in
the Lbrd's=supper: and he isispeaking of the circum
cision' made without hands ; and says, it is through
- the faith ofthe operation of God.. But the thing sig
nified by" our baptism, is, that we are buried With
Christ, as baptism is the seal of the covenant, and
an obligation to our dying to sin ; and that we are
risen with "Christ, as it is a seal and obligation to our
¦living to righteousness, or newness of life. God in
baptism engages to be to us a Gqd, and weUbecome
engaged to be his" people, and by his grace to die to
sin, and- to live , to righteousness, or put off the old
man, and put on the new.
<? 13. And you, being dead in your sins and
the uncircumcision of your flesh, hath he
quickened together with him, having for
given, you all tt'espasses 5 l4.Bldtting out
the hand'wf iting of ordinanees that was
against us, which'was contrary to us, and

596
took it out ofthe way, nailing it to'his cross :
15.' And having spoiled principalities and
powers, he made a shew of them openly,
triumphing over them in it. ,,
The apostle here represents, the privileges we
Christians have aboye the Jews,; which are very
great. 1, Christ's death, is our life; (v, 13.) Jind you,
being dead in your sins and the uncircumcision qf
' your flesh, hath he quickened together with him. A
state of sin is a state of spiritual death. They who
are in sin, are dead in sin. As the death of the boqjr
consists in its separation from the* soul, so the death*
of the soul consists in its separation from Godftand
the divine favour. As the death of thevbody is the
corruption- and putrefactionof it, so sin is the cor
ruption or depravation of the soul. As a irian Who
is dead is unable to help himself by any power of
his own, so an habitual smner isjn orally impotent :
though he has a natural power, or the power of a
reasonable creature, he has not a spiritual power,
till he has the divine life, or a renewed nature. It
is principally to be understood of the Gentile world,
who lay in wickedness, They>were dead in the un-
circumcisiofyof their flesh, being aliens to the, cove
nant of promise, and without God in the world, Eph.
2. 11, 12. By reason of their uncircumcision they
were dead in their sins. It may be understood of
the spiritual uncircumcision or corruption of nature ;
and so it shews that we are dead in law, and dead in
state. Dead in law, as a condemned malefactor is
called a dead man because he is under a sentence of
death; so sinners by, the guilt- of sin are under the
sentence of»the law, and condemned already, John
3. 18. s And dead in state, by reason of the uncir-
cummsion of our .flesh. , An unsanctified* heart is
called an uncircumcised heart,: this is our state.
Now through Christ, we, who were dead in sins,' are
¦quickened; effectual provision is made for the taking
away the guilt of sin, and breaking the- power and
dominion o£ it. Quickened together with him ; by
virtue of our union to him, and in conformity to him.
Christ'spdeath was the death of our sins ; Christ's
resurrection is the quickening of our'souls. • »'_
2. Through him we have the- remission of sin,;
Having forgiven you all. trespasses. This is our
¦quickening. The pardon of the crime is.'the life of
the criminal : and this is owing to the resurrection
of Christ, as well as his death ; for as he died for our
sins, so herose again for our justification, Rom. 4. 25.
3. Whatsoever is in force against us, is taken out of
the way. He has obtained for us a legal discharge
from the hand-writing of ordinances, which1' was
against us ; (v. 14.) which may be understood, (1.)
Of that obligation to punishment, in which consists
the guilt of sin. The curse of the law is the hand
writing against us, like the hand-writing on Bel-
shazzar's wall. ^Cursed is every one who continues
not in every thing. This was a'hand-writing which
was against us, and contrary to us; for it threaten
ed our eternal ruin. This was -reftioved«when he
redeemed us from the curse of the law, being made
a curse "for us, Gal. 3. 13. He sancelled the obli
gation for all who repent and believe. ""UppnTne
be the curse, my father." He vacated and disan
nulled the judgment which was against' us. _When
he was nailed to the cross, the ctirse was as it'were
nailed to the cross. And our indwelling corruption
is crucified with" Christ, and by the virtue of his
cross. Wh6n we remember the dying of the Lord
Jesus, and see him nailed td'the cross, we«should see
the hand-writing against us taken out of the way.*'
Or rather, (2.) It must be understood of the cere
monial law ; the hand-Writing of ordinances, the
ceremonial institutions or the law of commandments

COLOSSIANS, II.

contained in ordinances, (Eph. 2. 15.) which-wasa
'yoke to the Jews, and a partition-wall to the Gen
tiles. The Lord Jesus took it out- of the way, nail
ing it to his cross j disannulled .the objigation of it,
-that all might see and be satisfied it was ijb -more
binding. When the substance was come, the sha
dows flee away. It is abolished; (2 Cor. 3. 13.)
and that. which decayeth andwaxeth old, isreadyto
vanish aWay, Heb. 8. 13. The expressjpns are in
allusion to the ancient methods of cancelling a bond,
either by crossing the writing, or striking it through *
with a nail.
4. He has obtained, a glorious victory for us over
the powers of darkness ; And having spoiled princi
palities andpowers, he made a shew of them openly,
triumphing over them in it, v. \5. As the curse of
the law was against us„so the power of Satan was
against us. He treated with Gqd as' the Judge^and'
redeemed us out of the hands of his justice By a
price ; but out of the hands of Satan the executioner v
he redeemed us by power and with a high hand.
He led captivity - captive. The Devil and all the
powers of hell were'conquered and disarmed by the
dying Redeemer. The first promise*pqinted at this;
the bruising the heeUoi Christ in his sufferings} was
the breaking the serpent's head, Gen. 3. 15. The;
expressions are lofty and magnificent : let jtis turn
aside, and. see this great sight. The, Redeemer,
xonquered by dying. ,See his crown of thorns turned'
into a crown of laurels. He spoiled them, broke the
Devil's power, and conquered and disabled him, and
made a shew qfthem openly ; exposed them to pub
lic shame, and made a shew of them to angels and
men. Never had the,Devil's kingdom such a mor
tal blow given to it, as was given bf the Lord Jesus. "'
He tied them to his' chariot-wheels, and rode forth
conquering and to conquer; alluding to the custom
of a general's triumph, whp jreturned victorious, ¦
triumphing over them in it, either in his cross and ''
bf his death; or, as some read it, in himself, by his
own power ; for he trod in the wine-press alone, and
of the people there was none with him,
16. Let no man therefore judge, you in '
meat, or in drink, or in respect of a holy- j
day, or ofthe new moon, or ofthe sabbath;^
ddys: 17. Which are a shadow 'of things
to come ; but the^, body is of Christ. " 1 8.
Let no man beguile you of yqur reward in
a voluntary humility and • worshipping of *
angeb?, intruding into those things which
he hath not seen,- vainly puffed up by his ,,
fleshly mind. 1 9. And not holding the
Head, from which all the body, by joints ...
and bands, having nourishment ministered,
and knit together, increaseth'with the in- ¦
crease of God. 20. Wherefore if ye be
dead with Christ from the rudiments,of the
world, why, as though Mving in the world,,'
are ye subject to ordinances; .21. (Touch-
not ; taste not {handle not ; 22., Which all
are to perish with the using ;) after the/ ,
commandments and doctrines of men 1 23. '
Which things have indeed a shew of wis
dom in will-worship, and humility, and
neglecting, of the, body ; not in any honbtir
to the satisfying of the flesh.
# The apostle concludes the chapter with exhorta
tions to proper duty" which he infers from the fore-
-going discourse.

COLOSSIANS, III.

597

\ Here is a caution to take heed of judaizing
teachers, or those who would impose upon Chris
tians the yoke of the ceremonial law,; Let no man
therefore judge you in meat or in drink, &c. v. 16.
Mucr^ qj^the ceremonies of the law of Moses con
sisted in the distinction of meats and days. It ap
pears 'by Etom. 14. there were such wlio were for
keeping up those distinctions : but here the apostle
shews, that sihoe Christ is come, and has cancelled
the ceremonial 'law, we ought not to keep it up.
"Let no man impose those things upon you, for
God has not imposed them : if God has made you
free, be not you again entangled in, that yoke of bon
dage*' „A.nd this the rather, because these things
were shadows of things to come ; (v. 17.) intimating,
that they had no intrinsic worth in them, and that
they are now done away. But the body is of Christ:
the'body, of which they were shadows, is come;
and to continue the ceremqnial observances, which
were only types and shadows of Christ and the gos
pel, carries an intimation that Christ is not yet
come,, and. the gospel-state not yet commenced.
Observe the^idvalftages .we have under the gospel,"
above what' they had under the law : they had the
shadows, we the substance.
. II. He cautions them to tak"e heed of those who
would introduce the worship of angels as mediators
between God and them,.as the Gentile philosoptiers
did ; Let no man beguile you of your reward in a
voluntary humility, and -worshipping of angels, v.
18. * It looked like a piece, of modesty, to make use
,of the mediation of angels, as conscious'to ourselves
of our unworthiness tb speak immediately to God :
ljut though it has a shew qf humility, it is a voluntary,
not a commanded humility -K and therefore it is not
acceptable, yea, it is not warrantable : it is taking
that'honour wliich is due to Christ only, and giving
it to a creature. , Besides, the notions upon which
this practiceiWas ghjjinded, were merely the inven
tions of ,men, and not>by divine revelation; the
proud conceits of human reason,. which makes men
presume tp dive into things, and determine, them,
without sufficient knowledge and warrant ; intrud
ing, into those things which he hath not seen, vainly
puffed up by his fleshly mind: pretending to de
scribe the orders jof angels, and their "respective
ministries, which, God' has hidden from us ; and
therefore, though there was a shew of humility in
the practice, there was a real pride in the principle.
They advance?! those notions to gratify their own
garnal fancy, and*were.fond ofrbeing thought wiser
than other people. Pride is at the bottom of a great
many errors and corruptions, and even of many evil
practices, "which have a great shew and appearance
of humility!" They who do so, do not hold the Head,
v. 19. They<did, in effect, disclaim Christ, ;who is the
only AJediator between God and man. It fethe'high-
est disparagement to Christ, who'is the Head of the
Church, for any of the members of it to make use of
any intercessors with God but him. When men let
go their hold of Christ, they catch at that which is
next them, and will -stand them in no stead. From
which all the body, by joints and bands, having nour
ishment ministered,, and knit together, increaseth
with the increase of God. Observe, 1. Jesus Christ
is not only, a Head of. government over the church,
but a Head of vital influence to it. They are knit
to him by joints-and bands, as the several members
of the body are united to the head, and receive life
and nourishment from him. Observe, 2. The body
of Christ is a growing body ; it increaseth with the
increase of God. The new man is increasing, and
the nature of grace is to grow, where there is not
an accidental hinderance. , With the increase of
God ; with an increase of grace which is from God
as its Author ; or, in a usual Hebraism, with a large
and abundant increase. Tliat ye may be filled wiih

all the fulness of God, Eph. 3". 19. See a parallel
expression, Which is the Head, even Christ, from
whom the whole body fitly joined together, maketh
increase ofthe body, Eph. 4, 15, 16.
He takes occasion from hence to warn them
again ; " Wherefore, if ye be dead with Christ from
the rudiments of the world, why, as though living
in the world, are ye subject to ordinances ? v. 20. If
as Christians ye are dead to the observances of the
ceremonial law, why are ye subject to them ? Such
observances, Touch not, taste not, handle not," v.
21, 22. Under the law there was a ceremonial pollu
tion contracted by touching a dead body, or any
thing>offered to an idol ; or by tasting any forbidden
meats, &c. which all are to perish with the using ;
having no intrinsic worth in themselves to support
them ; and they who used them saw them perishing
and»«passing away : or, which tend to corrupt the
Christian faith, having no other authority than the
traditions and injunctions of men. Which things
have indeed a shew ,of wisdom in will-worship and
humility". They' thought themselves wiser than
their neighbours, in observing the law of Moses to
gether' with the gospel of Christ, that they might be
sure in one at least, to be in the right; but alas, it
was but a shew of wisdom, a mere invention and
pretence. So they seem to neglect the body, by ab
staining from such and such meats, and mortifying
their bodily pleasures and appetites; but there is
nothing of true devotion in these things,, for the
gospel teaches*us to worship God in spirit and truth,
and not by ritual observances ; and through the me
diation of Christ alone, and not of any angels. Ob
serve, (1.) Christians are freed by Christ from the
ritual observances of Moses's law, arid delivered
from that yoke of bondage which God himself had
laid upon them. (2.) Subjection to ordinances, or
human appointments in the worship of God, is high
ly blameable, and contrary to the freedom and
liberty of the gospel. ' The apostle requires Chris
tians to stand fast in the liberty with which Christ
hath made them free, and not be entangled again
with the yoke of bondage, Gal. 5. 1. And the im
position of them is invading the authority of Christ,
the Head of the church, and introducing another
law qf commandments contained in ordinances, when
Christ has abolished the old one, Eph. 2. 15. Ob
serve, (3.) Such things have only a shew of wisdom,
but are really folly. True wisdom is, to keep close
to the appointment of the gospel ; and an entire sub
jection to Christ, the only Head ofthe church.
CHAP. III.
I. The apostle exhorts us to set our hearts upon heaven, and
take them off from this world, v. 1 . . 4. II. He exhorts to
the mortification of sin; in the various instances of it, v:
5.. II. III. He earnestly presses to mutual love and
compassion, v. 12 . . 17. And concludes with exhortations
to relative duties ; of wives and husbands, parents and
children, masters and servants, v. 18 ... 25.
1 . TTF ye then be risen with Christ, seek
JL those things which are above, where
Christ sitteth on the right hand qf God.
2. Set your affection on things above, not
on things on the earth-. 3. For ye are
dead, and your life is hid with Christ in
God. 4. When Christ, who is our life, shall
appear, then shall ye also appear with him
in glory.
The apostle, having described our privileges by
Christ in the former part of the epistle, and our dis
charge from the yoke of the ceremonial law, comes
here to press upon us our duty inferred from thence.
Though we are xhade free from the obligation of

598

COLOSSIANS, HI.

the ceremonial law, it does not therefore follow that
we may live as we list. We must walk the more
closely with God in all the instances of evangelical
obedience.. He begins with exhorting them to set
their hearts on heaven, and take them off from this
world ;Ifye then be risen with Christ. It is our
privilege, that we are risen with Christ, have benefit
by the resurrection of Christ; and -by virtue of , our
union and communion with him are justified and
sanctified, and shall be glorified.. From hence he
infers, that we must seek those things which are,
above. We must mind the concerns of another-
world more than the concerns of this. We must.
make heaven our scope and aim, seek the favour of
God above, keep up our communion with the upper
world by faith, and hope, and holy love, and make;
it our constant care and business to secure our.title
to the heavenly bliss. And the reason is, because
^Christ sits at the right hand of God. He who is.
our best Friend and our Head, is advanced to the
highest dignity and honour in heaven, and is gone
before, to secure to us the heavenly happiness ; and
therefore we should seek and secure what" he has
purchased at so vast an expense, and is taking so
much care about. We must live such* a life as
Christ lived hereon earth, and lives now in "heaven,
according to our capacities.
He explains the duty ; (v. 2.) Set your affection
on things above, not on things on the earth. Ob
serve, To seek heavenly things, is, to set our affection
upon them, to love them, and let out our desires
toward them. Upon the wings of affection the heart
soars upward, and is carried forth toward spiritual
and divine objects. We must acquaint ourselves
with them, esteem them above all other things, and
lay out ourselves in preparation for the enjoyment
of them. David gave this proof of his loving the
house of God, that he diligently sought after it, and
prepared for it, Ps. 27. 4. This is to be spiritually
minded, (Rom. 8. 6.) and to seek and desire a better
country, that is, a heavenly, Heb. 11. 14, 16. Things
on earth are here set in opposition to things above.
We must nbt dote upon them, or expect too much
from them, that we may set our affections on hea
ven ; for heaven and earth are contrary one to the
other, and a supreme regard to both is inconsistent ;
and the prevalence of our, affection to one will pro-
portionably weaken and abate our affection to the
other. He assigns three reasons for this, v. 3, 4.
1. That we are dead ; that is, to present things.
and as our portion. We are so in profession and ob
ligation ; for we are buried with Christ, and planted
into the likeness of his death. Every Christian is cru
cified unto the world, and the world is crucified unto
him, Gal. 6. 14. And if we are dead to the earth,
and have renounced it as our happiness, it is absurd
for us to set our affection upon it, and seek it. We
should be like a dead thing to it, unmoved and un
affected towards it.
2. Our true life lies in the other world ; Ye are
dead, and your life is hid with Christ in God, v. 3.
The new man has its livelihood from thence. It is
born and nourished from above ; and the perfection
of its life is reserved for that state. It is hid with
Christ : not hid from us only, in point qf secrecy,
but hid for us, denoting security. The life of a Chris
tian is hid with Christ. Because I live, ye shall.live
also, John 14. 19. Christ is at present a hidden
Christ, or one whom we have hot seen; but this is
our comfort, that our life is hid with him, and laid up
safe with him. As we nave reason to love him whom
we have not seen, (1 Pet. 1. 8.) so we may take the
comfort of a happiness out of sight, and reserved in
heaven for us.
3. Because at the second coming of Christ we hope
for the perfection of our happiness. If we live a life
of Christian purity and devotion now, when Christ,

who is our Life, shall appear, we shall also appear
with him in glory, v. 4. Observe, (1.) Christ is a
believer's life. I live, yet not I, but Christ lives m
me, Gal. 2. 20. He is the Principle and End of the
Christian's life; He lives in us by his SpijjJ^and we
live to him in all we do. To me to live is Christ,
Phil. 1. 21." Observe, (2.) Christ, will appear again.
He is now. hid; and the heavens must "contain him ;
but he will appear in all the pomp of the upper
.world, with his holy angels, and his own glory, and
his Father's glory, Mark 8. 38. Luke ,9. 26. Ob
serve, ,(3.) We shall then appear with him in glory.
It wall be his. jjlory to have his redeemed with him ;
he will come to be glorified in his saints ?.(2 Thess.
1. 10.) and it will be their glory to come with him,
arid be with'hmi for ever.' At the second coming o^
Christ there will«be a.general meefipg of all the
saints ; "and'they whose life is now hid with Christ,
shall then appear with Christ in that glory- which he
himself enjoys, John 17. 24. Do we look for such a
happiness as that,, and should we not set our affec
tion upon that world,, and live above this ? What is
there here to make us fond of it? What is there not
there to draw our hearts to it ? .Our Head is there,
bur home is there, our treasure is. there, and we
hope to be there for ever. ' . '
5. Mortify therefore your members-which
are upon the earth ; fornication, unclean",
ness, inordinate affeetion, evil concupis
cence, and covetousness, which is idolatry :
6; For which things' sake the wrath of Goct i
cometh on the ^children of disobedience ;
7. In which ye .also walked sometime, .
when ye lived in them/ . 8. But now ye
also put off all these ; . anger, wrath, malice,
blasphemy, .filthy comniu'nication out of
your mouth- 9- Lie 'not one to another,
seeiiig. that ye have put off the^ old* man
with his deegs ; 10. And have put on the
new man, which is rene,wed in knowledge-
after the image of him that created hinj*
11. Where there* , is neither Greek nor Jew,
circumcision nor. uncircumcision, 'Barba-A
rian, Scythian, bond no? free J, but- Christ!*
all, and in all. « - * - A
¦ . ¦ - - -¦' t1
The apostle exhorts the Colossians to the morti
fication of sin,, the great hlnde'rance to seeking the
things which are above. _ Since it is out;* duty io sjet
our affections upon heavenly things,, it is our duty to
mortify our members which are upon the earth, and
which naturally incline us to the things of the jvorld :
"Mortify them, subdue the vicioi)s,habits.of mind
which prevailed in your Gentile state. Kill them,
suppress them, as you do weeds or vermin which
spread and destroy all about thern, or as you kill an
enemy which fight's against you "and wounds ypu."
Your members which are upon the earth,; eitherthe
members ofthe body, which ape the -earthly part of
us, and' were curiously, wrought -in the lower ports
ofthe earth ; (Ps. 139: 15.) or the corrupt affections
of the mind, Which lead us to earthly things ; the
members ofthe body of death, Rbm. 7. 24. He spe
cifies, *
I. The lusts of the flesh, for which they were be
fore so very remarkable ; fornication, uncleanness,
inordinate affection, evil-concupiscence ; the various
workings ofthe carnal appetite and fleshly, impuri
ties, which they indulged in their-tformer course of
life, arid which were so contrary to the Christian
state and the heavefily hope.
II. The love of the world ; and covetousness,

COLOSSIANS, III.'

599

which is idolatry ; an inordinate l'ove of present good
ahd outward enjoyments, which proceeds from too
high a value in the mind, puts upon too eager a pur
suit, hinders the proper use and enjoyment of them,
and creates anxious tear and immoderate sorrow for
the loss of them. Observe, Covetousness is spiritual
idolatry : it is giving that love and regard to worldly
wealth, which* is due to Gpd only; and carries a
greater degree of malignity in it, arid is more highly
provoking toTiod, than is commonly thought. And
it is very observable, that among all the other in
stances of sin which 'g8bd rneii are., recorded iii the
scripture to have fallen into"; (and there is scarcely
any but some or other, in orie or other part of their'
life, have fallen into ;) there is no instance in all the
scripture of any'good man charged with covetous
ness. «
He proceeds to shew how necessary it is to mortify
sins, v. 6,7, '¦' .,
1. Because if we do not kill them, they will kill
us; (v. 6.) Forwhich things' sake the wrath of God
cometh on the children of disobedience. See what
we all are by nature more or less : we are' chUdren
of disobedience ; not only disobedient children, but
under the power of sin, and naturally prone to dis
obey. The wkked are estranged from' the w'omb';
they go astray as soon as they are born;sp
s,fs. "

ifes, Ps. 58. 3. And being children of -disobedience,
we are children qf wrath, Eph. 2. 3. The wrath
of God comestipon all the children of disobedience.
They who do not obey the precepts of the law, incur
the penalties of it. The sins he . riientions were their
sins in, their heathen and idolatrous state, and they
•fcere then especially the children 'of disobedience ;
and yet these sins brought judgments upon them,
and exposed them to the wrath of Gpd.
3. We should mortify these sins, because ¦ they
have lived in us ; (Vf7.) In the which ye also walked
sometime, when ye lived' in them. Observe, The
Consideration that^we have formerly lived in sin, is
a. good argument why we should now forsake it.
We have walked in by-paths, therefore let us walk
iii them ho more,. If I have done iniquity, Iwilldo
no mo,re, Job 34. 32. * The time past of our lives may
suffice us to have wrought the will of the Gentiles,
•when we walked in lasciviousness, i Pet 4. 3. When
ye lived among them Who did such things, (so some
understand it,) then ye walked in those evil prac-
Sfces. < It is a hard thing to live among them who do
the works qf darkness, and not have fellowship with
' them, as it is to walk in the mire, and contract no
Soil. Let us keep oyt of the way of evil-doers.
And as we are to rnortify inordinate appetites, so
\fe are to mortify inordinate passions; (v. 8.) But
ntno ye also put off att these ; anger, Wrath, malice :
for these are contrary tb the design of the gospel,
as well as grosser impurities ; and though they are
Biore spiritual wicke'dness, have not less saalignity
in them. For the gospel religion introduces a change
of the higher as well as the lower powers of the soul,
and supports, the dominion of right reason and con
science over appetite and passion. Anger and
wrath are bad ; but malice is worse, because it is
more rooted and deliberate ; it is anger heightened
and settled.
And as the corrupt principles in the heart must
be cut off, sothe product of them in the tongue : as
blasphemy, which seems here to mean, not so much
sfieaking ill of God, as speaking ill of men ; giving
ill language to them, or raising ill reports of them,
and injuring their good name by any evil arts and
filthy communication: all lewd and wanton dis
course, which comes from a, polluted mind in the
speaker, and propagates the same defilements in
the hearers. Lying; Lie not one to another, (y.
9.) for it is contrary both to the law of truth and the
law of love ; and is both unjust and unkind, and na

turally tends to destroy all faith and friendship
among mankind. Lying makes us like the Devil,
(who is the father of lies,) and is aprime part of the
Devil's image upon pur souls. And therefore we
are cautioned against this sin by that general reason ;
seeing ye have put off the old man with his deeds,
and have put on the new man. The consideration
that we have by profession put away sin, and es
poused the cause and interest of Christ; that we
have renounced all sin, and stand engaged to Christ ;
should fortify us against this sin of lying. They who
have put off the old man, have put it off with its
deeds; and they who have put on the new man,
must put on all its deeds: not only espouse good
principles, but act them in a good conversation.
The new man is said to be renewed in knowledge ;
because an ignorant soul cannot be a good soul.
Without knowledge the heart cannot be good, Prov.
19. 2. The grace of God works upon the will and
affections by renewing the understanding. Light is
the first thing in the new creation, as it was in thp
first : after the image of him who created him. It
was the honour of man in innocence, that he was
made after the image of God ; but that image was
defaced and lost by sin, and is renewed by sanctify
ing grace : so that'arenewed soul is something like
what Adam was in the day he was created.
In the privilege and duty of sanctification there is
neither Greek npr Jew, circumcision nor uncircum-
cisiont Barbarian, Scythian, bond nor free, v. 11.
There is now no difference arising from different
.country, or different condition and circumstance of
life : it is as much the duty of the one as of the other,
tp be holy ; and as much the privilege of the one as
of the other, to receive from God the grace to be so.
Christ came to' take down all partition-walls, that
fall might stand on the same level before God, both
in duty and privilege. And for this reason, because
Christ is all in all. ' Christ is a Christian's all, his
only Lord ahd Saviour, and all his Hope and Happi
ness. And to those who are sanctified, one as well
as another, and whatever they are in other respects,
he is All in all, the Alpha and Omega, the Begin
ning and the End: he is All in all things to them.
1 2. Put on therefore, as the elect of God,
holy and beloved, bowels of mercies, kind
ness, humbleness of mind, meekness, long-
suffering; 13. Forbearing one another,
and forgiving one another, if any man have
a quarrel against any : even as Christ for
gave you, so also do ye. 14. And above
all these things put on charity, which is the
bond of perfectness. 15. And let the peace
of God rule in your hearts, to which also
ye are called in one body; and be ye thank
ful. 16. Let (he word of Christ dwell in
you richly in all wisdom ; teaching and ad
monishing one another in psalms and hymns
and spiritual songs, singing with grace ih
your hearts to the Lord. 1 7. And whatso
ever ye do in word or deed, do all in the
name of the Lord Jesus, giving thanks to
God ahd the Father by him.
The apostle proceeds to exhort to mutual love and
compassion ; Put on therefore bowels qf mercy, v.
12. We must not only put off anger and wrath,
(as v. 8.) but we must put on bowels qf kindness;
hot only cease to do evil, but learn to do well; not only
not do hurt to any, but do what good we can to all.
The argument here used to enforce the exhortation,
is very affecting; Put on, as the elect of God, holy

600

COLOSSIANS, III.

and beloved. Observe, 1. They who are holy, are
the elect of God ; and they who are the elect of
God, and holy, are beloved; beloved of God, and
ought to be so of all men. 2. They who are the
elect of God, holy and beloved, Ought to conduct
themselves in every thing as becomes them, and so
as not to lose the credit of their holiness, or the com
fort of their being chosen and beloved. It becomes
those who are holy toward God, to be lowly and
loving towards all men. Observe, What we must
put on in particular. (1.) Compassion toward the
miserable ; bowels of mercy, the tenderest mercies.
They who owe so much to mercy, ought to be mer
ciful to all who are proper objects of mercy. Be
ye merciful, as your' Father is merciful, Luke 6.
36. (2.) Kindness toward our friends, and those
who love us. A courteous disposition becomes the
elect of God ; for the design' of the gospel is not only
to soften the minds of men, but to sweeten them,
and to promote friendship among men as well as re
conciliation with God. . (3.) Humbleness of mind,
in'submission to those above us, and condescension
to those below us. There must not only be a hum
ble carriage, but a humble mind. Learn of me, for
lam meek and lowly in heart, Matt. 11. 29. (4.)
Meekness toward those who have provoked us, or
been any way injurious to us. We must not be trans
ported into any indecency by our resentment of in
dignities and neglects; but must prudently bridle
our own anger, and patiently bear the anger of
others. (5. ) Long-suffering toward those who con
tinue to provoke us. Charity suffereth long, as Veil
as is kind, 1 Cor. 13. 4. Many can bear a short pro
vocation, who are weary of bearing when it grows
long. But we must suffer long both the injuries of
m en and the rebukes of Divine Providence. If God
is long-suffering to us, under all our provocations (
of him, we should exercise long-suffering to others
in like cases. (6.) Mutual forbearance, in consider
ation of the infirmities and deficiencies which we all
labour under ; forbearing one another. We have
all of us something which needs to be borne with ;
and that is a good reason why we should bear with
others in what is disagreeable to us. We need the
same good turn from others, which we. are obliged
to shew them. (7. ) A readinessto forgive injuries ;
forgiving one another, if any man have a quarrel
against any. While we are in this world, where
there' is so much corruption in our hearts, and so
much occasion of difference and contention, quarrels
will sometimes happen, even among the elect of
God, who are holy and beloved; as Paul and Barna
bas had a sharp contention, which parted them
asunder one from the other, (Acts 15. 39.) arid Paul
and Peter, Gal. 2. 14. But it is our duty to forgive
one another in such cases ; not to bear any grudge,
but put up with the affront, and pass it by. And the
reason is ; Even as Christ forgave you, so also do
ye. The consideration that we are forgiven by
Christ so many offences, is a good reason why we
should forgive others. It is an argument of the di
vinity of Christ, that he had power on earth to fir-
give sins; and it is a branch of his example which
we are obliged to follow, if we ourselves would be
forgiven. Forgive us our trespasses, as we forgive
them who trespass against us, Matt. 6. 12.
Now, in order to all this, we are exhorted here to
several things.
I. To clothe ourselves with love ; (v. 14,,) Above
all things put on charily: over all things, es-WSo-;
is TiiToit. Let this be the upper garment, the robe,
the livery, the mark of our dignity and distinction.
Or, Let this be principal and chief, as the whole
sum and abstract ofthe second table. Add to faith
virtue, and to brotherly kindness charity, 2 Vet.
1. 5 — 7. He lays the foundation in faith, and the
top-stone in charity, which is the bond.of perfectness,

the cement and centre of all^happy society. Chris
tian unity consists in unanimity and mutual love.
II. To submit ourselves to the government ofthe
peace of God; (v. 15. ) Let the peace of God rule
in your hearts, that is, God's being at peace with
you, and the comfortable sense of his acceptance and
favour : or, a disposition to peace among yourselves,
a peaceable spirit, that keeps the peace, and makes
peace. This is Called the peace of God ; because it
is of his working in all who are his. The kingdom
of God is righteousness and peace, Roim 14. 17.
"Let this peace, rule inyour heart; prevail and go
vern there ; or umpire and decide all matters>of dif
ference among ydu." To which ye are called in one
body. We are called to this peace, to peace with
God as our privilege, arid peace with our brethren
as our duty. Being united in one body, we are call
ed to be at peace one with another, as the members
of the natural body; for we are the body of Christ',
and members in particular, 1 Cor. 1^2. 27. To pre
serve in u's this peaceable disposition, we must 'be
thankful. The work of 'thanksgiving tq,God is such
a sweet and pleasant work, that it will help to make'
us.sweet and pleasanttowards all men. " Instead
of envying one another upon the account of any par
ticular favours and excellence, be thankful for his
^mercies, which are common to all of you."
III. To let the word of Christ dwell in us richly, >
v. 16. The gospel is the word of Christ, which is
come to us ; but that is not enough, it must dwell in
us, or keep house — tioixtfoai; not as a servant in afami-
ly, who is under another's control, but as a toaster,
who has a right to prescribe aed direct to all under
his roof. We must take our instructions and d"irec-»
tions from it; and our portion of meat and strength,
of grace and comfort, jiri due season, as from the
master of the household. It must dwell inys; be
always ready and at hand to us in every thing, and'
have its due influence and use. We must be fami--.
liarly acquainted with '*>, an<* know it for our.goodt -r
Job 5. 27. It must dwell'in us richly : not only keep.
house in our hearts, but keep a gosdjhoiise. Many
have the word of Christ dwelluijf^n them, but it-
dwells in them but poorly; it 4ias no mighty force
and influence upon them. Then the soul prospers,*
when the word of God dwells in us richly ; when
we have abundance of it in us, and are full of the
scriptures and of the grace of Christ. And this in
all wisdom. The proper office of Wisdom is, to
apply what we know to ourselves, for our own di
rection. The word of Christ must dwell in us, not
in all notion and speculation, to make us doctors,' but
in all wisdom, to makers good Christians, and ena
ble us to conduct ourselves in every thing as becomes
Wisdom's children.
IV. To teach and admonish one another. This
would contribute very much to our furtherance in
all grace; for we sharpen ourselves by quickening
others, and improve our knowledge by "communi
cating it for their edification. We must admonish
one another in psalms and hymns. Observe, Sing
ing' of psalms isa gospel-ordinance; 4a*i"°'t »*»"p-
vais jtai if ale : the Psalms of David, and spiritual
hymns and odes, collected out of the scripture, and
suited to special occasions, instead of their lewd and
profane songs in their idolatrous worship. Religious
poesy seems countenanced by these expressions, and
is capable of great edification. But when we sing
psalms, we make no melody, unless we sing with
grace in our hearts, unless we are suitably affected
with what we sing, and go along in it with true de
votion and understanding. Singing of, psalms is a
teaching ordinance as well as a praising ordinance ;
and we are not only to quicken and encourage our
selves, but to teach and admonish one another, mu
tually excite our affections, and convey instructions.
V. All must be done in the name of Christ; (v.

COLOSSIANS, III.

601

XT, \ And whatsoever ye do in word or deed, do all
in the name of the Lord Jesus: according to his com
mand; and in compliance with his authority; by
strength derived from him ; with an eye to his glory;
and depending upon his merit for the accepting of
what is good, and pardon of what is amiss; Giving
thanks to Gqd and the Father by him. Observe, 1.
We must give thanks in all things ; Whatsoever we
do, we must still give thanks, Eph. 5. 20. Giving
thanks always- fir all things. 2. The Lord Jesus
must be the Mediator of our praises as well as of our
prayers ; We give thanks to God and the Father in
the name ofthe Lord Jesus Christ, Eph. 5. 20. They
who do all 'things in Christ's name, will never want
matter of thanksgiving to God, even the Father.
18. Wives, submit, yourselves unto your
own husbands, as it is fit in the Lord. 1 9.
. Husbands, love your wives, and be npt bit
ter against them. 20,, Children, obey* your
parents in all things: for this is well-pleas
ing unto the Lord. 21. Fathers, provoke
not your children to anger, lest they be dis
couraged. 22. Servants, obey in all things
your masters according to the flesh; not
With eye-service, as men-pleasers ; but in
singleness of heart, fearing God : 23. And
whatsoever ye do, do it heartily, as to the
Lord, and not unto men ; 24. Knowing
that of the Lord ye shall receive the reward
of the inheritance : for ye serve the Lord
Christ. 25. But he that doeth wrong, shall
receive for the wrong which he hath done :
and there is no respect , of persons.
The apostle Concludes the chapter with exhorta-
¦ tions to relative duties, as before in the epistle to the
Ephesians. The epistles wliich are most taken up
in displaying* the glory of the divine grace, and mag
nifying the Lord Jesus, are the most particular and
distinct in pressing the duties of the several relations!*
We must never separate the privileges and duties
of the gospel-religion. ...
I. He begins with the duties of wives andhusbands;
, (v. 18.) Wives, submit yourselves unto your_ own
husbands, as it is fit in the Lord. SAmission is the
iduty of wives, un-ordrtrtirSi. '¦„ It is the same wora
which is used to express our duty to magistrates,
(Rom.S13. 1. Let every soul be subject to the higher
powers,) and is expressed by subjection and rever
ence, Eph; 5. 24, 33. The reason is,1 that Adam
•was first formed, then Eve : and Adam was not de
ceived, bilt the woman, being deceived, was in the
¦ transgression, 1 Tim. 2. 13, 14. He was first in the
creation? and last in the transgression. And' the
head of the woman is the man; and the man is' not
ofiphe woman, but the woman of -the man ; neither
toasthe man created for the woman, but the woman
for the man, 1 Cor. 11. 3, 8, 9. It is agreeable to
the order of nature and the reason of things, as well
as the appointment and will of God. But then it is
submission, not to a rigorous lord or absolute tyrant,
who may do his will and is without restraints ; but
to a husband, and to her, own husband, who stands
in the nearest relation, and is under strict engage-
mentsto proper duty too. And Mis is fit in the Lord:
jt is becoming the relation, and what they are bound
in duty to do, as an instance of obedience to the au
thority and law of Christ.
On the other hand, husbands must love their wives,
and not be bitter against them, y. 19. They must
love them with tender andfaithful affection, as Christ
loved the church, and as their own bodies; and eben
Vol. vi.— 4 G

as himself; (Eph. 5. 25, 28, 33.) with a love pecu
liar to the nearest relation and the greatest comfort
and blessing of life. And they must not be bitter
against them; or use them unkindly, with harsh Ian-.
guage or severe treatment ; but be kind and obliging
to them in all things : for the woman was made fir
the man, neither is the man without the woman, and
the man also is by the woman, 1 Cor. 11. 9, 11, 12.
¦ II. The duties of children and parents ; Children,
obey your parents in all things, for this is will-fileas?
ing unto the Lord, v. 20. They must be .willing to
do all their lawful commands, and be at their direc
tion and disposal ; as those who have a natural right,
and are fitter to direct them than themselves. .. The
apostle (Eph. 6. 2. ) requires them to honour as well
as obey their parents; they must esteem them, and
think honourably of them ; as the obedience of their
lives must proceed from the esteem and opinion of
their minds. And this is well-pleasing to God, or
acceptable to him ; for it is the first commandment
with promise, (Eph. 6. 2.) with an explicit promise
annexed to it, That it shall be well with them, and
they shall live long on the earth. Dutiful children
are the most likely to prosper in the world, and enjoy
long life.
And parents must be tender, as well as children
obedient; (v. 21.) " Fathers, provoke not your chil
dren to anger, lest they be discouraged. Let not
your authority over them' be exercised with rigour
and severity, but with kindness and gentleness ; lest
you raise their passions; and discourage them in their
duty, and by holding the reins too strait make them
fly out with the greater fierceness." The ill tem
per and example of imprudent parents often prove
a-' great hinderance to their children, and a stum
bling-block in their way ; see Eph. 6. 4. And it is
by the tenderness of parents, and dutifulness of chil
dren, that God ordinarily furnishes his church with
a seed to serve him, and propagates religion from age
to age.
III. Servants and masters ; Servants, obey your
masters in all things according to the fiesh, v. 22.
Servants must do the duty of the relation ih which
they stand, and obey their masters' Commands in all
things which are consistent with their duty to God
their heavenly Master. Not with eye-service; as
men-pleasers : not only when their master's eye is
upon them, but when they are from under their
master's eye. They must be both just and diligent
In singleness bf heart, fearing God : without selfish
designs, or hypocrisy and disguise, as those who.fear
God, and stand in awe of him. Observe, The'fear
of God, ruling in the heart, will make people good
inevery relation. Servants who fear God, will be
just .and faithful when they are from under their
master's eye, because they know they are under the
eye of God; (Gen 20. 11. ) Because Itliought, Surely
.the fear of God is not in this place. Neh. S. 15. But
so' did not. I, because of the fear of God. _ "And
whatsoever ye do, do it heartily, (v. 23. ) with dili-
gence,not idly- and slothfiilly :" or, "Do it cheer
fully, not discontented at the providence of God
which put you in that relation." As to the Lord,
and not as to men. It sanctifies a servant's work
j-when it isdone as unto God; vvith an eye to his glory,
and in obedience to his command, and not merely
as unto men, or with regard to them only. Observe,
We are really doing our duty to God, when we are
faithful in our duty to men. And for servants' en
couragement, let^leni know, that a good arid faith
ful servant is never the further from heaven for his
being a servant; " Knowing that ofthe Lprdye shall
receive the reward ofthe inheritance, fir ye serve the
Lord Christ, v. '24. Serving your masters accord
ing to theeommand of Christ, you- serve Christ, and
he willbe your Paymaster : you will have' a glorious
| reward at last. Though you are now servants', you

602

COLOSSIANS, IV.

shall receive the iriheritance of sons. But, on the
other hand, He who doeth Wrong, shall receive for
the wrong which he hath done," v. 25. Thereis a
righteous God, who, if servants wrong their masters,
will reckon with them for it, though they may con
ceal 4t from their notice; And he will be sure to
punish the unjust as well as reward the faithful ser
vant : and so it" masters wrong their servants. And
there is no respect qf persons with him. The righ
teous Judge of the earth will be impartial, and carry
it with an equal hand toward master and servant ;
notswayed by any regard to men's outward circum
stances and condition of life. The one and the other
will stand upon a level at his tribunal.
It is probable that the apostle has a particular re
spect, in all these instances of duty, to, the case men
tioned, 1 Cor. 7. of relations of a different religion,
' as a Christian and heathen, a Jewish convert and
uncircumcised Gentile ; where there was room to
dbUbt whether they were obliged to the proper du
ties of their several relations to such persons. And
if it hold in sjich cases, it is much stronger upon
Christians one towards another, and where both are
of the same religion; And how happy would the
gospel-religipn make the world, if it every where
prevailed; and how much would it influence every
state bf things, and every relation of life !
CHAR IV.
I. He continues his account of the duty of masters, from the
close of the former chapter, v. 1. II. He exhorts to the
duty of prayer; (v. 2.. 4.) and to a prudent and decent con
duct toward those with whom we converse, v. 5, 6. Ill,
He closes the epistle with the mention of several of his
friends, of whom he gives an honourable testimony, v.
7.. 18.
LIVTASTERS, give unto your servants
Xt-M. that which is just and equal ;
knowing that ye also have a Master in hea
ven. The apostle proceeds with the duty of masters to
their servants, which might have been joined to the
foregoing chapter, and is a part of that discourse.
Here observe,
"1. Justice isrequiredof them ; " Give unto your
servants that which is just and equal; (v. 1.) not
only strict justice, but equity and kindness. Be
faithful to your promises to them, and perform your
agreements ; not defrauding them of their dues, or
keeping back by fraud the hire of the labourers,
Jam. 5. 4. Require<nq more of them than they are
able to perform ; and do not lay unreasonable bur
thens upon them, and beyond their strength. Pro
vide for them what is fit, supply proper food and
physic, and allow them such liberties as may enable
them the" better for cheerful service, and make it
the easier to them : and this, though they are em
ployed in the meanest and lowest offices, and are of
another country and a different religion from your-
selves '
2. A-good reason for this regard ; "Knowing that
ye also have a Master in heaven. Ye who are mas
ters of otiiers, have a Master yourself, and are ser
vants of "another Lord. Ye are not lords of your
selves, and are accountable to one above you. Do ye
deal with your servants as you expect God should
deal with you ; and as those who believe you must
give, an account. Ye are both servants ofthe same
Lord in the different relations in which you stand,
and are equally accountable to him at last. Know
ing, that ydur Muster also is in heaven, neither is
there respect of persons with him," Eph. 6. 9.
2. Continue in prayer, and watch in the
same with thanksgiving ; 3. Withal praying

also for us, that God would open unto us a
door of utterance, to speak the mystery of
Christ, for which I am also in bonds : 4.
That I make it manifest, as I ought to
speak, If this be considered as connected with the fore
going verse, then we may observe, that it is part of
theduty which masters owe their servants, to pray
with them, and to pray daily with them, or continue
in prayer. They must not only do justly and kindly
by them, but act a Christian and religious part, and
be concerned for their souls as well as their bodies j
" as parts of your charge, and under your influence;
Be-, concerned for the blessing of God upon them, as
well as the success of your- affairs in their hands."
And this is the duty of every one; to continue in
prayer. "Keep up your constant times of prayer,
without being diverted from it by other business ;
keep your hearts close to.the duty, withbut wander
ing or deadriess ; and even to the end of it : watching
in the same"' Christians should lay hold pn all op
portunities for prayer, and choose the fittest seasons,
which are least liable to disturbance frc*n other
things, and keep their minds lively in the duty, and
in suitable frames. With thanksgiving, or solemn
acknowledgment of the mercies received. Thanks-
giving?must have a part in every prayer.
Withal praying also for us, v. 3. The people
must pray particularly for their ministers, and bear
them upon their hearts at all times at the throne of
grace. "Do not forget us, whenever you pray for
yourselves," Eph. 6. 19. 1 Thess. 5. 25. Heb. 13.
18. That God would open to us a door of utter
ance ; either afford opportunity to preach the gos
pel ; (so he says, a great door and effectual is opened
to me, 1 Cor. 16. 9.) or else give me ability and cou
rage, and enable me with freedom and faithfulriess ;
so Eph, 6- 19. And for me, that utterance may be
given to me, that I may open my mouth boldly, to
speak the mystery qf Christ, fir which lam also in
bonds ; that is, either the deepest doctrines of the
gospel with plainness, of which Christ is the princi
pal Subject ; (he calls it, the mystery ofthe gospel,
Eph. ,6. 19.) or else he means the preaching of the
gospel to the Gentile world,, which he calls the mys?
tery hid from ages, (ch. 1. 26.) and the mystery of
Christ, Eph. 3. 4. For this he was now in bonds,
He was a prisoner at Rome, by the violent opposi
tion of the malicious Jews. He would have them
pray for him,"that he might not be discouraged in his
work,* or driven from it by his sufferings ; "That I
may make it manifest, as I ought to speak, v. 4t
That I may make this mystery known to those who
have not heard of it ; and make it plain to their un
derstanding, in such a t manner as I ought to do."
He had been particular in telling them what he
prayed for them, ch. 1. Here he tells them parti
cularly what he would have them pray for him-
Paul knew as well as any man how to speak ; and
yet he begs their prayers for him, that he-mightbe
taught to speak. The bestvand most eminent Chris
tians need the prayers of meaner Christians, and are
not above asking them. The chief speakers need
prayer, that pod would give them a door of utter
ance, and that they may speak as they ought to
speak. 5. Walk in wisdom toward them that are
without, redeeming the time. 6. Let your
speech be alway with grace, seasoned with
salt, that ye may know how ye ought to
answer every man.
The apostle exhorts them" further to a prudefit
and decent conduct towards all those with' whem

colossians, iy.

603

they conversed : toward the heathen world, or those
out ofthe Christian church, among whom they lived ;
(v. 5.) " Walk in wisdom toward them who are with
out. Be careful, in all your converse with them, to
get no hurt by them, or contract any of their cus
toms ; for evil communications corrupt good man
ners; and to do no hurt to them, or increase their
' prejudices against religion, and give thfem an occa
sion of dislike. Yea, do them all the good you can,
and by all the fittest means ; andjn the proper sea
sons recommend religion to them. Redeeming the
time; either improving every opportunity of doing
them good, and making the best use of your time in
proper duty ;" (diligence in redeeming time very
much recommends religion to the good opinion of
Others;) or else, " walking -cautiously and with cir
cumspection, to give them no advantage against you,
or expose yourselves tb their malice and ill-will,"
Eph. 5. 15, 16. Walk circumspectly, redeeming the
time, because the days are evil, dangerous, or times
of trouble and suffering.
And towards others, or those who are within as
well as those who are without ; "Let your speech be
alway with grace, v. 6. Let all your discourse be
as becomes Christians, and with a deference'.to your
profession ; savoury, discreet, seasonable." Though
it be notalways o/"grace, it must be alwaysroi'M grace ;
and though the matter of our discourse be that
Which is common, yet there must be an air of piety
upon it, and it must be in a Christian manner, sea
soned with salt. Grace is the salt which seasons our
discourse, makes it savoury, and keeps it from cor
rupting. That ye may know how ye ought to answer
every man. One answer is proper for one man, and
another for another man,. Prov. 26, 4, 5. N We have
need of a great deal of wisdom and grace to give
prqper answers to every man; particularly in an
swering the questions and objections of adversaries
against -our religion,; giving the reasons of our faith,
and shewing the unreasonableness. of their excep
tions and cavils, to the best advantage for our cause,
and least prejudice to ourselves. Be ready always
to give an answer to every man, who asketh you a
reason of the hops that is in you, with meekness and
fear, lPet. 3^15.
7. All my state shall Tychicus declare
unto you, who is a beloved brother, and a
faithful minister and igllow-sertfant in the
Lord : .8. Whom I have sent unto, you for
the same purpose, that he might know your
estate, arid 'comfort your hfarts ;- 9. With
Onesimus, a.faithful and beloved brother,
who is owe/»f~you. They shall make known
unto you all things which are cfereehere.
lo. Aristarchus, rjny fellow-prisoner, sajur.-;
eth you^; find Marcus, sister's son to Bar
nabas,' (touching whom ye received' qotfi-
mandmehts ; if he come unto you; receive
him;) 11. And Jesus, who is called Jus
tus; who are bf the eircumcisipn. These
only are my fellow%orkefs unto the king
dom of Gbd, which have been a comfort
unto me. 12. Epaphras,,wh6 is orce of you,
a servant of Christ, saluteth you, always
labouring fervently for you in prayers, that
/e may stand perfect and complete in all
¦he will of God. 1 3. For I bear him record,
that he hath a great zeal for you, and them
that are in Laodicea , and them in Hierapolis.

I

14. Luke, the beloved physician, and De-
mas, greet you. 15. Salute the brethren-
which are in Laodicea, and Nymphas, and
the church' which is in his house. 16. And
when this epistle is read among you, cause
that it be read also in the church of the
Laodiceans ; and that ye likewise read the
epistle from Laodicea. 17. And say to
Archippus, Take heed to the ministry which
thou hast received in the Lord, that thou
fulfil it. 18. The salutation by the hand
of me Paul. Remember my bonds. Grace
be with you. Amen.
In the close of this epistle the apostle does several
of his friends the honour to leave their names upon
record, with some testimony of his respect, which
will be spoken of wherever the gospel comes, and
last to the end of the world.
1. Concerning Tychicus, v. 7. Hy him this epis
tle was sent ; and he does not give them an account
in writing of his present state, because Tychicus
would do it by word of mouth more fully and parti
cularly. He kriew they would be glad to hear how
it fared with him. The churches cannot but be con
cerned for good ministers, and desirous to know their
state. He gives him this character, A beloved bro
ther and faithful minister. Paul, though a great
apostle, owns a faithful minister for a'brother and a
beloved brother. Faithfulness in any one is truly
lovely, and renders him worthy our affection and
esteem. And a fellow-servant in the Lord, - Minis
ters are servants of Christ, and fellow-servants to
one another. They have one Lord, though they
have different stations and capacities of service.
Observe, It adds much to the beauty and strength
of thp gospel-ministry, when ministers are thus Ipv-
ing and condescending one to another, and by all just
means support and advance one another's reputa
tion. Paul sent him not only to tell them of his af
fairs, but to bring him an account of their's"; Whom
I have sent unto you for the same purpose, that he
might know your estate, and comfort your hearts,
v. 8. He was as willing to hear from them as they
could be to hear from him ; and thought himself as
much obliged to sympathize with them as he thought'
them obliged to sympathize with him. It is a-gre.at
coinfort, under the troubles and difficulties of life/to
have the mutual concern of -fellow-Christians. ,'•;.'
2. Concerning Onesimus ; (v. 9.) With Onesimus,
afaithftd and beloved brother, who is one of you.
He was sent back from Rome along with Tychicus.
This was he Whom Paul had begotten in -his bonds,
(Philemon 10.) who had been servant to Philemop,
and who was amember, if not a minister, of their
.church. He was. converted at Rome, whither he
had fled from his master's service; and is npw
sent back, it is probable, with the epistle to Phile
mon, to introduce him again into his master's fami
ly. Observe, Though he was a poor servant, and
had b'eeria hadman, yet, being now a convert, Paul
calls him afailhfuland beloved brother. The mean
est, circumstances of life, and, greatest wickedness
bf former life, makes no difference in the spiritual
relation among sincere Christians : theyjartake of
the same privileges, and are entitled -fo the same
regards. The righteousness of God by faith of Jesus
Christ is unto all, and upon all, them that believe;
fir there is no difference ; (Rom. 3. 22.) and there
is neither Jew nor Greek, neither bond nor free, fir
ye are all one m Christ Jesus, Gal. 3. 28. Perhaps
this was sometime after he was converted, and sent
back to Philemon ; and by this time he had entered
into the ministry, because Paul calls him a brother.

604

COLOSSIANS, IV.

3, Aristarchus, a fellow-prisoner. They who join
in services and sufferings, should be thereby engag
ed to one another in holy love, and endeared to one
another. Paul had a particular affectibn for his
fellowrservants and his fellow-prisoners.
4. Marcus, sister's son to Barnabas. This is sup
posed to be the same who wrote the gospel -which
bears his name. If he come unto you, receive him.
Paul had a quarrel with Barnabas upon the account
of this Mark, who was his nephew, and thought not
gqod to take him with them, because he departed
from them from Pamphylia, and went not with
theni to the work, Acts 15. 38. He would not take
Mark with him, but took Silas, because Mark had
deserted them ; and yet Paul is not only reconciled to
him himself, but recommends him to the respect of
the churches, and gives a great example of a truly
Christian and forgiving spirit. If men have been
guilty qf a fault, it must not be always remembered
against them. .We must forget as well as forgive.
If a man be overtaken in a fault, ye who are spi
ritual, restore such a one in the spirit of meekness,
Gal. 6.1. ¦¦¦'¦
5. Here is one who is called Jesus, which is the
Greek name for the Hebrew Joshua. If Jesus had
given them rest, then would he not afterwards have
spoken of another day, Heb. 4. 8. Who is called
Justus. It is probable that he changed it for the
name of Justus, in honour to the name of the Re?
deemer. Or else Jesus was his Jewish name, for he
was of the circumcision ; and Justus his Roman or
Latin name. These are my fellow-labourers unto the
kingdom qf God, which have been a comfort unto
me. Observe what comfort the apostle had in the
communion of saints and ministers. One is his fel-
loW-se^vant, another his fellow-prisoner, and all his
fellow-workers, who were working out their own
salvation, and endeavouring to promote the salvation
pf others. Good ministers take great comfort in
those who are their fellow-workers unto thq king
dom of God. Their friendship and converse toge
ther are a great refreshment under the sufferings
and difficulties in their way.
&.,Efiaphras, (v. 12.) the same with Epdphrodi-
tus. He is one of you, one of your church ; he sa
lutes you, or sends his service to vou, and his best.
affections and wishes. Always labouring fervently
for yo u in prayers. Epaphras had learned of Paul
to be much in prayer for his friends. Observe,
(1.) In what manner he prayed for them. He la
boured in prayer ; laboured fervently ; and a/ways
laboured fervently for them. They who would suc
ceed in prayer, must, take pains in prayer ; and We
must beearriestin prayer, not only for ourselves, but
for others also. It is the effectual fervent prayer
which is the 'prevailingtirayer, and availeth much ;
(Jam. 5. 16.) andEUasJirayedearnestly that it might
not rain, v. ¥7. A
(2.) Wh'atis the matter of' this prayer; That ye
may stand perfect and complete' in all the will qf
God, Observe, To stand perfect and' complete in
the will of God, is what we should earnestly desire
both for ourselves and Others. We must stand com
plete in all the will of God ; in the'will of his pre
cepts, by, a universal obedience; and in the will of
his providence, by a cheerful submission tqit : and
we stand perfect and complete in both by constancy
and perseverance unto the end.
The apostle was witness for Epaphras, that he had
a great zeal for them ;, "I bear him record ; I can
testify for him that he has a" great concern for you,
and that all he does for you proceeds from a warm
desire for your good. " And his zeal extended to all
about them ; to them who are in Laodicea and Hi-
erapolis. He had a great concern for the Christian
interest in the neighbouring places, as well as among
them.

7. Luke is another here mentioned, whom he calls
the beloved physician. This is he who wrote the
Gospel and Acts, and was Paul's companion. Ob
serve, He was both a' physician and an evangelist.
Christ himself both taught arid healed,' and was the
great Physician as well as Prophet of- the "church.
He was the beloved Physician ; one who recom
mended himself more than ordinary to the affections
of his friends. Skill in physic is a useful accom
plishment in a minister, arid may be improved to
more extensive usefulness and greater esteem among
Christians 8. Demos. Whether this was written before the
second epistle to Timothy, or after, is not certain.
There we read, (2 Tim. -4. 10.) Demas hath forsa
ken me,, having loved this present world. Some, have
thought that this epistle was written after ; and then
it is an evidence, that though Demas forsook Paul,
yet he did not forsake Christ ; or he forsook him but
for a time, and recovered himself again, and Paul
forgave him, and owned him as a brother. But
others think more probable, thg,t this epistle was
written before the other ; this in anno 62. that in 66. -
and then it is an evidence how considerable a man
Demas was, who yet afterward revolted. Many
who have made a great figure in profession, and
gained a great name riiong Christians, have yet
shamefully apostatized ; They went forth from us,
because they were not of us, 1 John 2. 19.
9. The brethren in Laodicea are here mentioned,
as living in the neighbourhood of Colosse ; and Paul
sends salutations to them, and orders that this epistle
should be read in the church qf the Laodiceans ; (v.
16.) that a copy of it should be sent thither, to be
read publicly in their congregation. And some
think Paul sent another epistle at this time to Lao
dicea, and ordered them to send for that from Lao
dicea, and read it in their church ; And that ye
likewise read theepistle from Laodicea. If so, that
epistle is pow lost, anddid not belong to the canon ;
for all the epistles which the apostles ever wrote, ,
were not preserved, any more than all- the Words*
and actions of our blessed Lord'; There are many
other things which Jesus did, whiehiftheyshould.be
written every one, I suppose the world itself could
noteontain the books which should be written; John
21. "25.1 But some think it was the epistle to the
Ephesians, which is stillextant.
10. Nymphas is mentioned, (v. 15.) as one who
lived at Colosse, and had a church, in his house;
either a religious family, where the several parts bf
worship were daily performed ; or some part of the
congregation mpjt thgre, whejl they had no public
places of wo'rship allowed, and theiy were forceriVto
assemble in private houses for fear of their enemies.
The disciples were assembled for fear of the Jews ;
(John 20. 19.) and the apostle preachM in his own
lodging and hired house, Acts 28. 23, 30. In the
former sense it shewed his exemplary piety; in the
latter his zeal and public spirit
11. Concerning Archippus, who was one of their
ministers at Colore. *They are bid to admonish.
him, tp mind his work* as a minister, to take heed to'
it and'to fulfil it ; to be diligent and careful of all
the parts of it, and to persevere in it unto the end.
They must attend.to the main design of their mi
nistry, without troubling themselves or the people
with things foreign to it, or of less moment. Ob
serve,^!.) The ministry we have received, is a
great honour ; for it is received in the Lord, and is
by his appointment and command. (2.) They who
have received it, must fulfil it, or do the full duty
of it. They betray their trust, and will have a sad
account at last, who do this work of the Lord negli
gently. (3.) Their people may put their ministers
in mind of their duty, and excite them to it ; Say to
Archippus, Take heed to the ministry; though, no

I. THESSALONIANS, L

605

doubt, with decency and respect, not from pride and
conceit. ¦
12. Concerning Paul himself; (v. 18.) The sa
lutation of me Paul. Jiemeniber my bonds. He
had ascribe to write all the'rest of the epistle, but
these words he wrote with his own hand ; Remem
ber my bonds. He does not say, ¦'-' ' Remember I am
a prisoner, and send me' supply ;" but, " Remember

I am in bonds as the apostle of the Gentiles; and let
that confirm your faith in the gospel of Christ :" it
adds weight to his exhortation ; I therefore, thepri-
soner ofthe Lord, beseech you to walk worthy, Eph.
4. 1. " Grace be with you. The free favour of God,
arid all good, the blessed fruits and effects of it, be
with you, and your, portion."

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,
i
OF THE t
FIRST EPISTLE OF 9
ST. PAUL TO THE THESSALONIANS.
Completed by 'Mr. D. Mayo.

THESSALONICA was formerly the metropolis of Macedonia ; it is now called Salonichi, and is the best
peopled, and one of the best towns for commerce, in the Levant. The apostle Paul, being diverted
from his design of going into the provinces pf Asia, properly so called, and directed after an extraordi-
Z nary manner to preach the gospel in Macedonia,*(Acts 16. 9, 10.) in obedience to the call of God went
from Tarsus to Samothracia, from thence to Neapolis, and from thence to Philippi, where he had good
success in his ministry ; but met with hard usage/being cast into prison with Silas his companion in tra
vel and labour ; from whence being wohd,erfmly delivered, they comforted the brethren there, and
, departed. Passing through Amphipolis and Apollonia, they caihe to Thessalonica, where the apostle
' planted a church thaV consisted of some believing Jews, and many converted Gentiles, Acts 17. 1—4.
But a tumult being raised in the city by the unbelieving Jews, and the lewd and baser sort of the inha
bitants ; Paul and Silas, for their safety, were sent away by night unto .Berea : and afterward Paul was
conducted to Athens, leaving Silas arid Timotheus behindhim, but sent directions that they should come
to him with all speed. ' ' *
When tiiey were come, Timotheus was serit to Thessalonica, to inquire after their welfare, and to es
tablish them in thefaith, (1 Thess. 3. 2. ) who returned to Paul while he tarried at Athens, and was sent
again, together with, Silas, to visit the churches in Macedonia. So that Paul, beingleft at Athens alone,
(1 Thess. 3. 1.)' departed from tiience to Corinth, wherte he continued a year and a half; in which time
"Silas and Timotheus returned to him from Macedonia, (Acts 18. 5.) and then he wrote this epistle to
the church of Christ at Thessalonica ; which, though it is placed after the other epistles of this apos
tle, is supposed to he first in time of all Paul's epistles, and to be written about A. D. 51.
The main scope is to express, the thankfulness of this apostle for the good success his preaching had among
them, to establish them in the faith, and persuade them to a holy conversation.

I. THESSALONIANS, I.

CHAP. 1.
After the introduction,' (v. 4.) the apostle begins with a I
thanksgiving to God for the saving benefits 'bestowed on
them, t. 2 . . 6. And then mentions the sure evidences of

the good success of the gospel anions them, which was no
torious and famous in several other places, v. 6. . 10.
PAUL, and Silvanus, and Timotheus,
unto the church of the Thessaloni-

606

I. THESSALONIANS, I.

ans which is in God the Father and in the
Lord Jesus Christ : Grace be unto you, and
peace, 'from God our Father and the Lord'
Jesus Christ.
In this introduction we have,
1. The inscription ; where we have,
(1.) The persons from whom this epistle came,
or by whom it ,was written : Paul was the inspired
apostle and writer of this epistle, though he makes
no mention of his apostleship, which was not doubted
by the Thessalonians, or opposed by*ariy fasle apos
tles among them. He joins*Silvanus '[or Silas] and
Timotheus with himself ; (who were now come to
him with an account of the prosperity of the churches
in Macedonia;) which; shews this great ap'bstle's
humility, and how desirous he was to put honour
upon the ministers of Christ who were of an inferior
rank and standing. A good example this is to such
ministers as are of greater^bilities and reputation in
the church than some others. » . •
(2. ) The persons to whom this epistle is written,
namely, the church of the Thessalonians, the con
verted Jews and Gentiles in Thessalonica : and it is
observable, that this church is said to be in God the
Father and in the Lord Jesus Christ: they had fel
lowship with the Father, and his Sdn Jesus Christ, 1
John 1. 3. Therefore they were a Christian church,
because they believed in God the Father and in the
Lord Jesus Christ. They believed the principles
both of natural and revealed religion. The Gentiles-
amongthem were turned to God from idols; ahd the
Jews among them believed Jesus to be the promised
Messias. All of them were devoted and dedicated
to God the Father and the Lord Jesus Christ : t%
God as their chiefest Good and-highest,End: to
Jesus Christ as their Lord and Mediator between
God and man. God the Father is the Original and
Centre of all natural religion ; and Jesus JChrist- is
the Author and Centre of all revealed religion. Ye
believe in God, says our Saviour, believe also in me,
John 14. 1.
2. The salutation or apostolical 'benediction ;
Grace be with you, and peace from God our Father
and the Lord Jesus Christ. This is the same for sub
stance as in the other epistles. Grace and peaGe
are well joined together ; for the free Grace and fa
vour of God are the spring and fountain of all the
peace and prosperity we do or can enjoy ; and where
there are gracious dispositions in us, we ihay hope
for peaceful thoughts in our own breast ; both grace
and peace, and all spiritual blessings,' come to us
from God the Father and the Lord Jesus Christ;
from God the Original of all good, and from the
Lord Jesus the Purchaser of all good for us ; from
God in Christ, and so our Father in covenant, be
cause he is the God and Father of our Lord Jesus
Christ. Note, As all good com eth from God, so no good
Can be hoped for by sinners but .from God in Christ.
And the best good may be expected from God as
our Father for the sake of Christ,
2: We give thanks to God always for
you all, making mention of you in our
prayers; 3. Remembering without ceasing
your work of faith, and labour of love, and
patience of hope in our Lord Jesus Christ,
in the sight of God and our Father.; 4.
Knowing, brethren beloved, your election
of God. 5. For our gospel came not unto
you in word only, but also in power, and in
the Holy Ghost, and in much assurance ;

as ye know what manner of men we were
among you for your sake.
I. The apostle begins with thanksgiving to God.
Being about tp mention the things,that were matter
of joy .to him, and highly praise-wbrtby in them,'and
greatly for their advantage, he chooses to do this by
way of thanksgiving to God, who is the Author of
all that good.that comes to us, or is done by us, at
any time. God is the Object ofall religious worship,
of prayer and praise. And thanksgiving to God is
a great duty, to be performed always or constantly :
even when we do not. actually give thanks to God
by. our words„we should have a grateful sense of
God's - goodness upon our minds. Thanksgiving
should be often repeated ; and not only should we be
thankful for the favours we ourselves receive, but
for benefits bestgwedon others also; upon our fe>
low-creatures and fellow-Christians. The apostle
gave thanks not only for those who were his most
intimatefriends, or most eminently favoured of God,
but for them all. ,
Jl. He joined prayer with his praise or thanks
giving'; When we in every thing by prayer and
supplication make our requests known to God, We
should join thanksgiving therewith, "Phil. 4 & So
when we give thanks for any benefit we receive, we
should join prayer. We should pray always, and
without ceasing ; and should pray riot only for our
selves, but for others also; for our friends, and
should make mention of them in our prayers, ' We
Jmajj sometimes mention thqjr names-, and should
make mention of their case and condition ; at least,
i we should have their persons and circumstances In •
our minds ; remembering them without ceasing. ,
Note, As there is much Athat we ought to be
thankful for on the behalf of ourselves and our
friends, so there is much occasion of constant prayer1
for further, supplies of good.
III. He mention^ the particulars for which he was
so thankful to God ; namely, ».
1. The saving benefits bestowed on them. Thes£
were the grounds and reasons Of his thanksgiving/
(1.) Their, faith, and their work of faith. This,
he tells them, (y, 8.) was very famous, and spread^,
abroad. This is the radical grace ; and their faith .
was a true and living faith, because a working faith.
Npte, Wherever there is a true faith, it will work :
it will have an influence upon Jieart and life ; it will
put us upon working for Gpd and for our own salva-'
tion. _Then we have comfort in our own faith and
the faith qf others,j//hen.we perceive the work of
faith. Shew me-thy faith by thy works, Jam. 2. 18.-
(2. ) Their /oifc-and the labour of love. Love is
one of the cardinal graces ; it is of great use to us in-
this life, and will remain and be perfected in the life ,
to come. Faith works by love : it shewsitself in the
exercise of love to God, andfloveto onriieighbour.
As love Will she w itself by labour, it will put us upon
taking pains in religion. . .
(3.) Their hope, and the patience of hope; ^We
are saved by hope. This grace is compared to the
soldier's helmet and sailor's anchor, and is of great
use in times of danger. Wherever there is a welt-
grounded hope bf eternal life, that will appear by the
exercise of patience; in a patient bearing the ca
lamities of the present time, and a patient waiting
for the glory to be revealed. For if we hope for
that we see not, then do we with patience wait for it,
Rom. 8. 25.
(4) The apostle not only mentions these three
cardinal graces, faith, hope, and love, but also
t iik cs notice
[1.] Of the Object and efficient Cause of these
graces — our Lord Jesus Christ.
[2. ] Of the sincerity oi them— being in the sight
of God even our Father. The great motive to sin-

L THESSALONIANS, L

607

cerity » the apprehension of God's eye as always
upon us ; and it is a sign of sincerity, when in all we
do we endeavour to approve ourselves to God; and
that is right, which is so in the sight of God. Then
is the work -of faith, -and labour off love, and patience
of hope, sincere, when it is done as under the eye Of
God. [3.] He mentions the fountain from -whence
these graces flowed — God's electing love; Knowing,
brethren beloved, your election of God, v. 4, Thus
he runs up these streams to the fountain, and that
was God's eternal election. Some by their election
of God would understand only tiie temporary sepa
ration of the Thessalonians from the. unbelieving
Jews and Gentiles in their conversion ; but this was
according to the eternal purpose of him wlio worketh
all things according to the counsel qf his own will,
Eph. 1. 11. Speaking of their -election, he calls
them, brethren beloved: for the original of the bro
therhood that is between Christians, and the rela
tion wherein they stand one to»another, is, election.
And -that is a good reason why^we should love one
another, because we are all loved of God, and were
loved of him in his counsels when there was not any
thing in us to merit his love. The election of these
Thessalonians was known to the apostle, and there^
fdre might be known to themselves, and that by the
fuuits and effects thereof — their sincere faith, and
hope, and love ; by the successful preaching of the
gospel >among them. Observe,
First, All those who in the fulness of time are ef
fectually called and sanctified, were from eternity
elected and chosen to salvation.
Secondly, The election of God is of his own good
pleasure and mere grace, not for the sake of any
merit in them who are chosen.
Thirdly, The election of God may be known by
the fruits thereof.
Fourthly, Whenever we are giving thanks to God
for his grace either to ourselves or others, we should
run up the streams to the fountain, and give thanks
to God for his electing love, by which we are made
to differ.
2. Anpther .ground or reason of the apostle's
thanksgiving, is, the success of His ministry among
them. He was thankful on his own account as well
fitheir's, that he had -not laboured in vain. He had
, the seal and evidence of his apostleship hereby, and
great encouragement in his labours and sufferings.
Their ready acceptance and entertainment of the
gospel he preached to them were- an evidence* of
their being elected and beloved of God. It was by
this way that he knew their election: "It is true, .he
had been in the third heavens ; but he had not search
ed the records of eternity, and found their election
there, but knew this by the success of the gospel
among them, (v. 5.) and he takes notice with thank
fulness, ¦ (1.) That the gespel came to them also not in word
only, hut'in power ; they not only heard the sound
of it,1)ut submitted to the'ppwer of it. It did not
merely tickle the ear and please the fancy ; fill their
heads with notions, and amuse their minds for a
while ; but it affected their hearts : a divine power
went along with it, for convincing their . consciences
and amending their lives, Note, By this we m^r
know our election, if we not only speak of the things
of God by rate as parrots, but feel the ififluence of
thofe things in ouf1 hearts, mortifying bur lusts,
weaning us from the wqrld, and raising us up to hea
venly things.
(2.) It came in the Holy' Ghost, that is, with- the
powerful energy of.the divine Sprint. . Note, Wher
ever the gospel comes in power, it is to be attributed
to the operation of the Holy Ghost ;'and unless the
» Spirit of God accompanies the word of God, to ren-
«er»it effectual by hi5~ power, it will be to-us but as

a dead letter; and the letter killeth, the Spirit giveth
life- »
(3. ) The gospel came to them in much assurance.
Thus did tbey entertain jt by the power of the Holy
Ghost. They.'were fully convinced of the truth of
it, so as not to'be easily shaken in mind by objections
and doubts ; they were willing to leave all for Christ,
and to venture their soiils and everlasting condition
upon the verity of the gospel-revelation. The word
was not to them, like the sentiments of some phi
losophers, about matters of opinion and doubtful
speculation, but the object of their faith and assur
ance. Their faith was the evidence of things not
seen ; and the Thessalonians thus knew what manner
of men the apostle and his fellow-labourers were
among them, and what they did for their sake, and
with what good success.
6. Arid ye became followers of us, and
of the Lord, having- received the word in
much affliction, with joy of the Holy Ghostt
7. JSo that ye were, ensamples to all that
believe in Macedonia and Achjiia. 8. For
from you sounded out the word of the Lord,
not only in Macedpnia and Achaia, but
also in every place your faith to God-ward
is spread abroad ; so that we need not to
speak any thing. 9. For they themselves
shew of us what manner of entering in we
had unto you^and how ye turned to God
from idols to serve the living and true God ;
10. And to wait for his Son from heaven,
whom he raised from the dead, even Jesus,
who delivered us from the wrath to come.
In these words we have the evidence of the apos
tle's success among the Thessalonians, which was
notorious. and famous in several places. For,
I. They were careful in their holy conversation to
imitate the good examples ofthe apostle and minis
ters of Christ, v. 6. As the apostle took care to de
mean himself -well, not only for his own credit's sake,
but for the benefit of others, by a conversation suita
ble to his doctrine* that he might not pull down with
one hand what, he builded up with the other ; so the
Thessalonians, who observed what manner of men
they were among them, how their preaching and
living were all of a piece, shewed a conscientious
care to be followers of them, to imitate their good
.example. , Herein they became also followers of the
Lord, who is the perfect example we must strive to
imitate ; and we should be followers of others no fur
ther than they are followers of Christ : (1 Cor. 11.
1. ) the Thessalonians acted- thus, notwithstanding
their afflictions, that much affliction which theapos-
yes and themselves also were exposed to. Tliey
were' willing to share in the sufferings that attended
the embracing and professing Christianity. They
entertained the gospel, notwithstanding the troubles
^and hardships which attended the preachers and
'professors oi it too. Perhaps this made the word
more precious, being dear-bought; and the exam
ples- of the apostles shined very bright Under their
afflictions ; so that the Thessalonians embraced the
word cheerfully, and followed the example of the
suffering apostles joyfully, with joy in the Holy
Ghost ; such solid and spiritual and lasting joy asthe
Holy Ghost is the Author of, who, when our afflic
tions do abound, maketh our consolations much more
to abound.
II. Their zeal prevailed to that degree, that they
were themselves examples to all about them, v. 7, 8.
Observe here, .
1. Their example* was very effectual to make good

608

I. THESSALONIANS, II.

impressions upon many others. They were *viroi —
stamps or instrutnents to make .mjpression with.
They had themselves received good impressions
from the preaching andxonversatiohof the apostles,
and they made good impressions, and their conversa
tion had an influence upon others. Note, Christians
should be so good as by their example to influence
others. L.
2. It was very extensive, and reached beyond the
confines of Thessalonica, even to the believers of all
Macedonia, and further, in Achaia; the Philippians,
and others who received the gospel before the Thes
salonians were edified by, their example. 'Note,
Some who were last hired' into the vine^aTd, may
sometimes outstrip thbse who come in, before them,
and become examples to them.
3. It was very famous. The word of the Lord,
or its wonderful effects upon the Thessalonians, •
sounded, or was famous and well known, in the re
gions round about that city,* and in eviry place; not
strictly every where, but* here, and there, up and
dotfn in the world : so that, from the good success of
the gospel among them, many Others were encou
raged to entertain it-, and to be Willing, when called,
to suffer for it. Their faith was sfiread abroad.
(1.) The readinesspi their faith was famed abroad.
These Thessalonians embraced the gospel as soon
as it was preached to them ; so that every body took
notice what manner of entering in amgng them the
apostles had ; thai there were no such delays as at
Philippi, where it was a great while before much
good was done.
(2.) The effects of their faith were famous. [l.L],
. They quitted their idolatry, they turned from theif
idols, and abandoned all the false worship they had
been educated in. [2.] They gave themlelvesup
to God, to the living and true God, and devoted
themselves to his service. [3.] They^set them
selves to wait for the Son of God from heaven, v. 10.
And this, is one of the peculiarities»of our holy re
ligion, to' wait for Christ's second -coming, as those
Who believe he will come, and hope he will come to
our joy. The believers under the Old Testament
waited for the coming ofthe Messiah, and believers
now wait for his second coming uhe is yet to come.
And there is good reason to believe he will come,
because God has raised him from the dead, which is
a full assurance unto all men that he will come' to
judgment, Acts 17. 31.; And there is good reason
to hope and wait for his coming, because he has de
livered, us from the wrath to come. He came to
purchase salvation, and will, when he comes again,
bring salvation with him, full and final deliverance
from sin and death and hell ; from that wfathwhich
is yet to come upon unbelievers ; and which, when it
is once come, will be yet. to come, because it is ever
lasting fire prepared for the. Devil and his angels,
Matt. 25. 41.
CHAP. II.
In this chapter, the apostle puts the Thessalonians in mind
of the manner of his preaching among them, v. 1 , .6.
Then of the manner of his conversation -among the"m, v.
7 . . 12. Afterward of the success of his ministry; with the
effects both on himself and themselves; (v. 13.. 16.) and
then apologizes for his absence, v. 17 . . 20. .
1. T7JOR yourselves, brethren, know our
1 entrance in unto you, that it was
not in vain : 2. But even after that we had
suffered before, and were shamefully en
treated, as ye know, at Philippi, we were
bold in our God to speak unto you the gos
pel of God with much contention. 3. For
our exhortation was not of deceit, nor of
uncleanness, nor in guile : 4. But as we

were allowed of God to be put in trust with
the gospel, even so we speak ; not as pleas
ing men, but God, who trieth our hearts.
5. For neither ut anytime used we flatter
ing words, as ye know, nor a cloke of co
vetousness ; God is witness : 6. Nor of men
sought we glory, neither of you, nor yet of
others,when we might have been burthen
some, as the apostles of Christ.
Here we have an account of Paul's manner of
preaching, and his comfortable reflection upon his
entrance in among the Thessalonians. As he had
the testimony of his own conscience witnessing to his
integrity,"so he could appeal to the Thessalonians
how faithfully he, and Silas and Timotheus, his
helpers in the wprk of the Lord, had discharged
their office ; Ye yourselves, brethren, know our
entrance in unto you. Note, It is a great comfort to
a minister, to have his own conscience and the con
sciences of others witnessing for him, that he set out
well, with good designs and from good principles;
and that his preaching was not m vain, or, as some
read it, was not vain. The apostle here comforts
himself either in the success of his ministry, that it
was not fruitless or in vain, (according to our trans
lation,) or, as others think, reflecting upon the sin
cerity of his preaching, that it was not vain and
enipty/ or deceitful and treacherous. The subject-
matterpf , the apostle's preaching was not vain and
idle speculation! about useless niceties and foolish;
questions, but sound and solid truth, such as was
most likely to profit his hearers. . A good example
this is, to be imitated by all the ihinisjsers ¦pf the gos-t
pel. Much less was the apostlefe preaching vain or
deceitful.. He could say to these Thessalonians what-
he told the Corinthians ; (2 Cor. 4. 2,) We have re
nounced the hidden things of dishonesty, not walking
in craftiness, nor handling the word of God deceit
fully, fete had no sinister or worldly design in his
E reaching ; which he puts them in mind to have
een'- I. With courage and resolution; Wewere bold in
our God to spedk unto you the gospel of God, v. 2.
The apostle was inspired with a holy boldness, nop
was he discouraged at the afflictions he met with, of
the opposition that was made against. him. He had
met with ill usage at Philippi,'a% these Thessalo-
mians well knew ; there it was that he and Silas were
shamefully entreated, being put in the stocks; yet
no .sooner, were they set at liberty than they went to
Thessalonica, and preached the gospel with as much
boldness as ever; ' Note, Suffering in a. good cause
should rather sharpen than blunt the edge of holy
resolution. The gospel of- Christ, at its first setting
out in the world, met with,jnuch opposition j and
they who preached it, preached it with qontention,
with great agony : which denoted either the apos
tles' striving in their preaching, or thqjr striving
against the opposition they met with. This was
Paul's comforts he was,iieither daunted in his work,
nor driven from it.
II. With* great simplvtity and godly sincerity;
Our, exportation was not of deceit, nor, of unclean
ness, nor in guile, "v. 3. This, no doubt, was matter
of the greatest comfort to the apostle — trie conscious
ness of his1 own sincerity ; and was one reason of his
success. It was the . sirieere^and uncprrupted gospel
that he preached,' and exhorted them to believe and
obey. His design' was not to setup a faction todraw
men ov6r to a party1! but to promote pure religion
and undefiled, before God and' the. Fattier. The
gospel he preached, was without deceit, it was true
and faithful ; it was not fallacious, nor a cunningly
devised fable. Nor was it of uncleanness. His ges-

I. THESSALONIANS, II.

609

Ft

pel was pure and holy, worthy of its holy Author,
tending to discountenance all manner of impurity.
The word of God is pure. There should be no cor
rupt mixtures therewith ; and as-the matter of the
apostle's exhortation was thus true and pure, the
manner of his speaking was without guile. He did
not pretend one thing, and intend another. He be
lieved, and therefore he spake. He had no sinister
and secular aims and views, but was in reality what
he seemed to be. The apostle not only asserts his
sincerity, but subjoins the reasons and evidences
thereof. The reasons are contained, v. 4.
1. They were stewards ; put in trust with the gos-
fiel : apd it is required of a steward, that he be faith-
ul. The gospel which Paul preached, was not his
own, but the gospel of God. Note, Ministers have
a great favour shewn them, and honour -ant upon
them, and trust committed to them. They must not
dare to corrupt the word of God : they must dili
gently make use of what is intrusted with them, so
as God hath allowed and commanded, knowing they
shall be called to an account, when they must be no
longer stewards.
2. Their design was to please God, and not men.
God is a God of truth, and requires truth in the in
ward parts ; and if sincerity be wanting, all that we
do cannot please God. The gospel of Christ is not
(accommodated to the vain fancies and lusts of men, to
gratify their appetites and passions : but, on the con
trary, it was designed for the mortifying of their cor
rupt affections, and delivering them from the power
of fancy, that they might be brought under the
power of faith. If I yet pleased men, I should not
be the servant qf Christ, Gal. 1. 10.
3. They acted under the consideration of God's
omniscience, as in the sight of him who tries our
hearts. This is indeed the great motive to sincerity,
to corisider, God not only seeth all that we do, but
knoweth our thoughts afar off, and searcheth the
• heart. He is well acquainted with all our aims and
designs, as well as our actions. And it is from this
God who trieth our hearts, that we must receive our
reward. The evidences of the apostle's sincerity follow;
and they are these :
(1.) He avoided flattery ; Neither at any time
used ilk flattering words, as ye know, v. 5. He and
his fellow-labourers preached Christ and him cruci
fied, and did not aim to gain an interest in men's af
fections/or themselves, by glorying, and fawning,
and wheedling them. No, they were far from that ;
nor did they flatter men in their sins; nor tell them,
if they would be of his party, they might live as they
listed. He did not flatter them with vain hopes, or
indulge them in any evil work or way, promising
them life, and so daubing with untempered mortar.
¦ (2.) He avoided covetousness. He did not make
the ministry a cloke, or a covering, for covetousness,
as God was witness, v. 5. His design was not to
enrich himself by preaching the gospel : so far from
that, he did not condition with them for bread. He
was not like the false apostles, who, through covet-.
ousness, with feigned words made merchandise of the
people, 2 Pet. 2. 3.
(3.) He avoided ambition and vain-glory ; Nor of
men sought we glory ; neither of you, nor yet of
others, v. 6. They expected neither people's purses
nor their caps, neither to be enriched by them, nor
caressed and adored by them, and called Rabbi.
This* apostle exhorts the Galatians, (ch. 5. 26. ) not
to be desirous qf vain-glory ; his ambition was to
obtain that honour which cOjnesfrom pod, John 5.
44. He tells thetn, they might have used greater au
thority as apostles, and expected greater esteem, and
demanded maintenance, which is meant by the
phrase of being burthensome; because perhaps
Vol, vi.— 4 H

some would have thought this too great a burthen
for them to bear.
7. But we were gentle among you, even
as a nurse cherisheth her children : 8. So,
being affectionately desirous of you, we
were willing to have imparted unto you,
not the gospel of God only, but also our
own souls, because ye were dear unto us.
9. For ye remember, brethren, our labour
and travail: for, labouring night and day,
because we would not be chargeable unto
any of you, we preached unto you the gos
pel of God. 10. Ye are witnesses, and
God also, how holily, and justly, and un-
blamably we behaved ourselves among
you that believe: 11. As ye 'know how
we exhorted and comforted and charged
every one of you, as a father doth his chil
dren, 12. That ye would walk worthy of
God, who hath called you unto his king'
dom and glory.
In these words the apostle reminds the Thessa
lonians of the manner of their conversation among
them. And,
I. He mentions the gentleness of their behaviour ;
We were gentle among you, v. 7. He shewed great
mildness and tenderness, who might have acted
with the authority, of an appstle of Christ. Such a
behaviour greatly recommends religion, and is most
agreeable to God's gracious dealing with sinners, in
and by the gospel. This great apostle, though he
abhorred and avoided flattery, was most conde
scending to all men. He accommodated himself to
all men's capacities, and became alt things to all
men. He shewed the kindness and care of a nurse
that cherishes her children. This is the way to win
people, rather than to rule with rigour. The word
of God is indeed powerful ; and as it comes often
with awful authority upon the minds of men, as it
always has enough in it to convince every impartial
judgment, so it comes with the more pleasingpower,
when the, ministers ofthe gospel recommendthem-
selves to the affections of the people. And as a
nursing mother bears with frowardness in a child,
and condescends to mean offices for its good, and
drawsgiut her breast, cherishing it in her bosom ;
so in like manner should the ministers of Christ be
have toward then- people. The servant ofthe Lord
must not strive, but be gentle unto oilmen, and pa
tient, 2 Tim. 2. 24. This gentleness and goodness
the apostle expressed several ways.
1. By the most affectionate desire of their welfare;
Being affectionately desirous of you, v. 8. The
apostle had a most affectionate love to their persons,
and sought them, not their's; themselves, not their
.goods ; and to gain them, not to be a gainer by them,
or to make a merchandise of them : ft was their spi
ritual and eternal. welfare and salvation that he was
earnestly desirous of.
2. By great readiness to do them good ; willingly
imfiarting to them, not the gospel of God only, hut
also their\own souls, v. 8. See here the manner of
Paul's preaching. , He spared no pains therein. He
was willing to run hazards, and venture his soul, or
life, in preaching the gospel. He was willing to
spend and be spent in the service of men's souls ;
and as they who give bread to the hungry from a
charitable principle, are said to impart their souls
in what they give, (Isa. 58. 10.) so did the apostles
in giving forth the bread of life ; so dear were these

610

I. THESSALONIANS, II.

Thessalonians in particular to this apostle, and so
great was his love to them.
3. By bodily labour to prevent their charge ; or
that his ministry might not be expensive and bur
thensome to them; Ye remember our labour and
travail; for, labouring night and day, &c. v. 9.
He denied himself the liberty he had of taking
wages from the churches. To the labour of the mi
nistry he added that of his calling, as a tent-maker,
that he might get his own bread. We are not to
suppose that the apostle spent the whole night and
day in bodily labour, or work, to supply the neces-
sities„of his body ; for then he would have had no
time for the work of the ministry. , But he spent
part of the night; as well as the day, in this work ;
and was willing to forego his rest in the night, that
he might have an opportunity to do good to the souls
of men in the day time. A good example is here set
before the ministers of the gospel, to be industrious
for the salvation of men's souls : though it will not
follow that they are always obliged to preach freely.
There is no generalrule to be drawn from thisin-
stance ; either, that ministers may at no time work
with their hands, for supply of their outward neces
sities, or that they ought always so to do.
4. By the holiness of their conversation, concern
ing which he appeals not only to them, but to God
also ; (v. 10. ) Ye are witnesses, and God also. They
were /observers of their outward conversation in
public before men, and God was witness not only
of their behaviour in secret, but of the inward prin-r
ciples from whence they acted. Their behaviour
was holy toward God, just towards all men, and
unblamable, without giving cause of scandal or
offence ; and ,they were careful to give no offence
either to them who were witho.ut, or to them who
believed, that they might give no ill example ; that
their preaching and living might he allot apiece.
Herein, said this apostle, do I exercise myself, to
have always a, conscience void of ' offencetoward God,
and toward men, Acts "24. 16.
II. He mentions their faithful discharge of the
work and office of the ministry, v. 11, 12. Con
cerning this also, he could appeal to them as wit
nesses. Paul and his fellow-labourers were not only
good Christians, but faithful ministers. And we
should not only be good, as to our general calling as
Christians, but in our particular callings and rela
tions. Paul exhorted the Thessalonians, not only
informing them in their duty, but exciting and quick
ening them to the performance of it, by proper mo
tives and arguments. . And he comforted them also,
endeavouring j to* cheer and support their ^spirits
under difficulties and discouragements they might
meet with. And this he did not only publicly, but
privately also, and from house to house ; (Acts 20.
20.) cmd charged every one of them by personal ad
dresses : this, some think, is intended by the simili
tude of a father's charging his children. This ex
pression also denotes the .affectionate and compas
sionate counsels and consolations which this apostle
used. He was their spiritual father ; and as he che
rished them. like a nursing mother, so he charged
them as a father, with a father's affection rather'
than a father's, authority. As my beloved sons, I
warn you, 1 Cor. 4. 14.
The manner of this apostle's exhortation ought to
be regarded by ministers in particnlarfor their imi
tation ; and the matter of it is greatly to be regarded
by them and all others ; namely, that they .WOuld
walk worthy of God, who '.hath called them to his
kingdom and glory, v. 12. Observe, 1. What is
our great gospel-privilege — that God has called us
to his kingdom and glory. The gospel calls us into
the kingdom and state of grace here, and untg, the
kingdom and state of glory hereafter: to heaven
and happiness as our end, and to holiness as the way

to that end. 2. What is-our great gospel-duty— that
we walk worthy of God ; that the temper of our
minds and tenour of our lives be answerable to this
call, and suitable to this privilege. We should ac
commodate ourselves, to the intention and design of
the gospel, and live suitably to our profession and
privileges, our hopes and expectations, as becomes
those who are called with such a high and holy
calling. 13. For this cause also thank we God
without ceasing, because, when ye receiv
ed the word of God, which ye heard of us,
ye received it not as the word of 'men* but,
as it is in truth, the word of God, which ef-,
fectually worketh also in you- that believe.
1 4. For ye, brethren, became followers of
the churches of God which in Judea are in
Christ Jesus : for ye also have suffered like
things of your own countrymen, even as
they have of the Jews ; 1 5. Who both killed
the Lord Jesus, and their own prophets,
and have persecuted us ; and they please
not God, and are contrary to all men ; 1 6.
Forbidding us to speak to the Gentiles, that
they might be saved, to fill up their sins
alway :. for the wrath is come upon them
to the uttermost.
Here observe, -
I. The apostle makes mention of the success of his
ministry among these Thessalonians, (v. 13.) which
is expressed,1. By the manner of their receiving the word of
God; When ye received the word of God, which ye
heard of us, ye received it, not as the word of men,
but (as it is in truth) the word of God. Where note,
(1.) The word of the gospel is preached by men
like ourselves, men of like passions and infirmities
with others ; We have this treasure in earthen ves
sels. The word of God, which these Thessalonians*
received, they heard from the apostles. (2.) How
ever, it is in truth the word of God. Such was the
word the apostles preached by divine inspiration,
and such is that which is left upon record, written
in the scriptures by divine inspiration ; and such is
that word which in our days is preached, being
either contained, or evidently founded on, or de
duced from, these sacred oracles. (3.) They are
greatly to blame, who give out their own fancies or
injunctions for the word of God. This is the vilest
way of imposing upon people, and to deal unfaith
fully. (4.) They are also to blame, who, in hear
ing the word, iook no further than to the ministry
of men, or the words of men, who are only, or chief
ly, pleased with the elegance of the style,, or the
beauty of the composition, or the voice and manner
in which the word, is, preached, and expect to
receive their advantage herein. (5.) We should
receivethe word of God as the word of God, wifh
affections suitable to the holiness, wisdom, verity,
and goodness, thereof. The words of men are frail
and perishing, like themselves, and sometimes false,
foolish, arid fickle : but God's word is holy, wise, just,
and faithful; and, like its Author, lives and abides
for ever. Let us accordingly receive and regard it.
2. By the wonderful operation of this word they
received; It effectually worketh in them that beg
lieve, v. 13. They who by faith receive the wo&
find it profitable. It doeth good to them that WW
uprighthr, and by its wonderful effects evidences
itself to be the word of God. This converts their
souls, and enlightens their minds, and rejoices their

I. THESSALONIANS, II.

611

hearts; (Ps. 19.) and such as have this inward tes
timony of the truth of the scriptures, the word of
God, by the effectual operations thereof on their
hearts, have the best evidence of their divine origi
nal to themselves, though this is not sufficient to
convince others who are strangers thereto,
, II. He mentions the good effects which his suc
cessful preaching had,
1. Upon himself and fellow-labourers. It was a
constant cause of thankfulness ; For this cause, thank
the God without ceasing,' v. 13. The apostle ex
presses his thankfulness to God so often upon this
account, that he seems to think he never could be
sufficiently thankful that God had counted him faith
ful, and put him into the ministry, and made his
ministrations successful.
2. Upon themselves. The word wrought effec
tually in them, not only to be examples unto others
in faith and good works, (which he had mentidned
before,) but also in constancy and patience under
sufferings and trials for the sake of the gospel ; Ye
became followers of the churches of God,. and have
suffered like things as they have done, (v. 14.) and
with like courage and constancy, with like patience
and hope. Note, The cross is the Christian's mark:
, if we are called to suffer, we are called only to be
followers of the churches of God ; so persecuted
they the prophets that were before you, Matt. 5. 12.
It is a good effect of the gospel, when we are ena
bled to suffer for its sake. The apostle mentions
the sufferings of the churches of God,, which in
Judea were in Christ Jesus. Those in Judea first
heard the gospel, and they first suffered for it : for
the Jews were the most bitter enemies Christianity
had, and were especially enraged against their coun
trymen who embraced Christianity. Note, Bitter
zeal and fiery persecution will set countrymen at
variance, and break through all the bonds of na
ture, as well as contradict all the rules of religion.
In every city where the apostles went to preach the
gospel, the Jews stirred the inhabitants up against
them. They were the ringleaders of persecution in
all places ; so in particular it was at Thessalonica ;
(Acts 17. 5.) The Jews which believed not,, moved
with envy, took unto them certain lewd fellows of
the baser sort, and gathered a company, and set all
the city in an uproar. Upon this occasion, the apos
tle gives a character of the unbelieving Jews, (v.
15.) enough to justify their final rejection, and the
ruin of their place, and church, and nation, which
was now "approaching.
(1.) They killed the Lord Jesus, and impudently
and presumptuously wished that his blood might be
on them and their children. '
(20 They killed their own prophets: so they had
done all along ; their fathers had done so : they had
been a persecuting generation.
"', (3.) Thev hated the apostles, and did them all the
misehief they could. They persecuted them, and
drove and chased them from place to place : and no
marvel, if they killed the Lord Jesus, that they per
secuted his followers.
(4.) They pleased not God. They had quite lost
all sense of religion, and due care to do their duty to
God. It was a most fatal.mistake to think that they
did God service by killing God's servants. Murder
and persecution are most hateful to God, and cannot
be justified on any pretence ; it is so contrary to
natural religion, that no zeal for any true or only
pretended institution of religion can ever excuse it. -
(5.) They were contrary to all men. Their per
secuting spirit was a perverse spirit ; contrary to the
fight of nature, and contrary to humanity ; contrary
to the welfare of all men, and contrary to the sen
timents of all men not under the power of bigotry.
(6.) They had an implacable enmity to the Gen
tiles, and envied them the offers oi the gospel ; fir-

bidding the apostles to speak to them, that they might
be saved. The means of salvation had long been
confined to the Jews. Salvation is ofthe Jews, says
our Saviour. And they were envious, against the
Gentiles, and angry that they should be admitted to
share in the means of salvation. Nothing provoked
them more than our Saviour's speaking to them at
any time concerning this matter; this enraged the
Jews at Jerusalem, when, in his defence, Paul told
them, he was sent unto the Gentiles, Acts 22. 21.
They heard him patiently till he uttered these
words, but then could endure no longer ; but lifted
up their voices, and said, Away with such a fellow
from the earth, for it is not fit that he should live.
Thus did the Jews fill up their sins; and nothing
tends more to any person or people's filling up the
measure of their sins, than opposing the gospel, ob
structing the progress of it, and hindering the sal
vation of precious souls. ' For the sake of these
things, wrath is come upon them to the uttermost ;
that is, wrath was determined against them, and
would soon overtake them. It was riot many years
after this, that Jerusalem was destroyed, and the
Jewish nation cut off by theRomans. Nojte, When
the measure of any man's iniquity is full, and he has
sinned to the uttermost, then comes wrath, and that
to the uttermost.
1 7. But we, brethren, being taken from
you for a short time- in presence, not in
heart, endeavoured the more abundantly to
see your face with great desire. 1 8. Where
fore we would have come unto you, even
I Paul, once and again; but Satan hindered
us. 19. For what is our hope, or joy, or
crown of rejoicing 1 Are not even ye in the
presence of our Lord Jesus Christ at his
coming? 20. For ye are our glory and joy.
In these words the apostle apologizes for his ab
sence. Here observe,
1. He tells them they were involuntarily forced
from them ; We, brethren, were taken from you, v.
17. Such was the rage of his persecutors. He was
unwillingly sent away by night to Berea, Acts 17. 10.
2. Though he was absent in body, yet he was pre
sent in heart. He had still a remembrance of them,
and great care for them.
3. Even his bodily absence was but for a short
time ; (the time of an hour ;) time is short, all our
time on earth is short and uncertain, whether we are
present with our friends, or absent from them; This
world is not a place where we are always, or long,
to be together. It is in heaven that holy souls shall
meet, and never part more.
4. He earnestly desired, and endeavoured to see
them again; We endeavoured more abundantly to
see your face with great desire, v. 17. So that the
apostle, at least, intended his absence should be but
for a short time. His desire and endeavour were to
return again very soon to Thessalonica. But men
of business are not masters of their own time. Paul
did his endeavour, and he could do no more, v. 18.
5. He tells them, Satan hindered his return ; (v.
18.) that is, either some enemy or enemies, or the
great enemy of mankind, who stirred up opposition
to Paul, either in his return to Thessalonica, when
he intended to return thither, or stirred up such con
tentions or dissensions in those places whither he
went, as made his presence necessary. Note, Satan
is a constant enemy to the work of God, and does all
he can to obstruct it.
6. He assures them of his affection and high es
teem for them, though he was not able, as yet, to be

612

I. THESSALONIANS, III.

present with them, according to his desire. < They
were his hope, and joy, and crown of rejoicing; his
glory and joy. These are expressions of great and
endeared affection and high estimation. And it is
happy, when ministers and people have such mutual
affection and esteem of each other ; and especially
if they shall thus rejoice, if they that sow, and they
that reap, shall then rejoice together, in the presence
of our Lord Jesus Christ at his coming.
The apostle here puts the Thessalonians in mind,
that though he could not come to them as yet, and
though he should never be able tb come to them, yet
our Lord Jesus Christ will come, nothing shall hinder
that. And further, when he shall come, all must
appear in his presence, or before him. Ministers
and people must all appear before him, and faithful
people will be the glory and joy of faithful ministers
in that great and glorious day.
. CHAP. III.
In this chapter, the apostle gives further evidence of his love
to the Thessalonians, reminding them of his sending Timo
thy to them, with the mention of his design therein, and his
inducements so to do, v. 1 . . 5. He acquaints them also
with his great satisfaction at the return of Timothy, with
good tidings concerning them, v. 6. . 10. And concludes
with fervent prayer for them, v. 11, to the end.
I./^TTHEREFORE when we could no
T Y longer forbear, we thought it good
to be left at Athens alone; 2. And sent
Timotheus, our brother, and minister of
God, and our fellow-labourer in the gospel
of Christ, to establish you, and to comlbrt
you concerning your faith; 3. That no man
should be moved by these afflictions ; for
yourselves know that we are appointed
thereunto. 4. For verily, when we were
with you, we told you before that we should
suffer tribulation ; even as it came to pass,
and ye know. 5. For this cause, when I
could no longer forbear, I sent to know your
faith, lest by some means the tempter have
tempted you, and our labour be in vain.
In these words the apostle gives an account of his
sending Timothy to the Thessalonians : though he
was hindered from going to them himself, yet his
love was such, that he could not forbear sending Ti
mothy to them : though he was very useful to him,
and could not well spare him, yet he was content, for
their good, to be left alone at Athens. Note, Those
ministers do not duly value the establishment and
welfare of their people, who cannot deny themselves
in many things for that end. Observe,
1 I. The character he gives of Timothy ; (v. 2.) We
sent Timotheus, our brother. Elsewhere he calls
hitn his son ; here he calls him brother. Timothy
was Paul's junior in age, his inferior in gifts and
graces, and of a lower rank in the ministry : for Paul
was an apostle, and Timothy but an evangelist; yet
Paul calls him brother. This was an instance of the
apostle's humility, and shewed his desire to put ho
nour upon Timothy, and to recommend hini to the
esteem of the churches. He calls him also a minister
of God. Note, Ministers of the gospel of Christ are
ministers of God, to promote the kingdom of God
among men. He* calls him also his fellow-labourer
in the gospel of Christ.. Note, Ministers of the gos-
Eel must look upon themselves as labourers in the
lord's vineyard ; they have an honourable office and
hard work, yet a good work. This is a truesaying, If
any man desire the office of a bishop, he desires a goqd
work, 1 Tim. 3, 1, And mmisters should look upon one

another as fellow-labourers ; and should therefore
love one another, and strengthen one another's hands,
not strive and contend one with another, (which will
hinder their work,) but strive together to carry on
the great work they are engaged in, that is, to preach
and publish the gospel of Christ, and to persuade
people to embrace and entertain it, and live suitably
thereto. II. The end and design why Paul sent Timothy to
establish them, and comfort them concerning their
faith, v. 2. Paul had converted them to the Chris
tian faith, and now he was desirous that they might
be confirmed and coniforted ; that they might be con
firmed in the choice they had made of the Chris
tian religion, and be comforted in the profession
and practice of it. Note, The more v;e are com
forted, the more we shall be confirmed; because,
when we find pleasure in the ways of God, we shall
thereby be engaged to continue and persevere there
in. The apostle's design was to establish and com
fort the Thessalonians concerning their faith: con
cerning the object of their faith, the truths of the
gospel; and particularly that Jesus Christ was the
Saviour of the world, and so wise and good, so pow
erful and faithful, that they might rely upon him :
concerning the recompense of faith, which was more
than sufficient to balance all their losses, and re
ward all their labours. ¦
III. The motives inducing Paul to send Timothy
for this end— -a godly ieir or jealousy, lest they should
be moved from the faith oi Christ, v. 3. He was
desirous that no man, no one among them, should be
moved or shaken in mind ; that they should not apos
tatize, or waver in the faith. And yet he appre
hended there was danger, and feared the conse
quence. 1. There was danger by reason of affliction and
persecution for the sake Of the gospel, v. 3. These
Thessalonians could not but perceive what afflictions
the apostle and preachers of the gospel met with, and,
that might possibly Stumble them ; and also those
who made profession of the gospel, werepersecuted,
and without doubt these Thessalonians themselves-
were afflicted.
2. By reason of the tempter's subtlety and malice. ¦
The apostle was afraid, lest by some means the
tempter had tempted them, v. 5. The Devil is a
subtle and unwearied tempter, who seeks an oppor-r
tunity to beguile and destroy us, and takes all advan
tages against us, both in a time of prosperity and
adversity ; and has often been successful in his-at-
tacks upon persons under afflictions. He has often
prejudiced the minds of men against religion, on ac
count ofthe sufferings its professors are exposed to.--
We have reason therefore to be jealous over our
selves and others, lest we be insnared by him.
The consequence the apostle feared, was, lest his
labour should be in vain. And thus it would have
been, if the tempter had tempted them* and pre
vailed against them, to move them from the faith.
They had lost what they had wrought, and the
apostle would have lost what he laboured for. Note,
It is the Devil's design, to hinder the good fruit and
effect of the preaching of the gospel. If he cannot
hinder ministers from labouring in the word and doc
trine, he will, if he be able, hinder them of the suc
cess of their labours. Note also, Faithful ministers
are much concerned about the success of their la
bours. No one would willingly labour in vain; and
ministers are loath to spend their strength, and pains,
and time, for nought.
To prevent this danger, with its bad consequence,
the apostle tells them what care he took in sending
Timothy. (1.) 3Tb put them in mind of what he
had toki them before concerning suffering -tribula
tion, v. 4. He says, (v. 3.) We are appointed there
unto, that is, unto afflictions. So is the will Snd Pur"

I. THESSALONIANS, III.

613

pose of God, that through many afflictions we must
enter into his. kingdom. Their troubles and perse
cutions did not come by chance, not merely from the
wrath and malice of the enemies of .religion, but by
the appointment of God, It only came to pass ac
cording as God had determined, and they knew he
had told them before it would be ; so that they should
not think it strange, and, being fore-warned, they
should be fore-armed. Note, The apostjes were so
far from flattering people with an expectation of
worldly prosperity in religion, that, on the contrary,
they told them plainly they must count upon trouble
in the flesh. And herein they followed the example
of their great Master, the Author of our faith. Be
sides, it might prove a confirmation of their faith,
when they perceived, that it only happened to them
as was predicted before.
i, (2. ) To know their faith : that so he might inform
the apostles, whether they remained steadfast under
all their sufferings, whether their faith failed or not.
Because, if their faith did not fail, they would be
able to stand their ground against the tempter and
all his temptations : their faith would be a shield, to
defend them against all the fiery darts ofthe Wicked,
«ph. 6. 16.
6. But now, when Timotheus came from
you unto us, and brought us good tidings
of your faith and charity, and that ye have
{|ood remembrance of us always, desiring
greatly to see us, as we also to see you; .7.
Therefore, brethren, we were comforted
over you, in all our affliction' and distress,
by your faith : 8. For now we live, if ye
stand fast in the Lord. 9. For what thanks
can we render to God again for you, for all
the joy wherewith we joy for your sakes
before our God; 10. Night and day pray
ing exceedingly that we might see your
fece, and might perfect that which is lack
ing in your faith ?
Here we have Paul's great satisfaction upon the
return of Timothy with good tidings from the Thes
salonians. In which we may observe,
I. The good report Timothy made concerning
them, v. 6. Without question, he was a willing mes
senger of these good tidings. Concerning their faith,
concerning their steadfastness in the faith, that they
were not shaken in mind, nor turned aside from the
profession of the gospel. Their love also continued ;
their love to the gospel, arid the ministers of the
gospel. For they had a good and a kind remem
brance ofthe apostles, and that constantly, or always.
Their names were very dear to them ; and the
thoughts of them, and what they had received from
them, were very precious, insomuch thatthey de
sired greatly to see them again, and receive some
spiritual gift from them ; and there was no love lost,
for the apostle was as desirous to see them. It is
happy where there is such mutual love between mi
nister and people. This tends to promote religion,
and the success of the gospeh The world hates
them, and therefore they should love one another.
II. The great comfort and satisfaction the apostle-
had in this good report concerning them ; (v. 7, 8.)
Therefore, brethren, we were comforted in all our
affliction and distress. The apostle thought this
good news of them was sufficient to balance all the
troubles he met with. It was easy to him to bear
affliction, or persecution, or fightings from without,
when he found'the good success of his ministry", in
the constancy of the converts he had made to Chris
tianity ; his distress of mind on account of his fears

within, lest he hadlaboured in vain, was now in a
good measure over, when he understood their faith,
and the perseverance of it. This pu't new life and
spirit into the apostle, and made him vigorous and
active in the work of the Lord. Thus he -yeas not
only comforted, but greatly rejoiced also ; J\ow we
live, if ye standfast in the Lord, v, 8. It would have
been a killing thing to the apostles, if the professors
of religion had been unsteady, or proved apostates,
whereas nothing was more encouraging than their
constancy. III. The effects of this were thankfulness atncl
prayer to God on their behalf.
1. Observe, How thankful the apostle was, v. 9,
He was full of joy, and full of praise and thanksgiv
ing. When we are most cheerful, we should be
most thankful. What we rejoice in, we shouldigfte
thanks for. This is to rejoice before our God, to
spiritualize our joy. Paul speaks, as if he could 'not
tell how to express his thankfulness to God, or his
joy and rejoicing for their sakts. But he was careful
God should not lose the glory of the comfort he re
ceived in the welfare of his triends. His heart was
enlarged with love to them, and with thanksgiving
to God, He was willing to express the one. and the
other, as well as he could. As to thankfulness to
God, this especially is very imperfect in the pre
sent state ; but when we come to heaven, we shall
do this work better than now we can. ^ «,
2. He prayed for them night and day, (v. 10.)
evening and morning, or veiy frequently; in the
midst of the business of the day, or slumber of the
night, lifting up his heart to Go'd in prayer. Thus
we should pray always. And Paul's prayer was
fervent prayer. He prayed exceedingly, and' was
earnest in his supplication. ¦<•• Note, When we are
most thankful, we should also give 'ourselves to
prayer; and those we give thanks for, have need to
be prayed for. Those" whom we most rejoice in, and
who are our greatest comforts, must be our constant
care, while in this world- of temptation and imper
fection. There was something still lacking in their
faith ; Paul desired that this might beiperftcted, and
to see their face in order thereunto. Note, <-
(1.) The best of men have something wanting in
their faith ; if not as to the matter of it, there being
some mysteries or doctrines not 'sufficiently known
or believed by them, yet as to the clearness and cer
tainty of their faith, there ..being some remaining
darknesses and doubtings, at least as to the effects
and operations of it, these being not so conspicuous
and perfect as they should be. And,
(20 The ministry of the word and ordinances is
helpful, and to be desired and used for the perfect
ing of that which is lacking in our faith.
11. Now God himself and our Father,
and our Lord Jesus Christ, direct, our way
unto you. 12. And the Lord make you to
increase and abound in love one toward
another, and toward all men,, even as we
do toward you: 13. To the end he may
stablish your hearts unblamable in holiness
before God, even our Fatheiyat the coming
of our Lord Jesus Christ with all his saints.
In these words we have the earnest prayer ofthe
apostle. He desired to be instrumental in the fur
ther benefit of the Thessalonians ; and the only way
to do so while at a distance, was, by prayer for them,
together with his writing or sending to them. He
desired that their faith might be perfected, which
he could not be the proper cause or author of; for
he pretended not to dominion over their faith, nor
to have -the donation of it, and he therefore con
cludes with prayer for them. In which observe,

614

I. THESSALONIANS, IV.

I. Wham he prays to, namely, God and Christ.
Prayer' is a gart of . religious worship, and all reli-
giouslworship is due unto God only. Prayer is here
made to God, even the Father and our Father ; and
also to Christ, even our Lord Jesus Christ. There
fore Jesus Christ our Lord is God, even as God our
Father is' God. Prayer is to be offered to God as
our Father. So Christ taught his disciples to pray ;
and so the Spirit of adoption prompts them to pray,
to cry, Abba, Father. Prayer is not only to be of-
, fered in the name of Christ, but offered up to Christ
him self,, as our Lord and our Saviour.
II. What he prays for, with respect to himself
and his fellow-labourers, then on behalf of- the
Thessalonians. 1. He prays that they might have a prosperous
journey to them by the will of God ; that their way
might be directed to them, v. 11. The taking of a
journey to this or that place, one would think, is a
thing depending so much on a man's own will, and
lies so much in his own power, that Paul needed not
by prayer to go to God about it. But the apostle
knew that in God we live, and move, and have our
being; that we depend upon God in all our motions
and actions, as well for the continuance of life and
being ; that Divine Providence orders all our affairs,
and that it isowing thereto if we prosper therein ;
that Gpd our Father directs and orders his Children
whijsher they shall go, and what they shall do ; that
our Lord Jesus Christ in a particular manner directs
the motion of. his faithful ministers, those stars which
¦he holds in his right hand: Let us acknowledge
God in, all our ways, and he will direct our paths..
2. He prays for the ^prosperity of the Thessalo
nians. r. Whether he should have an opportunity of
coming to them or not, yet he earnestly prays for
the prosperity of their souls. And there are two
things he desired for them, which we should desire
for ourselves and friends :
(1.) That they might increase and abound in love,
(v. 12.) in love to one another, and in love to ail
men. Note, Mutual love -is required of all Chris
tians ; and not only that they love one another, but
that they also have a charitable disposition- of mind*
and due concern for the welfare of all men. Love
is of God, and is the fulfilling of the gospel as well
as of the law. Tfmothy brought good tidings of
their faith, yet something was lacking therein ; and
of their chartty and love, yet the apostle prays that
that" might increase and abound. Note, We have
reason to desire to grow in every grace ; and have
need ofthe Spirit's influence in order to growth in
grace'; and the way to obtain that,- is, prayer. We
are b"eholden tb God not only for the stock put into
our hands at first, but for the improvement ot it also.
And to our prayer we must- add .endeavour. To
excite this in the Thessalonjans, the apostle again
mentions his love, his abounding love, toward them-
The more we are beloved, the more affectionate we
should be.
p.) That they might be established unblamable
in holiness, v. 13, This spiritual benefit is mention
ed as an effect of increasing and abounding love : to
the end that he, the Lord, may establish your hearts.
Note, The more we gpow and abound in grace, and
particularly in £he grace of love, the more we are
established and confirmed in it. Note also, Holi
ness is required of all those who would go to hea-
ven^ and that therein we must be unblamable ; we
must act in every thing so that We may not in the
least contradict the profession we make of holiness.
Our desire should be to have our hearts established
in holiness before God, and be preserved safe to the
coming of the Lord Jesus Christ; and that we may
be unblamable before God, even the Father, now,
and be presented blarneless,before the thrqne of his
glory, when the Lord JesUs,will come w#h all his

saints. Note, [1.] The Lord Jesus will certainly
come, and come in his glory. - [2. ] When he comes,
his saints will come with him : they shall appear
with him in glory. (&] Then the excellency as
well as the necessity of holiness will appear ; because
without this no hearts shall be established at that
day, nor shall any one be unblamable, or avoid ever
lasting condemnation.
CHAP. IV. -
In this chapter, the apostle gives earnest exhortations to
abound' in holiness, with a caution against uncleanness,
enforced with several arguments, v. 1 . . 8. He then men
tions the great duties of ^brotherly love, and quietness with
industry in our callings, v. 9 . . 12. And concludes with
comforting them who mourned for their relations . and
friends that died in the Lord, v. 13 . . 18. ,,
1. TjTTJRTHERMORE then webeseeeh
JC you, brethren, and exhort you, %y
the Lord Jesus, that as ye have received
of us how ye .ought to walk and to please
God, so ye would abound more and morS,
2. For ye know what commandments, we
gave you by the Lord Jesus. 3. For this
is the will of Gpd, even your sanctification,
that ye' should abstain from fornication:
4. -That every one of you shouldAknow
how to possess his vessel in sanctification-
and honour ; 5. Not in the lust of concu
piscence, even as the Gentiles who know
not God : 6. That no man go beyond and
defraud his brother in any matter ; because
that the Lord is the avenger of all such, as
we also have forewarned you and testified*;
7. For God hath not called us unto un
cleanness, but unto holiness. 8. He there
fore that despiseth, despiseth not man, but
God, who hath also given unto us his holy
Spirit. Here we have,
I. An exhortation to abound iri holiness, to abound
more and more in that which is good, v, 1, 2. In
which we may observe,
1. The manner in which the exhortation is given
— very affectionately. The apostle entreats them
as brethren ; he, calls them so, and loved them as
such. Because his love to them was very great, he
exhorts them very earnestly. We beseech and ex
hort you. The apostle was unwilling to take any
denial, and therefore repeats his exhortation again
and again.
2. The matter oi his exhortation ; that they would
abound more and more in holy walking, or excel in
those things that are good, in good works. Their
faith was justly famed abroad, and they were al
ready examples to other churches : yet the apostle
would have them yet further to excel others, and tb
make further progress in holiness. Note, (l.)Those
who most excel others, fall short of perfection. The
very best of us should forget those things which are
behind, and reach forth unto those things which are
before. (2.) It is not enough that we abide in the
faith of the gospel, but we must abound in the work
of faith. \!ye must not only persevere to the end,
but we should grow better, and walk more evenly
and closely with God.
3. The arguments with which the apostle en
forces his exhortation. ¦ (1.) They had been informed
of their duty. They knew their Master's will,* wd
could not plead their ignorance as an excuse. Now

I. THESSALONIANS, IV.

6J5

as faith, so -knowledge, is dead without practice.
They had received of them who had cpnvertedthem
to Christianity,- or been taught of them, how they
ought to walk. Observe, The design of the gospel
is, to teach men not only what they should believe,
but also how they ought to live: not so much to fill
men's minds with notions, as to regulate their tem
per and behaviour. The apostle taught them how
to walk, not how to talk. To talk well without
living well, will never bring us to heaven : for the
character of those who are in Christ Jesus, is this ;
They walk not after the fiesh, but after the Spirit.
(2.) Another argument is, that the apostle taught
and exhorted them in the name, or by the authority,
of the Lord Jesus Christ. He was Christ's minister
and ambassador, declaring to them what was the
will and commandof the Lord Jesus. (3.) Another
argument is this. Herein they would please God.
Holy walking is most pleasing to the hplv God, who
is glorious in holiness. ,, This ought to be the aim
and ambition of every Christian, to please God, iand
tb be accepted of him.- We should not be men-
pleasers, or fiesh-pleasers, but should walk so as to
please God. (4.) The rule t according to which
they ought to walk and act— the commandments
piey had given them by the Lord Jesus Christ;
: which were the commandments of the Lord Jesus
" Christ himself, because given by authority and di
rection from him, and such as were agreeable to his
will. The apostles of our Lord Jesus Christ were
only commissioned by him to teach men to observe
all things whatsoever he had commanded them,
Matt. 28. 20. Though they had great authority
from Christ, yet that was to teach men what Christ
had commanded, not to give forth commandments
of their own. They did not act as lords over, God's
heritage, (1 Pet. 5. 3.) nor should any do so, that
pretend to be their successors. The appstle could
appeal to the Thessalonians, who knew what com
mandments he gave them, that they were no other
than what he had received frorii the Lord Jesus,
' II. A caution against uncleanness, that being a
sin directly contrary to sanctification, or that holy
walking which he so earnestly exhorts them to.
This caution is expressed, and also enforced by many
arguments. , V
1. It is expressed in these words ; That ye should
abstain from fornication, v. 3. By which words we
are to understand all uncleanness whatsoever, either
in a ni^rried or unmarried .state. Adultery is of
coursS'included, titough fornication is particularly
mentioned. And other sorts of uncleanness are also
forbidden, of which it is a shame even to speak,
though they are done by too many in secret. All
that is contrary to chastity in heart, speech, and
Wiaviour, is contrary to the command of God in the
ietalogue, and contrary to that holiness which the
gospel requires. .
2. There are several arguments to enforce this
<$Wtion. As, (1.) This branch of sanctification in
particular, is the. will of God, v. 3. It is the.will of
God in general, that we should be holy, because, he
that called us is holy, and because we are chosen
unto salvation through the sanctification of the
Shirit. God requires holiness in the heart, and
aiso purity in our bpdies, and that we should cleanse
ourselves from all filthiness both of flesh and spirit,
2 Cor. 7. 1. Wherever the body is, as it ought to
be, devoted to God, and dedicated and set apart for
him, it should be kept clean and pure for his ser-
«ipe. And as chastity is one branch of our sanctifi-
Jgtion, so this is one thing which God conamaiyis in
Ms law, and what his grace effects in all true be
lievers. (2.) This will be greatly for our honour:
«o much is plainly implied, v. 4. Whereas the
contraiy ^ill be a great dishonour ; And'his reproach
ihall not be wiped away, Prov. 6. 33. The body is

here called the vessel of the soul, that dwells there
in, (so 1 Sam. 21. 5.) and that must be kept pure
from defiling lusts. Every one should be careful in
this matter, as he values his own honour, and will-
not be contemptible on this account ; that his inferior
appetites and passions gain not the ascendant, tyran
nize over his reason and conscience, and enslave the
superior faculties of his soul. What can be more
dishonourable than for a rational soul to be enslaved
by bodily affections and brutal appetites ?. (3.) To
indulge the lusts of concupiscence, is to live and act
like heathens; even as the Gentiles who know not
God, v. 5. The Gentiles, and especially the Gre
cians, were commonly guilty of some sins of unclean
ness, which were not so evidently forbidden by the
light of nature. But they did not know God, or his
mind and will, so well as Christians know, and-
should know, this his will, namely, our sanctifica
tion in this branch of it. It is not so much to be
wondered at, therefore, if the Gentiles indulge- their
fleshly appetites and lusts ; but Christians should not
walk as unconverted Gentiles, in lasciviousness, lusts,
excess of wine, revellings, banquetings, &c. (1 Pet.
4. 3.) because they who are in Christ, have cruci
fied the fiesh wif.h its affections and lusts. (4.) The
sin of ,uncleanness, especially adultery, is a great
piece of injustice that God will be the Avenger of;
so we may understand, those words, That no man go
beyond or defraud his brother (v. 6..) in any matter
— ey, t$ arfa.-yiua.ri, in this matter of which the apostle
is speaking in the preceding rahd following verses,
namely, the sin of uncleanness. Some understand
these words as a further warning and caution against
injustice and oppression, all fraud and deceit ui our
dealings with men, which are certainly criminal,
and contrary to the gospel. And Christians should
not impose upon the ignorance and necessity of those
they deal with, and so go beyond them, nor should
they by equivocations or lying arts defraud them :
and although this maybe practised by some, and lie
long undiscovered, and so ^go. unpunished among
men, yet the righteous God will render a recom
pense. But the meaning may rather be, to shew
the injustice and wrong that in many cases are done
by the sin of uncleanness. Not only are fornication
and other acts of uncleanness' sins against his own
body who commits them, (1 Cor. 6. 18.) not only
are they very injurious to the sinner himself both in
soul and body ; but sometimes they are very injuri
ous, and no less than defrauding,, acts of injustice to
others ; particularly to them who are joined together
in the marriage-covenant, arid to their posterity.
And as this sin is of such a heinous nature, so.it
follows, that God will be the Avengenofit. Wliore-
mongers and adulterers God wm judge, Heb. 13.
4. This the apostle had forewarned and testified by
his gospel ; which, as it contained exceeding great
and precious promises, %o also it revealed from hea
ven the wrath df^ God against all ungodliness and
unrightepusness among men, Rom. 1. 18. , (5.) The
sin of uncleanness is contrary to the nature and de
sign of our Christian calling; For God hath catted
us not unto uncleanneis, but unto holiness, v. 7.
The law of God forbids all impurity, and the gos
pel requires the greatest purity ; itfcalls us from un
cleanness unto holiness. :(6.) The contempt there
fore of God's law and gospel is t^e contempt of God
himself. He that desjftfses, despises God, not man
only. Some might possibly make light of the pre
cepts of purity and holiness, because they heard
them from men like themselves ; but the apqgtle
lets them know that they were God's commands,
and to violate them was no less than to despise God.
He adds, God hath given Christians his Spirit ; in
timating that "all sorts of uncleanness do in .an espe- ,
rial manner grieve the Holy Spirit, and will pro- '
voke him to withdraw from us ; and also the Holy

616

I. THESSALONIANS, IV.

Spirit is given unto as, to arm us against these sins,
and to help us to mortify these deeds of the body,
thai; we may live, Rom. 8. 13.
9. But as touching brotherly love ye need
not that I write unto you : for ye your selves
ar-e taught of God to love one another. 1 0.
And indeed ye do it towards all the bre
thren which are iii all Macedonia: but we
beseech you, brethren, that ye increase
more and more : 11. And that ye study to
be. quiet, and to do your own business, and
to work with your own hands, as we com
manded you;« 12. That ye may walk honest
ly toward them that are without, and that
ye may have lack of nothing.
Inthese words the apostle mentions the great du-
ties, •
I. Of brotherly love. This he exhorts them to
increase in yet more and more. The exhortation is
introduced, not with a compliment, but with a com
mendation ; because they were rertiarkable in the
exercise of it, which made it less needful that he
should write to them about it, v. 9. Thus by his
gopd opinion of them he insinuated hiriiSelf into their
affections, and so made way for his exportation to
therii. Note, We shpuld take notice of that in
others, which is goo'd, to their praise, that by so
doing we may lay engagements upon them to abound
therein more and more. Observe,
1. What it is that'the apostle commends'm them.
It was not so much their own virtue as God's grace;
yet he takes notice of the evidence they shewed of
the grace of God in them. (1.) It was God's grace
that he took special notice of : f that God had taught
them this good lesson ; Ye yourselves are taught qf
God to love one another, v. 9. Whoever do that
which is goodi are taught of Gbd to do it, ahd God
must, have the glory. All who are savingly taught
of God, are taught this lesson, to love one another.
This, is the livery of Christ's family. Note also,
The teaching of the Spirit exceeds the teachings of
men ; and" as no man should teach contrary to what
Gqd teaches, so none can teach so effectually as he
teaches ; and men's teaching is vain and useless, un
less God teach also. (2.) The Thessalonians gave
good evidence of their being taught of God, by their
love tojhe brethren in all Macedonia, v. 10. They
not only loved those of their own city and society, or
such as were' near them, and just of their own sen
timents ; but their Jove was extensive. And a true
Christian's is so to all the saints, though distant from
him in place, and,differing from hiifi in 'some opi
nions or prsK&tices of less'tnoment.
2. The exhqrtalion itself is, to inefease more and
more in this great grace and duty of brotherly love,
v. 10. Though these Thessalonians had in soriie.
sense no neeeLof, an exhortation to brotherly love, as
if it were wholly wanting ; yet they must be exhort
ed to pray for more; and labour for more. There
are none on this side heaven, who love in perfection.
Those who are eminent in this or any other grace,
have need oi increase therein, as well ,as oi perse
verance nnto the etod. ¦
II. Of quietness and industry in their callings.
Observe, .
1. The apostle exhorts to these duties; that they
should study to be quiet, v. 1,1. It is a most desira
ble thing to have a calm and quiet temper, and to be
of a peaceable and quiet behaViour. This tends
rhuch to our own and others' hanpihess ; and Chris
tians should study hbw to be quiet; We should
he ambitious and industrious how to be cajm and
quiet in our minds, in patience to possess our own

souls, and to be quiet towards others; or of a meek
and mild, a gentle and peaceable disposition, not
given to strife, contention, or division. Satan is very
busy to disquiet us ; and we have that in our own
hearts, that disposes us to be-tmquiet; therefore let
us study to be quiet. It follows, Do your own busi
ness ; when we go beyond that, we expose ourselves
to a 'great deal of inquietude. Those who are busy-
bodies, meddling in other men's matters, generally
have but little quiet in their own minds, and cause
great disturbances among their neighbours ; at least,
they seldom mind the other exhortation, to be dili
gent in their own calling, to work with their own
hands. And yet this was what the apostle com
manded them, and what is required of us also.
Christianity does not discharge us from the work and
duty of our particular callings, but teaches us to be
diligent therein.
2. The exhortation is enforced with a double ar
gument : Namely,- (1.) So we shall live creditably^
Thus we shall walk honestly, or decently, arid
creditably,- toward them that are without, v. 12.
This will be to act as, becomes the gospel,, and will
gain a good report from them that are strangers,*
yea enemies to it. Note, It is a great ornament to
a religion, when the professors of it are of meek and
quiet spirits, diligent to do their own business, and
not busy-bodies in other men's matters. (2.) We
shall live, comfortably, and have lack of nothing, v.
12. People often by their slothfulness bring thetn-
selves into narrow circumstances, and reduce them
selves to great straits, and are liable to many wants;
when such as are diligent in their own business/live
ooihfortably, and have lack of nothing. They are
not burthensome to their friends, nor scandalouilto
strangers. They earn their own bread, and have
the. greatest pleasure in so doing.
1 3. But I would not have you to be ig-<
nora-nt, brethren, concerning them which
are asleep, that ye sorrow not, even as
others which have no hope. 14. For if we
believe that Jesus died and rose again, even
so them also which sleep in Jesus will God*
bring with him. 1 5. For this we say unto
you by the word of the Lord, that, we which
are alive and remain unto the coming of
the Lord shall not prevent them which are
asleep. 16.. For the, Lord himself shall
descend from heaven with a shout, with
the voice of the archangel, and withthe
trump pf Gbd: and the dead in Christ shall
rise first : 17. Then we which are alive and,
remain shall be caught up together with
them in the clouds, to meet the Lord in the
air: and so shall we ever be with the
Lord. 1 8. Wherefore comfort one another
with these words.
In these words the apostle comforts the Thessah>
nians who mourned for the death bf their relations
and friends that died in the Lord. His design is to
dissuade them from excessive grief, or inordinate
sorroyr, on that account. All grief for the death of
frierids is far from being unlawful ; we may weep at
least for ourselves if we do not weep for them, weep
for our own loss, though that may be their gain.
Yet we must not be immoderate or excessive in our
sorrows ; because,
I. This lpoks as if we hadnohope, v. 13., Itisto
act too much like the Gentiles, who had no hope of
a better life after this ; whereas we Christians, who
have a most sure hope, the hope of eternal life after

I. THESSALONIANS, V.

617

this, which God, who cannot lie, hath promised us,
should moderate all our joys and our sorrows on ac
count of any worldly thing. This hope is more than
enough to balance all our griefs upon the account of
any of the crosses of the present time.
II. This is an effect of ignorance concerning those
who are dead, v. 13. There are some things which
we cannot but be ignorant of, concerning them that
are asleep ; for the land they are removed to, is a
land of darkness, which we know but little of, and
have no correspondence with. To go among the
dead, is to go among we know not whom, and to live
we know not how. Death is an unknown thing, and
the state of the dead, or the state after death, we
are much in the dark about ; yet there are some
things concerning them especially who die in the
Lord, that we need not, and ought not, to be igno
rant of : and if those things are rightly understood
and duly considered, they will be sufficient to allay
our sorrow concerning them.
1. They sleep in Jesus. They are asleep, v. 13.
They are fallen asleep in Christ, 1 Cor. 15. 18.
Death does not annihilate them. It is but a sleep to
them. It is their rest, an undisturbed rest. They
are retired out of this troublesome world, to rest
from all their labours and sorrows, and they sleep in
Jesus, v. 14. Being still in union with him, they
sleep in his arms, and are under his special care and
protection. Their souls are in his presence, and
their dust under his care and power ; so that they
are not lost, nor are they losers, but great gainers,
by death, and their removal out of this world is into
a better. 2. They shall be raised up from the dead, and
awakened out of their sleep, for God will bring them
with him, v. 14. They then are with God, and are
better where they are than when they were here ;
and when God cometh he will bring them with him.
The doctrine of the resurrection, and the second
coming of Christ, is a great antidote against the fear
of death, and inordinate sorrow for the death of our
Christian friends ; and this doctrine we have a full
assurance of, because we believe that Jesus died and
rose again, v. 14. It is taken for granted, that as
Christians they knew and believed this. The death
and resurrection of Christ are fundamental articles
ofthe Christian religion, and give us hope of a joy
ful resurrection : for Christ, being risen from the
dead, is become the first-fruits of them that slept;
and therefore they who are fallen asleep in him, are
npt fierished or lost, 1 Cor. 15. 18, 20. His resur
rection is a full confirmation of all that is said in the
gospel, or by the word of the Lord, which has
brought -life and immortality to light.
3. Their state and condition shall be glorious and
happy at the second coming of Christ. This the
apostle informs the Thessalonians of by the word of
the Lord, (v. 15. ) by divine revelation from the Lord
Jesus : for though the resurrection of the dead, and
future state of blessedness, were part of the creed of
the Old Testament saints, yet it is much more clear
ly revealed in and by the gospel. By this word of
the Lord we know, (1.) That the Lord Jesus will
come down from heaven in all the pomp and power
of the upper world ; (v. 16. ) The Lord himself
shall descend from heaven with a shout. He ascend
ed up into heaven after his resurrection, and is
gassed through these material heavens into the third
eaven, that must retain him until the restitution of
all things ; and then he will come again, and appear
in his glory. • He will descend, from heaven into this
our air, v. 17. The appearance will be with pomp
and power, with a shout — the shout of a king, and
the power and authority of a mighty King and Con
queror, with the voice ofthe archangel; an innume
rable company of angels will attend him ; perhaps
one, as General of those hosts ofthe Lord, shall give
Vol. vi.— 4 I

notice of his approach, and the glorious appearance
of this great Redeemer and Judge shall be proclaim
ed and ushered in by the trump of God. For the
trumpet shall sound, and that will wake them that
sleep in the dust of the earth, and shall summon all
the world to appear.- For,
(2.) The dead shall be raised; The dead in
Christ shall rise first, (v. 16.) before those who are
found alive at Christ's coming, shall be changed ;
and so it appears that those who shall then be found
alive, shall not prevent them that are asleep, v. 15.
The first care of the Redeemer in that day, will be
about his dead saints ; he will raise them before the
great change passes on them that shall be found
alive ; so that those who did not sleep in death, will
have no greater privilege or joy at that day than
those who fell asleep in Jesus.
(3. ) They that shall be found alive, will then be
changed. They shall be caught up together with
them in the clouds, to meet the Lord in the air, v.
17. At, or immediately before, this rapture into
the clouds, those who are alive will undergo a migh
ty change, that will be equivalent to dying. This
change is so mysterious, that we cannot comprehend
it, we know little or nothing of it, 1 Cor. 15. 51.
Only in the general, this mortal must put on immor
tality ; and these bodies shall be made fit to inherit
the kingdom of God, which fiesh and blood in its
present state are not capable of. This change will
be in a moment, in the twinkling of an eye, (1 Cor.
15. 52.) in the very instant, or not long after the
raising up of them that sleep in Jesus. And these
who are raised, are thus changed, shall meet to
gether in the clouds and there meet with their Lord,
to congratulate him on his coming, to receive the
crown of glory he will then bestow upon them, and
to be assessors with him in judgment, approving and
applauding the sentence he will then pass upon the
prince of the power of the air, and all the wicked
who shall be doomed to destruction with the Devil
and his angels.
(4.) Here is the bliss of the saints at that day ; they
shall be ever with the Lord, v. 17. It will be some
part of their felicity, that all the saints shall meet
together, and remain together for ever: but the
principal happiness of heaven is this, to be with the
Lord, to see him, live with him, and enjoy him, for
ever. This should comfort the saints upon the death
of their pious friends : that although death has made
a separation, yet their souls and bodies will meet
again ; we and they shall meet together again : we
and they with all the saints shall meet our Lord, and
be with him for ever, no more to be separated either
from him or from one another for ever. And the
apostle would have us comfort one another with
these words, v. 18. We should endeavour to sup
port one another in times of sorrow ; not deaden one
another's spirits, or weaken one another's hands,
but should comfort one another ; and that may be
done by serious consideration and discourse on the
many good lessons to be learned from the doctrine of
the resurrection of the dead, the second coming of
Christ, and the glory of the saints in that day.
CHAP. V.
The apostle, having spoken in the end of the foregoing chap
ter concerning the resurrection, and the second coming of
Christ, proceeds to speak concerning- the uselessness of
inquiring after the particular time of Christ's coming,
which would be sudden and terrible to the wicked, but
comfortable to the saints, v. 1 . . 5. He then exhorts them
to the duties of watchfulness; sobriety, and the exercise of
faith, love, and hope, as being suitable to their state, v.
6 . . 10. In the next words he exhorts them to several
duties they owed to others, or to one another ; (v. 1 1 . . 15.)
afterward to several other Christian duties of great impor
tance; (v. 16 . . 22.) and then concludes this epistle, v.
23 . . 28.-

618

THESSALONIANS, V.

1. "OUT of the times and the seasons,
XJ brethren, ye have no need that I
write unto you. 2. For yourselves know
perfectly that the day of the Lord so cometh
as a thief in the night. 3. For when they
shall say, Peace and safety ; then sudden
destruction cometh upon them, as travail
upon a woman with child ; and they shall
not escape. 4. But ye, brethren, are not in
darkness, that that day should overtake
you as a thief. 5. Ye are all the children
of light, and the children of the day : we
are not of the night, nor of darkness.
In these words, observe, ,
1. The apostle tells the Thessalonians, it was
needless or useless to inquire about the particular
time of Christ's coming ; Ofthe times and seasons, ye
need not that I write unto you, v. 1. The thing is
certain that Christ will come, and there is a certain
time appointed for his. coming ; but there was no
need that the apostle should write about that, and
therefore he had no revelation given him ; nor should
they or we inquire into this secret, which the Father
has reserved in his own power. Of that day and
hour knoweth no man. Christ himself did not re
veal this while upon earth ; it was not in his commis
sion as the great Prophet of the church ; nor did he
reveal this to the apostles ; there was no need of this ;
there are times and seasons for us to do our work in,
these it is our duty and interest to know and observe ;
but the time and season when we must give-up our
account, we know not, nor is it needful that we should
know them. Note, There are many things which
our vaih curiosity desires to know, which there is no
necessity at all of our knowing ; nor would our know
ledge of them do us good.
2. He tells them that the coming of Christ would
be sudden, and a great surprise to most men, v. 2.
And this is what they knew perfectly, or might
know, because our Lord himself had so said ; In
such an hour as ye think not, the Son of man cometh,
Matt. 24.' 44. So Mark 13. 35, 36. Watch ye there
fore, for ye know not when the master ofthe house
cometh; lesti coming suddenly, he find you sleeping.
And no doubt the; afpostle had told them, as of the
coming of Christi so also of his coming suddenly,
which is the meaning of his coming as a thief in the
night, Rev. 16. 15. As the thief usually cometh in
the dead time of the night, when he is least expect
ed ; such a surprise will the day of the Lord be ; so
sudden and surprising his appearance. The know
ledge of this will be more useful than to know the
exact time, because this should awaken us to stand
upon our watch, that we may be ready whenever he
cometh. 3. He tells them how terrible Christ's coming
would be to the ungodly, v. 3. It will be to their
destruction in that day of the Lord. The righteous
God will bring ruin upon his, and his people s, ene
mies ; and this their destruction, as it will be total
and final, so, (1.) It will be sudden. It will over
take them, and fall upon them, in the midst pf their
carnal security and jollity ; when they say in their
hearts Peace and safety, when they dream of felici
ty, and please themselves with vain amusements of
their fancies or their senses, and think not of it ; as
travail cometh ufion a woman with child, at the set
time incjeed, but not perhaps just then expected, or
greatly feared. (2.) It will be unavoidable destruc
tion too; They shall not escape; they shall in no
wise escape. "There will be no means possible for
them to avoid the terror or the punishment of that
day. There will be noplace where the workers of

iniquity shall be able to hide themselves; no shelter
from the storm, or shadow from the burning heat
that shall consume the wicked.
4. He tells them how comfortable this day will be
to the righteous, v. 4, 5. Where observe,
(1.) Their character and privilege. They are
not in darkness; they are the children of the light,.
&c. This was the happy condition of the Thessa
lonians, and of all true Christians. They were not
in a state of sin and ignorance, as the heathen world.
They were sometime darkness, but were made light
in the Lord. They were favoured with the divine
revelation of things that are unseen and eternal, par
ticularly concerning the coming of Christ, and the
consequences thereof. They were the children of
the day, for the Day-star had risen upon them ; yea,
the Sun of righteousness had shone on them with
healing under.his wings. They were no longer un
der the darkness of heathenism, or under the shadows
of the law, but under the gospel, which brings life
and immortality to light.
(2.) Their great advantage on this account : that
that day should not overtake them as a thief, v. 4,
It was at least their own fault, if they were surprised
by that day. They had fair warning, and sufficient
helps to provide against that day, and might hope to
stand with comfort and confidence before the Son of
man. This would be a time of refreshing to them
from the presence ofthe Lord, who to them that look
for him will appear without sin unto their salvation,
and will come to them as a friend in the day, not as
a thief in the night.
6. Therefore let us not sleep, as do others;
but let us watch and be sober. 7. For they
that sleep, sleep in the night ; and they that
are drunken are drunken in the night. 8.
But let us, who are of the day, be sober,
putting on the breast-plate of faith and love ;
and for a helmet, the hope of salvation. 9.
For God hath not appointed us to wrath,
but to obtain salvation by our Lord Jesus
Christ, 10. Who died for us, that whether
we wake or sleep, we should live together
with him.
On what had been said, the apostle grounds sea
sonable exhortations to several needful duties.
I. To watchfulness and sobriety, v. 6. These
duties are distinct, yet they mutually befriend one
another. For while we are compassed aboirtwjth
sp many temptations to intemperance and excess, we
shall not keep sober, unless we be upon our guard;
and unless we keep sober, we shall not long watch.
1. Then let us not sleep, as do others, but let us
watch; we must not be secure and careless, or in
dulge spiritual sloth and idleness. We must not be
off our watch, but continually upon our guard against
sin, and temptation^ to it. The generality of men
are too careless of their duty, and regardless of their
spiritual enemies. They say Peace and safety, when
they are in the greatest danger ; doze away their
precious moments, on which eternity depends, in
dulging idle dreams ; and have no more thoughts and
cares about another world than men that are asleep
have about this. Either they do not consider the
things of another world at all, because they are
asleep ; or they do not consider them aright, because
they dream. But let us watch, and act like men that
are awake, and that stand upon their guard.
2. Let us also be sober, or temperate and moderate.
Let us keep our natural desires and appetites after
the things of this world, within due bounds. So
briety is usually opposed to excess in meats and
drinks, and here particularly it is opposed to drunk-

I. THESSALONIANS, V.

619

enness: but it also extends to all other temporal
things. Thus our Saviour warned his disciples, to
take heed lest their hearts should be overcharged
with surfeiting and drunkenness, and cares qf this
life, and so that day come on them unawares, Luke
21. 34. Our moderation then, as to all temporal
things, should be known to all men, because the Lord
is at hand.
Beside this, watchfulness and sobriety are most
suitable to the Christian's character and privilege,
as being children ofthe day; because they that sleep,
sleep in the night, and they that are drunken, are
drunken in the night, v. 7. It is a most reproachful
thing for men to sleep away the day-time, which is
for work, and not for sleep : to be drunken in the day,
when so many eyes are upon them, to behold their
shame. It was not so strange if those who had not
the benefit of divine revelation suffered themselves
to be lulled asleep by the Devil in carnal security,
and if they laid the reins upon the neck of their ap
petites, and indulged themselves in all manner of
riot and excess ; for it was night-time with them,
they were not sensible of their danger, therefore
they slept; they were not sensible of their duty,
therefore they were drunk : but it ill becomes Chris
tians to do thus. What ! shall Christians, who have
the light of the blessed gospel shining in their faces,
be careless about their souls, and unmindful of an
other world ? They who have so many eyes upon
them, should conduct themselves with peculiar pro
priety. II. To be well armed as well as watchful : to put
on the whole armour of God. And this is necessary
in order to such sobriety as becomes us, and will be
a preparation for the day of the Lord ; because our
spiritual enemies are many, and mighty, and mali
cious; they draw many to their interest, and keep
them in it, by making them careless, secure, and
presumptuous, by making them drunk; drunk with
pride, drunk with passion, drunk and giddy with
self-conceit; drunk with the gratifications of sense :
so that we have need to arm ourselves against their
attempts, by putting on the spiritual breast-plate, to
keep the heart, and the spiritual helmet, to secure
the head; and this spiritual armour consists of the
three great graces of Christians, faith, love, and
hope, v. 8.
1. We must live by faith, and that will keep us
watchful and sober. If we believe that the eye of
God (who is a spirit) is always upon us, that we have
spiritual enemies to grapple with, that there is a
world of spirits to prepare for, we shall see reason
to watch and be sober. Faith will be our best de
fence against the assaults of our enemies.
2. We must get a heart inflamed with love; and
this also will be our defence. True and fervent love
to God, and the things of God, will keep us watch
ful and sober, and hinder our apostasy in times of
trouble and temptation.
3. We must make salvation our hope, and should
have a lively hope of it. This good hope, through
grace, of eternal life, will be as a helmet to defend
the head, and hinder our being intoxicated with the
Sleasures of sin, which are but for a season. If we
ave hope of salvation, let us take heed of doing any
thing that shall shake our hopes, or render us un
worthy of, or unfit for, the great salvation we hope
for. Having mentioned salvation and the hope of it,
the apostle shews what grounds and reasons Chris
tians have to hope for this salvation ; as to which,
observe, he says nothing of their meriting it. No,
the doctrine of our merits is altogether imscriptural
and anft'scriptural ; there is no foundation of any good
hope upon that account But our hopes are to be
grounded, (1.) Upon God's appointment; because
God hath not appointed us to wrath, but to obtain
*ulvation, v, 9. if we would trace our salvation to

the first cause, that is, God's appointment. Those
who live and die in darkness and ignorance, who
sleep and are drunken as in the night, it is but too
plain that they are appointed to wrath ; but as for
those- who are of the day, if they watch and be so
ber, it is evident "that they are appointed to obtain
salvation. And the sureness and firmness of the
divine appointment are the great support and en
couragement of our hope. Were we to obtain sal
vation by our own merit or power, we could have but
little or no hope of it : but seeing we are to obtain it
by virtue of God's appointment, which we are sure
cannot be shaken, (for his purpose, according to
election, shall stand, J on that we build unshaken
hope, especially when we consider, (2.) Christ's
merit and grace, and that salvation is by our Lord
Jesus Christ, who died for us. Our salvation there
fore is owing to, and our hopes of it grounded on,
Christ's atonement as well as God's appointment :
and as we should think on God's gracious design and
purpose, so also on Christ's death and sufferings, for
this end, that whether we wake or sleep, whether we
live or die, for death is but a sleep to believers, (as
the apostle had before intimated,) we should live to
gether with Christ, live in union and in glory with
him for ever. And as it is the salvation that Chris
tians hope for, to be for ever with the Lord, so one
foundation of their hope is, their union with him.
And if they are united with Christ, and live in him,
and live to him, here, the sleep of death will be no
prejudice to the spiritual life, much less to the life
of glory hereafter. On the contrary, Christ hath
died for us, that, living and dying, we might be his;
that we might live to him while we are here, and
live with him when we go hence.
11. Wherefore comfort yourselves to
gether, and edify one another, even as also
ye do. 1 2. And we beseech you, brethren,
to know them who labour among you, and
are over you in the Lord, and admonish
you ; 1 3. And to esteem them very highly
in love for their work's sake. And be at
peace among yourselves. 14. Now we ex
hort you, brethren, warn them that are un
ruly, comfort the feeble-minded, support the
weak, be patient toward all men. 1 5. See
that none render evil for evil unto any man ;
but ever follow that which is good, both
among yourselves, and to all men.
In these words the apostle exhorts the Thessa
lonians to several duties.
I. Toward those who were nearly related one to
another. Such should comfort themselves, or ex
hort one another, and edify one another, v. 11.
1. They must comfort or exhort themselves and
one another; for the original word may be rendered
both these ways. And we may observe, As those
are most able, and likely to comfort others, who can
comfort themselves ; so the way to have comfort our
selves, or to administer comfort to others, is, by
compliance with the exhortation of the word. Note,
We should not only be careful about our own com
fort and welfare, but to promote the comfort and
welfare of others also. He was a Cain, that said,
Am Imy brother's keeper? We must bear one an
other's burthens, and so fulfil the law of Christ.
2. They must edify one another, by following
after those things whereby one may edify another,
Rom. 14. 19. As Christians are lively stones built
up together a spiritual house, they should endeavour
to promote the good of the whole church by pro
moting the work of grace in one another. And it is

620

I. THESSALONIANS, V.

the duty of every one of us, to study that which is
for the edification of those with whom we converse ;
to please all men for their real profit. We should
communicate our knowledge and experiences one to
another. We should join in prayer and praise one
with another. We should set a good example one
before another. And it is the duty of those es
pecially who live in the same vicinity and family,
thus to comfort and edify one another ; and, this is
the best neighbourhood, the best means to answer
the end of society.* Such as are nearly related to
gether, and have affection for one another, as they
have the greatest opportunity, so they are under the
greatest obligation, to do this kindness one to an
other. This theT'hessalonians did, (which also ye
do,) and this is what they are exhorted to continue
and increase in doing. Note, Those who do that
which is good, have need of further exhortations to
excite them to do good, to do more good, as well as
continue in doing what they do.
II. He shews them their duty toward their mi
nisters, v. 12, 13. Though the apostle himself was
driven from them, yet they had others wholaboured
among them, and to whom they owed these duties.
The apostle here exhorts them to observe,
1. How the ministers of the gospel are described
by the work of their office ; and they should rather
mind the work and duty they are called to, than af
fect venerable-and honourable names that they may
be called by. Their work is very weighty, and very
honourable and useful. (1.) Ministers must labour
among their people, labour with diligence, and unto
weariness ; (so the word in the original imports ;)
They must labour in the word and doctrine, 1 Tim.
5. 17. They are called labourers, and should not
be loiterers. They must labour with their people,
to instruct, comfort, and edify them. And, (2.) Mi
nisters are to rule their people also, so the word is
rendered, 1 Tim. 5. 17. They must rule, not with
rigour, but with love. They must not exercise do
minion as temporal lords; but rule as spiritual
guides, by setting a good example to the flock.
They are over the people in the Lord, to distinguish
them from civil magistrates, and to denote also that
they are but ministers under Christ, appointed by
him, and must rule the people by Christ's laws, and
not by laws of their own. This may also intimate
the end of their office and all their labour ; namely,
the service and honour of the Lord. (3. ) They must
also admonish the people, and that not only publicly,
but privately, as there may be occasion. They must
instruct them to do well, and should reprove them
when they do ill. It is their duty not only to give
good counsel, but also to give' admonition : to give
warning to the flock of the dangers they are liable
to, and reprove for negligence or what else may be
amiss. 2. What the duty of the people is toward their
ministers. There is a mutual duty between minis
ters and people. If ministers should labour among
the people ; then, (1.) The people must know them.
As the shepherd should know his flock, so the sheep
must know their shepherd. They must know his
person, hear his voice, acknowledge him for their
pastor, and pay due regard to his teaching, ruling,
and admonitions. (2. ) They must esteem their mi
nisters highly in love ; they should greatly value the
office of the ministry, honour and love the persons
of their ministers, and shew their esteem and affec
tion in all proper ways, and this for their work's
sake, because their busfness is to promote the honour
of Christ, and the welfare of men's souls. N6te,
Faithful ministers ought to be so far from being
lightly esteemed because of their work, that they
should be highly esteemed on account thereof. The
work of the ministry is so far from being a disgrace
to them who upon other accounts deserve esteem,

that it puts an honour upori them who are faithfn.
and diligent, which otherwise they could lay no claim
to ; and will procure them that esteem and love
among good people, which otherwise they could not
expect. III. He gives divers other exhortations touching
the duty Christians owe to one another.
1. To be. at peace among themselves, v. 13. Some
understand this exhortation, (according to the read
ing in some copies,) as referring to the people's duty
to their ministers, to live peaceably with them, and
not raise and promote dissensions at any time be
tween minister and people, which will certainly
prove a hinderance to the success of a minister's
work, and the edification of the people. This is
certain, that ministers and people should avoid every
thing that tends to alienate their affections one from
another. And the people should be at peace among
themselves, doing all they can to hinder any dif
ferences from raising or continuing among them, and
using all proper means to preserve peace and har
mony. 2. To warn the unruly, v. 14. There will be in
all societies some who walk disorderly, who go out
of their rank and station : and it is not only the duty
of ministers, but of private Christians also, to warn
and admonish them. Such should be refiroved for
their sin, warned of their danger, and told plainly
of the injury they do their own souls, and the hurt
they may do to others. Such should be put in mind
of what they should do, and be reproved for doing
otherwise. 3. To comfort the feeble-minded, v. 14. By these
are intended the timorous and faint-hearted, or such
as are dejected and of a sorrowful spirit. Some are
cowardly, afraid of difficulties, and disheartened at
the thoughts of hazards and losses, and afflictions;
now such should be encouraged ; we should not de
spise them, but comfort them ; and who knows what
good a kind and comfortable word may do them ?- '
4. To support the weak, v. 14. Some are not well
able to perform their work, nor bear up under their
burthens ; we should therefore support them, help
their infirmities, and lift at one end of the burthen,
and so help to bear it. It is the grace of God, indeed,
that must strengthen and support such ; but we
should tell them of that grace, and endeavour to hii^
nister of that grace to them.
5. To be patient towards att men, v. 14. ¦ We
must bear and/orbear. We must be long-suffering;
and sufipress our anger, if it begins to rise upon the
apprehension of affronts or injuries; at least, we
must not fail to moderate our anger, and this duty
must be exercised towards all men, good and bad»j
high and low. We must not be high in our expec
tations and demands,, or harsh in our resentments, or
hard in our impositions, but endeavour to make the
best we can of every thing, and think the best we
can of every body.
6. Not to render evil for evil to any man, v. 15.
This we must look tq, and be very careful about,
that is, we must by all means forbear to avenge^our-
selves. If others do us an injury, that will not jus
tify us in returning it, in doing the same, or the like,
or any other injury to them. It becomes us to for
give, as those that are, and that hope to be, forgiven
of God.
7. Ever to follow that which is good, v. 15. In
general, we must study to do what is our duty, and
pleasing to God, in all circumstances, whether men
do us good turns or ill turns ; whatever men do to
us, we must do good to others. We must always
endeavour to be beneficent and instrumental to pro
mote the welfare of others, both among oursehes,
(in the first place to them that are of the household
of faith,) and then, as we have opportunity, unto all
men, Gal. 6. 10.

I. THESSALONIANS, V.

621

16. Rejoice evermore. 17. Pray with
out ceasing. 18. In every thing give
thanks: for this is the will of God in Christ
Jesus concerning you. 19. Quench not
the Spirit. 20. Despise not prophesyings.
21. Prove all things; hold fast that which
is good. 22. Abstain from all appearance
of evil.
Here we have divers short exhortations, that will
not burthen our memories, but will be of great use
to direct the motions of our hearts and lives ; for the
duties are of great importance ; and we may observe,
how they are connected together, and have a de
pendence upon one another.
1. Rejoice evermore, v. 16. This must be under
stood of spiritual joy : for we must rejoice in our
creature-comforts, as if we rejoiced not, and must
not expect to live many years, and rejoice in them
all; but if we do rejoice in God, we may do that
evermore. In him our joy will be full ; and it is
our fault if we have not a continual feast. If we are
sorrowful upon any worldly account, yet still we
may always rejoice, 2 Cor. 6. 10. Note, A religious
life is a pleasant life, it is a life of constant joy.
2. Pray without ceasing, v. 17. Note, The way
to rejoice evermore, is, to pray without ceasing.
We should rejoice more, if 'we prayed more. We
should keep up stated times for prayer, and continue
instant in prayer. We should pray always, and
not faint : pray without weariness, and continue in
prayer, till we come to that world where prayer
shall be swallowed up in praise. The meaning is
not, that men should do nothing but pray, but that
nothing else we do should hinder prayer in its pro
per season. Prayer will help forward, and not hin
der, all other lawful business, and every good work.
3. In every thing give thanks, v. 18. if we pray
without ceasing, we, shall not want matter for
thanksgiving, in every thing. As we must in every
thing make our requests known to God by supplica
tions, so we must not omit thanksgiving, Phil. 4. 6.
We should be thankful in every condition, even in
adversity as well as prosperity. It is never so bad
with us, but it might be worse. If we have ever so
much occasion to make our humble complaints to
God, we never can have any reason to complain of
God, and have always much reason to praise and give
thanks : the apostle says, This is the will of God in
Christ Jesus concerning us, that we give thanks,
seeing God is reconciled to us in Christ Jesus ; in
him, through him, and for his sake, he allows us to
rejoice evermore, and appoints us in every thing to
give thanks. It is pleasing to God.
4. Quench not the Spirit; (v. 19.) for it is this
Spirit of grace and supplication, that helpeth our in
firmities, that assisteth us in our prayer and thanks
givings. Christians are said to be baptized with the
Haly Ghost, and with fire. He worketh as fire, by
enlightening, enlivening, and purifying the souls of
men. We must be careful not to quench this holy
fire. As fire is put out by withdrawing fuel, so we
quench the Spirit, if we do not stir up our spirits,
and all that is within us, to comply with the motions
ofthe good Spirit ; and as fire is quenched by pour
ing water, or putting a great quantity of dirt upon it,
so we must be careful not to quench the Holy Spirit,
by indulging carnal lusts and affections, Or. minding
only earthly things.
5. Despise not prophesyings; (v. 20.) for if we
neglect the means of grace, we forfeit the Spirit of
grace. By prophesyings here we are to understand
the fireaching of the word, the interpretation and
applying of the scriptures ; and this we must not
<*e>fiise, but should prize and value, because it is the

ordinance of God, appointed of him for our further
ance and increase in knowledge and grace, and holi
ness and comfort. We must not despise preaching,
though it be plain, and not with enticing words of
men's wisdom, and though we are told no more than
what we knew before. It is useful, and many times
needful, to have our minds stirred up, our affections
and resolutions excited, to those things that we knew
before to be our interest and our duty.
6. Prove all things, but hold fast that which is
good, v. 21. This is a needful caution, to prove all
things ; for though we must put a value on preach
ing, we must not takethings upon trust from the
preacher, but try them by the law and the testimo
ny. We must search the scriptures, whether what
they say be true or not. We must not believe every
spirit, but must try the spirits. But we must not be
always trying, always unsettled; no, at length we
must be settled, and hold fast that which is good.
When we are satisfied, that any thing is right, and
true, and good, we must hold it fast, and not let it
go, whatever opposition or whatever persecution we
meet with for the sake thereof. Note, The doctrines
of human infallibility, implicit faith, and blind obedi
ence, are not the doctrines of the Bible. Every
Christian has, and ought to have, the judgment of
discretion, and should have his senses exercised in
the discerning between good and evil, truth and
falsehood, Heb. 5. 13, 14. And proving all things
must be in order to the holding fast that which is
good. We must not always be seekers, or fluctuat
ing in our minds, like children tossed to and fro with
every wind of doctrine.
7. Abstain from all appearance of evil, v. 22.
This is a good means to prevent our being deceived
with false doctrines, or unsettled in our faith ; for
our Saviour has told us, (John 7. 17.) If a man will
do his will, he shall know ofthe doctrine, whether it
be of God. Corrupt affections indulged in the
heart, and evil practices allowed of in the life, will
greatly tend to promote fatal errors in the mind :
whereas purity of heart, and integrity of life, will
dispose men to receive the truth in the love of it.
We should therefore abstain from evil, and all ap
pearances of evil, from sin, and that which looks like
sin, leads to it, and borders upon it. He who is not
shy of the appearances of sin, who shuns not the oc
casions, of sin, and who avoids not the temptations and
approaches to sin, will not long abstain from the ac
tual commission of sin.
23. And the very God of peace sanctify
you wholly : and I pray God your whole
spirit and soul and body be preserved
blameless unto the coming of our Lord Je
sus Christ. 24. Faithful is he that calleth
you, who also will do it. 25. Brethren,
pray for us. 26. Greet all the brethren
with an holy kiss. 27. I charge you by the
Lord that this epistle be read unto all the
holy brethren. 28. The grace of our Lord
Jesus Christ be with you. Amen.
These words conclude this epistle. In which ob
serve, 1. Paul's prayer for them, v. 23. He had told
them, in the beginning of this epistle, that he al
ways made mention of them in his prayers; and
now that he is writing to them, he lifts up his heart
to God in prayer for them. Take notice,
(1.) To whom the apostle prays, namely, The very
God of peace. He is the God of grace, and the God
of peace and love. He is the Author of peace, and
Lover of concord ; and by their peaceableness and

622

II. THESSALONIANS, I.

unity, from God as the Author, those things would
best be obtained, which he prays for.
(2.) The things he prays for on behalf of the
Thessalonians, are, their sanctification, that God
would sanctify them wholly : and their preservation,
that they might be preserved blameless. He prays
that they might be wholly sanctified, that the whole
man might be sanctified ; and then that the whole
man, spirit, soul, and body, might be preserved: or,
he prays, that they might be wholly sanctified, more
perfectly, for the best are sanctified but in part,
while in this world ; and therefore, we should pray
for and press toward complete sanctification. Where
the good work of grace is begun, it shall be carried
on, be protected and preserved ; and all those who
are sanctified in Christ Jesus, shall be preserved to
the coming of our Lord Jesus Christ. And because,
if God did not carry on his good work in the soul,
that would miscarry ; we should <pray to God, to
perfect his work, and preserve us blameless, free
from sin and impurity, till at length we are present
ed faultless before the throne of his glory with ex
ceeding joy.
2. His comfortable assurance that God would hear
his prayer ; Faithful is he who calleth you, who will
also do it, v. 24. The kindness and love of God had
appeared to them in calling them to the knowledge
of his truth, and the faithfulness of God was their
security, that they should persevere to the end ; and
therefore the apostle assures them, God would do
what he desired ; he would effect what he had pro
mised ; he would accomplish all the good pleasure
of his goodness toward them. Note, Our fidelity to
God depends upon his faithfulness to us.
3. His request of their prayers ; Brethren, pray
for us, v. 25. We should pray for one another;
and brethren should thus express brotherly love.
This great apostle did not think it beneath him to
call the Thessalonians brethren,, or to request their
prayers. Ministers stand in need of their people's

prayers ; and the more people pray for their minis
ters, the more good ministers may have from God,
and the people may receive by their ministry.
4. His salutation ; Greet all the brethren with an
holy kiss, v. 26. Thus the apostle sends a friendly
salutation from himself, and Silvanus, and Timo
theus ; and would have them salute each other in
their names : and thus he would have them signify
their mutual love and affection to one another by the
kiss of charity, (1 Pet. 5. 14.) which is here called a
holy kiss, to intimate how cautious they should be of
all impurity in the use of this ceremony, then com
monly practised ; as it should not be a treacherous
kiss like that of Judas, so not a lascivious kiss like
that of the harlot, Prov. 7. 13.
5. His solemn charge for the reading of this epis-;
tie, v. 27. This is not only an exhortation, but an
adjuration by the Lord. And this epistle was to be
read to all the holy brethren. It is not only allowed
to the common people, to read the scriptures, and
what none should prohibit, but it is their indispensa
ble duty, and what they should be persuaded to do.
In order to this, these holy oracles should not be
kept concealed in an unknown tongue, but translated
into the vulgar languages ; that, all men being con
cerned to know the scriptures, they all may be able
to read them, and be acquainted with them. The
public reading of the law was one part of the wor
ship of the sabbath among the Jews in their syna
gogues, and the scriptures should be read in the
public assemblies of Christians also.
6. The apostolical benediction that is usual in
other epistles ; The grace of our Lord Jesus Christ
be with you. Amen, v. 28. We need no more to
make us happy, than to know that grace which our
Lord Jesus Christ has manifested, be interested in
that grace which he has purchased, and partake of
that grace which dwells in him as the Head of the
church. This is an ever-flowing and over-flowing
fountain of grace to supply all our wants.

AN

EXPOSITION, WITH
PRACTICAL OBSERVATIONS,
OF THE
SECOND EPISTLE
OF
ST. PAUL TO THE THESSALONIANS.
Completed by Mr. D. Mayo.

THIS Second Epistle was written soon after the former, and seems to be designed to prevent their run
ning into a mistake which might arise.from some passages in the former Epistle, concerning the Second
coming of Christ; as if it were near at hand. The apostle in this Epistle is careful to prevefit any

II. THESSALONIANS, I.

623

wrong use which some among them might make of those expressions of his, that were agreeable to the
dialect of the prophets of the Old Testament ; and informs them that there were many intermediate
counsels yet to be fulfilled before that day of the Lord shall come, though, because it is sure, he had
spoken of it as near. There are other things that he writes about for their consolation under sufferings,
and exhortation and direction in duty.

II. THESSALONIANS, I.

CHAP. I.
After the introduction, (v. 1,2.) the apostle begins this epis
tle With an account of his high esteem for these Thessalo
nians, v. S, 4. He then comforts them under their afflic
tions and persecutions, v. 5 . . 10. And tells them what his
prayers were to God for them, v. 11, 12.
1. "OAUL, and Sylvanus, and Timotheus,
MT unto the church of the Thessaloni
ans in God our Father and the Lord Jesus
Christ: 2. Grace unto you, and peace,
from God our Father and the Lord Jesus
Christ : 3. We are bound to thank God
always for you, brethren, as it is meet, be
cause that your faith groweth exceedingly,
and the charity of every one of you all to
ward each. other aboundeth; 4. So that
we ourselves glory in you in the churches
of God for your patience and faith in all
your persecutions and tribulations that ye
endure ;
Here we have,
I. The introduction, (v. 1, 2.) in the same words
as in the former epistle. From whence we may ob
serve, That as the apostle did hot count it grievous
to him to write the same things (Phil. 3. 1.) in this
epistle, that he had delivered in preaching ; so he
willingly wrote the same things to one church that
he did to another. The occurrence of the same
words in the second epistle as in the former, shews
us, that ministers ought not so much to regard the
variety of expression and elegance of style, as the
truth and usefulness of the doctrines they preach.
And great care should be taken, lest, from an affec
tation of novelty in method and phrases, we advance
new notions or doctrines, contrary to the principles
of natural or revealed religion, upon which this
church of the Thessalonians was builded, as all true
churches are ; namely, in God our Father and the
Lord Jesus Christ.
II. The high esteem this apostle had for them.
He not only had a great affection for them, (as he
had expressed in his former epistle, and now again
in his pious wish of grace and peace for them,) but
he also expresses his great esteem for them. Con
cerning which observe,
1. How his esteem of them is expressed.
(1.) He glorified God on their behalf; We are
bound to thank God always for you, brethren; as it
is meet, v. 3. He chooses rather to speak of what
was praise-worthy in them, in a way of thanksgiving
to God, than by commendation of them ; and as what
he mentions was matter of his rejoicing, he accounted
it matter of thanksgiving, and it was meet or fit it
should be so ; for we are bound, and it is our duty,
to be thankful to God for all the good that is found
in us or others : and it not only is an act of kindness
to our fellow-Christians, but our duty, to thank God
on their behalf.

(2.) He also glories in them before the churches of
God, v, 4. The apostle never flattered his friends,
but he took pleasure in commending them, and
speaking well of them, to the glory ofGod, and for
the excitement and encouragement of others. Paul
did not glory in his own gifts, or his labour among
them, but he gloried in the grace of God which was
bestowed upon them, and so his. glorying was good ;
because all the commendation he gave to them, and
the pleasure he took himself, centred in the praise
and glory of God.
2. For what he esteemed them and thanked God ;
namely, the increase of their faith, and love, and
patience. In his former epistle, (ch. 1. 3.) he gave
thanks for their faith, love, and patience ; here he
gives thanks for the increase of all those graces, that
they were not only true Christians, but growing
Christians. Note, Where there is the truth of
grace, there will be increase of it. The path of the
just is as a shining light, which shines more and more
unto the perfect day. And where there is the ia?
crease of grace, God must have all the glory of it.
We are as much indebted to him for the improve
ment of grace, and the progress of that good work,
as we are for the first work of grace, and the very
beginning of it. We may be tempted to think, that
though when we were bad we could not make our
selves good, yet when we are good we can easily make
ourselves better ; but we have as much dependence
on the grace of God for increasing the grace we
have, as for planting grace when we had it not. The
matter of the apostle's thanksgiving and glorying on
behalf of the Thessalonians, was,
(1.) That their faith grew exceedingly, v. 3.
They were more confirmed in the truth of gospel-
revelations, confided in gospel-promises, and had
lively expectations of another world. The growth
of their faith appeared by the works of faith ; and
where faith grows, all other graces grow proportion-
ably. (2.) Their charity abounded, (v. 3.) their love to
God and man. Note, Where faith grows, love will
abound, for faith works by love; and not only the
charity of some of them, but of every one to each
other, did abound. There were no such divisions
among them as in some other churches.
(3. ) Their patience as well as faith increased in all
their persecutions and tribulations. And then pa
tience has its perfect work, when it extends itself to
all trials. There were many persecutions which
the Thessalonians endured for the sake of righteous
ness, as well as other troubles which they met with
in this calamitous life ; yet they endured all these,
by faith seeing him that is invisible, and looking to
the recompense of reward; and endured them with
patience, not with an insensibility under them, but
with patient bearing them, and that from Christian
principles, which kept them quiet and submissive,
and afforded them inward strength and support.
5. Which is a manifest token of the righte
ous judgment of God, that ye may be count-

624

II. THESSALONIANS, I.

ed worthy of the kingdom of God, for which
ye also suffer : 6. Seeing it is a righteous
thing with God to recompense tribulation
to them that trouble you ; 7. And to you
who are troubled, rest with us, when the
Lord Jesus shall be revealed from heaven
with his mighty angels. 8. In flaming fire
taking vengeance on them that know not
God, and that obey not the gospel of our
Lord Jesus Christ : 9. "Who shall be pu
nished with everlasting destruction from
the presence of the Lord, and from the
glory of his power; 10. When he shall
come to be glorified in his saints, and to be
admired in all them that believe, (because
our testimony among you was believed) in
that day.
_ Having" mentioned their persecutions and tribula
tions, which they endured principally for the cause
of Christ, the apostle proceeds to offer several things
for their comfort under them : As,
I. He tells them of the present happiness and ad
vantage of their sufferings, v. 5. Their faith, being
thus tried, and patience exercised, were improved
by their sufferings, insomuch that they were counted
worthy of the kingdom of God. Their sufferings
were a manifest token of this, that they were worthy
or meet to be accounted Christians indeed, seeing
they could suffer for Christianity. And the truth is,
Religion, if it is worth any thing, is worth every
thing ; and those either have no religion at all, or
none that is worth having, or know not how to value
it, that cannot find in their hearts to suffer for it.
Besides, from their patient suffering, it appeared
that, according to the righteous judgment of God,
they should be counted worthy of the heavenly glory:
not by worthiness cf condignity, but of congruity
only ; not that they could merit heaven, but they
were made meet for heaven. We cannot by all our
sufferings, any more than by our services, merit
heaven as a debt ; but by our patience under our
sufferings, we are qualified for the joy that is pro
mised to patient sufferers in the cause of Gbd.
II. He tells them next of the future recompense
that shall be given to persecutors, and persecuted.
1. There will be a punishment inflicted on perse
cutors ; God will recompense tribulation to them
that trouble you, v. 6. And there is nothing that
more infallibly marks a man for eternal ruin, than a
spirit of persecution, and enmity to the name and
people of God : as the faith, patience, and constancy
of the saints are to them an earnest of everlasting
rest and joy, so the pride, malice, and wickedness
of their persecutors are to them an earnest of ever
lasting misery : for every man carries about with
him, and carries out of the world with him, either
his heaven or his hell. God will render a recom
pense, and will trouble them that trouble his people.
This he has done sometimes in this world, witness
the dreadful end of many persecutors ; but especi
ally this he will do in the other world, where the
portion of the wicked must be weeping and wailing
and gnashing of teeth.
2. There is a reward for them that are persecuted ;
God will recompense their trouble with rest, v. 7.
There is a rest that remains for the people of God ;
a rest from sin and sorrow. Though many may be
the troubles of the righteous now, yet. God will de
liver them out of them all. The future rest will
abundantly recompense all their present troubles.
The sufferings of this present time are not worthy to
be compared with the glory that shall be revealed.

There is enough in heaven, to countervail all that
we may lose or suffer for the name of Christ in this
world. The apostle says, To you who are troubled,
rest with us. In heaven, ministers and people shall
rest together, and rejoice together, who suffer toge
ther here ; and the meanest Christian shall rest with
the greatest apostle : nay, what is far more, if we
suffer for Christ; we shall also reign with him, 2
Tim. 2. 12. Concerning this future recompense we
are further to observe,
(1.) The certainty of it, proved by the righteous
ness and justice of God ; It is a righteous thing with
God, (v, 6. ) to render to every man according to his
works. The thoughts of this should be terrible to
wicked men and persecutors, and the great support
of the righteous, and such as are persecuted : for,
seeing there is a righteous God, there will be a
righteous recompense, and God's suffering people
shall lose nothing by their sufferings, and their ene
mies will gain nothing by their advantages against
them. (2.) The time when this righteous recompense
shall be made ; Wlien the Lord Jesus shall be re
vealed from heaven, v. 7. That will be the day of
the revelation ofthe righteous judgment qfGod; for
then will God judge the world in righteousness by
that man whom he hath appointed, even Jesus Christ
the righteous Judge. The righteousness of God does
not so visibly appear to all men in the procedure of
his providence, as it will in the process of the great
judgment-day. The scripture has made known to'
us the judgment to come, and we are bound to re
ceive the revelation here given concerning Christ. As,
[1.] That the Lord Jesus will in that day appear
from heaven. Now the heavens retain him, they
conceal him ; but then he will be revealed and made
manifest. He will come in all the pomp and power
of the upper world, from whence we look for the
Saviour. [2.] He will be revealed with his mighty angels,
(v. 7.) or the angels of his power: these will attend
upon him, to grace the solemnity of that great day
of his appearance ; they will be the ministers of his
justice and mercy in that day; they will summon
the criminals to his tribunal, and gather in the elect,
and be employed in executing his sentence.
[3.] He will come in flaming fire, v. 8. A fire
goeth before him, that shall consume his enemies.
The earth, and all the works that are therein, shall
be burnt up, and the elements shall melt with fervent
heat. This will be a trying fire, to try every man's
works ; a refining fire, to purify the saints, who shall
share in the purity, and partake of the felicity, of
the new heaven and the new earth ; a consuming
fire to the wicked. His light will be piercing, and
his power consuming, to all those who in that day
shall be found as chaff.
[4. ] The effects of this appearance will be terrible
to some, and joyful to others.
First, They will be terrible to some ; for he will
then take vengeance on the wicked.
1. On those that sinned against the principles of
natural religion, and rebelled against the hght of
nature ; that know not God, (v. 8.) though the in
visible things of him are manifested in the things
that are seen.
2. On those that rebel against the light of revela
tion, that obey not the gospel of our Lord Jesus
Christ. And this is the condemnation, that light is
come into the world, and men love darkness rather
than light. This is the great crime of multitudes —
the gospel is revealed to them, and they will not be
lieve it ; or if they pretend to believe it, they will not
obey it. Note, The believing the truths of the gos
pel is in order to our obeying the precepts of the
gospel : there must be the obedience of faith. To
such persons as are here mentioned, the revelation

II, THESSALONIANS, II.

625

of our Lord Jesus Christ will be terrible, because of
their doom, which is mentioned, v. 9. Where ob
serve, (1.) They will then be punished. Though sinners
may be long reprieved, yet. they will be punished at
last. Their misery will be a proper punishment for
their crimes, and only what they have deserved.
They did sin s work, and must receive sin's wages.
(2.) Their punishment will be no less than de?
struction, not of their being, but of their bliss ; not
that of the body alone, but both as to body and soul.
(3.) This destruction will he everlasting. They
shall be always dying, and yet never die. Their
misery will run parallel with the line of eternity.
The chains of darkness are everlasting chains, and
the fire everlasting fire. It must needs be so, since
the punishment is inflicted by an eternal God, fast
ening upon an immortal soul, set out of the re^ch of
divine mercy and grace.
(4.) This destruction shall come from the presence
ofthe Lord, that is, immediately from God himself.
Here tjod punishes sinners by creatures, by instru
ments ; but then he will take the work into his own
hands. It will be destruction from the Almighty,
more terrible than the consuming fire which con
sumed Nadab and Abihu, which came from before
the Lord.
(5.) It shall come from the glory of his power, or
from, his glorious pow er. Not only the justice of God,
but his almighty power, will be glorified in the de
struction of sinners ; and who knows the power of
his anger ? He is able to cast into hell.
Secondly, It will be a joyful day to some, even to
the saints, unto them that believe and obey the gospel.
And then the apostle's testipiony concerning this day,
wiVLbe confirmed and believed; (v. 10.) in that bright
and blessed day,
1. Christ Jesus will be glorified and admired by
ftissaints. They shall behold his glory, and admire
it with pleasure ; they.will glorify his grace, and ad
mire the wonders of his power and goodness toward
them, and sing hallelujahs to him in that day of his
triumph; for their pomplete victory and happiness.
2. Christ will be glprified and admired in them.
His grace and power will then be manifested and
magnified, when it shall appear what he has pur
chased/or, and wrought in, and bestowed upon, all
those who believe in him. As his wrath and power
rill be made known in and by the destruction of his
enemies ; so his grace and power will be magnified
in the salvation of his saints. Note, Christ's deal
ings with those who believe, will be what the world
one day shall wonder at. Now, they are a wonder
to many ft but how will they' be Wondered at in this
great and glorious day ; or rather, how will Christ,
whose name is Wonderful, be admired, when the
mystery of God shall be finished ! Christ will not
be so much, admired in the glorious esteem pf angels
that he will bring from heaven with him ; as in the
many saints, the many sons, that he will bring to glory.
,11. Wherefore also we pray always for
you, that our God would count you worthy
of this calling, and fulfil all the good plea
sure of his goodness, and the work of faith
with power: 12. That the name of our
Lord Jesus Christ may be glorified in you,
and ye in him, according to the grace of
our God, and the Lord Jesus Christ. .
In these verses the stpostle again tells the Thessalo
nians of his earnest and constant prayer for them. He
could not be present with them, yet he had a constant
remembrance of them ; they were much upon his
thoughts, he wished them well, and could not ex-
press his good will and good wishes to them, better
Vol. vi.— 4 K

than in earnest constant prayer to God for them ;
Wherefore also we pray, he. Note, The believing
thoughts and expectation of the second coming ot
Christ should put us upon prayer to God for our
selves and others. We should watch and pray, so
our Saviour directs his disciples, (Luke 21. 36.)
Watch ye therefore, and pray always, that ye may
be counted worthy to stand before the Son of man.
Observe, 1. What the apostle prayed for, v. 11. It is a
great concern, to be well instructed what to pray
for; and without divine instruction we know not
what to pray for, as without divine assistance we
shall not pray in such a manner as we ought. Our
prayers should be suitable to our expectations. Thus
the apostle prays for them,
(1.) That God would begin his good work of grace
in them ; so we may understand thiscexpression.;
That our God would count you (or as it might be
read, make you) worthy of this calling. We are called
with a high and holy calling ; we are called to God's
kingdom and glory ; and no less than the inheritance'
of the saints is the hope of our calling, nothing less
than the enjoyment of that glory and felicity which-
shall be revealed when Christ Jesus shall be revealed
from heaven. Now, if this be our calling, our great
concern should be, to be worthy of it, or meet and
prepared for this glory : and because we have no
worthiness of our own; but what is owing purely to
the grace of God, we should pray that he would
make us worthy, and then count us worthy, ofthis
calling^ or that he would make us meet to partake
of the inheritance of the saints in light, Col. 1. 12.
' (2. ) That God would carry on the good work that
is begun, and fulfil all the good pleasure of his good
ness. The good pleasure of God denotes his gracious
purposes toward his people, which flow from, his
goodness, and are full of goodness toward them : and
it is from thence that all good comes to us. If there
be any good in us, it is the fruit, of God's good-will
to us, it is owing to the good pleasure of his goodness,
and therefore is called grace. Now, there are vari
ous and manifold purposes of grace and good-will in
God toward his people ; and the apostle prays, that
all of them may be fulfilled or accomplished toward
these Thessalonians. There are several good works
of grace begun in the hearts of God's people, which
proceed from this good pleasure of God's goodness,
and we should desire that they may, he completed
and perfected. In particular, the apostle prays, that
God would fulfil in them the work of faith with
power. Note, [1.] The fulfilling the work of faith
is in order to the fulfilling of every other good work.
And,1 [2.] It is the power 'of God, that not only be
gins, but that carries on, and perfects, the work of
faith. 2. Why the apostle prayed for these things.; (v.
12. ) That the name of the Lord Jesus may be glo
rified ; this is the end we should aim at in every thing
we do and desire — that God and Christ in all things
may be glorified. Our own happiness and that of
others should be subordinate to this ultimate end.,
Our good works should §o shine before men, that
others may glorify God, that Christ may be glori
fied in and by us, and then we shall be glorified in.
and with him. . And this is the great end and design
rof the grace of our God and the Lord Jesus Christ;
which is manifested to us, and wrought in us ; or
thus, it is according to the grace of God and Christ,
it is an agreeabje thing, considering the grace that is
manifested to us," and bestowed on us, by God and
Christ, that we direct all we do, to the glory of our
Creator and Redeemer.
CHAP. II.
The apostle is very careful to hinder the spreading of an error
which some among them had fallen into, concerning the

626

II. THESSALONIANS, II.

coming of Christ, as being very near, v. 1 . . 3. Then he
proceeds to confute the error he cautioned them against, by
telling them of two great events that were antecedent to the
coming of Christ — A general apostasy, and the revelation
of antichrist, concerning whom the apostle tells them many
remarkable things, about his name, his character, his rise,
his fall, his reign, and the sin and ruin of his subjects, v.
8. . 12. He then comforts them against the terror of this
apostasy, and exhorts them to steadfastness, v. 13 . . IS.
And concludes with a prayer for them, v. 16, 17.
1 . "l^TO W we beseech you, brethren, by
_ _^l the coming of our Lord Jesus Christ,
and by our gathering together unto him, 2.
That ye be not soon shaken in mind, or be
troubled, neither by spirit, nor by word, nor
by letter as from us, as that the day of Christ
is at hand. 3. Let no man deceive you by
any means : —
From these words it appears, that some among the
Thessalonians had mistaken the apostle's meaning,
in what he had written in his former epistle about
the coming of Christ, by thinking that^it was near
at hand ; that- Christ was just ready to appear, and
come to judgment.- Or, it may be, some among them
pretended that they had the knowledge of this by
particular revelation from the Spirit, or from some
words they had heardfrom the apostle, when he was
with them, or some letter he had written, or they pre
tended he had written to them or some other person :.
hereupon, the apostle is careful to rectify this mis
take, and to prevent the spreading of this error. Ob
serve, If errors and mistakes arise among Christians,
we should take the first opportunity to rectify them,
and hinder the spreading thereof ; and good men will
be especially careful to suppress errors that may
arise from a mistake of their words and actions,
though that which was spoken or done was ever so
innocent or well. We have a subtle adversary, who
watches all opportunities to do mischief, and will
sometimes promote errors even by means of the
words of scripture. Observe,
I. How very earnest and solicitous this apostle was
to prevent mistakes ; We beseech you, brethren, 8cc.
v. 1. He entreats them as brethren, who might
have charged them, as a father charges his children :
he shews great kindness and condescension ; and in
sinuates himself, into their affections. And this is
the best way to deal with men, when we would pre
serve or recover them from errors, to deal gently
and affectionately with them : rough and rigorous
treatment will but exasperate their spirits, and pre
judice them against the reasons we may offer. He
obtests, and even conjures them in the most solemn
manner, By the coming of Christ, &c. -The words
are in the form of an oath ; and his meaning is, that
if they believed Christ would come, and if they de
sired he would come, and rejoiced in the hope of his
coming, they should be careful to avoid the error,
and the evil consequence hereof, that he was now
cautioning them against. From this form of obtes
tation used by the apostle, we may observe,
1. It is most certain that the Lord Jesus Christ
will come to judge the world, that he will come in
all the pomp and power of the upper world in the
last day, to execute judgment upon all. Whatever
uncertainty we are at, or whatever mistakes may
arise about the time of his coming, his coming itself
is certain. This has been the faith and hope of all
Christians in all ages of the church ; nay, it was the
faith and hope of the Old Testament saints, ever
since Enoch the seventh from Adam, who said, Be
hold, the Lord cometh, &c. Jude v. 14.
2. At the second coming of Christ, all the saints
will be gathered together to him ; and this mention
of the gathering of the saints together unto Christ

at his coming, ¦ shews, that the apostle speaks of
Christ's coming to judgment at the last day, and not
of his coming to destroy Jerusalem. He speaks of
a proper, and not a metaphorical advent : and as it
will be part of Christ's honour in that day, so it will
be the completing of the happiness of his saints.
(1.) That they all shall be gathered together.
There will then be a general meeting of all the
saints, and none but saints ; all the Old Testament
saints, who got acquaintance with Christ by the dark
shadows of the law, and saw this day at a distance ;
and all the New Testament saints, to whom life and
immortality were brought to light by the gospel ;
they will all be gathered together. There will then
come from the four winds of heaven; all that are, or
ever were, or ever shall be, from the beginning to
the end of time. All shall be gathered together.
(2.) That they shall be gathered together to Christ.
He will be the great Centre of their unity. They
shall be gathered together to him, to be attendants,
on him, to be assessors with him, to be presented by
him to the Father, to be with him for ever, and al
together happy in his presence to all eternity,
(3.) The doctrine of Christ's coming, and our
gathering together to him, is of great moment and
importance to Christians ; otherwise it would not be
the proper matter of the apostle's obtestation. We
ought therefore not only to believe these things, but
highly to account of them also,' and look upon them
as things we are greatly concerned in, and should be
much affected with.
II. The thing itself the apostle cautions the Thes
salonians against, is, that they should not be deceived
about the time of .Christ's coming, and so be shaken
in mind, or be troubled. Note, Errors in the mind
tend greatly to weaken our faiih, and cause us
trouble ; and such as are weak in faith and of trou
bled minds, are oftentimes apt to be deceived, and
fall a prey to seducers.
1. The apostle would not have them be deceived ;
Let no man deceive you by any means, v. 3. There
are many who lie in wait to deceive, and they have:
many ways of deceiving ; we have reason therefore
to be cautious, and stand upon our guard. Some
deceivers will pretend new revelations, others mis
interpret scripture, and others will be guilty of gross-,
forgeries ; divers means and artifices of deceit mew*
will use ; but we must be careful that no man deceive*.'
us by any means. The particular matter in which
the apostle cautions them not to be deceived, is
about the near approach of Christ's coming, as if
it was to have been in the apostle's days ; and harm
less as this error mighthave seemed to many, yet,
because it was indeed an error, it would have proved
of bad consequence to many persons. Therefore;;
2. He gives them warning, and would not have
them soon shaken in mind, or be troubled.
(1.) He would not have their faith weakened. We
should firmly believe the second coming of Christ,
and be settled and established in the faith of this?
but there was danger lest the Thessalonians, if they
apprehended the coming of Christ was just at hand;
upon finding that they, or others whom they too
much regarded, were mistaken as to the time, should
thereupon question the truth or certainty of the
thing itself ; whereas they ought not to waver in their
minds, as to this great thing, which is the faith and
hope of all the saints. False doctrines are like the
winds that toss the water to and fro, and they are
apt to unsettle the minds of men, who are sometimes
as unstable as water. Then,
(2.) He would not have their comforts lessened,
that they should not be troubled or affrighted with
false alarms. It is probable that the coming of
Christ was represented in so much terror, as to trou
ble manv serious Christians among them ; though in
itself it should be matter of the believer's hope and

II. THESSALONIANS, II.

627

joy; or else many might be troubled with the thought,
Jiow surprising this day would be, or with the tear
of their unpreparedness, or upon the reflection on
their mistake about the time of Christ's coming :
we should always watch and pray, but must not be
discouraged, or uncomfortable at the thought of
Christ's coming.
3. — For that day shall not come, except
there come a falling away first, and that
man of sin be revealed, the son of perdi
tion ; 4. Who opposeth and exalteth him
self above all that is called God, or that is
worshipped; so that he as God sitteth in the
temple of God, shewing himself that he is
God. 5. Remember ye not, that, when 1
was yet with you, I told you these things?
6. And now ye know what withholdeth,
that he might be revealed in his time. 7.
For the mystery of iniquity doth already
work: only he who now letteth will let until
he be taken out of the way. 8. And then
shall that Wicked be revealed, whom the
Lord shall consume with the spirit of his
Ijftiouth, and shall destroy with the bright
ness of his coming : 9. Even him, whose
coming is after the working of Satan with
all power and signs and lying wonders, 1 0.
And with all deceivableness of unrighteous
ness in them that perish ; because they re
ceived not the love of the truth, that they
might be saved. 1 1 . And for this cause God
[shall send them strong delusion, that they
should believe a lie: 12. That they all
might be damned who believed not the
truth, but had pleasure in unrighteousness^
In these words' the apostle confutes the error he
had cautioned them against, and ' gives the reasons
why they should not expect the coming of Christ as
just at hand. There were several events previous
to the second coming of Christ; in particular, he tells
them, I. There would be a general apostasy, there would
come a falling away first, v. 3. By this apostasy
we are not to understand a defection in the state, or
from civil government, but in spiritual or religious
matters, from sound doctrine, instituted worship and
church government, and a holy life. The apostle
speaks of some very great apostasy,, not only of some
converted Jews or Gentiles, but such as should be
very general, though gradual, and should give oc
casion to the revelation or rise oi antichrist, that man
of sin. This, he says, (v. 5.) he had told them of
when he was with them, with design, no doubt, that
they should not take offence or be stumbled at it.
And let us observe, that no sooner was Christianity
planted and rooted in the world', than there began
to be a defection in the Christian church. It was
soin the Old Testament church; presently after any
considerable advance made in religion there follow
ed a defection ; soon after the promise there was re
volting ; soon after men began to call upon the name
of the Lord, all flesh corrupted their way ; soon after
•he covenant with Noah the Babel-builders bade de
fiance to heaven; soon after the covenant with Abra
ham his Seed degenerated in Egypt ; soon after the
Israelites were planted in Canaan, when the first
generation was worn off, they forsook God and serv
ed Baal ; soon after God's covenant with David his

seed revolted, and served other gods ; soon after the
return out of captivity there was a general decay of
piety, as appears by the story of Ezra and Nehe
miah; and therefore itwas.no strange thing, that
after the planting of Christianity there should come
a falling away.
II. There would be a revelation of that man of
sin; (v. 3.) antichrist would take his rise from this
general apostasy. The apostle afterward speaks of
the revelation of that wicked one, (y. 80 intimating
the discovery which should be made of his wicked
ness, in order to his ruin : here he seems to speak of
his rise , which should be occasioned by the general
apostasy he had mentioned ; and to intimate that all
sorts of false doctrines and corruptions should centre
in him. Great disputes have been, who or what is
intended by this man of sin and son of perdition ; and
if it is not certain that the papal power and tyranny
are principally or only intended, yet this is plain,
What is here said does very exactly agree thereto.
For observe,
1. The names of this person, or rather the state
and power here spoken of. He is called the man
of sin, to denote his egregious wickedness ; not only
is he addicted to, and practises, wickedness himself,
but he also promotes, countenances, and commands
sin and wickedness in others ; and he is the son of
perdition, because he himself is devoted to certain
destruction, and is the instrument of destroying many
others both in soul and body. These names may
properly be applied, for these reasons, to the papal
state ; and thereto agree also,
2, The characters here given, v. 4.
(1.) That he opposes and exalts himself above all
that is called God, or is worshipped; ancl thus have
the bishops, of Rome not only opposed God's autho
rity, and that of the civil magistrate, who are called
gods, but have exalted themselves above God, and
earthly governors, in demanding greater regard to
their commands than to the commands of God or the
magistrate. (2.) As God, he sitteth in the temple of God, shew
ing himself that he is God. As God was in the tem
ple of old, and' worshipped there, and is in and with
his phurch now ; so the antichrist here mentioned,
is some usurper of God's authority in the Christian
church, who claims divine honours; and to whom
can this better apply than to the bishops.of Rome,
to whom the most -blasphemous titles have been
given, as Dominus Deus noster Papa — Our Lord
God the Pofie; Deus alter in terra — Another God
on earth; Idem est Dominium Dei et Papx—The
dominion of God and the Pope is the same?-
; 3. His rise is mentioned, v. 6, 7. Concerning
which, we are to observe two things :
(1.) There was something that hindered or with
held, or let, until it was taken away. This is sup
posed to be the power of the Roman empire, which
the apostle did not think fit to mention more plainly
at that time; and it is notorious that while this power
continued, it prevented the advances of the bishops
of Rome to that height of tyranny, which soon after
ward they arrived to.
(2. ) This mystery of iniquity was gradually to ar
rive at its height ; and so it was in effect, that the
universal corruption of doctrine and worship in the
Romish Church came in by degrees, and the usurpa
tion of the bishops of Rome was gradual; not at once ;
and thus the mystery of iniquity did the more easily,
and almost insensibly, prevail. The apostle justiy
calls it a mystery of iniquity, because wicked designs
and actions were concealed under false shews and
pretences, at least they were concealed from the
common view and observation. By pretended de
votion, superstition and idolatry were advanced; and
by a pretended zeal for God and his glory, bigotry
and persecution were promoted. And he tells us,

628

II. THESSALONIANS, II.

This mystery of iniquity did even then begin, or did
already work; while the apostles were yet living,
the enemy came, and sowed tares ; there were then
the deeds ofthe Nicolaita,ns, persons who pretended
zeal for Christ, but really opposed him. Pride, am
bition, and worldly interest of church-pastors and
church-rulers, as in DiotrepheS, and others, were
the early working of the mystery of iniquity, which,
by degrees, came to that prodigious height, which
has been visible in the church of Rome.
4. The fall or ruin of the antichristian state is de
clared, v. 8. The head of this antichristian king-
. dom is called that wicked one, or that lawless per
son who sets up a human power in competition with,
and contradiction to, the divine dominion and power
of the Lord Jesus Christ : but as he would thus ma
nifest himself to be the man of sin, so the revelation
or discovery of this to the world would be the sure
presage and the means of his ruin. The apostle as
sures the Thessalonians that the Lord would con
sume and destroy him ; the consuming of him pre
cedes his final destruction, and that is by the Spirit
of his mouth, by his word of command ; the pure
word of God, accompanied with the Spirit of God,
will discover this mystery of iniquity, and make the
power of antichrist to consume and waste away ; and
in due time it shall be totally and finally destroyeH,
and this will be by the brightness of Christ's coming.
Note, The cOmifcg of Christ to destroy the wicked
will be with peculiar glory and eminent lustre and
brightness, 5. The apostle further describes the reign and
rule of this man of sin. Where we are to observe,
(1.) The manner of his coming or ruling, and
working: in general, that it is after the example of
Satan, the grand enemy of souls, the great adver
sary of God and'-man, He is the great patron of
error and lies, the sworn enemy of the truth as it is
in Jesus, and all the faithful followers of Jesus. More
particularly, it is with satanical power and deceit :
a divine power is pretended for the support of this
kingdom, but it is only after the working of Satan;
signs and wonders, visions and miracles, are pre
tended; by these the papal kingdom was first set up,
and has all along been kept up, but they have false
signs to support false doctrines ; and lying wonders,
or only pretended miracles that have served their
cause, things false in act, and fraudulently managed,
to impose upon the people: and'the diabolical deceits
with which the antichristian state has been support
ed are notorious. The apostle calls it all deceivable-
ness of unrighteousness, v. 10. Others may call
them pious frauds, but the apostle called them un
righteous and wicked frauds ; and, indeed, all fraud
(which is contrary to truth) is an impious thing.
Many are the subtle artifices the man of sin has used,
and various are the plausible pretences by which
he has beguiled unwary and unstable souls to em
brace false doctrines, and submit to his usurped do
minion, (2. ) The persons are described, who are his will
ing subjects, or most likely to become such, v. 10.
They are such as love not the truth, that they may
be saved. They heard the truth, (it may be,) but
they did not love it ; they could not bear sound doc
trine, and therefore easily imbibed false doctrines ;
tliey had some notional knowledge of what Was true,
but they indulged some powerful prejudices, and so
became a prey to seducers: had they loved the truth,
they would have persevered in it, and been preserv
ed by it ; but no wonder if they easily parted with
what theynever had any love to. And of these per
sons it is said, that they perish, or are lost : they are
in a lost condition, and in danger to be lost for ever.
For, 6. We have the sin and ruin ofthe subjects as an
tichrist's kingdom declared, v. il, 12.

(1.) Their sin is this ; They believed not the truth,
but had pleasure in unrighteousness : they did not
love the truth, and therefore they did not believe it;
and because they did not believe the truth, there
fore they had pleasure in unrighteousness, or in
wicked actions, and were pleased with false notions.
Note, An erroneous mind and vicious life often go
together, and help forward one another.
(2. ) Their ruin is thus expressed ; God shall send
them strong delusions, to believe a lie. Thus he will
punish men for their' unbelief, and for their dislike
of the truth, and love to sin and wickedness; not
that God is the author of sin, but in righteousnes&he
sometimes withdraws his grace from such sinners as
are here mentioned ; he gives them over to Satan,
or leaves them to be deluded by his instruments ; he
gives them up to their own hearts' lusts, and leaves
Jhem to themselves, and then sin will follow of
course, yea, the worst of wickedness, that shall end
at last hi eternal damnation. God is just when he
inflicts spiritual judgments here, and eternal punish
ments hereafter, upon those who have no love to the
truths of the gospel, who will not believe them, ot
live suitably to them, but indulge false doctrines in
their minds, and wicked practices in their lives and
conversations. 1 3. But we are bound to give thanks al-
way to God for you, brethren beloved of
the Lord, because God hath from the be
ginning chosen you to salvation through
sanctification of the Spirit and belief of the
truth: 14. Whereunto he called you by
our gospel, to the obtaining of the glory of
our Lord Jesus Christ. 1 5. Therefore, bre
thren; stand fast, and hold the traditions
which ye have been taught, whether by
word, or our epistle.
Here observe, • ^
• 1. The consolation the Thessalonians might take
against the terrors of this apostasy, v. 13, 14. For
they were chosen lo salvation, and called to the ob
taining of glory. Note, When we hear of the apos
tasy of many, it is matter of great comfort and joy
that there is a remnant according to the election of
grace, which does and shall persevere ; and espe
cially we should rejoice, if we have reason to hope
that we are of that number. - The apostle reckoned
himself bound in duty to be thankful to God on this
account; we are bound to give thanks to God always
for you. He had often given thanks on their be
half, and he is still abounding in thanksgiving for
them; and there was good reason, because theyTOre
beloved by the Lord, as appeared in this mattw —
their security from apostatizing. This preservation
of the saints is owing,
( 1.) To the stability of the election of grace, v. 13.
Therefore, were they beloved of the Lord, because
God had chosen tfiemfrom the beginning. He had
loved them with an everlasting love. 'Concerning
this election of God, we may observe, [1. ] The eter
nal date thereof — it is from the beginning; not the
beginning of the gospel, but the beginning of the
world, before the foundation of the world,TEph. 1.
4. Then, [2. ] The end to which they were chosen
— salvation, complete and eternal salvation from sin
and misery, and the full fruition of all good. [30
The means in order to obtaining this end — sanctifi
cation ofthe spirit, and belief ofthe truth. The de
cree of election therefore connects the end and the
means, and these must not be separated. We are
not elected of God, because we were holy, but that
we might be holy. Being chosen of God, we must
not live as we list ; but if we are chosen to salvation

II. THESSALONIANS, III.

629

as the end, we must be prepared for it by sanctifica
tion as the necessary means to obtain that end; which
sanctification is by the operation of the Holy Spirit
as the Author, and by faith on our part. There
must be the belief of the truth,.without which there
can be no true sanctification, or perseverance in
grace, or obtaining of salvation. Faith and holiness
must be joined together, as well as holiness and hap
piness ; therefore our Saviour prayed for Peter, that
his faith might not fail, (Luke' 22. 32.) and tor his
disciples, John 17, 17. Sanctify them by thy truth j
thy word is, truth.
(2. ) To the efficacy of the gospel-call, v. 14. As
they were chosen to salvation, so they were called
thereunto by the gospel. Whom he did predesti
nate, them he also called, Rom. 8. SO. The out
ward call of God is by the gospel; and this is ren
dered effectual by the inward operation of the
Spirit. Note, Wherever the gospel comes, it calls
and invites men to the obtaining of glory ; it is a call
to honour and happiness, even the glory of our Lord
Jesus Christ, the glory he has purchased, and the
glory he is possessed of, to be communicated unto
them who believe in him and obey his gospel : such
^hall be with Christ, tp behold his glory, and they
shall be glorified with Christ, and partake, of his
glory. Hereupon there follows,
. (3.) An exhortation to steadfastness and perseve
rance ; Therefore, brethren, standfast, v. 15. Ob-
"Sjerve, he doe's not say, "Ye are chosen to salvation,
j^nd therefore ye may be careless and secure ;" but
therefore stand fast. God's grace in our election
and vocation is so far from superseding our diligent
care and endeavour, that it should quicken and en
gage us to the greatest resolution and diligence.
So the apostle John having told those whom he
wrote to, that they had received the anointing which
should abide in them, and that they should abide in
him, (in Christ,) subjoins this exhortation, Now
\bide in hint, 1 John 2. 27, 28. The Thessalonians
are exhorted to steadfastness in their Christian pro
fession, .or to hold fast the traditions which they had
been taught, the doctrine of the gospel, which had
been delivered by the apostle, by word or epistle.
As yet the canon of scripture was not complete, and
therefore some things were delivered by the apos
tles; in their preaching, under the guidance of the
infallible Spirit, which Christians were bound to ob
serve as coming from God; other things were after
ward by them committed to writing, as the apostle
had written a former epistie to these Thessalonians ;
and these epistles were written, as the writers were
moved by the Holy Ghost. Note, There is no ar
gument from hence for regarding oral traditions in
our days, now that the canon of scripture is com
plete, as of equal authority with the sacred writings.
Such doctrines and duties as were tailght by the in
spired appstles, we must steadfastly adhere to ; but
we have no certain evidence of any thing delivered
by them, more than what we find contained in the
My.scriptures. ,
' 1 6. Now our Lord Jesus Christ himself,
'and God, even our Father, who hath loved
«s, and hath given us everlasting consola
tion and good 'hope through grace, 17.
Comfort your hearts, and stablish you in
every good word and work.
In these words we have the apostle's earnest
prayer for them : in which observe,
1. To whom he prays — to our Lord Jesus Christ
himself, and God, even our Father. We may and
should direct our prayers, not only to God the
Father, through the mediation of pur Lord Jesus
Christ, but also to our Lord Jesus Christ himself;

and should pray in his name unto- God, not only as
his Father, but as our Father in and through him.
2. From what he takes encouragement in his
prayer — from the consideration of what God had
already done for him and them ; Who hath loved us,
and given us everlasting consolation and good hope
through grace, v. 16. Where observe, (1.) The
love of God is the spring and fountain of all the good
we have or hbpe for ; our election, vocation, justifi
cation, and salvation, are all owing to the love of
God in Christ Jesus. (2.) From this fountain in par
ticular all our consolation flows. And the consola
tion of saints is an everlasting consolation. The
comforts of the saints are not dying things; they
shall not die with them : the spiritual consolations
God gives, none shall deprive them of; and God
will not take them away; because he loves them
with an everlasting love, therefore they should have
everlasting consolations. (3.) Their consolation is
founded on the hope of eternal life. They rejoice
in hope of the glory of God, and are not only pa
tient, but joyful, in tribulations ; and there is good
reason for these strong consolations, because the
saints have good hope: their hope is grounded on
the love of God, the promise of God, and the expe
rience they have had of the power, the goodness,
and the faithfulness of God, and it is good hope
through grace; the free grace and mercy of God
are what they hope for, and what their hopes are
founded on, and not on any worth or merit of their
own. 3. What it is that he asks of God for them — that
he would comfort their hearts, and establish them in
every good word and work, v. 17. God had given
them consolations, and he prays that they might
have more abundant consolation. There was good
hope, through grace, that they should be preserved,
and he prays that they might be established: it is
observable now comfort and establishment are here
joined together. Note therefore, (1.) Comfort is a
means of establishment ; for the more pleasure we
take in the word, and work, and ways of God, the
more likely we shall be to persevere therein. And,
(2.) Our establishment in the ways of God is a like
ly means in order to .comfort ; whereas, if we are
wavering in faith, and of a doubtful mind, or if we
are halting and'faultering in our duty, no wonder if
we are strangers to the pleasures and joys of reli
gion. What is it that lies at the bottom of all our
uneasiness, but our unsteadiness in religion ? We
must be established in every good word and work,
in the word of truth and the work of righteousness :
Christ must be honoured by our good works and
good words; and they who are sincere will endea
vour to do both ; and in so doing they may hope for
comfort and establishment, till at length their holi
ness and happiness be completed.
CHAP. III.
In the close of the foregoing chapter, the apostle had prayed
earnestly for the Thessalonians, and now he desires their
prayers, encouraging- them to trust in God, to which he
subjoins another petition'for them, v. 1 . . S. He then pro-
* ceeds to give them commands and directions for correcting
some things he was informed were amiss among them,
v. 6 . . 15. And concludes with benedictions and prayers,
v. 16.. 18.
1. "IT* IN ALLY, brethren, pray for us,
J_ that the word of the Lord may
have /ree course^ and be glorified, even as
it is with you ; 2. And that we may be
delivered from unreasonable and wicked
men: for all men have not faith. 3. But
the Lord is faithful, who . shall stablish
you, and keep you from evil. 4. And we

630

II. THESSALONIANS, III.

have confidence in the Lord touching you,
that ye both do and will do the things
which we command you. 5. And the
Lord direct your hearts into the love of
God, and into the patient waiting for
Christ. In these words observe,
;« I. The apostle desires the prayers of his friends ;
Finally, brethren, pray for us, v. 1. He always
remembered them in his prayers, and would not
have them forget him and his fellow-labourers, but
bear them on their hearts at the throne of grace.
Note, 1. This is one way by which the communion
of saints is kept up, net only by their praying to
gether, or with one another, but by their praying
for one another, when they are absent one from an
other. And thus they who are at a great distance,
may meet together at the throne of grace ; and thus
they who are not capable of doing or receiving any
other kindness, may yet this way do and receive
real and very great kindness. 2. It is the duty of
people to pray for their ministers ; and not only for
their own pastors, but also for all good and faithful
ministers. And, 3. Ministers need, and therefore
should desire, the prayers of their people. How
remarkable is the humility, and how engaging the
example, of this great apostle, who was so mighty
in prayer himself, and yet despised not the prayers
of the meanest Christian, but desired an interest in
them. Observe, further, what they are desired and
directed to pray for ; namely, ,.
(1.) For the success of the gospel ministry ; that
the word ofthe Lord may, have free course, and be
glorified, v. 1. This was the great thing that bless
ed Paul was most solicitous about. He was more
solicitous that God's name might be sanctified, his
kingdom come, and his will be done, than he was
about his own daily bread. He desired that the
word of the Lord, might run, (so it is in the origir
nal,) that it might get ground, that the interest of
religion in the world might go forward and not back
ward, and not only go forward, but go apace. All
the forces of hell were then, and still are, more or
less, raised and mustered to oppose the word of the
Lord, to hinder its publication and success; we
should pray, therefore, that oppositions may be re
moved, that so the gospel- may have free course to
the ears, the hearts, and the consciences of men,
that it may be glorified in the conviction and con
version of sinners, the confutation ofgainsayers, and
the holy conversation ofthe saints. God, who mag
nified the law, and made it honourable, will glorify
the gospel, and make that honourable, and so will
glorify his own name. And good ministers and good
Christians may very well be contented to be little,
to be any thing, to be nothing, if Christ be magni
fied and his gospel be glorified. Paul was now at
Athens, or, as some think, at Corinth, and would
have the Thessalonians pray that he might have as
good success there as he had at Thessalonica, that
it might be as well with others even as it was with
them. Note, If ministers have been successful in
one place, they should desire to be successful in
every place where they may preach the gospel.
(2.) For the safety of gospel ministers. He asks
their prayers, not for preferment, but for preserva
tion — that we may be delivered from unreasonable
and wicked men, v. 2. Note, They who are ene
mies to the preaching of the gospel, and persecutors
of the faithful preachers of it, are unreasonable and
wicked men. They act against all the rules and
laws of reason and religion, and. are guilty of the
greatest absurdity and impiety. Not only in the
principles of atheism and infidelity, but also in the
practice of vice and immorality, and especially in

persecution, there is the greatest absurdity in the
world, as well as impiety. There is need of the
spiritual protection, as well as the assistance, of
godly and faithful ministers, for these are as the
standard-bearers, who are most struck at; and
therefore all who wish well to the interest of Christ
in the world, should pray for them. - For all men
have not faith; many do not believe the gospel;
they will not embrace it themselves, and no wonder
if such are restless and malicious in their endea
vours to oppose the gospel, decry the ministry, and
disgrace the ministers of the word : and too many
have not common faith or honesty ; there is no con
fidence that we can safely put in them, and we
should pray to be delivered from those who have
no conscience or honour, who never regard what
they say or do. We may sometimes be in as much
or more danger from false and pretended friends as
from open and avowed enemies.
II. He encourages them to trust in God. We
should not only pray to God for his grace, but also
place our trust and confidence in his grace, and
humbly expect what we pray for. Observe,
1. What the good is, which we may expect from
the grace of God — establishment, and preservation
from evil ; and the best Christians stand in need of
these benefits: (1.) That God would establish them.
This the apostle had prayed for on their behalf,
(ch. 2. 17.) and now he encourages them to expect
this favour : we stand nd longer than God holds us
up j unless he hold up our goings in his paths, our
fiet will slide, and we shall fall. (2.) That God
will keep them from evil : we have as much need
of the grace of God for our perseverance to the end
as for the beginning of the good work. The evil of
sin is the greatest evil, but there are other evils
which God will also preserve his' saints from — the
evil that is in the world, yea from all evil to his
heavenly kingdom.
2. What encouragement we have to depend upon
the grace' of God; The Lord is faithful. He is faith
ful to his promises, and is the Lord who cannot lie,
who will not alter the thing that is gone out of his
mouth. When once the promise therefore is made,
performance is sure and certain. He is faithful to
his relation, a faithful God, and a faithful Friend ;
we may depend upon his filling up all the relations
he'stands in to his people. Let it be our care to be
true and faithful in our promises, and to the rela
tions we stand in to this faithful God. He adds,
3. A further ground of hope that God would do
this for them, seeing they aid and would do the
things they were commanded, v. 4. The apostle
had this confidence in them, and, that was founded
upon his confidence in God; for there is otherwise
no confidence in man. Their obedience is described
by doing what he and his fellow-labourers had com
manded them ; which was no other thing than the
commandments ofthe Lord : for the apostles them
selves had no further commission than to teach men
to observe and to do what the Lord had commanded,
Matt 28. 20. And as the experience the apostle-
had of their obedience for the time past, was one
ground of his confidence that they would' do the
things commanded them for the time to come; so
this is one ground to hope, that whatsoever we ask
of God we shall receive of him, because we keep his
commandments,. and do those things that are pleas
ing in his sight, 1 John 3. 22.
Til. He makes a short prayer for them, v. 5. It
is a prayer for spiritual blessings. Two things of
the greatest importance the apostle prays for: 1.
That their hearts might be brought into the love of
God, to be in love with God as the most excellent
and amiable Being, the best of all beings ; this is not
only most reasonable and necessary in order to our
happiness, but is our happiness itself; it isa great

II. THESSALONIANS, IH

631

part of the happiness of heaVen itself, where this
love shall be made perfect. We can never attain to
this, unless God by his grace direct our hearts aright,
for our love is apt to go astray after other things.
Note, We sustain a great deal of damage by mis
placing our affections ; it is our sin and our misery
that we misplace our affections upon wrong objects.
If God direct our love aright upon himself, the rest
of the affections will thereby be rectified. 2. That
a patient waiting for Christ might be joined with
this love bf God. There is no true love of God
without faith in Jesus Christ ; we must wait for
Christ, which supposes our faith in him, that we
believe he came once in flesh, and will come again
in glory : and we must expect this second cbmiiig of
Christ, and be careful to get ready for it. There
must be a patient waiting, enduring with courage
ahd constancy all that we may meet with in the
mean time : and we have need of patience, and need
of divine grace, to exercise Christian patience, the
patience of, Christ, (as some read the word,) pa
tience for Christ's sake and after Christ's example.
6. Now we command you, brethren, in
the name of our Lord Jesus Christ, that
ye withdraw yourselves from every bro
ker that walketh disorderly, and not after
the tradition which he received of us. 7,
For yourselves know how ye ought to fol
low us: for we behaved not ourselves dis
orderly among you ; 8. Neither did we eat
any man's bread for nought ; but wrought
with labour and travail night and day, that
we might not be chargeable to any of you:
9ANot because we have not power, but to
make ourselves an ensample unto you to
follow us. 10. For even when we were
with you, this we commanded you, that if
any would not work, neither should he eat.
11. For we hear that there are some which
Walk among you disprderly, working not
at all, but are busy-bodies. 1 2. Now them
that are such we command and exhort by
our Lord Jesus Christ, that with quietness
they work, and eat their own bread.. 13.
But ye, brethren, be not weary in well
doing. 14. And if any man obey not our
Word by this epistle, note that man, and
have no company with him, that he may
be ashamed. 1 5. Yet count him not as an
enemy, but admonish him- as a brother.
The apostle, having commended their obedience
for the time past, and mentioned his confidence in
their obedience for the time to come, proceeds to
give them commands and directions to some who
werefaulty, correcting some things that were amiss
among them. Observe, The best society of Chris
tians may have some faulty persons among them,
and some things that ought to be reformed. Perfec
tion is not to be found on this side heaven : but evil
manners beget good laws ; the disorders that Paul
heard of as existing among the Thessalonians, occa
sioned the good laws we find in these verses, which
are of constant use to us, and all others whom they
way concern. Observe,
I. That which was amiss among the Thessaloni
ans, which is expressed, 1. More generally ; there
were some who walked disorderly, not after the tra
dition they received from the apostle, v. 6. Some

of the brethren were guilty of this disorderly walk
ing ; they did not live regularly, or govern them
selves according to the rules of Christianity, or
agreeably to their profession of religion ; not accord
ing to the precepts delivered by the apostle, which
they had received, and pretended to pay a regard
to. Note, It is required of those who have received
the gospel, and profess a subjection to it, that they
live according to the gospel. If they do not, they
are to be counted disorderly persons. 2. In parti
cular, there were among them some idle persons
and busy-bodies, v. 11. This the apostle was so
credibly informed of, that he had sufficient reason to
give commands and directions with relation to such
persons, how they ought to behave, and how the
church should act toward them.
(1.) There were some among them who were
idle, not working at all, or doing nothing. It does
not appear that they were gluttons or drunkards,
but idle, and therefore disorderly people. It is not
enough for any to say, they do no hurt; for it is re
quired of all persons that they do good in the places
and relations in which Providence has placed them.
It is probable that these persons had a notion (by
misunderstanding some passages in the former epis
tle) concerning the near approach of the coining of
Christ, which served them for a pretence to leave
off the work of their callings, and live in idleness.
Note, It is a great error, or abuse of religion, to
make it a cloak for idleness, or any other sin. If
we were sure that the day of judgment were ever so
near, we must,-notwithstandinK, do the work of the
day in its day, that when our Lord comes, he may
find us so doing. The servant who waits for the
coming of his Lord aright, must be working as his
Lord has commanded, that all may be ready when
he comes. Or it may be, these disorderly persons
pretended that the liberty wherewith Christ had
made them free, discharged them from the services
and business of their particular callings and employ
ments in the world: whereas they were to abide in the
same calling wherein they were called of God, and
therein abide with God, 1 Cor. 7. 20, 24. Industry
in our particular callings as men, is a duty required
of us by our general calling as Christians. Or per
haps the general charity that was then amongChris-
tians to their poor brethren, encouraged some to'live
in idleness, as knowing the church would maintain
them : whatever was the cause, they were much to
blame. (2.) There were busy-bodies among them : and it
should seem, by the connexion, that the same per
sons who were idle, were busy-bodies also. This
may seem to be a contradiction; but so it is, that
most commonly those persons who have no business
of their own to do, or who neglect that, busy them
selves in other men's matters. If we are idle, the
Devil and a corrupt heart will soon find us some
what to do. The mind of man is a busy thing ; if it
be not employed in doing good, it will be doing evil.
Note, Busy-bodies are disorderly walkers, such as
are guilty of vain curiosity, and impertinent med
dling with things that do not concern them, and
troubling themselves and others with other men's
matters. The apostle warns Timothy, (1 Tim. 5.
13. ) to beware of such as learn to be idle, wandering
about from house to house, and are not only idle,
but tattlers also, and busy-bodies, speaking things
which they ought not.
II. The good laws which were occasioned by these
evil manners. Concerning which wemay take notice,
1. Whose laws they are : they are commands of
the apostles of our Lord, given in the name of their
Lord and our's, the commands of our Lord himself.
We command you, brethren, in the name of the
Lord Jesus Christ, v. 6. Again," We command and
exhort you by our Lord Jesus Christ, v. 12. The

632

II. THESSALONIANS, III.

apostle uses words of authority and entreaty ; and
where disorders are to be rectified- or prevented,
there is need of both. The authority of Christ
should awe our minds to obedience, and his grace
and goodness should allure us.
2. What the good laws and rules are. The apos
tle gives directions to the whole church, commands
to those disorderly persons, and an exhortation to
those in particular who did well among them.
(1.) His commands and directions to the whole
church, regard, [1.] Their behaviour toward the
disorderly persons who were among them ; which is
thus expressed, (v. 6. ) to withdraw themselves from
such, and afterward to mark that man, and have
no company with him, that he may be ashamed ; yet
not to count him as an enemy, but to admonish him
as a brother. The directions of the apostle are
carefully to be observed in this matter, how we are
to act to disorderly persons. We must be very
cautious in church-censures and church-discipline.
We must, First, Note that man who is suspected
or charged with not obeying the word of God, or
walking contrary thereto, that is, we must have suf
ficient proof of his fault before we proceed further.
We must, Secondly, Admonish him in a friendly
manner ; we must put him in mind of his sin, and bf
his duty ; and this should be done privately ; (Matt.
18. 15.) then, if he will not hear, we must, Thirdly,
Withdraw from him, and not keep company with
him, that is, we must avoid familiar converse and
society with such ; for two reasons, namely, that we
may not learn his evil ways : for he who follows
vain and idle persons, and keeps company with
such, is in danger of becoming like them. Another
reason is, for the shaming, and so the reforming, of
them that offend : that when idle and disorderly
persons see how their loose practices are disliked by
all wise and good people, they may be ashamed of
them, and walk more orderly. Love therefore to
the persons of our offending brethren, even, when we
hate their vices, should be the motive of our with
drawing from them ; and yet those who are under
the censures of the church, must not be accounted
as enemies; (v. 15. ) for if they be reclaimed and re
formed by these censures, they will recover their
credit and comfort, and right to church-privileges
as brethren. [2.] Their general conduct and be
haviour ought to be according to the good example
the apostle and those who were with him had given
them ; Yourselves know how ye ought to follow us,
v. 7. Those who planted religion among them had
set a good example before them ; and the ministers
of the gospel should be ensatnples to the flock. It
is the dftty of Christians not only to walk according
to the traditions of the apostles, and the doctrines
they preached, but also according to the good exam
ple they set before them ; to be followers of them,
so far as they were followers of Christ. The parti
cular good example the apostle mentions, was, their
diligence, which was so different from that which
was found in the disorderly walkers he takes notice
of ; " We behaved not ourselves disorderly among
you; (v. 7.) we did not spend our time idly, in idle
visits, idle talk,, idle sports." They took pains in
their ministry, in preaching the gospel, and in get
ting their own living. Neither did we eat any man's
bread for nought, v. 8. Though, he might justly
have demanded a maintenance, because they who
preach the gospel may of right expect to live by the
gospel. This is a just debt that people owe to their
ministers, and the apostle had power or authority to
have demanded this ; (v. 9.) but he waved his right
from affection to them, and for the sake of the gos
pel, and that he might be an example for them to
follow, (v. 9.) that they might learn how to fill up
.time, and always be employed in somewhat that
would turn to good account.

(2.) He commands and directs those that lived idle
lives, to reform, and set themselves to their busi
ness. He had given commandments to this purport,
as well as a good example of this, when he was
among them ; Even when we were with you, this we
commanded you, that if any man would not work,,
neither should he eat, v. 10. It was a proverbial.
speech among the Jews, He who does not labour,
does not deserve to eat. The labourer is worthy
of his meat ; but what is the loiterer worthy of? Tt
is the will of God that every man should have a call
ing, and mind his calling, and make a business of it,
and not live like useless drones in the world. Such
persons do what in them lies to defeat the sentence,
In the sweat of thy face shalt thou eat thy bread.
It was not the mere humour ofthe apostle, who was
an active stirring man himself, and therefore would
have every body else to be so too, but it was the
command of our Lord Jesus Christ, that with quiet
ness we work, and eat our own bread, v. 12. Men
ought some way or other to earn then' own living,
otherwise they do not eat their own bread. Observe,
There must be work or labour, in opposition to idle
ness ; and there must be quietness, in opposition to
being busy-bodies in other men's matters. We
must study to be quiet, and do our own business.
This is an excellent but rare composition, to be of
an active yet quiet spirit ; active in our own busi
ness, and yet quiet as to other people's.
(3.) He exhorts those that did well, not to be
weary in well-doing; (v. 13.) " Go on and prosper.
The Lord is with you while you are with him. See
that whatever you do, that is good, you persevere
therein. Hold on your way, and hold out to the
end. You must never give over, or tire in your
work. It will be time enough to rest when you
come to heaven, that everlasting rest which remains
fir the people of God. "
16. Now the Lord of peace himself give
you peace always by all means. The Lord
be with you all. 17. The salulation of
Paul with mine own hand, which is the
token in every epistle; so I write. 18. The
grace of our Lord Jesus Christ be with you
all. Amen.
In this conclusion of the epistle we have the apos
tle's benediction and prayers for these Thessalo-
"nians. Let us desire them for ourselves and our
friends. There are three blessings pronounced upon
them, or desired for them.
1. That God would give them peace. Note, (1.)
Peace is the blessing pronounced or desired. By
peace we may understand all manner of prosperity ;
here it may signify in particular, peace with God;
peace in their own minds and consciences ; peace
among themselves, and peace with all men. (2.)
This peace is desired for them always, or in every
thing; and he desired they might have all good
things at all times. (3.) Peace by all means: that
as they enjoyed the means of grace, they might with
success use all the means and methods of peace too;
for peace is often difficult, as it is always desirable.
(4.) That God would give them peace, who is the
Lord of peace. If we have any peace that is desira
ble, God must give it, who is. the Author of peace
and Lover of concord. We shall neither have
peaceable dispositions ourselves, nor find men dis
posed to be at peace with us, unless the God of
peace give us both.
2. That the presence of God might be with them ;
The Lord be with you all. We need nothing more
to make us safe and happy, nor can we desire any
thing better for ourselves and our friends, than to
have God,'s gracious presence with us and them.

I. TIMOTHY, 1.

633

This will be a guide and guard in every way that we
may go, and our comfort in every condition we may
be m. It is the presence of God that makes heaven
to be heaven, and that will make this earth to be
like to heaven. No matter where we are, if God
be with us; nor who is absent, if God be present
with us.
3. That the grace of our Lord Jesus Christ might
be with them. So1 this apostle concluded his first
epistle to these Thessalonians ; and it is through the
grace of our Lord Jesus Christ, that we may com
fortably hope to have peace with God, and enjoy the
presence of God, for he has made them nigh, that
were afar off. It is this grace that is all in all to
make us happy. This is what the apostle admired
and magnified on all occasions, what he delighted

and trusted in ; and by this salutation or benediction,
written with his own hand, as the token of every
epistle, (when the rest was written by an amanuen
sis,) he took care lest the churches he wrote to
should be imposed on by counterfeit epistles, which
he knew would be of dangerous consequence.
Let us be thankful that we have the canon of scrip
ture complete, and by the wonderful and special
care of Divine Providence preserved pure and vm-
corrupt through so many successive ages ; and not
dare to add to it, or diminish from it. Let us believe
the divine original of the sacred scriptures, and con
form our faith and practice to this our sufficient and
only rule, which is able to make us wise unto salva
tion, through faith which is in Christ Jesus. Amen.

AN

EXPOSITION,

PRACTICAL OBSERVATIONS,

OF THE

FIRST EPISTLE OF ST. PAUL TO TIMOTHY.
Completed by Mr. Atkinson.

HITHERTO Paul's Epistles were directed to churches ; now follow some to particularpersons : two to
''Timothy, one to Titus, and another to Philemon ; all three ministers. Timothy and Titus were evan
gelists, an inferior order to the apostles, as appears by that, (Eph. 4. 11.) Some prophets, some apostles,
some evangelists. Their commission and work was much the same with that of the apostles, to plant
churches and water the churches that were planted ; and accordingly they were itinerants, as we find
Timothy was. Timothy was first converted by Paul, and therefore he calls him his own son in the
.faith: we read of his conversion, Acts 16. 3.
The. tope of these two Epistles, is, to direct Timothy how to discharge his office as an evangelist at Ephe-
sus where he now was, and where Paul ordered him for some time to reside, to perfect the good work
; wliich he had begun there. As for the ordinary pastoral charge of that church, he had very solemnly
committed it to the Presbytery, as appears from Acts 20. 28. where he charges the presbyters to feed,
the flock of God, which he had pur chased with his own blood.

-0J

I. TIMOTHY, I.

CHAP, I.
After the inscription (v. 1, 2.) we have, I. the charge given
to Timothy, v. 3, 4. II. The true end of the law, (v. 5
11.) where he shews it is entirely agreeable to the gospel.
III. He mentions his own call to be an apostle; for which
he expresses his thankfulness, v. 12 . . 16. IV. His dox-
ology, v. 17. V. A renewal of the charge to Timothy, v.
18. And of Hymeneus and Alexander, v. 19, 20.
l.TJAUL, an apostle of Jesus Christ,.by
. X thp commandment, of God our Sa
viour, and Lord Jesus Christ, who is our
Vol. vi. — 4 T,

hope ; 2. Unto Timothy, my own son in
the faith : grace, mercy, and peace, from
God our Father and Jesus Christ our Lord.
3. As I besought thee to abide still at Ephe
sus, when I went into Macedonia, that thpu
mightest charge some that they teach no
other doctrine, 4. Neither give heed to
fables and endless genealogies, whichj mi
nister questions, rather than godlja edifying
which is in faith : so do.

634

1. TIMOTHY, L

Here is,
1. The inscription of the epistle ; from whom it is
sent — Paul an apostle of Jesus Christ, constituted
an apostle by the commandment qfGod our Saviour,
and Lord Jesus Christ. His credentials were un
questionable ; he had not only a commission, but a
commandment, not only from God our Saviour, but
from Jesus Christ : he was a preacher of the gospel
of Christ, and a minister of the kingdom of Christ.
Observe, God is our Saviour, Jesus Christ, who is
our Hope. Observe, Jesus Christ is a Christian's
hope ; our hope is in him, all our hope of eternal
life is built upon him ; Christ is in us the Hope of
gTory, Col. 1. 27. He calls Timothy his own son,
because -he had been an instrument of his conver
sion, and because he had been a son that served him ;
served with him in the gospel, Phil. 2. 22. Timo
thy had not been wanting in the duty and obsen'ance
of a son to Paul, and Paul was not, wanting in the care
and tenderness of a father to him.
2. The benediction is, grace, mercy, and peace,
from God our Father. Some have observed, that
whereas in all the epistles to the churches, the apos
tolical benediction is grace and peace ; in these two
epistles to Timothy, and that cf Titus, it is grace,
mercy, and peace: as if ministers had more need of
God's mercy than other men. Ministers need more
grace than others, to discharge their duty faithfully ;
and they need more mercy than others, to pardon
what is amiss in them : and if Timothy, so eminent
a minister, must be indebted to the mercy of God,
and needed the increase and continuance of it, how
much more do we ministers, in these times, who
have so little of his excellent spirit !
3. Paul tells Timothy what was the end of his
appointing him to this office ; I besought thee to
abide at Ephesus. Timothy had a mind to have
i?one with Paul, was loath to go from under his
wino- ; but Paul would have it so, it was necessary
fir the public service ; / besought thee, says he.
Though he might assume an authority to command
him, yet fir love's sake he those rather to beseech
him. Now his business was, to take care to fix both
the ministers and the people of that church ; Charge
them that they teach no other doctrine than what
they have received ; that they do not add to the
Christian doctrine, under pretence of improving it,
or making up the defects of it ; that they do not alter
it, but cleave to it as it was delivered to them. Ob
serve, (1.) Ministers must not bnly be charged to preach
the true doctrine of the gospel, but charged to
preach no other doctrine. If an angel from heaven
preached any other doctrine, he was an anathema,
Gal. 1. 8.
(2.) In the times ofthe apostles there were at
tempts made to corrupt Christianity ; (we are not
as many, who corrupt the word, 2 Cor. 2. 17.)
otherwise this charge to Timothy might have been
spared. (3.) He must not; only see to it, that he did not
preach any other doctrine, but he must charge
others that they might not add any thing of their
own to the gospel, or take any thing from it, but
tijat they preach it pure and uncorrupt. He must
also take care to prevent their regardmg./aMes and
endless genealogies and strifes bf words. This is
often repeated in these two epistles, (as ch. 4. 7. —
6. 4. 2 Tim. 2. 23.) as well as in the epistle to Titus.
As among the Jews there were some who brought
Judaism into Christianity; so among the Gentiles
there were some who brought Paganism into Chris
tianity, " Take heed of those," says he, " watch
against them, it will be the corrupting and ruining
of religion among you, for these minister questions
rather than edifying." That which ministers ques
tions, is not for edifying ; that which gives occasion

for doubtful disputes, pulls down the church rather
than builds it up. And I think, by a parity of rea
son, eveiy thing else that ministers questions rather
than godly edifying, should be disclaimed and dis
regarded by us, such as an uninterrupted succession
in the ministry from the apostles down to these times,
the absolute necessity ot episcopal ordination, and
the intention of the minister to the efficacy and va
lidity of the sacraments he administers. These are
as bad as Jewish fables and endless genealogies, for
they involve us in inextricable difficulties, and tend
only to shake the foundations of a Christian's hope,
and to fill his mind with perplexing doubts and fears.
Godly edifying is the end ministers should aim at in
all their discourses, that Christians maybe improv
ing in godliness, and growing up to a greater like
ness to the blessed God. Observe further, Godly
edifying must be in faith : the gospel is the founda
tion on which we build ; it is by faith that we come
to God at first ; (Heb. 11. 6.) and it must be ih the
same way, and by the same principle of faith, that
we must be edified. Again, Ministers should avoid,
as much as may be, what will occasion disputes;
and would do well to insist on the great and practi
cal points of religion, about which there can be no
disputes ; for even disputes about great and neces1
sary truths draw off the mind from the main design
of Christianity, and eat out the vitals of religion,
which consist in practice and obedience as well as in
faith, that we may not hold the truth in unrighteous
ness, but may keep the mystery of the faith in a pure
conscience. „S. Now the end ofthe commandment is
charity out of a pure heart, and of a good
conscience, and of faith unfeigned: 6".
From which some having swerved have
turned aside unto vain jangling; 7. De
siring to be teachers of the law; under
standing neither what they say, nor where^
of they affirm. 8. But we know that the
law is good, if a man use it lawfully ; 9.
Knowing this, that the law is not made
for a righteous man, but for the lawless and
disobedient, for the ungodly and for sinners,
for unholy and profane, for murderers of
fathers and murderers of mothers, for man-
slayers, 10. For whoremongers, for them
that defile themselves with mankind, for
men-stealers, for liars, for perjured persons,
and if there be any other thing that is con
trary to sound doctrine ; 11. According to
the glorious gospel of the blessed God,
which was committed to my trust.
Here the apostle instructs Timothy how to guard
against the judaizing teachers, or others who min
gled fables and endless genealogies with the gos
pel. He shews the use of the law, and glory of the
gospel. I. He shews the end and uses of the law : it is in
tended to promote love, for love is the fulfilling of
the law, Rom. 13. 10.
1. The end ofthe commandment is charity, or love,
Rom. 13. 8. The main scope and drift ofthe di
vine law are to engage us to the love of God,_ and
one another; and whatever tends to weaken either
our love to God, or love to the brethren, tends to
defeat the end of the commandment: and surely
the gospel, which obliges us to love our enemies, to
do good to them that hate us, (Matt. 5. ,44.) does
not design to lay aside or supersede a commandment

h TIMOTHY; I.

635

the end whjsreof is love ; so far from it, that, on the
other hand, we are told, that though we had all ad
vantages, and. wanted charity, we are but as sound
ing brass and a tinkling cymbal, 1 Col. 13. 1. By
this shall all men know that ye are my disciples, if
ye loye one another, John 13. 35. Those therefore
who boasted of their knowledge of the law, but used
it only as a colour for the disturbance that they gave
to the preaching of the 'gospel, under pretence of
eeal for the law, dividing the church, and distract
ing it; they defeated that which was the very end
of the commandment, and that is love ; love out of a
pure heart, a heart purified by faith, purified frqm
corrupt affections. In order to the keeping up of holy
love, our hearts must be cleansed from all sinful love ;
ourlove must arise out ofagood conscience kept with
out offence. Those who are careful to keep a good
conscience, from a real belief of the truth of the
word of God, which enjoins it, here called, a faith
unfeigned; those answer the end.of the command
ment. . Here we have the concomitants of that excellent
.grace charity : they are three. (1.) A pure heart ;
there it must be seated, and from thence it must take
its rise. (2.) A. good conscience, which we must
exercise ourselves daily in, that we may not only
get it, but that we may keep it, Acts 24. 16. (3. )
Faith unfeigned must also accompany it, for it is
love without dissimulation : the faith that works by
it, must be of the like nature, genuine and sincere.
Now 'some who set up for teachers of the law,
swerved from the very end of the commandment :
they set up for disputers, but their disputes proved
iain jangling ; set up for teachers, but they pre-
J6nded to teach others what they themselves did not
understand. If the church be corrupted by such
teachers, we must not think it strange, for we see
from the beginning it was so. Observe,
[l.1] When persons, especially ministers, swerve
from the great law of charity — the endof the com
mandment, they will turn aside to vain jangling;
when a man misses his end and scope, it is no won-
ler that every step he takes is out of the way.
X [2.] Jangling, especially in religion, is vain ; it is
unprofitable and useless as to all that is good, and it
is very pernicious and hurtful : and yet many peo
ple's religion consists of little else but vain jangling.
[3.J Those who deal much in vain jangling are
Fond and ambitious to be teachers of others; they
desire, that is, they affect, the office of teaching.
[4.] It is too common for men to intrude into the
office of the ministry, when they are very ignorant
of those things about which they are to speak : they
understand neither what they say, nor whereof they
firm ; and by such learned ignorance, no doubt,
ey edify their hearers very much !
U'2. The use ofthe law ;(y. 8. ) The law is good, if
a man use it lawfully. The Jews-used it unlawful
ly, as an engine to divide the church, a veil to the
malicious opposition they made to the gospel of
.Christ ; they set it up for justification, and so used it
Unlawfully. We must not therefore think to set it
aside, but use it lawfully, for the restraint of sin.
The abuse which some have made of the law, does
not take away the use of it ; but when a divine-ap
pointment has been abused, call it back to its Tight
use, and take away the abuses, for the law is still
very useful as a rule of life ; though we are not un
der it as under a covenant of works, yet it is good to
teach us what is sin and what is duty. It is not
made for a righteous man, it is not made for those
who observe it ; for if we could keep the law, righ
teousness would be by the law ; (Gal. 3. 21.) but it is
made for wicked persons, to restrain them, to check
them, and to put a stop to vice and profaneness.. It
is the grace of God that changes men's hearts ; but
ti»e terrors of the law may bctof use, to tie their

hands and restrain their tongues. A righteous man
does not want, those restraints which are necessary
for the wicked ; or at least the law is not made, pri
marily and principally for the righteous, but for
sinners of all sorts, whether in a greater or lesser
measure, v. 9, 10. In this black roll of sinners, he
particularly mentions breaches of the second table
duties, which we owe to our neighbour ; against the
fifth and sixth commandments, murderers of fathers
and mothers, and man-slayers ; against the seventh,
whoremongers, and them that defile themselves
with mankind ; against the eighth, men-stealers ;
against the ninth, liars. and perjured persons; and
then he closes his account with this, and if there be
any other thing that is contrary to sound doctrine*
Some understand this as an institution of a power in
the civil magistrate to make laws against such no
torious sinners as are specified, and to see those
laws put in execution. .
II. He shews the glory and grace of the gospel.
Paul's epithets are expressive, significant : and fre
quently every one is a sentence ; as here, (v. 11.)
According to the glorious gospel of the blessed God.
'Let us learn from hence,
1. To call God the blessed God, infinitejy happy
in the enjoyment of himself and his own perfec
tions.
, 2. To call the gospel the glorious gosfiel, for soit
is : much of the glory of God appears in the works
of creation and providence, but much more in the
gospel, where it shines in the face of Jesus Christ.
Paul reckoned it a great honour put upon him, and
a great favour done him, that this glorious gospel
was committed to his trust ; that is, the preaching
of it ; for the framing of it is not committed to any
man or company of men in the world. The settling
of the terms of salvation in the gospel of Christ, is
God's own work ; but the publishing of it to the
world is committed to the apostles and ministers.
Note here,
(1.) The ministry is a trust, for the gospel was
committed unto this apostle ; it is an office of trust as
well as of power, and the former more than the
latter ; for this reason ministers are called stewards,
1 Cor. 4. 1.
(2.) It is a glorious trust, because the gospel com
mitted to them is a glorious gospel; it is a trust of very
great importance, God's glory is very much con
cerned in it Lord ! what a trust is committed to
us 1 How much grace do we want to be found faith
ful in this great trust 1
12. And I thank Christ Jesus our Lord,
who hath enabled me, for that he counted
me faithful, putting me into the ministry ;
1 3. Who was before a blasphemer, and a
persecutor, and injurious: but I obtained
mercy, because I did it ignorantly in unbe
lief. 1 4. And the grace of our Lord was
exceeding abundant with faith and love
which is in Christ Jesus. 15. This is a.
faithful saying, and worthy of all accepta
tion, that Christ Jesus came into the world
to save sinners ; of whom I am chief. 1 6.
Howbeit for this cause I obtained mercy,
that in me first Jesus Christ might shew
forth all long-suffering, for a pattern to
them who should hereafter believe on him
to life everlasting. 17. Now untp the
King eternal, immortal, invisible, the only
wise God, be honour and glory for ever an^
ever. Amen. J4

636

I. TIMOTHY, 1.

Here he returns thanks to Jesus Christ for put
ting him into the ministry. Observe,
L It is Christ's work to put men into the minis
try, Acts 26. 16, 17. God condemned the false
prophets among the Jews in these words, I have not
sent these prophets, yet they ran: I have not spoken
to them, yet they prophesied, Jer. 23, 21. Minis
ters, properly speaking, cannot make ministers,
much less can persons make themselves ministers ;
for it is Christ's work, as King and Head, Prophet
and Teacher of his church.
II. Those whom he puts into the ministry he en
ables for it; whom he calls he qualifies. Those
ministers who are no way fit for their work, nor
have ability for it, are not of Christ's putting into
the ministry, though there are different qualifica
tions as to gifts and graces.
III. Christ gives not only ability, but fidelity, to
those whom he puts into the ministry ; He counted
me faithful : and none are counted faithful, but those
whom he makes so. Christ's ministers are trusty
servants, and they ought to be so, who have so great
a trust committed to them.
IV. A call to the ministry is a great favour, for
which those who are so called ought to give thanks
to Jesus Christ ; I thank Christ Jesus our Lord, who
hath put me into the ministry. Now, the more to
magnify the grace of Christ m putting him into the
ministrv, he -gives an account of his conversion.
1. What he was before his conversion; a blas
phemer, a persecutor, and injurious. Saul breath
ed out threatenings and slaughter against the disci
ples ofthe Lord, Acts 9. 1. He made havoc of the
church, Acts 8. 3. He was a blasphemer of God,
a persecutor of the saints, and injurious to both.
Frequently those who are designed for great and
eminent services, are left to themselves before their
conversion, to fall into great wickedness ; that the
mercy of God may be the more glorified in their
remission, and the grace of God in their regenera
tion. The greatness of sin is no bar to our accept
ance with God, no, nor to our being employed for
him, if it be truly repented of.
Observe here,
(1.) Blasphemy, persecution and injuriousness,
are very great and heinous sins, and those who are
guilty of them are sinners before God exceedingly ;
to' blaspheme God is immediately and directly to
strike at God ; to persecute his people is to endea
vour to wound him through their sides ; and to be
injurious, is to be like Ishmael, whose hand was
against every one, and every one was against him :
for such invade God's prerogative, and encroach
upon the liberties of their fellow-creatures.
(2.) True penitents, to serve a good purpose, will
not be backward to own their former condition be
fore they were brought home to God : this good
apostle often confessed what his former life had
been, as Acts H2. 4.— 26. 10, 11.
2.. See the great favour of God to him ; But I ob
tained mercy. This was a blessed but indeed, a
great favour, that, so notorious a rebel should find
mercy with his Prince. If Paul had persecuted the
Christians wilfully, knowing them to be the peqple
of God, for ought I know, he had been guilty of the
unpardonable sin ; but because he did it ignorantly
and in unbelief, he obtained mercy. Note,
(1.) What we do ignorantly is a less crime than
what we do knowingly ; yet a sin of ignorance is a
sin, for he that knew not his Master's will, but did
commit things worthy of stripes, shall be beaten
with few stripes, Luke 12. 48. Ignorance in some
cases will extenuate a crime, though it do not take
it away. (2.) Unbelief is at the bottom of what
.sinners do ignorantly; they do not believe God's
tjireatenings, otherwise they could not do as they do.
(SO For these reasons St. Paul obtained mercy;

But I obtained mercy, because I did it ignorantly,
in unbelief. (4.) Here was mercy for a blasphemer,
a persecutor, and for an injurious person; "but I
obtained mercy, I a blasphemer," &c.
Here he takes notice of the abundant grace of
Jesus Christ, v. 14. The conversion and salvation
of great sinners are owing to the grace of Christ,
his exceeding abundant grace, even that grace of
Christ which appears in his glorious gospel, v. 15.
This is a faithful saying, &c. Here we haye the
sum of the whole gospel, that Jesus Christ came
into the world. The Son of God took upon him our
nature, was made fiesh, and dwelt among us, John
1. 14. He came into the world, not to call the righ
teous, but sinners to repentance, Matt. 9. 13. - His
errand into the world was tq seek and find, and so
save, them that were lost, Luke 19. 10. The ratifi
cation of this is, that it is a faithful saying, and wor
thy of all acceptation. It is good news, worthy of
all acceptation; and yet not too good to be true, for
it is a faithful saying. It is a faithful saying, and
therefore worthy to be embraced in the arms of
faith : it is worthy of all acceptation, and therefore
to be received with holy love, which refers to the
foregoing verse, where the grace of Christ is said to
abound in faith and love. In the close of the verse
Paul applies it to himself; Of whom, lam chief,
Paul was a sinner of the first rank ; "so he acknow
ledges himself to have been, for he breathed' out
threatenings and slaughter against the disciples of
the Lord, &c. Acts 9. 1, 2. Persecutors are some
of the worst of sinners : such a one as Paul had been ;
or, ot whom am I chief , that is, of pardoned sinners
I am chief. It is an expression of his great hu mility ;
he that elsewhere calls himself the least of all saints,
(Ephes. 3. 8.) here calls himself the chief of sinners.
Observe, [1.] Christ Jesus is come into the world; the
prophecies concerning his coming are now fulfilled.
[2.] He came to save sinners, he came to save
those who could not save and help themselves.
[3.] Blasphemers and persecutors are the chief
of sinners, so St. Paul reckoned them. [4.] The
chief of sinners may become the chief of saints ;
so this apostle was, for he was not a whit behind the
very chiefest apostles; (2. Cor. 11. 5.) for Christ
came to save the chief of sinners. [5.] This isa
very great truth, it is a faithful saying ; these are
true and faithful words, which may be depended on.
[6.] It deserves to be received, to be believed by us
all, for our comfort and encouragement:
The mercy which Paul found with God, notwith
standing his great wickedness before his conversion,
he speaks of,
First, For the encouragement of others to repent
and believe ; (v. 16.) For this cause I obtained mer
cy, that in me first Jesus Christ might shew forth
all long-suffering, for a pattern to them who should
hereafter believei' It was an instance of the long-
suffering of Christ, that he would bear so much
with one who had been so very provoking ; and it
was designed for a pattern to all others, that the
greatest sinners might not despair of mercy with
God. Note here, 1. Our apostle was one of the first
great sinners converted to Christianity. 2. He was
converted, and obtained mercy, for the sake of
others as well as of himself; he was a pattern to
others. 3. The Lord Jesus Christ shews great long-
suffering in the conversion of great sinners. 4.
Those who obtain mercy, believe on the Lord Jesus
Christ ; for without faith it is impossible to please
God, Heb. 11. 6. 5. Those who believe on Christ,
believe on him to life everlasting; they believe to
the saving of the soul, Heb. 10. 39. "
Secondly, He mentions it to the glory of God:
having spoken of the mercy he had found with God,

I. TIMOTHY, II.

637

he could not go on with his letter, without inserting
a thankful acknowledgment of God's goodness to
him ; Now unto the King eternal, immortal, invisi-
ble* the only wise God, be honour and glory for
ever and ever. Amen. Observe,
1. That grace which we have the comfort of, God
must have the glory of. Those who are sensible of
their obligations to the mercy and grace of God,
will have their hearts enlarged in his praise. Here
^S' praise ascribed to him, as the King eternal, im
mortal, invisible.
. 2. When we have found God good, we must not
forget to pronounce him great; and his kind thoughts
of us must npt at all abate our high thoughts of him,
but rather increase them. God had taken particu
lar cognizance of Paul, and shewed him mercy, and
taken him into communion with himself, and yet he
calls him the King eternal, &c. God's gracious deal
ings with us should fill us with admiration of his
glorious attributes. He is eternal, without begin
ning of days, or end of life, or change of time. He
is the Ancient of days, Dan. 7. 9. He is immortal,
and tiie Original of immortality ; he only has im
mortality, (1 Tim. 6. 16.) for he cannot die. He is
invisible, for he cannot be seen with mortal eyes,
jjwelling in the light which no man can approach
unto, whom no man hath seen or can see. He is (1
Tim. 6. 16.) the only wise God; (Jude 25.) he only
is .infinitely wise, and the Fountain of all wisdom.
",To him be glory for ever and ever." Let me be
for ever employed in giving honour and glory to
him, as the thousands of thousands do, Rev. 5. 12, 13.
IS. This charge 1 commit unto thee,
son Timothy, according to (he prophecies
which went before on thee, that thou by
them mightest war a good warfare; 19.
Holding faith, and a good conscience;
which some having put away concerning
faith have made shipwreck : 20. Of whom
are Hymeneus and Alexander; whom I
have delivered unto Satan, that they may
learn not to blaspheme.
Here is the charge he gives to Timothy to pro-
ce^din his work with resolution, v. 18. Observe
here, The gospel is a charge committed to the mi
nisters of it ;. it is committed to their trust, to see
that it be duly applied according to the intent and
meaning of it, and the design of its great Author. It
sefms, there had been prophecies before, concern
ing Timothy, that he should be taken into the mi
nistry, and should prove eminent in the work of the
ministry; this encouraged Paul to commit this
charge to him. Observe,
- 1. The ministry isa warfojre, it is a. good warfare
agajnst sin and Satan : and under the banner of the
Lord Jesus, who is the Captain of our salvation,
(Heb. 2. 10.) and in his cause, and against his ene
mies, ministers are in a particular manner engaged.
2. Ministers must war this good warfare; must
execute their office diligently and courageously, not
withstanding oppositions and discouragements.
3. jB(ie prophecies which went before concern
ing Timothy, are here mentioned as a motive
ts stir him up to a vigorous and conscientious dis
charge of his duty ; so the good hopes that others
have entertained concerning us, should excite us to
out duty ; tliat thou by them mightest war a good
viirfdre. r. 19. Holding faith and a good conscience. We
Juust hold both faith and a good conscience ; those
that, put away,a good conscience, will soon make
shipwreck of faith. Let us live up to the directions
of a rene^JBd enlightened conscience, and keep con

science void of offence, (Acts 24. 16.) a conscience
not debauched by any vice or sin, and that will be a
means of preserving us sound in the faith ; we must
look to the one as well as the other, for the mystery
of the faith must be held in a pure conscience, ch. 3.
9. As for those who had made shipwreck of the
faith, he specifies two, Hymeneus and Alexander;
who had made a profession of the Christian religion,
but had quitted that profession; and Paul haM de
livered them to Satan, had declared them to belong
to the kingdom' of Satan, and, as some think/had, by
an extraordinary power, delivered them to be ter
rified or tormented by Satan, that they might learn
not to blaspheme, not to contradict or revile the'dpc-
trine of Christ, and the good ways of the Lord. Ob
serve; The'primary design of the highest censures
in the primitive church, was, to prevent further sin,
and to reclaim the sinner. In this case it was for
the destruction ofthe flesh, that the spirit might be
saved in the day of the Lord Jesus, 1 Cor, 5. 5. Ob
serve, ?
(1.) Those who love the service and work, of Sa
tan, are justly delivered over to the power of Satan ;
whom I have delivered to Satan. (2.) God can, »if
he pleases, work by contraries* Hymeneus" and
Alexander are delivered to Satan, that theyfmay
learn not to blaspheme, whin one would rather think
they would iftarn of Satan to blaspheme the more.
(3.) Those who have put away a good- conscience,
ana made a shipwreck of faith, will not»stick at any
thing, blasphemy not excepted. (4.) Therefore let
us hold faith and a good conscience, if we would
keep clear of blasphemy ; for if we once let go our
hold of these, we do not know where we shaU stop. .
CHAP. II.
In this chapter, St. Paul treats, I. Of prayer, with many rea
sons for it, v. 1 . . 8. II. Of women's apparel, v. 9, 10.
III. Of their subjection, with the reasons of.it, v.Ul . . 14.
IV. A promise given for their encouragement in child-
bearing, v. 15.
1. X EXHORT therefore, that, first of
JL all, supplications, prayers, interces
sions, and giving of thanks, be made for_ all
men ; 2. For kings, and for all that are in
authority; that we may lead a quiet* and
peaceable life in all godliness atid honesty.
3. For this is good and acceptable in the
sight of God our Saviour-; 4. Who will
fiave all men to be saved, and to cpme-jinto
the knowledge of the truth. 5. For there
is one God, and one Mediator between God
and men, the man Christ Jesus; 6. Who
gave himself a ransom for all, to be testified
in due time. 7. Whereunto I am ordained
a preacher, and an apostle, (I speak the
truth in Christ, and lie net,) a teacher of
the Gentiles in faith and verity. 8. I will
therefore that men pray every where, lifting
up holy hands, without wrathjand doubting :
Hgi*c IS ¦?.."*
LA charge given to Christians, to pray for all
men in general, and particularly for all in authority.
Timothy must take care that this was done. Paul
does not send him anyprescribed form of prayer, as
we have reason to think he' would if heliad intended
that ministers should be tied to that way of praying ;
but in general, that they should'make suppmgtions,
prayers, intercessions, and giving of thanks^ sup
plications, for the averting of evil ; prayers, for the
Obtaining of good; intercessions for Others; and
thanksgivings for mercies already received.' Paul

6 35

I. TIMOTHY, II.

thought it enough to give them general heads ; they, ' '
having the scripture to direct them in prayer, and

the Sjairit of prayer poured out upon them, needed
not any further directions. Observe, The design of
the Christian religion was to promote prayer ; and
the disciples of Christ must be praying people. Pray
always with all prayer, Ephes. 6. 18. There must
hp prayers for ourselvesfin the first place ; this is im
plied here ; we inust also pray for all men, for the
world of mankind in general, for particular persons
who need or desire our prayers. See how far the
Christian religion was from being a sect, when it
taught men this diffusive charity ; to. pray, not only
for those of their own way, but for all men. Pray
for kings; (v. 2. ) though the kings at this time were
heathens, enemies to Christianity, and persecutors
of Christians, yet they must pray for them, because
It is for the public good that there should be civil
government, and, proper persons intrusted with the
administration of it, whom therefore we ought to
,pray for, yea, though we ourselves suffer under,
them. ^ For kings ; and all that are in authority, that
is,j;inferior magistrates : we must pray for them, and
we must give thanks for them, pray for their welfare,
and for the welfarp of their kingdoms, and therefore
must not plot against them, that in the peace thereof .
we may have peace,, and* give thanks for them and
for the benefit we have under theirtgovernment ;
tha^TOe may lead a ttqukt and peaceable life in all
godliness and honesty. Here see what we must de
sire for kings — that God will so turn their hearts,
and direct them, and make use of them, that we un
der them may lead a quiet and peaceable life. He
does not say, "that we may get preferments under
them, grow rich, and be in honour and power under
them ;A ho, the top of the ambition of a good Chris
tian, is, to leady£ quiet and, peaceable life, to get
through the world'unmolested in a low private sta-
ijpn. . We ^should desire that we and others may
leafl a peaceable life in all godliness and honesty ;
implying, that we cannot expect to be kept quiet
and peaceable, unless we keep in all godliness and
honesty. Let us mind our duty, and then we may
expect to be taken under the protection both of God
Mid the government. In all godliness and honesty.
Here we have our duty as Christians summed up in
two words ; gpdliness, that is, the right worshipping
of God ; and honesty, that is, a good conduct toward
all men. These two must go together ; we are pot
- truly honest, if we are not godly, and do not render
to God his due ; and we are not truly godly, if we are
not honest, for God hates robbery for bi4mt-offering.,
Here we observe, 1. Christians are to be^men
much given to prayer ; they ought to abound herein,-
and should use themselves to prayers, supplications,
&c. 2. In our prayers we are to have a generous
concern for others as well as Jbr ourselves ; we are
t&pray for all men, and to give thank^for all men ;
and mustiiot confine our prayers or thanksgivings to -
our own persons or families. 3. Prajjer consists of
¦warious* ptirts,! of supplications, intercessions, and
thanksgivings ; for we must pray for the mercies we
want, 'as well as be thankful for mercies already re
ceived; and we are to deprecate the judgments
which our own sins or the sins of others have de
served, 4. All men, yea kings themselves, and
those .who are in authority, are to be prayed for ;
they want our prayers, for they have many diffi
culties to encounter, many snares to which their ex
alted stations expose them. 5. In praying for our
governors, we itake the <most likely course to lead a
peaceable and'quiet life. ,; The Jews at Babylon were
commanded to seekthe peace of the city, whither
thte. Lord had caused them for be carried captives,
and to pray to the Lord forft ; for in the peace there
of they should have peace, Jer. 29, 7. 6. .If we
would lead a peaceable and quiet life, we must live

in all godliness and honesty ; we must do our duty to
God and man. He that will love life, and see good
days, let him refrain his tongue from evil, and his
lips that they speak no guile; let him eschew evil,
and do good; let him seek peace, and ensue it, 1 Pet.
3. 10, 11.
Now the reason he gives for this, is, because this
is good in the sight of God our Saviour ; the gospel
of Christ requires this. That which is acceptable
in the sight of God our Saviour, we should do, and
should abound in. , .,
II. As a reason why we should in our prayers con
cern ourselves for all men, he shews God's love to
mankind in general, v. 4.
1. One reason why all men are to be prayed for,
is, because there is one God, and that God bears a
good will to all mankind. There is one God* (v. 5. )
and one only, there is no other, there can be no other,
for there can be but one infinite. This, one God
will have all men to be saved; he desires not the
death and destruction of any, (Ezek. 33. 11.) but
the welfare and salvation of all. Not that he has
decreed the salvation of all, for then all men would
be saved ; but he has a good will to the salvation of
all, and none . perish but by their own fault, Matt.
23. 37. He will have all to be saved, and to come
to the knowledge of the truth; to be saved- in the
way that he has appointed, and not otherwise. It
concerns us to get the knowledge of the truth, be
cause that is the way to be saved ; Christ is the Way
and the Truth, and so he is the Life.
2. There is one Mediator, and that Mediator gave
himself a Ransom for all. As the mercy of God ex
tends itself to all his works, so the mediation of
Christ extends itself thus far to all the children of
men, that he paid a price sufficient for the salvation
of all mankind ; he brought mankind to stand upon
new terms with God, so that they are not now under
the law as a covenant of works, but as a rule of life ;
they are under grace ; not under the covenant of in
nocence, but under a new covenant ; he gave him
self a ransom. Observe, The death of Christ was
a ransom, a counter-price ; we deserved to have
died ; Christ died for us, to save us from death and
hell ; he gave himself a Ransom voluntarily, a Ran
som for all ; so that all mankind are put hi a better
condition than that of devils. He died to work out
a common salvation : in order hereunto, he put him
self into the office of Mediator between God and
man. A mediator supposes a controversy. Sin had
made a quarrel between us and God ; Jesus Christ is
a Mediator who undertakes to make peace, to bring
God and man together, in the nature of an Umpire
or Arbitrator, a Davs-man who lays his hand upon
us'both, Job 9. 33. He is a Ransom that was to be
i testified in due time; that is, in the Old Testament-
times, his sufferings, and the glory that should fol
low, were spoken of as things to be revealed in the
last times, 1 Pet. 1. 10, 11. And they are accord
ingly revealed, Paul himself having been ordained a
preacher and an apostle, to publish to the Gentiles
the glad tidings of redemption and salvation by Jesus
Christ. This doctrine of Christ's mediation Paul
was intrusted to prSach to every creature; 'Mark 16.
15. He was appointed to be a teacher of the Gen
tiles ; beside his general call to the apostleship, he
was commissioned particularly to preach* to the
Gentiles, in faith and truth, faithfully and truly.
Note, (1.) It is good and acceptable in the sight of God
our Saviour, that we pray for kings and for all men,
and also, that we lead a peaceable and quiet life i
and this is. a very good reason why we should do the
one as well as the other.,, (2.) God has a good will
to the salvation of all ; so that it is not so much) the
want of a will in God to save them, as it is,,a»want of
will in themselves to be saved in; God's wg% "ere

I. TIMOTHY, II.

639

our blessed Lord charges the fault ; Ye will not come
unto me, that ye may have life, John 5. 40. / would
have gathered you, and ye would not. (3.) Those
who are saved must come to the knowledge of the
truth, for that is God's appointed way to save sin
ners ; without knowledge the heart cannot be good ;
if we do not know the truth, we cannot be ruled by
it. (4.) It is observable, that the unity of God is
asserted, and joined with the unity of the Mediator ;
and the church of Rome might as well maintain a
flurality of gods as a plurality of mediators. (5.)
le that is a Mediator in the New Testament sense,
gave himself a Ransom. Vain then is the pretence
of the Romanists, that there is but one Mediator of
satisfaction, but many of intercession ; for, according
to St. Paul, Christ's giving himself a Ransom, was
a necessary part of the Mediator's office ; and indeed
this lays the foundation for his intercession. (6.)
St. Paul was ordained a minister, to declare this to
the Gentiles, that Christ is the one Mediator be
tween God and men, who gave himself a Ransom
for all. This is the substance of which all ministers
are to preach, to the end of the world ; and St. Paul
magnified his office, as he was the apostle of the
Gentiles, Rom. 11. 13. Lastly, Ministers must
preach the truth, what they apprehend to be so, and
they must believe it themselves ; they are, like our
apostle, to preach in faith and verity, and they must
also be faithful and trusty.
III. A direction how to pray, v. 8.
1. Now, under the gospel, prayer is not to be con
fined to any one particular house of prayer, but men
must pray every where : no place is amiss for prayer,
no one place more acceptable to God than another,
John 4. 21. Pray every where. We must pray in
our closets, pray in our families, pray at our meals,
pray when we are on journeys, and pray in the
solemn assemblies, whether more public or private.
2. It is the will of God, that in prayer we should
lift up holy hands ; lifting up holy hands, or pure
hands, pure from the pollution of sin, washed in the
fountain opened for sin and uncleanness ; I will wash
my hands, &c. Ps. 26. 6.
3. We must pray in charity ; without wrath, or
malice, or anger at any person.
4. We must pray in faith, without doubting; (Jam.
1. 6.) or, as some read it, without disputing; and
theft it falls under the head, of charity.
9. In like manner also, that women adorn
themselves in modest apparel, with shame-
facedness and sobriety ; not with broidered
hair, or gold, or pearls, or costly array ; 10.
But (which becometh women professing
godliness) with good Works. 1 1. Let the
woman learn in silence with all subjection.
12. But I suffer not a woman to teach, nor
to usurp authority over the man,>but tox.be
in silence. 13. For Adam was first formed,
then Eve. 14. And Adam was' not de
ceived; but the woman, being Received,
was in the transgression. 15. Notwith
standing, she shall be saved in child-bear-
ihg^fthey continue in faith and charity and
holiness with sobriety.
Here is a*charge, that women who p*ofess the
Christian religion, should be modest, sober, silent,
and submissive, as becomes their place.
1. They must be very modest in their apparel,
not affecting gaudiness, gaiety, or costliness ; (you
may read the vanity of a person's mind in the gaiety
and gaudiness of their habit;) because theyhavS*
netter ornaments with which they should adorn

themselves, as becomes women professing godRniss,-
with good wdrks. Note, Good works are the best
ornament ; these are, in the sight of Gbd, of great
price. Those that profess godliness; should, in their
dress, as well as other tilings, act as becomes their
profession ; instead of laying out their money on fine
clothes, they must lay it out in works of piety and
charity, which are properly called good works.
2. Women must learn— learn the principles of
their religion, learn Christ, learrr the scriptures ;
they must not think that their s%x excuses them
from that learning which is necessary to sifvation.
3. They must be silent, submissive, and subject,
and not usurp authority. The reason given, is, be
cause Adam was first formed, then Eve pat of him,
to denote her subordination to him, and dependence
upon him ; and that she was made for him, to be a
help-meet for him. And as she was last in the crea
tion, which is 'the one reason for her subjection ; so
she was first in the transgression, and that is another
reason. Adam was not deceived, that is, not.first ;
the serpent did not immediately set uponfhim, but
the woman was first in the transgression ; (2 Cor..
11. 3.) and it was "part of the sentence, Thy desire
shall be to thy husband, and he shall rule over thee,
Gen. 3. 16. *
f But it is a word of comfort, (x;. 15. ) that they who
continue in sobriety, shall be saved in child-blaring,'
or With child-bearing. The Messiah, who was born
of a woman, should break the serpent's head ; (Gen.
3. 15.) or, the sentence which they are under for
sin, shall be no bar to their acceptance with (JShrisk
if they continue in faith, and charity, and holiness,
with sobriety.
Here we observe, (1.) The extensiveness of the
rules of Christianity ; they reach not only to men,
but to women, not only to their persons, but also to
their dress, which must be modest, like their sex ;
and to their outward deportment and behaviour, it
must be in silence, with all subjection. (2.) Women .
are to profess godliness as well as men ; forthey are
baptized, and thereby stand engaged to exercise
themselves to godliness ; and, to their honour be it
spoken, many of them were eminent professors of
Christianity in the days of the apostlfes, as the book
of Acts will inform us. (3.) Womeji being more in
danger of exceeding in their apparel, it was more
necessary to caution them in this respect. (4.j) The
best ornaments for professors of godliness, are, good
works. ' (5.) According to St. 'Paul, women must be
learners, and are nbt allowed to be public teachers
in the church : for teaching is an office of authority ;
whereas she must not usurp authority over the man,
but is to be in silence. ''But, notwithstanding this;
prohibition, good women may and ought to teach1*
their children at home the principles of religion.
Timothy from a child had known the holy scriptures ;
and who should teach him but his mother and grand
mother? 2'Tim. 3. 15. Aquila and his wifePrhf-
cilla expounded unto Apollos the way of God more
perfect^ ; but then they did it privately, for they
took him unto them, Acts 18. 26. (6.) Here are
two very good reasons given for the man's authority
over the woman, and her subjection to the man, v. ,
13, 14. Adam was first formed, then Eve ; she was'
created for the man, and not the man for the wo
man ; (1 Cor. 11. 9.) then she was deceived, and
M-ought the man into the transgr^.sionP"*Els;M
/Though the difficulties and danj^s of child-bearing-
^re many and great, as they are part pf the punish
ment inflicted on the sex^for Eve*>s transgression, yet
here is much for her support and encouragement';
¦notwithstanding she sham'be saved, &c. . Though in
sorrow, yet sheshall bring^forth, andie a living mo
ther of living children ; .with this proviso, that they
continue in- faith, and charity, and holiness, with so
briety : and women under the circumstance of child-

640

I. TIMOTHY, in.

bearing should by faith lay hold on this promise for
their support in the needful time.
CHAP. III.
In this chapter, our apostle treats of church-officers. And, I.
He gives us the qualifications of a person to be admitted to
the office of a bishop, v. 1..7. II. He gives us the qualifica
tions of deacons; (v. 8. . 10.) and of their wives: (v. 11.)
again ofthe deacons, v. 12. . 13. III. He gives us the rea
sons of his writing to Timothy, whereupon he speaks ofthe
»d^urch and the foundation- truth professed therein, v. 14,
tb the end. r
1 . npHIS is a true saying, If a man desire
_, JL the office of a bishop, he desireth a
good work. 2. A bishop then must be
blameless, the husband of one wife, vigi
lant, sober, of good behaviour, given to hos
pitality, apt to teach; 3. Not given to
wine, no striker, not greedy of filthy lucre ;
but patient, not a brawler, not covetous ;
4.*t)ne that ruleth well his ownhouse, hav
ing his children in subjectitm with all gra
vity ; 5. (For if a man know not how to
rule his own house, how shall he take care
of the church of God ?) 6. Not a novice,
lest, being lifted up with pride, he fall into
the condemnation of the devil. 7. More
over ?<Bhe must have a good report of them
who are,without ; lest he fall into reproach
and the snare of the devil.
The two epistles to Timothy, and that to Titus,
contain a scripture- plan of church-government, or a
direction to ministers. Timothy, we suppose, was
an Evangelist who was left at Ephesus, to take care
of those whom the Holy Ghost had made bishops
'there, that is, the presbyters, as appears by Acts
20. 28. where the care of the church was committed
to the presbyters, and they were called bishops. It
seems, they were very loath to part with Paul, es
pecially because he told them, they should see his
face no more, (Acts 20. 38.) for their church was
but newly planted, they were afraid Of undertaking
the care of its, apd therefore Paul left Timothy with
them to set them in order.
And here we have the character of a gospel-mi
nister.* whose office it is, as a bishop, to preside in a
r/articular congregation of Christians ; If a man de
sire the office of a bishop, he desires a good work, v.
J. The ministry is a work. However the office of
ia bishop may be now thought a good preferment,
then it was thouglit a good work. Observe,
(1.) The office of a scripture-bishop is an office of
divine appointment, and not of human invention ;
the ministry iSnot a creature of the state, and it is
pity that the minister should he at any time the tool
of. the state. The office of the ministry was in the
church .before the magistrate countenanced Chris
tianity, for this office is one of the great giftS Christ
has bestowed on the church, Ephes. 4. 8, 11. (2.)
This office of a Christian-bishop is a work which
requires diligence and .application*: the apostle re
presents it under the notion and character of a Work;
not of' great honour and advantage, for ministers
should always'look more to their work than to the
honour and advantage of their office. (3.) It is a
good work, a work of the*greatest importe^fe, and
designed for the greatest gocfd : the', ministry'is con
versant about no lower concerns than the life and
happiness of immortal souls ; it is a good work, be
cause designed to illustrate tiie divine perfectisns in
bringing many sons into glory ; the ministry is ap
pointed to open men's eyes, and to turn them from

darkness to light, and from the power of Satan onto
God, &c. Acts 26. 18. (4.) There ought to he an
earnest desire of the office, in those who would be
put into it ; if a man desire, he should earnestly de
sire it, for the prospect he has of bringing greater
glory to God, and of doing the greatest good to the
souls of men by this means. This is the question
proposed to those who offer themselves to the mi
nistry of the church of England; "Do you think
you are moved by the Holy Ghost to take upon you
this office?"
In order to the discharge of this office, the doing
of this work, the workman must be duly qualified.
1. A minister must be blameless ; he must not he
under any scandal ; he must give as little occasion
for blame as can be, because that will be a prejudice
to his ministry, and will reflect reproach upon his
office. 2. He must be the husband qfone wife; not hav
ing given a bill of divorce to one, and then taking
another, or not having many wives at once, as at
that time was too common both among Jews and
Gentiles, especially among the Gentiles.
3. He must be vigilant and watchful against Satan,
that subtle enemy; he must watch over himself,
and the souls of those who are committed to his
charge, of whom having taken the oversight, he
must improve all opportunities of doing them good,
A minister ought to be vigilant, because our adver
sary the Devil goes about like a roaring lion, seek
ing whom he may devour, 1 Pet. 5. 8.
4. He must be sober, temperate, moderate in all
his actions, and in the use of all creature-comforts.
Sobriety and watchfulness are often in scripture put
together, because they mutually befriend one ano
ther ; Be sober, be vigilant.
5. He must be oigood behaviour, composed and
solid, and not light, vain, and frothy.
6. He must be given to hopitality ; open-handed
to strangers, and ready to entertain them according
to his ability, as one who does not set his heart upon
the wealth of the world, and who is a true lover of
his brethren.
7. Apt to teach. Therefore this is a preaching
bishop whom Paul describes, one who is both able
and willing to communicate to others the knowledge
which God has given him ; one who is fit to teach,
and ready to take all opportunities of giving instruc
tion ; who is himself well instructed in the things, of
the kingdom of heaven, and is communicative of
what he knows to others.
8. No drunkard ; not given to wine. The priests
were not to drink wine when they went in to minis
ter, (Lev. 10. 8, 9.) lest they drink and pervert the
law. 9. No striker; one who is not quarrelsome, or apt
to use violence to any, but does every thing with
mildness, love, and gentleness. The servant of the
Lord must not strive, but be gentle towards all, &c.
2 Tim. 2. 24.
10. One who is not greedy of filthy lucre; who
does not make his ministry to trucMe to any se-
culan. design or interest; who -uses no mean, base,
sordid wa^ of getting money ; who is dead to the
wealth of this world, lives above it, and makes it ap
pear he is so.
11. He must be patient, and not a brawler; of a
mild disposition. Christ, the great Shepherd and
^Bishop of souls, is so. Not apt to be angry or quar
relsome, as not a striker with his hands, so not a
brawler with his tongue ; for how shall men teach
others to govern their tongues, who do not make
consciencefof keeping them under good government
themselves? ~
12. Not covetous. Covetousness is bad in any, hut
itfis worst in a minister, whose calling leads him to
| converse so much with another worldV

I. TIMOTHY, 'III.

641

13. He must%e one who keeps his family in good
order i that rules "Bell his own house, that he may set
a good example to other masters of families, to do so
too; and that he may thereby give a proof of his
ability to take care ot the church of God ; For ifb.
. man know not how to rule his own house, how shall
he take tare of, the church qfGod. Observe, The
families ofjjMiiisterS ought to be examples 'of good
tofell otherfamities. Ministers must hqiie their chil
dren in subjection; then it is the duty of ministers'
children to submit to the instructions that are given
them. With all gravity,' The best way to keep
inferiors in 'subjection, is, to be grasre with them.
Not having his children' ui subjection with all auste-
rity/hut with all gravity. . * i r
• lit He must not be a novice'; not,one newly
fcrouf ht to the Christian religion ; or not'bne who is
but meanly instructed, in it, who 'knows no more of-
rEligion than the surface of it; for such a one-is apt
to beiifted up with pride: the more ignorant men
fre, the moue proud they are. Lest^beiag lifted up
With pride, he fatfi into the* condemnation of the
Devil. The devils fell through pride, which is a
J odd reasonwhy we should take heed of pride, be-
ause it is a sin thatf turned angels into devils.
tl5. He must be of good reputation* among his
ighbours,*and under no reproach from former
• conversationa ; for the Devil will make use of that to
insnare others, and work iii them an aversion to the
doctrine of Christ, preached by those who have not
had a good report. « ¦ ¦
h Now -upon the whole, havingjrbriefly gone through
the qualifications of a gospeU-bishop,. we may, (1.)
With great reasomcry out, as St. Paul does* Who is
tufficientfor these things ? 2 Cbr. 2. 16. Hie labor,
hoc opus — This is a work indeed. What piety, A^hat
prudence, what zeal, what courage, what faithfal-
ness, what watchfulness over ourselves, tiur lusts,
' Mipetites, and passions, and over those under our
charge ; I say^what holy (Svatchfulness is necessary
in this work ! \2.) Have not the best qualified and
the most faitjjfuwfuid conscientious ministers jUst rea
son to complain against themselves, that so much is
requisite by way of qualification, and* so much Work
isnecessary to be done ? And, alas ! how far short
dothe best come of what they should be, and what
they should do ! (3.) Yet let those bless God, and
be thankful, whom-the Lord-has enabled, and count
ed faithful, putting them into the ministry : if God
isjjlegsed to make any, in some degree, able and
faithful, let him have the praisjLand glory of it. (4.)
For thejencouragement of all faithful ministers, we
have Christ's gracious word of promise, Lo, I am
with you alway, even unto the end of the world,
Matt 28. 20. And if he be with us, he will fit us
' far our work in some measure, and carry us through
jhe difficulties of it with comjprt, graciously pardon
tar imperfections, and Reward our faithfulness with
a*i$rown,of glqry that fadeth not away, 1 Pet 5. 4.
-8. Likewise Must the deacons be grave,
ikjJ doirole-tbngued, not given to much
wine, not greedy of filthy lucre ; 9. Hold*
ing-ihetoystery of th©. faith in a pure coh-
¦ scisnee. 10. And let these also first be
proved ; theli let them use the office of a
deacon, being found blameless. 1 1 . Even
,'Sa must, their wives be grave, not slandey-
ers,*sober, faithful in all things. 12. Let
$e deacons be the husbands of one wife,
ruling their children and tbeir own houses
WfJlh 13. For they that have usqda.the
office of a deacon well purchase to them-
Vol. vi.— 4 M

selves a good degree, and great boldness in
the faith which is in Christ Jesus.
. 1. We ha.ve here the character of deacons : these
had the care of the temporal concernsof the church,
that is, the maintenance of the ministers and provi>
sioif for the poor : thej-.served tables, while the mi
nisters or bishops gave themselves only to the mi
nistry of the word and«grayer, Acts 6. 2, 4. Of the
institution of this officerwith that which gave occa
sion to it, you have an accqunt in Acts 6. 1—7. Now
it was requisite that the deacons shquld'have a good
character}' because they were assistants to the mi
nisters, appeared and acted publicly-, and had a great
trust reposed in them. Thej^nust be grave; gra
vity becomes all Christians,, but especially those who
are in office in the ^church. Not double-tongued ;
that will say one thing to one, and another thing to
another, according as their interest leads them :, a
double tongue comes from a double heart ; flatterers
and_. slanderers are double-tongued/ '_ Not given to
much wine ; for that is a great disparagement to any
man, especially to*a Christian, and one in office, un-
fitsmen for business; opens the door to many temp
tations. Not greedy of filthy lucre : this would es-
'peciallgf *be bad in the deacons, who were intrusted
with the church's money, and, if the/ were covet
ous and gretedy of filthy lucre, would be tempted to
i embezzle it, and conyert that to their own use which
was intended for the public service. -Hafding.the
mystery of faith in a. pure. conscience, v. 9. Note,
The mystery of faith is best held ii) a pure con
science. The practical love of truth is the most pow
erful preservative from < error and delusion.. If we
keep § pure conscience, take heed of every thing
that debauches conscience, 'and draws them away
from God, that will preserve in our souls*fche mys
tery of ^fai|h. Let these also first be proved, v. 10;
It is not fit that the public trusts should be lodged in
the .hands of any, till they are first proved, and
found fit for* the business they are to be intrusted
with ;¦ the soundness of their judgments, their zeal
for Christ, and the blamelessness of their conversa
tion, must be proved.
2. Their wives likewise must have a good cha*
racter ; (v. 11.) they must be of a grave behaviour,
notslanderers, t^le-bearers, carrying stories to make
mischief and sow discord; they must be sober and
faithful in all things, not given to any excess, but
trusty in all that is committed to them. All who are
related to ministers, must double their care to walk
as becomes the gospel of Glfrist, lest, if they in any
thing walk disorderly* the ministry be blamed. >. As
he said before of the bishops or ministers, so here
of the deacons, they must be the husband of one
wife, such as had not put away their wives, upon
dislike, and married others; they must rule their
children and'their own houses welt-} families of mi
nisters should be examples to other families. And
the reason why the deacons must be thus qualified,
is, (v. 13.) because, though the office of a deacon be '
of an inferior degree, yfifc'it is a step toward the
higher degree ; aijjji they who had served tables well
the church miglirXee cause afterward to discharge
from that service, and prefer to serve in preaching
the word and in prayer. Or it may be meant of the
good reputation that a man would gain by his fide
lity in this office ; they will purchase tq themselves
great boldness in. the faith that is in Jesus Christ.
Observe, (1.) In the primitive church there were
but two- orders of ministers or officers, bishops and
deacons, Philip. 1. 1. After-ages have invented the
rest The office of the bishop, presbyter, pastor, or
minister, was confined to prayer and to the ministry
of the word; and the office of the deacon was con-
. fined to, or at least principally conversant' about,
serving tables. Clemens Romanus, in his epistle to

642

I. TIMOTJfY, II.

the Christians, (chafcl% 44. ) speaks .yery fully and .
to this effect; tiiat the apostles; foreknowing,

by our Lord Jesus Christ, that there would arise in
the Christian church, a controijersy abouf the name
Episcopacy, appointed the forementioned orders,
bfehops and deacons. (2.) The scripture-deacon's
main employment was, to serve tables, and not to
preach or baptize. It is true, indeed, Philip did
preach and baptize many in Samaria, (Acts 8.) but?
you read he was an evangelisti (Acts 21. 8.) and he
might preach and baptize, and perform any other
part ofthe ministerial office, under that character :
but still the design of the deacon's office was, to mind
the temporal concerns' of the church, such as the
salaries ofthe ministers, and providing for the poor.
(3.) Several qualifications were very necessary,
even for these inferior officers ; The deacons must
be grave, §cc. (4'.) Some trial should be made, of
person's qualifications before they are admitted into
office in the church, ot have any trust committed to
theijij Let these also first be proved. (5.) Integrity
and uprightness in an inferior office, are the wgy'to
be preferred to a highejvstatisn in the church ; They
purchase to themselves a good -degree. (6.) This
will also give a msCn great boldness in the faith,
whereasa want of integrity and uprightness will make
aman timorous, and ready to tremble at his own
shadow ; The wicked fieeth wheri'jno man pursueth,
but the righteousTire bold as a lion, Prov. 28. 1.
14. These things wrife I unto thee, hop
ing tb come unto thee shortly: 15. But if
I tarry lonJf,,that thou mayest know how
thou oughtest to behave thygelf in the "house
of God, which is thei church of the living
God, the pillar and ground of the truth.
16. And "without controversy grea>t is the
mystery of godliness: God was manifest
in the flesh, justified in the Spirit, seen of
angels, preached'unto the Gentiles, believed
on in the world, redtaved up into glory.
He concludes the chapter with a particular direo*
tion to Timothy.
I. ¦ He hoped! shortly to come to him, to give him
further directions and assistance in his work* and to
see that' Christianity was well planted, and took root
well, at Ephesus; he therefore wrote the more
briefly to him." But,
II. He wrote lest he should tarry long, that he
might know how to behave himself in the house, of
God, how to conduct himself as became an evange
list, and the<*apostle's substitute. Observe, Those
who are employed in the house of God, must see to
it, that they behave themselves well, lest they bring
reproach upon the housfe of*God, and that worthy
name by which they arejcalled. Ministers ought to
behave themselves well, and to look not only to their
praying and preaching, but to their behaviour : their
office binds them-, to their good behaviour, for any
behaviour will not do in this case,, Timothy must
know how to behave himself, not only in the parti
cular church where he was now appointed to reside
for some time, but, being an evangelist, and the
apostle's substitute, he must learn how to behave
himself in other churches, where he should in like
manner be appointed to reside for some time ; ^nd
therefore it is not the church of Ephesus, but the
Catholic church, which is here called the house qf
God, which is the church of the living God. . Ob
serve here,
1, God is the living God ; he is the Fountain Of
life, he is Life in himself, &nd he gives life, breath,
and all things, to his creatures ; in him we live, and
move, and have our being, Ae*ts 17. 25, 28. I

2. The church is the house of Qod; he gwfjUs
there ; ihe Lord has chosen Zion, to dwell therer;
" This is my rest, here will I dwell, for I have
chosen it ;" .there may wesee- God's power ^and
glory, Ps. 63. 2.
It is the great support of the church, that it is the
church of the living God, the vtrue God iffOpposi-
tion to fake gods, ..dumb and dead idols; the pillar
and ground^! truth i ; that is, either, *. "¦>*
(1.) The church itself; that is, the pillar and
ground of truth. .Not that the authority ofthe script, ,
tures depends upon that of the church, as the pa
pists pretend, fjjr truth is the pillar and ground ofj
the church; but the churc% holds foijth the scrip! ;-
ture and the doctrine of Christ, as the pillar; to '
which a proclamation is affixed, holds forthJthe
proclamatiwi ; Even to the principalities and powers^
in heavenly places is made known by the church the
.manifold-wisdom of God, Eph. 3. 10.
(2.) Others understand it of Timothy." He* not
he himself only, but he as an eijangelvst, he and
other faithful ministers), aye the pillars and ground
of truth ; it is their business to maintain, hold up,
"and pijblisji, thewtruths of Christ in the church, -"It
is saidof th^,apostles, that they seemed to be pillars,'.
Gal; 2. 9. *
[1.] Let us be diligent and impartial .in our own
inquiries .after .truth ; let us bujithe truth at any
rate, and not think much o"f any pains to discover it,
[2.] Let us be careful to keep and preserve it;
"Buy the truth, and sell it not, (Prov. 23. 23.) do4
not part with it,on anyjconsideration." [3.] Let us.
take care to publish it, and to transmit it safe afftl
uncorrupted unto posterity. [4.] When-jthe'churchA
ceases to be the'pillar and ground bf truth, we may
and ought to forsake her; for our regard to truth
should be greater than our regard Aa the church ; :
we are no longer obliged to continue in the church .
than she contKiues'to Be the pillar and ground of
truth. Now what, is the truth which the«*churches»and,
ministers are the pillars and grounds of ? He tells
us, (v. 1(5.) that withqut controversy great is the
mystery of godliness. The learned,, Camero joins
this with .what goes*before, and then it runs thus,
" The pillar and ground of the truth ; and without
controversy great is the mystery of godliness."
He supposes this mystery to be the pillar, &c. Ob
serve, First, Christianity is a mystery, a mysterytthat
could not have been found out by reason or the lighjt
of nature, and cannot- be comprehended by reason,
because it is ''above reason, though not contrary
thereto. It is a mystery, not of philosophy or spe
culation; but, Secondly, It isa mystery of godliness,
designed to promote godliness; and herein it exceeds
all the mysteries ofthe Gentiles. Thirdly, It is a
revealed mysteiiy, not*hut up and sealed^; and it .
does not cease to be a mystery, because now ih1 part
revealed. Now what is the mystery qf godliness? It is
Christ; and here .are six things concerning Christ,
which make up the mystery of*godliness. ' ..
1. That he is God manifest in the ffesh ; God wis
manifest in the flesh. This proves that he is God,
the eternal Word, that was made flesh, andswas
manifest in the flesh. When God was to be mani
fested to man, he was pleased to manifest himself in
the incarnation of his own Son ; The word was made
flesh, John 1. 14. . ,'
2. He' is justified in the Spirit. Where&SJKe was
reproached as a sinner,, and put to death as a male
factor, he was raised again by the Spirit, andso.was
justified from all calumnies with which he was load
ed. H? was made Sin for us, and was delroeredfof
our offences; but, being raised again, h&was*jus-
tified ih the Spirit j- it was made to appear that his

I. TIMOTHY, IV.

'643

sacrifice was accepted, and so he;rose again for our
justification, as he was delivered for our offences,
Rom. 4. 2A Hg was put to death in the fiesh, but
quickened by the Spirit, -1 Pet. 3. 18. ' >
, 3. *le was seen of angels. Theyworshipped him,
(Heb,. 1. 6. ) they attended his incarnation, his temp
tation, his agopfj , hi&death, his resurrection, his as
cension ; thisis much to' his honour,<and shews what
a*nighty interest he has in the upper world, that
.^angels ministered to him, for he is the Lord of an-
•gels. ' ,-,..*'
4. He is preached unto the Gentiles. This is ^
great past m the mystery of godliness, that Christ
was^teffered to the Gentiles a Redeemer and Sa
viour; that whereas, before, salvation, was of the
Jews, the partition- wall was now token, down, and
the Gentiles were taken in ; / have set thee to be a
^Aght ofthe Gentiles, Acts 13. 47. -^
5. That he was believed on in the worlds so that
he was not preached in vain. Many. of the Gentiles
welcomed the gospel which the' Jews rrejected.
Who would have thought that the world, which lay
in wickedness, should have Delieved in the Sdn of
God, should have taken him to be their Saviour,
who was himself, crifcified at Jerusalem. But, not
withstanding all the prejudices they laboured under,
he was believed on, 8cc.
6. He was received up into glory : in his ascen
sion. This indeed was before he was believed on in
the world ; but it is put last, because it was the crown
_of h's exaltation, and because it is not only his as
cension that is meai^t, but his sitting at the right
hand of God, where he ever limes, makmg interces
sion, and*has all power, both in heaven^and earth
and because»an {he apostasy, of .which he treats in
the following chapter, his remaining in heaven
would be denied by those who pretend to bring him
down omtheir altars in the consecrated wafers. Ob-
iterve, (1. ) He who was manifest in flesh, was God, really
¦and truly God ; God by nature, and not only so
by office, for this Snakes it to be a mystery. (2.)
Gpd was manifest in flesh, real flesh ; forasmuch as
children are partakers of flesh 'and blood, he also.
himself likewise, took part of the same, Heb. 2. 14.
And what is more amazing, be was manifest in the
flesh, after all flesh had corrupted hjg way, though
he himself was holy firom .the womb. (3.) Godli
ness is a mystery in all its parts and branches, from
the beginning to the end, from Christ's incarnation
to- ml ascension. (4.) It being a great mystery, we
|hoii)d rather humbly adore it, and pjously believe
it, than curiously prv into it, or be too positive in
our explications of it, and determinations about it,
Wither than the holy scriptures have revealed ,it
«o us.
CHAP. IV.
St. Paul here foretells, I. A dreadful apostasy, v. 1 . . 3. II.
He treats of Christian liberty, v. 4, 5. "I IF. He gives Ti
mothy divers directions with respect to himself, his doc
trine, and the people under his care, v. 6, to the end.
t. T^rrOW the Spirit speaketh expressly,
J3I that iji the latter times some shall
depart from the faith, giving heed to seduc
ing spirits, and doctrines of devils; 2.
Speaking lies in hypocrisy; having their
^consciences seared with a hot iron ; 3. For
bidding to marry, and commanding to ab
stain from meats, which God hath created
to be received with thanksgiving of them
.^lich believe and know the truth. 4. For
, fNry creature of Godzs good, and nothing
"ib be refused, if it be received with, thanks

giving: 5. For it is sanctified by the Word
of God and prayer. * -
We have hefe a prophecy of the apostasy of the
latter times, which he had spoken-of as a thing ex
pected jand taken for- granted among Christians, 2
Thess. 2. In the close of tiie foregoing chapter, we
had the mystery of godliness summed up ; and there
fore very fitly, in the beginning of this chapter, we
have the mystery of- iniquity summed up. The Spirit
speaks expressly, that ih the latter times some shall
depart from the faith ; ivjiether he means the Spirit
in the Old Testament, or the Spirit in the prophets
pf the New Testament, or both. The prophecies
concerning antichrist, as well as the prophecies con
cerning Christ, came from the Spirit. The Spirit
in both spake expressly of a general apqstasy from
the faith of Christ, and the pur^1 worship of God.
This should come in the latter times, during the
Christian^ispensation, for those are called the latter
days ; in the following ages bf the church, for the
mystery of iniquity now began to work. Somejshall
depart from the faith, or there shall be an apostasy
from the faith. Some, not all; for in the worst
of times God will have a remnant, according to the
election of grace. They shall depart from the faith,
the faith delivered to the saints(Jud'e 3.) which was
delivered at once, the sound doctrine of the gospel.
Giving heed to seducing spirits ; men who pretended.
to the Spirit, but were not really guidedby the Spi-
,rit, 1 John 4. 1. Beloved, believe not every, spirit ;
every one who pretends tq the Spirit. Now here
observe, , .
I. One of the,great instances of that apostasy, and
that is, giving heed to doctrines of dempns, or con
cerning demons ; those doctrines which te^ch the
worship of saints and angels, as a middle sort of dei
ties, between the immortafyGod and mortal men, such
as the heathen called demons, and -(worshipped under
that notion. Now this plainly agrees to the cftSrch
of Rome, and it was one of the first steps toward
that great i apostasy, thfeinshrining of the relijcs of
martyrs, paying divine honours to them, erecting
altars, burning incense, consecrating images and tem
ples, and making prayers and praises to the honour
of saints departed. This dem on- worship is pagan
ism revived, the image of tile first beast.'
II. The instruments of promoting and propagating
this apostasy and delusion. It will ,be done by hy
pocrisy of those that speak lies, (v. 2. ). speaking lies
in hypocrisy-; the agents and emissaries of Satan,
who promote these delusions by lies and forgeries
and pretended miracles. It js done by their hypo
crisy, professing honour to Christ, and, yet at the
same time fighting against all his anointed offices,
and corrupting or profaning all his ordinances. This
respects also the hypocrisy of those who have their
consciences seared with a red hot iron, who are per
fectly lost to the first principles of virtue and moral
honesty. If men haa not their consciences seared
as with a hot iron, they could never maintain a
power to dispense with oaths for the good of the Ca
tholic cause, could never maintain that no faith is to
be kept with heretics, could never divest themselves
of all remains of humanity and compassion, and
clothe themselves with the most barbarous cruelty,
under pretence of promoting the interest of the
church. Another part of their character is, that they for
bid to marry, forbid their clergy to marry, and speak
very reproachfully of marriage, though an ordinance
of God ; and that they command to abstain from.
meats, and place religion in that at certain times and
seasons, only to exercise a tyranny over the con
sciences of men.
1. The apostasy ofthe latter tin?es should not sur
prise us, because it was expressly foretold by the

€44

I. TIMOTHY, lV.

Spirit. 2. The Spirit is God, otherwise he could
not certainly foresee jsuch distant events, which as to
us are uncertain and contingent, depending on the
tempers, humours/ and lusts jpf men. 3. The dif
ference between the predictions of the Spirit and the
oracles of the heathen' is remarkable ; the Spirit
speaks expressly, but the oracles of the heathen
were always doubtful and uncertain. 4. It is com
fortable to think that in such general apostasies all
are "not carried»away, but only some.' 5. It is com
mon for seducers and deceivers to pretend to the=Spi-
rit, which is a strong presumption that all are con
vinced that this is the most likely to work in us an ap
probation of what pretends to come from the Spirit.
6. Men must be hardened, and their consciences
seared, before they can depaij from the faith, and
draw in others to side with them. 7. It is asign that
men have' departed from the faith, when they will
command what God has forbidden, such as saint and
angel or demon- worship; and forbid-whjit Gqd has
allowed or commanded, such as marriage and meats.
Upon occasion of the mentioning of thei£ hypo
critical fastings, the apostle lays down the doctrine
of the Christian liberty which we enjoy under the
gospel, of using God's good creatures ; that, where
as under the law there was a distinction of meats be
tween clean and unclean, (such sort of flesh they
might eat, and such they might not eat,) all that is
now taken away ; and we are to call nothing com
mon or uitclean, Acts 10. 15.
(1.) We are to look upon our food as that which
God has created; we have it from him, and there
fore must use it for him. » ^
(2. ) Godt in making those things,;Jiad a sjlecial re
gard tq them who believe and know the truth; good
Christians, who have a covenant right to the crea
tures ; whereas others have only a common right.
(3. ) What God has created, is to be received With ,
thanksgiving. We" must not refuse the gifts of God's
bounty, or be scrupulous in making differences where
God has made none ; but take it, and be thankful,
acknowledging the power of God the Maker of
them, and the bounty of God the Giver of them.
Every creature of God' is good, and nothing to be
refused, v."4. This plainly sets usr at'liberty from
all the distinstions of meats, appointed by the cere
monial law^1 as particmarly that" of swine's flesh,
whichthe Jews w*re forbidden to eat," but which is
allowed to us Christians, by this rule, Every crea
ture of God is goodf. Kc. Observe, God's good crea
tures are then good, and. doubly sweet to us, when
they are received with thanksgiving.
For it is sanctified by the word qfGod and prayer,
v. 5. It is a desirable thing to have a sanctified use
of our creature-comforts. Now they are sanctified
to us,
.[1.] By the word of God; not only his permis
sion, allowing us the liberty of the use of these things,
but his promise to feed us with food convenient for
us. This gives us a sanctified use of our creature-
comforts. •
[2.] By prayer, which blesses our meat to us. The
word of God and prayer must be brought to our
common actions and affairs, and then we do all in
faith. Observe,
First, Every creature is God's, for he made all.
Every beast in the forest is mine, (says God,) and the
cattle upon a thousand hills. I knots all the fowls of
the mountains, and the wild beasts of the field are
mine, Ps. 50. 10, 11. Secondly, Every creature of
God is good : when the blessed God took a survey
of all his works, God saw all that was made, and,
"behold, it was very good, Gen. i. 31. Thirdly, The
blessing of God makes every creaturefliourishing to
us ; man Uves not by bread alone, but by every word
that proceeds out of the mouth of Gbd, (Matt. 4. A)
and therefore nothing ought to be refused. Fourthly,

We ought therefore to ask his blessing by prayer,
and so to sanctify the creatures we receive by prayer.
-6. If thou put the brethren in remem
brance of these things, thou shalt^be a
good minister of Jesjgs Christ^noufisbtrel up
in the words of faith and of gb®d doctrine,
whereunto thou hast attained. 7. But
refuse profane and old wives' fables, and]
exercise thyself rather unto godliness. 8.
For bodily exercise profiteth little: but god
liness is profitable unto all things, having
promise of the life that now is, and of that
which is to come. 9. This is a faithful say
ing, and worthy of all acceptation. 10. For
therefore we both labour ahd suffer re
proach^ because we trust in the living God,
who is the Saviour of all men, especially
of those that believe. .11. These things
commandand teach. Ig, Let np man de
spise thy youth; but be thou an example of
the believers, in word, in conversation, in
charity, in spirit, in faith, in purity. 13.
Til} I come, give attendance to reading, to
exhortation, to doctrine. .14. Neglect not
the gift that is in thee, which was given thee
by prophecy, with the laying on. "'ofthe
hands of the pre^bjtery. 1 5. Meditate upon
these things ; give thyself vvjholly to them r;,
that thy profiting may appear to all. 16.'
Take heed unto thyself, and unto thy doc?
trine ;- continue in them : for in doing this
thou shalt both save thyself, and them that
h6ar thee.
t If thou put the brethren in remembrance, &c. - He
would have Timothy"to instil such notions as these?,
into the minds of Christians, whicfi might prevent:
their bei«g seduced by the judaizing teachers. Ob-$
serve. Those are good ministers of Jesus Christ; who *
are diligent in their work ; not tliat study to advance '
new notions, 'bust that put the brethren- in remem
brance of those things which they have received and-
heard. Wherefore Iwillnotbe negligent topmy&tf
always in remembrance of these things, though ye
know them, 2 Pet. 1. 12, And. elsewhere, Imr*iifi
your pure minds byway of remimbrance, 2 Pet. 3. 1.
And, says the apostle Jude, I will therefore puiyoii
in remembrance, Jude 5. You see that the aposdes
and apostolical men reckoned it a main part of their
work, to put their hearers in remembrance; for wf-
are apt to forget, and slow to learn and remember,
the things of God.
Nourished up in the words of faith and good doe"'
trine, whereunto thou hast attained. Observe, 1.
Even ministers themselves have need to be growing
and increasing in the knowledge of Christ and his
doctrine : they must be nourished up in the - words ¦•*
of faith. 2. The best way for ministers to grow in
knowledge and faith, is, to put the brethren in're-
membrance ; while we teach others, we teach our
selves. 3. They whom ministers teach, are bre- *<
thren, and are to be treated like brethren ; for mi
nisters are not lords of God's heritage. *
I. Godliness is here pressed upon him and others ;
Refuse profane and old wives' sayings, v. 7, 8. The.
Jewish traditions which some'pgople^l their heads
with, have nothing to do with them. '#But exercise
thyself rather unto godliness ; mind practical reli-

I. TBMOTHY' IV.

645

»gion." "'Those whowould.be godly4 must exercise
themselves unto glidliness ; it requireSa constant ex
ercise. The reason "is taken from the gain of godli
ness \boMy exercme profits little/mr for% lijt)e time.
'Absjpience from meats and marriage,;a|nd the like^
though they pass for aoffs of mortification and self-
dgnial,- yet they profit little, they turn to little ac-
xaint. What will it avail usj,to mortify the body,
ifwe da not mortify sin ? l . Observe, *
There is a great deal to be got byfeodliness ; it will
be of >use to us m tlffe whole of four life ; for it has
' the promise by the lifejhat now is, andfxfthat which
is tg come. Observe, The gain qf godliness lies much
in the promise: and the promises made to go^ly
people relate to the tifo+lhat now is; hut especially
thsy'relate to the, life which is to comet Under the
Old Testament the promises were mostly of tempo
ral blessings, butymdeiithe New Testament«6f snj-
#jjpal'and eternal blessings. If ,god!yFpeople have but
littlte of the good things of the life that nSw is, yet it
shall be^made lip to them in the' good things of the
life that is Wt cpme. Observe further, There wCTe
profane and old wives' fables in tjb,e days of the apos-
,-flesI} «and Timothy, though an 'excellent man, was
not abBvefsuch a wora^of ad^vice, Refuse profane,
pec. t Again, It is npt enpu%h that we refuse profane
^qd old wives/ fable§, but we must etcercise owselveg,
to godliness ; we must not only cease to do'tevfiVbut'
we mustjearn to do 'well, (Isa. 1, 16, 17.) and we
must make a practice^ exercising ourseavesj. to
ss. And, lastly, Those whSSare truly gpdly,

Shall nqt be losers at last, whatever becotffles of thosef ' despised.

who are born again. He is the Saviour of all men,
but especially of those that believe; and the salvation
he.has in store for tho§e*tiiat believe, is sufficient to
recSmpense^hem for all their services and sufferings.
Here we see, [.1.] Thelife of a Christian is.a life
of labour and<suffering ; wejabour and suffer. [2.]
Thebest we can expect W Suffer in the present life,
is, reproach for our well-doing, for our work qf faith
and labour of. love. [3.] yrue Christians tn(st in
the Irving God'; for cursed is^ the man that trusts in
man, or in any* but the living God ; and they that
trust in him, shall never be ashamed. rTrust m him at
all times. [4.] God is the general Saviour of altmen,
as he has put them into a salvable state ; but he'is
ii^a peculiar manner the Saviour of trye believers ;
these jis then a general and a "special redemption.
III. He corifcltfdes the chapter with an exhorta
tion to Timothy > *
1. To command and teach these things that hft
"had'hdw been teaching hjjn. " Command them to
exerdse themselvqs unto"'godliness, teach them the
»profit of itj^and that if they serve' God, -they serve
one who wffii be sure tq belr them out. "
2. He charges him to conduct himself with that
gravity and prudence that might gain him respect,
, notwithstanding his youth ; " Let no man despise thy
youth; give, no man an occasion to despise thy
youth"." MenJs youth, will not be despised, if they
do not by joiRhfuT vanities and follies make them
selves despicable ; and that men may do, who are
old, who may" therefore thank themselves if they be

who content themselves with bodily exepisi, for
gojjliness has the%>romise, &c.H .
, ' ,&L The encouragement which we h,2tve to pro-
\ seed %§> the ways of* godliness, anil' to exercise our-
'* selves to it„ notwithstanding the diffigulties and dis
couragements that we me?et with in it. He had'said,
, „., (v. 80 that it is pr0,table for all things, having the
promise oftheJxfe which now j&.-JBut the question is,.
" Will the profit balance the losS|J'" For if ifegvill
not, it is not profit ^gYes, w.e ate sUre it will. Were,
•f is another of Paul's faithful myinfjfs, worthy of all
.. -acceptation— that all our labdhrs and losses in the
Hpjice of God and work of religion, will be abun
dantly recompensed : so that though wfe*lds% for
" Christ, we shall not lose 4>y hjjri; Therefore we U%
%mr and suffer reproach, because we yfcust in tpe
IwinrnGjlftl, v. 10. pbserve, ¦'*- t>
1. Godly people must labour and expecbreprbach ;
«|r must a% well, and y'etexpect at tl^e same time*
suffer ul : toff and trouble are to be expected by,
!h»in this* world, h&t only as men, but.as saiiits.
! Xjjostj who labour, and suffer reproach in the
serviced God and the work of (religion, may de
pend upon^he living God, tSat thev shall not lose
by it. Let this encouraige tjbem, J£|i.§ trust in the
Oping God. The consid%jjjtion of "this, that* that j
God who has undertaken tobe our Itey-iftastejlSis
eJSving God, who does himself live for even?; and

encouragg us in alkour services and in allTjur suffer
ings for him, especially 'considering' that he* is the
Saviour of airmen.'-',

*He has a general gooi
vafion of all men tijus far .'that he is not willing that
any sh-auld perish, but that all should come to re*
fintanc^, He (fesires not the 9eath of sinnAs ; he
thus far the,Saviour of alljhen, that none are left
rathe same desperate" conditioh^bat fallen angels are
$T. Now if .he oe thus" the Saviour of all men, we
mayTience infer, that much more he will be, ..the
Rewarder of tiiose who seek and serve him ; if he
has such ^good-will for all his creatures, much more
will he proyjde well for those who are new creatures,,

, 3. He charges him to confirm his doctrine by a
good example ; Be thou an example ofthe believers,
8cc% Observe, Those who teach by their doctrine;
must; teach by their life, else they pull down with
one hand what they build up with the other : they
must be examples both* in word and conversation.
Their discourse mustfbe edifying, and that willbe a
goodjexamiphjtt their conversation must be strict,
and mat will be a good example : they must be ex
amples, in charity,>pr lovgto God and all good men :
examples inspirit, that is,, in spiritui^-mindedness,
in spiritual worship : gnfriith, that is, in the profes
sion bf Christian faith;: and in purity or chastity.
4. He charges him to study hardf; Till I come, give
attendance to reading, to exhortation, to doctrine, to
meditation upon these things,' v, 13. ^Though Ti
mothy had extraordinary gifts, yet he must use or
dinary means. Or, itimay be meant of the public
re^djpg-afthe scriptures; he must read and exhort,
that is, read aijd*expound, read, and press what
he read upon*, them ; he must expound it both by
way of exhortation, andby way of doctrine ; he must
teach ,them both what to do, and what to believe.' s:<
Observe, (1 ) Ministers must teach and command
the things that- they are .taught and commanded
themselves to do ; they nyist teach people to observe
all things -«ihatsoever Christ has commanded*,- Matt.
28. 20.' (2..) The Dest way |pr ministers,to present.

me*fouj|tain of life jto all who serve him, should? (themselves from Being despised, is, to teach ana
mnn.iHnnrfjJ.^nir. nil nim bomiimsd nriJ in «11*Aiit» CtiflRam. jn«nnti«a'tria -friiniVC. tVlof QW OniTPTI til urn in r*r\ O, turn

(Practise the things> that are givfcn them ih charge.
K|p. wonder if ministers are despised, who do not
,teach these, things ; or, ir^|ead of beingf examples
of good to believers, act directly contrary to the doc
trine's they preach ; for ministers are to be ensamples
of their flpek. (3.) Those ministers that are the
best accomplished fortheir work, must yet mind
their studjesi that they may be improving in know
ledge ; and they must mind also their work ; they
are. to give attendance to reading, to exhortation, to
'dpctrine. -* *-
Neglect not the gift that is in thee, v. 14. The
gifts, of God, will "wither, if they be neglected. It
may be understood either of the office to which he '
was advanced, or of his qualifications for that office ;
if of the former, it was ordination in an ordinary

646

I. TIMpTHrY, V.

way ; if, of the latter, it was extraordinary. It seems
to be the former, for it was by laying on of hands, •
8cc. Here see the^ scripture-way ^jfcwdinatibn, it
was by the laying, on of hands, and the laying gn of,
the hands of the presbytery. '•Obseiwe, Timothy
was ordained by men in offipe. It was an extjaor-
dinary gift that we^ read of elsewhere ajs beings con
ferred on him by the laying on of Paul's harts, 1>ut
he was invested in the office of the mi'tfiltr^ by the?.
laying on Of the hands 9f the pre*sby$ery. * # ''
[1. ] We may note, the office pf gjjS ministry te a
gift, it is the gift of Christ; when he-ascended upxm
high, he received^ gifts for men. aftd he gave some
apostles, and spine pastors and teachers ; (Eph. 4.
8, 11.) and this was a very kind giftfo his church.'
[2. ] Ministers ought not to neglect the "gift Jt>estgw*ed
upon them, whether by gift we are here to under
stand the office of the ministry, or.flualifications for
that office ; neither the onejnor tire otiterthust be
Neglected. [3.] Though there w;as prophe^in the
case of Timothy, (the gift was given by prophecy,)
yet this was acflbirijiaijied with the laying on*f the.
ha*nds of the presbytery^ that is$,a number of pres
byters; the office vt£s conveyed to Mm this way;
and I should think* here is a sufficient ^arrant tor
ordination by presbyters,* since it does not appear
that St. Paul was concerned in TJmothyt ordination. '
It istru'e, extraordinary giftswere conferred on him
by the laying on ofthe apostle% handfe f (2 Tim. *.
6.) but if he was' concerned in his ordftiation, the
presbytery xwas not excluded, for that? is particular
ly mentioned ; whence it seems pretty eviBent, that*
the presbytery have the inherent power of ordina
tion. »
"Having this work committed to him,, he nivast give
himself Wholly to it ;*' Be hofy in those thirigs, that.
thy profiting may appeSr." THe was'a wise know
ing man, and yet hcrnust still be profiting, and make
it appeaf that he improved in knowledge. ._,
First, Ministers are to be much in meditation ;
they are to consider beforehand how and what they
mtfst speak ; they are to meditate "on the great trust
committed to them, on the worth gnd value of im
mortal souls, and ont the account thev mus\jgive at
the last. Secondly, Minister? mfct be wholly in these
things, they must mind these things as 4heic.prin-

cipaT work and business ; Give thusetfwhollifib them.
Thirdly, By^hismeafis their profiting will appear ir
all things, as well as to all person^ ; tljjte is the way

for them to profit in knowledge and gmce, and also
to profit others. ' *",'«*
5. He presses it upon him to^be very cautious;1
" -Take heed jib thyself and to. the a-oEtrine, consider
what thou preachest : continue in tlmn, inrhe truths
that thou hast received : and this will be the Jvay to
save thyself, and those that hear t/te^" QBserve,
(lO Ministers are engaged in saving workj, which
makes it a good work* *2.) Tpe caVe of ministers
should* be in the firsUplace to sayjfe themselves ;
" Save thyself in the first place, so shalt thou h£ in-
•strumental to save theth that hea"r thee." Observe,^
(3. ) Ministers in preaching should aim at the salvar
tion of, those that hear them, next to">lhe salvation
of, their oivn soirls. (4. ) The best way to answer Both
these ends, is, fo take, beedto ourselves, |cc. #S
CHAP. V. <} /. '
Here the apiftfle, I. Directs Tirjothy how t* reprove,' v. 1, 2.
II. Adverts to widows, both'Blder ma youngeA.v. 3 . . 16.
III. To elders, v. 17 . . 19. W. Treats of public reproof,
* v. 20. V. Gives a solemn charge of ordinatifln, v. 21, 22.
' VI. Refers" to his health, (v. 23.) and states men's sinsstQ
be very different in their effects, v. 24, 25. .¦**•'
1.T1EBUKE not an elder, but entreat
-1\j him as a fatherland the younger
men as brethren; "2, The elder women as

mothers; th,e younger as sisters, with'tU"
purity. '* . #
Here the ,apost$p givesgrules to Timothy, 'and in
him to mheRmjnisters, in repro^n^ Mtnistfrs are
reprovers byoffice. Now the ftile is, *
1. To be very teniier in rebijking elders ; elders
in age, ebjersfty officje. Respect musLbejhad tenths
dignity ot their years and plac# and therefore tHey
must not be rebuked sharply or magisterially; but
'Timothy, himself* though (^n* evangelist, mus£ en
treat them fLS fathers, for'jjfhat would be the lik%-'
liest way to, W(Brk upon mem, and to win upon
mem. **' „ ' f - * ' *
• 2. The yffunger must Ije, rebukeji as brethren,
with lovS^nd tenderness ; not %s de^ugm!? to my
faults, or pick quarrels, but gs those w«s> *e will
ing t^make thejaest' of thjam. Adhere is need of a
greatjdeal of meekness in reproving tiipae who^fjsi
serve .repfjpof. # • *
3. The elder Tvorn'en must GI reprove^" when
there is occasion ; they must be reproved as mo
thers, Hos. 2. 2. Plead with your mother, pleaW.
4. The younger women must ^se feprovedjIDijt
reproved, as sister's, with alljfrurity. If TirrMthy, so'
mortified a manfo this^oxld and to the flesh, and
the luiSts of it, had neejLo? such a cautioji as "th|s,
^nuch more hjjye we. XJbseiy1^ ' *.. 4
p. ) Ministere are reprovers by office ; it is a/part,
th;oug%the least pleasfegspart, of their <offic% ; they
are to preach $ie WorS, to reprove* and rebuM$2
hTirrT. 4. 2^ Ji,„< . » . " ' -'

(20 A p-eat difference"-is to be tnafeinoun re
proofs, sificordifig toj^he age,, quality, an? otherj^E-
cum'stanc^jjof the^persons rebuked ; thjiS, an eraer
in age or^officejhgst be entreated as a fathejl' some ,
¦have compasswkb' making U difference, Jyde 22,
3. Hdtaou'r widows that are .widows in
deed. *. But if any widoW have chiHren
or^iephews^ if t^ them learn mst to sh^vt
piety at home, and to requite their parent^
for tha|is,goad ajfd acceptable before ©od.
5. Now she*tha^is a widow indeed, and}
desSla'te", trustetb'in God, and cent'vmT

fn suppliaations a«id rjfayers night and daSUk
fi But sie that liveth in pleasure, is dem ¦•
whil^ she lkveth. 7. And* these things giveun
charge^that theymaiybeblainelessii 8. Wb
if Sriy^pvide not Tor his own^d especiaUy
for those pf his own house*,1 he hath denied
tfie feith, and is warse^han an irifidfel,'' 9.
Let^not a widow betaken into the nuft- '
ber.under threescrJBe^ears old,.hkving been
the ^vife of'one*man, 10. Well fepoxtM
of for good works ; If she have brougM Up
phildrerj, if she h|ve lodged strEt^gers,' y
she ibav*a washetLthe sainfis1 feet, if she
have relieved^he ffllTctelf, if shehale^dili-i
gently followed eveay gdp^l werk^yi. But:
the younger widows refusei for whejlthfey ,
have bfegunls'wax w-a&tfin against Chrtsfe
they^will nrorry; 12. Having^ damnation*
because they have east off their firsfffairhit
13. Andwkthal |hej? JeaVn to be idfe-i wan
dering about from house t$> house; and not
only idle, but tatlers also and .busfsboto,
speaking things which they ought npt. 1 *.
I will .therefore that thq younger woraen

i*

I.»TIMOTHY#Y.

647

fnarry, bear children, guide the bsuse, give
no occasion to th*e adversary to speak re
proachfully. J 5. Fer' some are already
tjarned '"'aside after jgatan. 16* If, any man
or woman that believetHf haye widows, let
them relieve them, aha letnot the Shurch
be chajged ; that it may relieve them that
are wiaowg. indeed.
DinectiShs, are hefe given concerning the taking)
of wifl'ows into the number Of ffltose who were em
ployed by the, cVfurch, and ])ad maintenance from
the churfch ; Honour widows' that are widows in-
4eed. ' Ijlonour them, maintain them, admit' them
into office. There was in, those times an .office in
thafchurch hVVhich widows \jere effljployed,' and
tlnajt'was, to tenfl the siek,lthe aged, to .look to them
by'the JlirectiBn of tne^deScohs. We read of the
Care tal^n of \vidows, lmmediatelM uppn the .first
forming ofthe Christian church? (Sets 6. 1.) where
the Grecians thoughfltheiff^mdows were neglected in
the daily gdnistratvon did provision made forspoor
Widows. Th.%, general rule *&, to< honour, widows
tkjit are widows indwd, to (maintain Shem, to relieve
them with rSspect and tenderness.
1, It is appointed that those widows only shoujd
be&elieved by the charity of the^ hurch, who were
pions aijjj devout, and not wanton^widows thatjlf e<jf
fn fi&asure, v. 5, 6. She is to be reckoned' a widov£
indeed, and fit tCL he maintained at the church's
Sparge, who, being desolate, trustgth ij&Godl Ob
server-It is the*8utv and comfort Of tnose who are
desolate, tP trust in God;wf%ere/ore God'sometiimfs
brines hfe people into such straits, that they have
nothing else to trust to, that tKey«fnay Vith more
*$ttfL<dence .trust in him. ? Widowhood is a desolate.
¦ -^; but letrthe widow's trumin me,'(ier. 49. IIJ
rejoicethat they halve a Gbd to trust to.*Again|
ywho trust m Gtod, must continue in prayer.
B by faith we confide in GoB» by prayer w,g must
rive glory to God, and commit ourselves to his
r Adance. Anna was a widow indeed, wHb depart-
' eS not froth the^emple^fLxike 2.-37.) but. served
God with fasting and prayer itfght and day. Tiut
she is not a widow indeed, that lives in pleasure,
(v. 60 or who lives licentiously: A jovial<*vtidow is
not a>ido,w indeed, not fit to be taken dinder the
care Bf the church.-' She that lives in fmasiire, is
dead while she lives, is n*o living, member' .of the
church, but as a carcase? in it, or" a mortified mem
ber. We may apply it more generally ; those wlio
llvejii pleasure, are dead wn\le they live, spiritual
ly deaa, dead in trespasses and sins ;' they .are hi the
world to no purpose, hurled alive as to the great
endsoflivftgj , <. t
2. Another rule he gives, is, that the church
should not be charged with the maintenance of
' those widows who»had relations oP|theirpwn, who
weran-able to maintain thgrn. This is mentioned
.'several times; ,(-n. 4.) tff any widows' have chil
dren or nephews, ,grand- children, or near relations,
let them maintain them, andgjet not the church' be
bujthened. So, t>.ft6. Thifc is called she 'wing piety
?tnomerIv..4.) or shewing piety towardithrar own
famifies. T)bse«re, The respect of children* to their
parents, and their, care of them, is fitly cafle'd piefy.
Tllis5 ^requiting their parents. Children can never
sufficiently requjte their parents* for the care they
have takeiwef them, andthe pains they haye taken
whhnhem; but, however, they mitst endeavour to
do it It u tlfe indispensable duty of chilSren, if
•heir parents be in,necessity, and they in ability to
relieve them, to do it to the utmost of their power,
M that is good and acceptable before God. The
Pharisees taue-ht that a e-ift to the altar was more

] aceeptaMeto God than relieving a poor parent, Matt,
15. 5. But here me are told that this is better thart
all burnt offerings and sacrifices; this is good and
acceptable, &©. Hie speaks of this pgain ; (y. &.)If
any provide not for his own, See, 11, any man or
woman do not maintain their own poor relations who
belong to them, they do in effect ieny the faith;
foBtthe design bf Christ was to confirm the law of
Moses, and particularly the law of the fifth com
mandment, which, is, Honour thy father and mo
ther; so that they^deny the faith, who disobey that
law, much more if they provide not foE their wive?
and children, whiclv are parts of _ themselves ; if
they spend that tipon then? lusts, which should main*
tain their families, they have denjejj the faith, and
are worse than^nfidfts. #
One reason wjiy this care must betaken, that
thos* who were rich,' should maintain" their poor
relations, and not burthen the church with them, >
is, 'hi. 16.) that it may relieve them that are widows
indeed. Obse^fVe, Charity "misplaced, is a great
hinderance to true ch^'ity ; therefore there should
be prudence in the choice of the objects of charity,
that it may not be thrown away upon those who are
properly so, that there may be the more for those
who aretueal oBjects of charity.
j, He'gjyes directions concerning' the characters
pf the widows, that were to be takeninto the num
ber to receiva fhe Church's chjirity : not under sixty
years* old, or any who hkve divorced their husbands,
..oivbeen. divorced from them, and have married
agun ; she must have been the wife qfone man, such
as^had been athouse-keeper, had a good ijaroe for

Pharisees taught that a gift to the altar was more

hospitality and charity, well reported of for *goi
works. Observe, Particular care ought to be taken
to relieve those, when they fall into decay, who,
when%ey<had wherewithal/were ready to every
good woflk. .
. Here are (instances of such good works as are pro
per to be^done by good, wives ; If she have brought
up children: he do^snot say, If s^je ijave borne chii-.
are\i, (children are a heritage of the Lordf) that de
pends on the will of Gbd; but if she had not chil
dren of her own,*yet, if she hadbrought'up children.
If she have lodged strangers, andwashedthe saints'
feet; if she have beemreSdy to giye entertainment
to goqd Christians. a»d good ministers^'when they
•were 'iiutheir travels ibr the spreading of the gos
pel — washing o^the.feet of their friends was a part
of ttfeir. entertamtnents. If she have relieved the
afflicted when she had ability, let her be: relieyed
now. Observe, Those who would find mercy when
they are in distress,, must shew mercy when they
are; in prosperity.
1 . 4. He cautions thein to take heed of admitting
into the nilmber those who arejikely to be no credit
%l#to them, v. 11. The younger wiqlows refuse; they
- "will be weary of their 'employments in the church,
and of- living by rule, as they must do ; so they will
marry, and cast off their first faith. You ,Tead bf a
first love, (Rev. 2. 4.1 and,here of a first faith, that
is, the engagements they -gave to the church to be
have wCll, and as became the trust reposed in them:
it dpes not appear'that by theirjirst faith is meant
their vow not to marry, for the scripture is very
silent on that head ; besides^ the apostle here ad
vises the younger widows to many, (v. 14.) which
he would not if hereby they must have broken their
vows. Dr. Whitby Tjell observes, " If this faith
referred to a promise made to the church not to
marry, it could not be called their first faith," v. 13.
Withal they Jearn to be idle, and not onfe idle, but
tatlers, &c. Observe, It is seldom that those who
are idle, are only idle, they learn to be tatlers and
bmy-bodies, and to make mischief among neigh
bours, and sow discord among brethren. Those
who had not attained to such a gravity of mind as

648

1.* TIMOTHY, V. .

was fit for the deaconesses.T.or the widows who Were
taken among the church's poor,)*let them marry,
tbear chUdren, cXcv. 14. Observe, If hguse*keepers
do not mind their business, but are tatlers, t^ey give
occasion to the adversaries of Christianity to re
proach the Christian name, whichvit"%eems, there
were some instances of, v. 15.
We learn hence, (1.) In the primitive, chuisch
there was care taken of pooHwidows, and provision
made for them ; the churches, of Christ in thesf
days should follow so good an example; as'far as
they are able. (2. ) In the distribution of tiie chufch's
charity, or alms» great care is to be taken, that those
share in the bounty, who most want it, amd best de
serve it ; a Widow was not to be taken into the pri
mitive church, that had relations wljp were able to
maintain her, or who was not well reported of for
good 'Works, but lived in pleasure; but the ygunger
widows refuse, for when they have begun to wax
Wanton against Christ, they will marry. (3.) The
credit of religion, and the reputation of Christian;
churches, are very much concerned in the character
and behaviour of those that are taken into any eni-
ployihent in the.chmxh, though of a lower nature^
(such as the business of deaconesses,) or that re
ceive alms of the church ; if they" uo not behave
well, but are tatlers and busy-bodies, they" will gi^e
occasion to the adversary to speak reproachfully.,
(4.) Christianity obliges its professors to relieve Jhe%
indigent friends, particularly poor wfflbws, that "the
church may not be charged -^itli thein, that it may,
relieve them that are widows* indeecn rich" people™
should be ashamed to burthen»the church with their
poor relations, when it is- with difficulty that; those
are supplied, who have no children or nephew.vthat
is, grandchildren, who are in a capacity to relieve,'
them; £ .- • - * .'
17. Let the elders that rule^vMl, be
counted worthy of double honour, espe
cially they who- labour in the., word and
doctrine. 18. For the, scripture saith, Thou
shalt not muzzle the ox that, treadeth out
the corn. And, «The labourer- is w&4hy of
his reward. (. 1 9. ^Against an elder receive
not an accusation, but before two o/ three^
witnesses. 20. Them that sin rebuke be
fore all, that others' also may fear. 21. I
charge thee before God, and the Lord
Jesus Christ, and the elect angels, that*
thou observe these things, without prefer
ring one before another, doing nothing by
partiality. ' 22. .Lay hands suddenly on no ,
man, neither Be partaker of other men's <
sins: keep thyself 'pure. . 23. Drink no
longer water, put use a little wine for thy
stomach's sake and thine often infirmities; '"
24. Some men's sins are open beforehand,
going before to judgment; and some men
they follow after. 25. Likewise allb^the
good works of some are manifest before
hand ; and they that are otherwise, cannot
be hid.
Here are directions concerning ministers.
I. Care must be taken thatthey.be honourably
maintained; (v. 17.) Let the elders that rule well,
be counted worthy of double honour, of double inah>
tenance, double to what they have had, or to what
others have ; especially they who labour in the'word
and doctrine, those who are more laborious than.

jpthers. Observe, The presbytery ruled, and the
same that ruled'Vere those who laboured in the
¦word and doctrine: thev nad not one to pseachto
them, and another to rulejtnem, but the work was
"dime by one,and'the same person. + - ' fc"
Some Ijave imagined tharby the elders that rule
well, the apostle meansjay-'elders^ who were (em
ployed in ruling, but riot in teaching; they were*
dShcerned1 in chijrch-government, but didjtot med
dle with the admimfttiation of Jthe. word anf sacra
ments 5' and I confess this fe thejslame^flext of scrip--i
ture that can be found to countfenafiee s*icn aaopi-
nion ; but it seems* little srrangeVthat mere ruling
elders should be accounted worthylSf double hohour,
when the apostle preferred* preachjng to baptizing,
and much more would he prefer it to rnjjrifj the
church'; and,it ig more .strange thar the apfistle
should take no notijpe of them when he treatsflbf
church-officers.;ybuf, as it is hinted before, they had
not, in.the primitive chuffeh, one to preach to them,
4ndjanotiier to«rule.them, but ruling and teaching
were performed 1jy'' the same persons, only gome
'might labour more inthe wdrd and doctrine than
•otheus.. *Here we have, 1. The work of ministers ;
it consist! principally in two things, rijling wfll, and.
labpuring in tire word gjnd doctrine ;* this w,as the
main business of elders or presbyters in the days of?
the apostles. 2. The honour due to them who were
not idle, but laborious in this work; th^y were wor
thy of doubje honour, esteem, and maintenance.
He ouotes'a scripture to confirm this command con-',
ceming'the maintenance of ministers, that we woWd*
think foreign^ but it intimated \vhat a significanqy
there was iri*many of the Jaws of Moses, andfpar-
tlofilarly in'thaf, Thou sliafa not mufzle the ox that
treads out the corn, Deut. 25. 4. The beasts that
were emjjlbyed! <in treading out the corn;' (for that
way they took instead. of thfeshing"it,) were allo^e^
to feed while^they di3 wor&, so that tiie more work
tjrey did1, the more food thefhaar, therefore let thei
elders that labour, in the word 'and 'doctrine, be'weM
prodded for ; for the^tabourer is worthy of hilrre-
ward, (Matt. 10. 10.) and there is all the reason in
the world* that he should have it.
W;e hence'learn, (1.) God, both, under the lawV>
and now under.-the gospel," has taken care that his
ministers be well provided for. Does God take carl
fqr oxen, and will he not take care of his own seri
vants ? The ox only treads out thevconv <rf which
they make the bi*ad. that perishes ; but minHters
break the? bread of life wHic&Vndures for ever. (2. )
The comfortable* subsistences' of ministers, as it js
God's appointment that they who preach the gospel
should livcpf the gospel, (1 Cor. 9. 14.) so it is their
justfhie, as muchyas the reward of the labourer;
and those who would haye ministers starved, or not
wmfortably agpvided for, God will recpiire it of
them anpthernay.# «
II. Concerning the accusation of ministers f (v.
19.') Agaxfi&t antlder receive not an accusation, M '
before. .two or three, witnesses : here i®-the smp-
ture-method of procgedina against an elder, "when* .
accused of any crime. ^Observe, l.JThere must
be an accusation, it must? not be a flying uncertain
report ^ but an accusatiom containing & certain
charge, must be^drawn up. Further, -He is notsto.
be proceeded against by way of inffliiry ; this ^ac
cording 'to the. modem practice prthe' Inquisition,
which draws up articles for men ter purge .them
selves of such crimes,»or else to.accnse themselves;
but, according to the advice of St, Faulf there must
be an accusation brought against an elder. 2. This
accusation is not to bev received, urfless, supported
by two or three credible witnesses ; and the accusa
tion must be received before them, that is, the ac
cused must have the accusers face to face, because
the reputation of a minister is, in a particular man-

I. TIMOTHY, VI.

649

ner, a tender thine ;. and therefore, .before any thing
be done in the least to blemish that reputation, great
care must be taken tljat the thing alleged against
him be well proved, that he be not reproached upon
an uncertain surmise; "but, (v. 2QO them that sin,f
rebuke before all; thou needest not be so tender of
other people, but rebuke them publicly." Or,
"them that sin before all, rebuke before all, that..,
the plaster may be as wide as the wound, and that
t mose who are m danger of sinning by the example
"of their fall, may take warning by the rebuke given
„ them for it, that others also may fear."
(1.) Public scandalous sinners must be rebuked
publicly ; as their sin has been public, and commit
ted before many, or at least come to the hearing of
all, so their reproof must be public, and before all.
(2.) Public rebuke is designed for the good of others,
that1 they may fear, as well as for the good of the
party rebuked ; as it was ordered under the law,
that public offenders shpild receive public, punish
ment; and 'all IsraeJ. shall hear, and tear, and<do no
wore •yvicke'dly.
jfclll. Concerning the ordination bf ministers ; (v.
.220 Lay hands suddenly on no man ; it seems to be
fjpeant of the ordaining of men to the office of the
Ipinistry, which ought not to he done rashly and in
considerately, and before due trial made of their
'fts and graces, their abilities and qualifications
rit. »
Some understand it of absolution ;¦" Be not too
, hasty in laying hands on any, remit not the censure
ofthe church to any, till first^time be taken for the
.proof of their sincerity in their repentance, neither
1 be fiartakers of oiher men's sins ; implying, that
.those whq,are too easy in remitting the censures of
the church, encourage others in the sins which are
thus connived at, and make themselves thereby
guilty. Observe, We have great need to watch.
over ourselves at, all times, that we do not make
" ourselves partakers of other men's sins. ','Keep
thyself pure, not only from doing the like thyself,
iftut; from countenancing it, or being any way accessa
ry to it in others. "
Here is, 1. A caution against rash ordination of
ministers, or absolution of those who have been un
der church-censures ; " Lay hands suddenly, on no
man." 2. Those who are rash, either in the one
case or the other, will make themselves partakers
, in other men's sins. 3. We must keep ourselves
pure, if .we will be pure; the grace of God makes
and keeps us pure, but it is by our own endeavours.
« The 24th and 25th verses seem to refer to absolu
tion ; ,Some men's sins are open beforehand, going
before to judgment, arid some follow after, &c. Ob
serve, Ministers have need of a great deal of wisdom,
to know how to accommodate themselves to the va
riety of offences and offenders, that they have occa
sion to deal with. *
-»(1.) Some men's sins are so plain and obvious,
and notfound by,secret search, that there is no dis
pute concerning the bringing of them under the cen
sures of the church ; they go before to judgment,
to lead them to censure. .»
(2.) Others, they follow <af ter ; their wickedness
does not presently appear, nor till after a due search
,l»s been made concerning it Or, as some unde»'
". stand it, some men's sins continue after they are
censured; thsy are no£ reformed by the censure,
and in that»case there must be no absolution.^
(3.) As tothe evidences of repentance;'' The good
works of some are manifest beforehand. AnatheyX
that are otherwise, whose good' works do not appear,
thev wickedness'cannoi be hid, and so it will be easy
to discern who are to be absolved, and who are noft
[1.] There are secret, and there are open sins;
JSfne men's sins are open beforehand, and going be
fore unto judgment, and some they follow after.
Vol. vi.— 4 N

[2.] Sinners must be differently dealt with by, the
church. [3.] The effects of church-censures are
very different; some are thereby humbled and
brought to repentance, so'that their good works are
manifest beforehand, while it is quite otherwise with
others. [4.] The incorrigible cannot be hid;"for
God will Dnng to light the hidden things of dark
ness, and make manifest the counsels of all hearts.
Lastly, As to Timothy himself.
1. Here is a charge to him to be careful of his of
fice : and a solemn charge it is ; I charge thee be
fore God, as thou wilt answer it to Gad before the
holy and elect angels ; observe these things without
partiality, v. 21. Observe, It ill becomes minis
ters to be partial, and to have respect of persons,
and to prefer one before another upon any secular
account. He charges him, by all thatis dear, before
God, and the Lord Jesus Christ, andthe elect angels,
to guard against partiality. *
2. Ministers must give an account to God and the
Lord Jesus Christ, whether, and how, they have ob
served all things given them in charge : and woe to
them if they have been partial in their ministrations,
out of any worldly, politic view. -
3. He charges him to take care of his health;
Drink no longer wafer, 8cc. It seems, Timothy
was a mortified man to the pleasures of sense ; he
drank water, and he was a man of no strong consti
tution of body, and for that reason Paul advises him
to nset wine for the helping of his stomach, and the
recruiting of his nature. Observe, It is a little wine,
for ministers must not be given to much wine ; so
much as may be for the health ofthe body, not so as
to distemper it; for God .has made wine, to rejoice
man's heart. (1.) It is the will of God, that people
should take all due care of their bodies. As we are
not to make them bur masters, so neither our
slaves ; but to use them so as they may be most fit
and helpful to us in the service of God. Observe,
(2.) Wine is most proper for sickly and weak peo
ple, whose stomachs are often out of order, and who
labour under infirmities. Give strong drink unto
him that is ready to perish, and wine to those that
are of heavy hearts, Prov. 31. 6. (3.) Wine should
be used as a help, and not a hinderance, to our work
and usefulness.
CHAP. VI..
I. He treats of the duty of servants,.v. 1, 2. II. Of false
teachers, v. 3 .. g. III. Of godliness and covetousness, v.
6 . . 10. IV. What Timof% was to flee, and what to fol
low, v. 11, 12. V. A solemn charge, v. 13. . 16. VI. A
oharge fpr the rich, v. 17 . . 19. And lastly, A charge to
Timothy, v. 20, 21.
1. TT ET as many servants as are under

J the yoke count their own masters
worthy of all honour, that the name of God
and his doctrine be not blasphemed. 2.
And they that have believing masters, let
them noj despise them, because they are
brethren; but rather do them service, be
cause they are faithful and, beloved, parta
kers of the benefit. These things teach and
exhort. " 3. If any man teach otherwise,
and consent not to wholesome words, even
the word$ of the Lord Jesus Christ, and to
the doctrine which is according, to godli
ness, 4. He is proud, knowing nothing, but
doting about questions, and strifes of words,
whereof cometh envy, strife, railings, evil
surmisings, 5. Perverse disputings of men
of corrupt minds, and destitute of the truth,

650
supposing lhat gain is godliness: from such
wittjdrawlhyself. Here is,
J. The duty of servants. He had spoken before
of ^hurch-relations, here of our family-relations.
Servants are here said to be under the yoke, which
denotes both subjection and labour ; they are yoked
to work, not to be idle. If Christianity finds ser
vants under the yoke, it continues them under it ; for
the gospel does not cancel the obligations any lie un
der, either by the law of nature, or by mutual con
sent. They must respect thgir masters, count them
worthy of all honour, (because they are their mas
ters,) of all the respect, observance, compliance,
and obedience, that are justly expected from ser
vants to their masters. Not that they were to think
that of them which they were not ; but as their
masters. they must count them worthy of' all that
honour wliich was fit for them to receive, that the
name of God be not blasphemed. If servants that
embraced the Christian religion,' should grow inso
lent, and disobedient, to their masters, the doctrine
„pf Christ would be reflected on for their sakes, as if
it had made men worse livers than they had been be
fore they had received the gospel. Observe, If the
professors of religion misbehave themselves, the
name of God and his doctrine are in danger of Being,
blasphemed by those' who seek occasions to speaks
evil'of that worthy name by which we are called.
And this is a good reason why we should all conduct
Ourselves well, that we may prevent the occasion
which many seek, and will be very apt'to lay hold
of, to speak ill of .religion for our sakes. k _
Or suppose the master were a Christian, and a
believer, and the servant a believer too, would not
that excuse him, because in Christ fhere is neither
bond nor free ? No, by no ipeans, Tor Jesus Christ
did npt come to dissolve the bond of civil relation,, but
to strengthen it ; They that have believing masters,
let not them despise them, because they are brethren ;
for that brotherhood related only to spiritual pri
vileges, not to any outward dignity or advantage ;
(those misunderstand and abuse their religion, who
make it a pretence for denying the duties that they
owe to their relations;) nay, rather, do them service;
because they are faithful and beloved. They must
think themselves the more obliged to serve them,
because the faith and love that bespeak men Chris
tians, oblige them to do good ; and that is all where
in their seryice consists. " Observe, It is, a great en
couragement to us in doing our duty to our relations,
if we have reason to think they are faithful andbe-
loved, and partakers of the benefit, that is, ofthe
benefit of Christianity. Again, Believing masters
and servants are brethren, andpartakers ofthe be
nefit; "for in Christ Jesus there is neither bond nor
free, for ye are all one in Christ Jesus, Gal. 3. 28.
Timothy is appointed to teach and exhort these
things. , .Ministers must preach not only the general
duties of all, but the duties of particular relations.
II. Paul here warns Timothy to withdraw from
those who corrupted the doctrine of Christ,' and
made it the subject of strife, debate, and controver
sy ; If any man teach .otherwise, (v. 3—5.) do not
preach practically ; do not teach and exhort that
which is for the promoting of serious%odliness ; if
he will not consent to wholesome words-, words that
have a direct tendency to heal the soul, if he will
not consent to these, even the words of bur Lord Je
sus Christ. Observe, We are not required to con
sent to any words as wholesome words, except the
words of our Lord Jesus Christ ; but those we must
give our unfeigned assent and consent to, and to the
doctrine which is according to godliness. Observe,
"The doctrine of our Lord Jesiis is a doctrine accord
ing to godliness ; it has a direct tendency to make

I. TIMOTHY, VI.

people godly ; but he that does not act agreeably, is
proud;(v. 4.) apd contentious/ignorant, and does a
great deal of mischief to tEe church, knowing no
thing. Observe, Commonly those are most proud,
who know least ; for with all their knowledge they
do not know themselves, but dote about questions.
Those who fall off from the plain practical doctrines
of Christianity, fall in with controversies, whieh eat
out the life and power of religion ; tiiey dote abopt
questions and strifes of words, which do a great deal
of mischief in the church, are the occasion of envy,
strife, railings; and evil surmisings. When men are
not content with the words of our Lord Jesus Christ,
and the doctrine which is according to godliness* but
will frame notions of their own, and impose tnem,
and that too in their own words, which man's wis
dom teaches, and not in the word's which the Holy
Ghost teaches, (1 Cor. 2. 13.) they sow the seeds of
all mischief in the church. Hence come perverse
disputings^of men of corrupt minds, (v. 5.) disputes
that are all subtlety, and no solidity. Observe,' Men
of corrupt minds are destitute of the truth. The
reason why men's minds are corrupt, is, because
they do not stick to the truth as it is in Jesus: sup
posing that gain is gqdlinessfmabing religion'truckla
to their secular interest* From such as these Timo
thy is warned to withdraw himself.
We observe, (1.) The words' of our Lord Jesus
Christ are wholssome words, they are the fittest to
prevent or heal the church's wounds, as well as to
heal a wounded conscience ; for Christ has the
tongue of the learned, to sp^k a word in season to
him that is weary, Isa. 50. 4. ^ he words of Christ
are the best to prevent ruptures in the church ; for
none who profess faith in him, will dispute the apt- .
ness or authority of his words, who is their Lord and.
Teacher : and it has never gone well with*the
church, since the words of men have claimed a<re-
gard equal to his words, and in some cases a much
greater. (2.) Whoever teaches otherwise, and does
not consent to these wholesome words, he is proud,
knowing nothing ; for pride and ignorance common
ly go together. (3. ) §t. Paul sets a brand only on
those who consent not to the words of our Lord Je
sus Christ, and the doctrine which is according to
godliness ; they are proud, knowing nothing : other
words more wholesome he knew not. (4.) We
learn the sad effects of doting about questions and
strifes of words ; of such doting about questions ,
comes envy, strife, evil surmisings, and perverse dis
putings ; when men leave the wholesome words of
our Lord Jesus Christ, they will never agree in
other words, either of their own or other men's in
ventions, but will perpetually wrangle and quarrel
about them ; and this will produce envy, whemtiiey
see the wgrds of others preferred to those they have
adopted for their own ; and this will be attended
with jealousies and suspicions of one another, called
here evil surmisings ; then they will proceed to per
verse disputings. (5.) Such persons as are givento
perverse disputings, appear to be men of corrupt
minds, and destitute of the truth ;, especially such as • , •
act in this manner for tiie sake of gain, which is all
their'godliness; supposing gSin to be godliness, con
trary to the apostle's judgment, who reckoned gSdli- '
ness great gain. (6. ) Good ministers and ChWstiOBS.
will withdraw themselves from such ; " Come out
from among them, my peojSle, and befye,separate," .
says the Lord : from such withdraw thyself.
- 6. But 'gpdliness with contentment is
great gain.. 7. For we* brought nothing
into this world, and it is certain , we can
carry-'nothing out 8. And having food » .
and raiment, let us be therewith content
9. But they that will be rich fall into temp-

I. TIMOTHY, VI.

651

tation and a snare, and into many foolish
and hurtful lusts, which d/own men in de
struction and perdit^pn. 10. For the -love
of money is the root of all evil ; which while
sqme coveted after, they hp-ye erred from
the faith, and pierced themselves through
with many sorrows. ,11. But thou, Oman
of God, flee these things; and follow after
'righteousness, godliness1, faith, ,love, pa
tience, meekness^ d 2. Fight the good fight
' of faith, 'lay hold on eternal life, whereunto
thou art also cabled, and hast professed a
good profession before,many witnesses.
From the mention of the abuse which some put
upon religjpri', (makingdt to serve their secular, ad-
twaptages,) the apostle takes occasion to shew the
^excellency of contentment, and the evil of covet-
;ousness, . -,
I. "The excellency»of contentment, v. 6 — 8. Sorrfe
account Christianity an advantageous profession for
> this world ; in the sense they mean, it is false ; yet it
is undoubtedly true, that though Christianity is the
worst, trade, it is the best callings in the world.
Those that make a trade of it, merely to serve their
•turn for this world, will be disappointed, and find it
¦ a sorry trade ;, but they that mind it as their calling,
.,and|nake a business of it, will find it a gainful call
ing, for it has the promise of the life that npw is? as
well as of that which is to come. The truth he lays
down, is< that godliness with contentment is great
gain. Some read it, godliness with a competency ;
that is, if a man have but a lfttle in this world, yet
•if he,have but enough to carry him through it, he
needs*desire no more, his godliness with that will be
ihis great gain ; fir a little which a righteous map,
riias, is better than the riefies of many wicked,*Ps. 37.
'tl6. We read it, godliness, with contentment jVgodr
Uiness is itself great gain,, it is profitable to all things ;
•and wherever there is 'true godliness, there wyi be„
¦ conterftment ; but those that are arrived at. the
HhHJhest pitch of contentment with their godliness,
are certainly the easiest, happiest peoplVin thf%,
jworld. 'Godliness with contentrnent, that is, Chris
tian contentment, (content must come from princi-'
*>les of godliness,) is great gain ; it is all the wealth
in thk world. • He that is godly, is sure to be hap-
'py in another w*brld ; and if wittoalrhe do by content
ment accommodate- himself toliis condition in this
^W0rld', he has enough. * .
**9 'Here we have, 1. A Christian's gain, it is god-
iine'ss with contehtmentvthis is the troe way to .gain,
¦yea, RJS gain, itself. .% A Christian's gain is great,
itisflot*ke the little gain of worldlings, who are^o
^ohdof a little«worldly advantage. . 3.«GodIiness is
'ever -accompanied with contentment in a greater or
lesser degree ; all truly godly people* have learned
with St Paul, -in whatever state they are, to be
raerewkh content, PhiL'4. 11. They are tontent
'with wfmt God allots for them, well knowing that
tis best for them. Let us all then endeavour after
'gOdlitie&'with contentnjent. ' ¦ . ¦•*
'""Bhe reason he gives for it, is, kPor we brought
nothing with us into this world,, and it is certain we
can carry nothing out, vi 7. This is a reason why
we should be content with a little. -
• '(1.) Because we can challenge nothing as a debt
that is due to us, for we came najcedinto the world;
' whatever we have had since, we are obliged to the
providence of God for it ; but he that gave, may
take what and .when he pleases. We had our be
ings, our bodies, our lives, (which are more than
meat, which are more than raiment,) when we
came into the world, though we came naked, and

brought nothing with us ; may we npt then be con
tent while bur beings and lives are? continued to us,
though, we have notevery thing we would have ? We.
brought nothing with us into this world,.; and yet
Gpdjsprovided for us, cEdre was taken of us, we
have been fed all our lives<long unto this day ; and
therefore, when we are reduced* to ilie greatest
straits, we cannot be poorer than when we came
into this world, and yet then we were provided'for ;
therefore let us trust in God for the remaining part
of our pilgrimage.
(2.) We ihall carry nothing with us out of this
world; $. shroud, a coffin, and a.grave, are all that
the richest man in the world" Can have from his
thousands. Therefore why should we covet much ?
Why should we not be content' with a little, be
cause, how much soever we have,, we must leateit
behind us ! Eccl. v. f.5, 16.
From hence he infers, (v-,.8.) Having food and
raiment, let' us be therewith content. Foodftnda
covering including habitation as well as raiment.-
Observe, If God give us!thenecessary.supports'of
life, we ought to be content'-therewith, though we
have not the ornaments and delights of it. If na
ture should be content with a little, grace should be
content with less; though we* have not daintjPfobd,
though we have not. costly raiment, if we have but
food and raiment convenient' for us, we ought to be
content : this was Ague's prayer, Give me neither
poverty nor riches; feed me With food convenient for
me, Prov. 30. 8. -^
Here we see, [1.] .The folly of placing our hap
piness in these things/when we did not Tiring any
thing into this world with "us, and we can carry
nothing out. What will these do when death shall
stripf them of their happiness and portion?, And
they must take an everlasting farewell of all these
things, onssvhich they haye so much doted. They
may say with poor Micah; Ye have'taken away my
gods; and what haye I more? Judges 18. 24jj,- [2.]
The necessaries of life, are the bounds of a true
Christian's desire, and tvith these' he will endeavour
tqtie content ; his*desires are not insatiable ; no, a
little, a few comforts of this life, will serve him," and
these he may hope to enjoy, having food and raw
ment. • •
II. The euil of covetdjisness ;*(-u.*90« They fhat
nmill be"rich,fallinto*temptation and a snargj that is,
th%t seftheir hearts upon the wealth of this world,
'and-are, resolved;, right or wrong, they will have it.
It is not said, they tliat are rich, but they that will
ve rich, that is,that place their happiness in world
ly wealth, that covet it inordinately, and are eager
and violent in the' pursuit of it. They that are.surji,
fall into temptation and a sliare, unavoidably ; tor
when the Devil sees which Way their lusts cany
them, he will soon bait his hook accordingly. He .
knew how fond Achan would be of a wedge-of.gold,"
and therefore laid that before him./, They'fall into
many foolish and hurtful lusts..
The apostle Supposes, 1. Some will be rich ; the^
are uesolved upon it, nothing short of a great abun
dance will satjsfy. .2. Such will not be safe or in
nocent, for. they will be in danger of ruining them
selves for ever ; they fall into temptation, and a
snare, &c. 3t Worldly lusts are*foplish and hurtful,
forr they drown men in destruction and perdition.
4. It,is good for us to consider the mischievousness
of worldly fleshly lusts. They are foolish, and
therefore we should be ashamed of them ; hurtful,
and therefore we should be afraid of them, especial
ly considering to what degree they are hurtful, for
they drown men in destruction and perdition.
The love of money is the root of all evil, v. 10.
What sins will not men be drawn to by the love of
money ? Particularly this was at the bottom of the
apostasy of many from the faith of Christ ; while

652

I. TIMOTHY, VI.

they covefed money,* they erred from the faith, they
quitted tSieu- Christianity, and pierced themselves
through'with %any sorrows. , . ,
(1. ) Observe what is the root of all evil ; the love
of money : people may' have money, and yet not
love it ; but if they love it inordinately, it will push
them on to all evil. (2.) Covetous persons will quit
the faith, if that be the way to get money}, which
while some coveted after, they have erred from the
faith. Demas hath, forsaken me, having loved this
present world, 2 Tim. 4. 10. For the world Was
dearer to him than Christianity.
Observe, Tfiose that err from the faith, jnerce*
themselves with many sorrows ; those that depart
from God, do but treasure up sorrowsfor themselves.
III. Hence he takes occasion both tp caution Ti
mothy against their lusts, and to counsel him fe
keep in the way of God and his duty, and par
ticularly to fulfil the trust reposed in him as a mi
nister. He addresses himself to him as a man of
God.- Ministers are men of God, and ought to con
duct themselves accordingly in every thing ; they
are men employed for God, devoted to his honour
more immediately. . The prophets under the Old
Testament were called men of God.
1. He charges Timothy to take heed of the love
of money, which had been so pernicious to many ;
Flee thesg things. It is ill becomiijg any men, but
especially men of God, to set their hearts upon the
thmgs of this world ; men of God should be taken up
with the things of God.
2. To arm him against the love of the "world, he
directs him to follow that which is good; Follow,
after righteousness, godliness, faith, love„ patience,
meekness : "righteousness in his conversation toward
men, godliness toward God, faith and love as living
principles, to support him and carry him on in the
practice both of righteousness and godl'irfess. They
that follow after righteousness and godliness, from, a"
principle of faith and love, have need to put bn pa
tience and meekness : patience to bear both the re
bukes of Providence, and the reproaches^of mw,
and meekness wherewith to instruct gainsayejs, and
pass by the affronts and injuries that are^done us.
Observe, It is not enough that men bf God flee
these things, but they must follow after what is di
rectly contrary thereto. "Further, what excellent
persons men of God are, who follow after righteous
ness ! They are the excellent of the earth, and, be
ing acceptable to God, they should be approved of
men. .A -
3. He exhorts him to do the part of a soldier ;
Fight the good fight of faith. Note, Those who
wnl get to heaven, must fight their way thithef.
There must be a conflict with corruption and temp
tations, and the opposition of the powers of darkness.
Again, It is a "good fight, it is a good cause, and it
will have a good issue ;. further, it is the fight of
faith ; we do not war after the flesh, for the wea
pons of our warfare are not carnal, 2 Cor. 10. 3, 4.
4. He exhorts him to lay hold on eternal life.\
Observe, (1.) Eternal life is the crown proposed to
us, for our encouragement to war, andkto fight the
good fight, of faith, the goqd warfare. (2.) This we
must lay hold on, as those that are afraid of coming
short of it, and losing'it. Lay hold, and take heed
of losing your hold. Holdfast that which thou hast,
that no man take thy crown, Rev. 3. 11. (3.) We
are called to the fight, and to lay hold on eternal
life. (4.) The profession Timothy and all faithful
ministers make before many witnesses is a good pro
fession; for they profess and engage to fight the
good fight of faith, and to lay hold on eternal life ;
their calling and their own profession oblige them
unto this, \ _
13. I give thee charge in the sight of

Gpd, who quickeneth all things,, and be
fore Christ Jesus, who before Pontius
Pilate witnessed a good confession; 14.
That tfjpu keep this commandment with- "
out spot, unrebukable, until the appearing
of ou/ Lord Jesus Christ: 15. Which in
his times he shall shew, who is the blessed
afhd only Potentate, the King qf kings, and
Lord of lords; 16. Who only haffi im
mortality, dwelling in the light which no
man can approach unto ; whom* np man
hath seen, nor can se*e : to whom be honour
and power everlasting. Amen. 17. Charge
them that are rich in this world, that they
be not high-minded, nor trust in uncertain
niches, but in the living God, who giveth
us richly all things to enjoy ; 1 8. That
they do good, that they be rich in good
works; ready to distribute, willing to com*
municate; 19. Laying up in store for
themselves a good foundation against the
time to come, that they may lay hold on .
eternal life. 20. O Timothy, keep that
which is committed to thy trust, avoiding
profane -and vain babblings, and opposi
tions of science falsely so called: 21.
Which some professing ^have erred con
cerning the faith. Grace 'be with thee.
Amen." , ¦*
He charges him to keeptfhis eommandment with? '
qut spot; that is, the whole work of his ministry, all
the trust imposed in, him, all the service, expected
from him, he must keep it without spot, unrebuka-'*
file; he must •conduct himself so injiis ministry, that
he might not lay himself open to any blame, or in-
^cur any blemish.
What are the motives to "move him to this? . ,
I. He gives,.him a solemn change; I give thee a
charge in the sight of God, that thou do th&. Hte
charges him, as'he will answer it at'the gre$t day to
that Qod. whose eye% are upon us all, who sees what .
we are, and what "we do. God, who quickens all
things', who has life in himself, and is the Fountain
of life. 77ns should quicken us to the service of
God,, that we serve a God who quickens all tifipgs.
He charges him before Christ Jesus, to whom in a
peculiar manner he stood related as a mirijste#j>f his
gospel ; who before Pontius Pilate witnessed a good
confession. *
, Observe, Christ died not only as a Sacrifice, but
as a Martyr; and he, witnessed a good confession
wlten he was arraigned before Pilate, saying, (John
18. 36, 37.) My kingdom is not qfihis world: lam-
come to bear witness unto the truth. That^ood con
fession of his before Pilate, My kingdom is nofqf
this world, should be effectual to draw off all his fol
lowers, both ministers and people, from the love of
this world.
II. He reminds him of the confession that he him
self had made ; Thou hast professed a good profes
sion before many witnesses; (v. 12.) when he was
ordained by the laying on of the hands of the pres
bytery. The obligation of that was still upon nim,
and he must live up to that, and be quickened by
that, to do the work of his ministry.
III. He reminds him of Christ's second coriling i
" Keep this commandment, until the appearing &f
our Lord Jesus Christ; keep it as long as thou

I. TIMOTHY, VI.

653

livest, till Christ come at death to give thee a dis
charge. Keep it with an eye to his second coming,
« when we must all give an accoijnt of the talents we
have been intrusted with," Luke 16. 2.
%. The Lord Jesus Christ will appear, and it will
be a glorious appearing, not like his first appearing
in the days of his humiliation. 2. Ministers,should
have an eye to this appearing of the Lord Jesus
Christ in all their ministrations. 3. Till his appear
ing they are to keep this commandment without
spot, unrebukable.
Mentioning the appearing of Christ as one that
loved it„ he loves to speak of it, and loves to speak
*of him jyho shajl then appear. The appearing.pf
• Christ is certain ; (he shall shew it; J but it is^iot
for us to know the time and season of it, for* the
Father has kept that in his own power : let this suf
fice us, that in time he shall shew it, in the time
that he thinks fit for it.
Concerning Christ and God theTatljer he here
speaks great things.
(1.) That God is the only Potentate; the powers
of earthly princes are all derived from him, and de-
] pend upon him. The powers tha.t are, are ordained
of God, Rom. 13. 1. He is the only Potentate that
- is absolute and sovereigii, and perfectly indepen
dent *
(2.) He is the blessed and only Potentate, infinite
ly happy, and nothing can in the least impair his
happiness. (30 He is King of kings, and Lord of lords. All
the kings of the earth derive their power from him ;
he gave them their crowns, they hold them under
him, and he has a sovereign" dominion over them.
This is Christ's title,'(Rev. 19. 16.) *upon his ves
ture and his thigh ; for he has a nanie higher than
ihe kings ofthe earth.
1 (4.) He only has immortality ; he only is immortal
in himself, and has immortality as he is the Foun
tain of it, for the immortality of angels and spirtts is
'¦ derived from him.
(5;) He dwells in inaccessible light; Hght which no
nam can approach unto : no man can get to heaven,
buttffose whom he is pleased to bring tmther, and
admit into his kingdom.
(6. ) He is invisible ; whom no man hath seen, nor
can see. It is impossible that mortal §yes should
'bear the brightness of the divine, glory. No man
cansee,God, and live. >
Having mentioned these glorious attributes, he
'Concludes with a doxology ; To him be honour .and
power everlasting. Amen. God-ihaving all power
and honour to himself, it is our duty to ascribe all
power and honour to him. * " •
[I.} What an evil is ^in, when committed against
such a God, the blessed and only Potentate ! The
evil of it rises in proportion to the dignity of him
agaifist whom it , is 'committed. [-2.] Great is his
condescension, to take notice of such mean and vile
creatures as we" are. What are we then.'that the
'blessed God, the King of kings, and Lord of lords,
should seek after us/ [3.] Blessed are they who
are admitted to dwell with this great and blessed
'Potentate ; Happy are thy men, (says the queen of
'Sheba to king Solomon,) happy are these thy ser
vants, who stand continually before thee, 1 Kings
10. 8. Much more happy are they who are allowed
to stand before the King of kings. [4. ] Let us love,
adore, and praise, the great God ; for who shall not
fear thee, O Lord, and glorify thy name ? For thou
only art holy, Rev. 15. 4,
The apostle adds, by way of postscript, a lesson
for rich people, v. 17 — 19. Timothy must charge
them that are rich to take care of the temptations,
and improve the opportunities, of their prosperous
estate. First, Caution them to take heed of pride. That

is a sin that easily besets rich pebple, whom the
world smiles upon. Charge them that they be not
high-minded, or think of themselves above what is
meet, or be puffed up with their wealth.
Secondly, Caution them against vain confidence in
their wealth ; Charge them that they trust not in
uncertain riches. Nothing is more uncertain than
the wealth of this-world ; many have had much of it,
one day, and been stripped of all the next. Rich'es
make theirlselves wings, and fly away as an eagle,
&c. Prov. 23. 5.
Thirdly, He must charge'them to tvust in Goa\
the living God; to make him their Hope, who giv
eth us richly all things to enjoy. They who are rich,
must see God giving them their riches, and giving
them to enjoy them richly ; for many have riches,
but enjoy them poorly, not having a heart to. use
them. Fourthly, He must charge them to do good with
what they have ; (for what is the best estate'worth,
any more than as it gives a man an opportunity'of
doing so much the more good ?) that they be -rich in
good works. Those are truly rich, who are rich in
good works. That they be ready to distribute, will
ing to communicate : not only to do it, but to do it
willingly, for God loves a cheerful giver.
Fifthly, He must charge them to think of another
world, and prepare fpr that which is to come by
works of charity — laying up in store a good founda
tion against the time to come, that they may take
hold on eternal life.
1. ^linisters must not ¦ be afraid of the rich ; be
they ever so rich, they must speak to them, and.
charge them. 2. They must caution them against
pride, and vain confidence in their riches, that they
be not high-mjnded, nor trust in uncertain riches.
Stir them up to works of piety and charily, that they
do good, &c. 3. This is the way for the rich to lay
up in store for themselves for the time to come^ that
they may lay hold on eternal life ; in the way of
well-doing we are to seek for glory, honour, and
immortality, and eternal life will be the end of all,
Rom. 2. 7. 4. Here is a lesson for ministers in the
charge given to Timothy ; Keep that which is com
mitted to thy trust. Every minister is a trustee, and
it is a treasure committed to his trust, which he has
to keep. The truths of God, the ordinances of God,
keep these, avoiding profane and vain babblings ;
not affecting human eloquence, which the apostle
caMs Dam" babblings, or human learning, which often
opposes the truths of God, but keep close to the
written .word, for that is committed to our trust.
iSpme who hqve* been very proud of their learning,
their science, which is falsely so called, have by that
been debauched in their principles, and been drawn
away from" the faith of Christ, which is a good reason
why we should keep to the plain word of the gospel,
and resolve to live and die by that.
Observe, (1.) Ministers cannot be too earnestly
exhorted to keep -^hat is cornmitted to their trust,
because it is a great trusj; lodged with them ; O Ti
mothy, keep that which is committed to thy trust '. as
if he had said, " I cannot conclude without charg
ing thee again ; whatever thou doest, be sure to keep
this trust, for it is too great' a trust to be betrayed.
(2.) Ministers are to avoid babblings, if they would
keep what is committed to them, because they are
vain and profane. (3.) That science which opposes
the truth of the gospel, is falsely so called ; it is not
true science, for if it was, it would approve of the
gospel, and consent to it. (4.) Those who are so
fond of such science, are in great danger of erring
concerning the faith ; they who are for advancing
reason above faith, are in danger of leaving faith.
Lastly, Our apostle concludes with a solemn prayer
and benediction ; Grace be with thee. Amen. Ob
serve, This is a short, yet comprehensive prayer for

654

II. TIMOTHY, I.

-our friends.. Grace be with them, for grace com- I
prehends in it all that is good, and grace is an ear
nest, yea a beginning, of -glory ; for wherever God |

gives grace, he will give glory, and will not withhold
any good thing from him who walketh uprightly.
¦ Jprace be with you all. , Amen.

AN

EXPOSITION,

* WITH

PRACTICAL OBSERVATIONS

OF THE

SECOND EPISTLE OF ST. PAUL TO TIMOTHY.
» Completed by Mr. Atkinson'

THIS second epistle Paul'wrote to Timothy from Rome, when he was a prisoner there, and in danger of
his life ; this is evident from the'se words, lam now ready to be offered, and the time of my departure is
at hand, ch. 4. v. 6. It appears that his removal out of this world, in his own apprehension, was not
far off, especially considermg the rage and malice of Jiis persecutors ; and that he had been brought
' before the emperor Nero, which he calls>hisfirst answer, when no man s0od with him, but all men for
sook pirn, ch. 4. v. 16. And interpreters agree that this was the last epistle he wrota "',
Where Timothy now was, isnot certain. The scope of this epistle somewhat differs from that of the
' former, not so much relating to his, office as an evangelist, as to his personal conduct and behaviour.

II. TIMOTHY, 1.

CHAP. I.
After this introduction, (v. I, 2.) we have, I. Paul's sincere
love to Timothy,, v. 3 . . 5. II. Divers exhortations given
to him, v. 6.. 14. HI. He speaks of Phygellus. and Her-
¦ mogenes, with others, and closes with Ongsiphorus, v. 158
to the end. * »
1. T)AUL an apostle of Jesus Christ by
JL the will of God, according to the
promise of life- which is in Christ Jesus,
2. To Timothy, my dearly beloved son:
Grace, mercy, and peace, from God the
Father and Christ Je^sus our Lord. 3. 1
thank God, whom I serve from my forefa
thers with pure coriscience, that without
ceasing I have remembrance of thee in my
¦prayers night and day ; 4. Greatly desir
ing to see thee, being mindful of thy tears,
that I may be filled with joy; 5. When I
call to remembrance the" unfeigned faith
that is in thee, which dwelt first in thy
grandmother Lois, and thy mother Eunice ;
and I am persuaded that in thee also.
Here is,
1. The inscription ofthe epistle ; Paul calls him

self an* apostle by the will of Gpd, merely by the
good pleasure of God, andA by his grace, Which he
professes himself unworthy of, according to the pro
mise of life which} is in Christ Jesus, according to the
gospel, The gospel is the promise of life in Christ
JeSusj life the end, and Christ the Way, John 1?L,6.
The life is put into the promise, and both a^e sure
in Christ Jesus the faithful Witness ; for all the* pro
mises of God in Christ Jesus are yea, and att,amen,
2 Cor. 1. 20. He calls Timothy his belove/Lson;
Paul'felt the warmest affection for'him, both because
he -had -been An' instrument of his conversion, and
because' as a son with his fatherihe had served with'
him in the gosjjel.. .
We here learn, (1.) St. Paul was an apostle oi ,
Jesus Christ by the will of God ; as he did not re
ceive the gospel of man, nor was taught it, but had
it by the revelation of Jesus Christ, (Gal. 1* 12.) so
his commission to be an apostle was not by the will
of man, but of God : in the former epistle he says it
was by the commandment of God our Saviour, and
here 6y, the will of God ; God called him to bean
apostle. (2.) We have the promise of life, bless
ed be God for it, in hope of eternal life, which God,
who cannot lie, promised before the world began,
Tit. 1. 2. It is a promise to discover the freeness
and certainty of it. (3.) This, as well as all other
promises, is in and through Jesus Christ; they all
take their rise from the mercy of God in Christ,

II. TIMOTHY, 1.

655

and they are sure, so that we may safely depend on
them. (4.) The grace, mercy, and peace, which
even St. Paul's dearly beloved son Timothy wanted,
i comes from God the Father and Christ Jesus our
Lord; and therefore the one as well as the other is
the Giver of these blessings, and ought to be applied
to for them. Lastly, The best want these blessings,
and they are the best we can ask for our dearly be
loved friends, that they may have grace to help them
in the time of need, and mercy to pardon what is
amiss, and so may have peace with God the Father
and Christ Jesus our Lord.
2. Paul's thanksgiving to God for Timothy's faith
and holiness : he thanks God that he remembered
Timothy in his prayers. Observe, Whatever good
we do, and whatever good office we perform for our
friends, God must have the glory of it, and we must
. give him thanks. It is he who puts it into our hearts
' to remember such and such in our prayers. Paul
was much in prayer, he prayed night and day ; in all
his prayers he was mindful of his friends, he par
ticularly prayed for good ministers, he prayed for
' Timothy, and had remembrance of him in his prayers
night and day ; he did this without ceasing; prayer
was his constant business, and he never forgot* his
friends in his prayers, as we often do. Paul served
God from his forefathers with a pure conscience. It
was a comfort to him, that he was born 'in God's
house, and was of the seed of those that served God ;
as likewise that he had served him with a pure«con-
science, according to the best of his light ; he had
pkept a conscience void of offence, and made i^his
daily exerqise to do so, Acts 24. 16. He greatly de-
[sired to see Timothy, out of the affection he had for
him, that he might have some Conversation with
nim, being%.indful of his tears at tjieir last parting.
Timothy was sorry to part with Paul, he wept at
parting, and therefore Paul desired to see him again*
because he mid perceived by that what ^a true affec
tion he had for him. He thanksvGod that ffimothy
kept up the religion ofhis ancestors, v. 5. Observe,
The entail ojrreligion descended upon TimothyAy
. thejnother's side ; he had a good mother* and a gpod
'grandmother : they Relieved, though hl§ father did
not, Acts ^6. It is a comfortable thing1 when chil
dren imitate the faith and holiness of their godly
parents, and tread in their steps, 3 John 4.. Dwelt
in thy grdndmother and thy mother, and Iamper-
suaded that 'in thee also. Paul had a very charita
ble Opinion of <his friends, was very willing to hope
the best concernipg^theinj indeed'he had a great'
deal of reason tp believe well of Timothy, for he had
no man tikg-minded, ¥tid.*2. 10. . ' ^
Observe, (1.J We are, according to St. Paul, to
servelGod with a pure conscience, so did his and our
pious. forefathers; this is to draw near with a true
heart, in, full assurance of, faith, having our heart
shrmk^ed front 'an evilKonscience, Heb. 10. 22. (2.)
,Iri our prayers we are to remember without ceasing
our friend^ especially, the' faithful ministers of
, Christ ; St., P^uljiad remembrance of his dearly be
loved son Timothy in his» prayers night and* day.
(3.) The- faith that dwells in f eal believers, is un
feigned i it is-witiiout hypocrisy, it is a faith' that will
stand the trial, and it dwells in themi as a living prin
ciple. 'Itwas the matter of St. P^uTs thanksgiving,
that*Tifllothy Inherited the faith of his mother Eu-
'nice and his grandnfother Lois, and ought to be our's,
whenever we see<the like ; we shduld rejoice where-
'saever we see the gjace of»God ; so did Barnabas, .
Acts 11. 23, 24. I rejoiced greatly that I found of
thy children walkjn'gin the trpth, 2 John 4.
6. Wherefore I put thee in remembrance
that thou stir up the gift of God, which is
in thee by the putting on of my hands.; , 7.

For God hath ndt given us the spirit of fear \
but of power, and of love, and of a sound
mind. 8. Be not thou 'therefore ashamed
of the testimony of our Lord, nor of me his
prisoner : but be thou partaker of the afflic
tions of the gospel according to the power
of God ; 9. Who hath saved us,"and called.
us with a holy calling, not according to our
works, but according to his own * purpose
and grace, which was given us in Christ
Jesus before the world began ; 10. But is
now made manifest by the appearing of our
Saviour Jesus Christ, Who hath abolished
death, and hath brougbt life and immortality
to light through the gospel: 11. Whereunto
I am appointed a preacher, and an apostle?
and a teacher of the Gentiles. 1 2. For the
which cause I also suffer these things;
nevertheless I am not ashamed : for I know
whbnf J have believed, and I am persuaded
that he is able to keep that which I have
'committed unto him against that day. J 3.
Hold £ast the form of sound words, which
thou hast heard of me, in faith and love
which is in Christ Jesus. 14. That good
thing which was committed unto thee, keep
by the Hply Ghost which dwelleth in us.
» »
Here is an»exhortation and excitation, of Timothy
to his duty ; (v. 6. ) I put thee in remembrance : the
best men need remembrancers; what we know we
should be reminded^.; (2 Pet. 3. 1.) I write this,to
stir up your pure minds by way of remembrance.
I. He exhorts him to stir up the gift of God that
was'jpz him. Stir it up as fire under the emberst It
is meant of all the gifts and graces that God had
given him, to qualify him for the work of an_evan-
gelist, the gifts of the Holy Ghost, the extraordinary
gifts that Were conferred by the imposition- of the
apostle's hands. These he must stir' up; he must
exercise them, and so increase tliem : use gifts, and
have gifts ; 'to him that hath shall be given; (Matt.
£5. 29.) he must take .all opportunities to use these
gifts, and so stir them up, for that is the best way of
increasing them.
" Whether the gift of God in Timothy was ordinary
or'extraordinary, (though I incline to the latter,) he
must stir it up, otherwise it would decay. Further,
you see that this" gift was in him by the putting_ on
of the apostle's hands, which I take to be distinct
from his ordination, which was performed by the
hands of the presbytery, 1 Tim. 4. 14. It is proba
ble that Timothy had the Holy Ghost, in his, extra
ordinary gifts and graces, conferred on him by the
laying on ef the apostle's hands, (for I reckon none
but the apostles had the power of giving the Holy
Ghost,) and afterward, being thus richly furnished
for the work of the ministry, was ordained by the
presbytery. The great hinderance of usefulness in the increase
of our gifts, is, slavish fear; therefore he warns him
against this ; God hath not given us the spirit of fear;
(v. 7. ) it was through base fear that the evil servant
buried his talent, and did not trade with it, Matt.
25. 25. >¦ Now God hath therefore armed us against
the spirit of fear, by 'often bidding xxs'fear not;
" Fear not the face of.man; fear not the dangers you
may meet with in the way of your duty. " ' God hath
delivered us from the spirit of fear, and hath given

656

II. TIMOTHY, I.

us the spirit of power, and of love, and of a sound
mind. The Spirit of power, of courage and resolu
tion, to encounter difficulties and dangers; the spirit
of loVcto God, which will carry us through the op
position We may meet with, as Jacob made nothing
of 'the hard service he was to endure for Rachel.
The spirit of love to God will set us above the fear
of man, and all the hurt that man can do us. _ And
the spirit of a sound mind, or quietnes'sof mind, a
peaceable, enjoyment of ourselves, for we are often
times discouraged in our way and work by the crea
tures of dUr own fancy and imagination, which a so
ber, solid thinking mind would obviate, and would
easily answer.
The Spirit God gives to his ministers, is not a fear
ful, but courageous Spirit ; it is a Spirit of power, for
they speak ill his name who has all power, both in
heaven and earth ; and it is a Spirit of love ; for love
to God and the souls of men must inflame ministers
in all their service ; and it is a Spirit of a sound mind,
for they speak the words of truth and soberness. _
JL He exhorts him to count upon afflictions, and
get ready for them ; " Benot thou therefore ashamed
of the testimony of our Lord, nor of me his prisoner.
Be not thou ashamed of the gospel, of the testimony
thou hast borne to it. " The gospel of Christ is what
we have none of us reason to be ashamed of. We
mi}st not be ashamed of those who are suffering,foii
the gospel of Christ Timothy must not be ashamed
of good old Paul, though he was now in bonds. As
he must not be afraid of suffering himself, so he must
not be afraid of owning those who were sufferers for
the cause of Christ.
1. The gospel is a testimony bf our Lord ; in and
by that he bears testimony of himself to us, and by
Erofessing our adherence to it we bear testimony of
imandforhim. 2. St. Paul was the Lord's, pri
soner, hisprisoner ; for his sake" he was bound* with
a chain, Eph. 4. 1. . 3. We have' no reason, to be
ashamed either of the testimony of our Lord, or of
his prisoners; 'if .we are ashamed of either now,
Christ will be ashamed of us hereafter; "But be
thou partaker of the afflictions of the gospel accord
ing to the power of God, expect afflictions for the
gospel's sake,* prepare for them,' count upon them,
be willing to take thy lot with the suffering saints in
this world. Be partaker ofthe afflictions ofthe gos
pel;" (or, as it may be read, "Do thou suffer" with
the gospel;) "not only sympathize with those who
suffer for it, but be ready to suffer with them, and
Suffer like them." If at any time the gospel be in'
distress, he who hopes for life and salvation by it
will be content to-suffer with it. Observe, (t.) Then
we are likely to bear afflictions well, when we fetch
strength and power from God to enable us to bear
them : "Be thou partaker of the afflictions of the
gospel, according to the power of God." (2.) All
fchristians, but especially ministers, must expect
afflictions and persecutions for the sake of the gos
pel. (3.) These shall be proportioned, according to
the power of God (1 Cor. '10. 13.) resting upon, us.
Mentioning God and the gospel, he takes notice
what great things God has done for us by the gospel,
v. 9, 10. To encourage him to suffer, he urges two
considerations. *
[ 1 . ] He shews him the nature of that gospel which
he was called to suffer for, and the glorious and gra
cious designs and purposes of it. It is usual with
Paul, when he mentions Christ, and the gospel of
Christ, to digress from his subject, and, enlarge upon
them ; so full was he of that which is all our salva
tion, and ought to be all our desire.
Observe, First, The gospel aims at our salvation;
he has saved us, and we must not think much to suf
fer for that which we hope to be saved by. He 3ias
begun to save us, and will complete it in due time;
for God calls those things that are not, that are not

yet completed, as though they were ; (Rom. 4. 1?.)
therefore he says, who has saved us.
Secondly, It is designed for our sanctification; and
called us with a holy calling, called us to holiness.
Christianity il a calling, a holy calling ; it is the call
ing wherewith we are called, itis the calling to
which we are called, to labour in it. Observe, All
who shall be saved hereafter, are sanctified now.
Wherever the call of the gospel is an effectual call,
it is found to be a holy call, making those holy, who
are effectually called.
Thirdly, The rise of it is the free grace and eterr
nal purpose of God in Christ Jesus. If we had
merited it, it had been hard to suffer, for it ; but pur
salvation by it is of free grace, and not according to
our works, and therefore we must not thirlk much
to suffer for it Thfs grace is said to*be given us be
fore the world began, that is, in the purpose and de
sign of God from all eternity ; in Christ Jesus, for all
the gifts that come from God to sinfuljinan, come in
and .through, Christ Jesus.
Fourthly, The gospel is the manifestation of this
purpose and grace, by the appearing ofoUr Saviour*
Jesus Christ, who had lain in the bosom of the Fa
ther from eternity, and was perfectly apprised of all
his gracious purposes ; by his appearing that gra
cious purpose was made manifest to us.* Did Jesus
Christ suffer for it, and shall we think much to suf
fer for it ? t *
Mjfthly, By the gospel of Christ death is abolished ;
he has abolished death, not, only weakened it, but
tak,en it out of the waj, has broken the power of
death over us ; by taking away sin he has abolished
death, (for the sting of death is sin, 1 Cor. IS. 56.)
in altering the property ofj it, and breaking the power
of it. * *' t
Death no^v of an enemy is become a friend, and is
the gate by which we pass out of a troublesome,
vexatious, sinifSul world, into i world of perfect peace
and purity; andathe power thereof is: broken, ftf£
death does not triumph over" those who believe the
g9spej, but they triumph over it. O aeath; where is 4
thy sting & O grave, where is thy -factory? 1 Cor. '
15. 55. . ^
Lastly, He has brought life and immortality to*
light, by the gospel; he has shewed us another world,
more clearly than it was before discovered under
gn/ former dispensation, and the hagpmess of that
world, the certain recompense of our obedience by
faitth : we all with open face, as in a glass, behold the
glory of God. He has ±>rou§ht it to light, not oinlyf
set it before us, but offered it to us, by tlfe gospel.
Let us value the gosf>%l more than ever, as it. is
that*whereby life and immortality are brought to
light, for herein it has -the pre-eminence above all
former discoveries ; so that it is the gospel of life and
immortality, as it discovers them to us, aijd directs*
us in the ready way that leads thereto, as^vell as
proposes the most weighty motives to excite our en;
deayours in seeking after, glory, honour, and im
mortality. " | ', *
[2. 1 Consider the example of blessed Paul, v. 11,
12. He was appointed to preach the gospel, and
particularly appointed to teach the Gentiles. He
thought it a cause worth "suffering for, 'and why
should not Timothy think so too ? No man needs
to be afraid or ashamed to suffer for the cause ttf the
gospel; I am not ashamed, says Paul, for Iknoin
whom I have believed, and am persuaded that he*is
able to keep that which I haue committed unto him
against that day.
Observe, First, Goodmen often suffermany things
for the best cause in the world {for which cause I
suffer these things; that is, "for my preaching, and
adhering to the gospel." Secondly, They need npt
to be ashamed, the cause will bear them out ; hut
those who oppose >it, shall be clothed with shame.

II. TIMOTHY, I.

65?

Observe, Thirdly, Those who trust in Christ, know
whom they have trusted. He speaks with a holy
triumph and exultation, as much as to say, "I stand
on firm ground. I know I have lodged the great
trust in the hands of the' best Trustee." Ana am
persuaded, &c. What must we commit to Christ ?
The salvation of our souls, and their preservation to
the heavenly kingdom ; and what we so commit to
him he will keep. There is a day coming, when
our souls will be inquired after; " Man ! Woman !
thou hadst a soul committed to thee, what hast thou
done with it? To whom was it offered, to God or
Satan ? How was it employed ; in the service of sin,
or in the service of Christ ? There is a day coming,
, and it will be a very solemn and awful day, when
we must give an account of our stewardship, (Luke
16. 2. ) give an account of our souls : now if by an ac
tive obedient faith we commit it to Jesus Christ, we
may be sure he is able to keep it, and it shall be
forthcoming to our comfort in that day.
III. He exhorts him to hold fast the form of sound
words, v. 13.
1. " Have a form of sound words ;" (so it may be
read',) "a short form, a catechism, an abstract of
the first principles of religion, according to the scrip
tures ; a scheme of sound words, a brief summary
of the Christian faith, in a proper method, drawn
out bv thyself from the holy scriptures for thy own
use ;'s or rather, by the form of sound words, I un
derstand the holy scriptures themselves.
* 2. " Having it, hold it fast, remember it; retain it,
adhere to it. Adhere to that, in opposition to all
heresies and false doctrine, which corrupt the Chris
tian faith. Hold that fast which thou hast heard of
me." Paul was divinely inspired. It is good to ad
here to those forms of sound words which we have
in the scriptures ; for those, we are sure, were di
vinely inspired. That is sound speech, which can
not be condemned, Tit 2. 8. But how must it be
held fast? In faith and love ; we must assent to it
as a faithful saying, and bid it welcome as worthy
of all acceptation. Hold it fast in a good heart, that
• is tiie ark of the covenant, in which the tables both
of law and. gospel are most safely and profitably de
posited, Ps. .119. 11. Faith and love must go to
gether; it is not enough to believe the sound words,
and to give an assent to them, but we must love
them, believe their truth, and love their goodness,
and we must propagate the form of sound words in
love; speaking the truth in love, Eph. 4. 15. Faith
and love which are in Christ Jesus; it must be Chris
tian faith and love; faith and love fastening upon
Jesus Christ, in and by whom God speaks to us, and
we to him. , Timothy, as a minister, must holdfast
the form of sound words, for the benefit of others.
Of healing words, so it may read ; there is a healing
i virtue in the word of God ; he sent his word, and
healed them. To the same purport is that, (v. 14.)
That good thing which was committed unto thee,
%/i by the Holy Ghost, which dwelleth in us. That
good thing was the form of sound words, the Chris
tian doctrine, which was committed to Timothy in
hi^ baptism and education as he was a Christian, and
in his ordination as he was a minister.
Whe Christian doctrine is a trust( committed to us ;
it-is committed to Christians in general, but to mi
nisters in particular; it is a good thing, of unspeak
able value in itself, and which will be of unspeakable
advantage to us ; it is a good thing indeed, for it is
ah, inestimable jewel, for it, discovers to us the un
searchable riches of Christ, Eph. 3. 8. It is com
mitted to us, to be preserved pure and entire, and
to be transmitted to those who shall come after us,
and we must keep it, and not contribute any thing
to the corrttpting of its purity, the, weakening of its
power, or the diminishing of its perfection ; Keep it
by the Holy Ghost that dwelleth'in us.' Observe,
Vol. vi— 4 O'

Even those who are ever so well taught, cannot
keep what they have learned, any more than' they
could at first learn it, without the assistance of the
Holy Spirit. We must not think to keep it by our
own strength, but keep it. by the Holy Ghost.
The Holy Ghost dwells in all good ministers and
Christians ; they are his temples, and he enables
them to keep the gospel pure and uncorrupt ; and
yet they must use their best endeavours to keep this
food thing, for the assistance and indwelling of the
loly Ghost does not exclude men's endeavours, but
they very well consist together.
15. This thou knowest, that all they
which are in Asia, are turned away from.
me ; of whom are Phygellus and Hermo-
genes. 16. The Lord give mercy unto the
house of Onesiphorus for he oft refreshed
me, and was not ashamed of my chain :
1 7. But when he was in Rome, he sought
me out very diligently, and found me. 1 8;
The Lord grant unto him that he may find
mercy of the Lord in that day: and in
how many things he ministered unto me
at Ephesus, thou knowest very well.
Having exhorted Timothy to hold fast, (v, 13,
14. ) the apostle mentions, .
1. The apostasy of divers from the doctrine of
Christ, v. 15. It seems, in the best and purest ages
of the church, there were those that had embraced
the Christian faith, and yet afterward revolted from
it, nay there were many such. He does not say that
they were turned away from the doctrine. oi Christ,
(though it should seem they were,) but they were
turned away from him, they had turned their backs
upon him, and disowned him in the time of his dis
tress. And should we wonder at it, when many
turned their backs on a much better than St. Paul ?-
I mean the Lord Jesus Christ, John 6. 66.
2. He mentions the constancy of one that adhered
to him, that was Onesiphorus ; for he often refresh
ed me, and was not ashamed of my chain, v. 16.
Observe, (1.) What kindness Onesiphorus had
shewed to Paul : he refreshed him, he oft refreshed
him with his letters, and counsels, and comforts,
and he was not ashamed of my chain. He was not
ashamed of him, notwithstanding the disgrace he
was now under. He was kind to him not once or
twice, but often ; not only when he was at Ephesus
among his own friends, but when Onesiphorus was
at Rome; he took care to seek Paul out very dili
gently, and found him, v. 17. Observe, A good-
man will seek opportunities of doing good, and will,
not shun any that offer. At Ephesus he had minis
tered to him-, and been very kind to him :, Timothy
knew it. (2.) How Paul returps his kindness, v.
16 — 18. He that receives a prophet, shall have a
prophet's reward. He repays him with his*prayers ;
The Lordghe mercy to Onesiphorus. It is proba- -
ble that Onesiphorus was now absent from home,
and in company with Paul ; he therefore prays that
his house might be kept during his absence.
Though the Papists will have, it that he was now
dead ; and from his praying for him, that he might
find mercy, they conclude the warrantableness of
praying for the dead; but who told them that One
siphorus was dead ? And can it be, safe to ground a
doctrine and practice of such, importance on a mere
supposition and very great uncertainty ?
He prays for Onesiphorus himself, as well as for
his house, that he might find mercy in that day, in
the day of death ahd of judgment,, when Christ will
account all the good offices done to his poormembers
as done to himself. Observe, [1. ] The day of death

658

II. TIMOTHY, II.

and judgment is an awful day, which may be empha
tically called thatday. [2.] We need desire no more
to make us happy, than to find mercy of the Lord in
that day, when those that have shewed no mercy,
will have judgment without mercy. [3.] The best
Christians will want mercy in that day, looking for
themercyof our Lord Jesus Christ, Jude 21. [4.] If
you would have mercy then, you must seek for it now
of the Lord. [5. ] It is of and from the Lord that we
must have mercy ; for unless the Lord has mercy on
us, in vain will be the pity and compassion of men or
angels. [6.] We are to seek and ask for mercy of
the Lord, who is the Giver and Bestower of it ; for
the Lord Christ has satisfied justice, that mercy
might be displayed. We are come to a throne of
grace, that we may obtain mercy, and find grace to
help in the time of need. Finally, The best thing
we can ask, either for ourselves or our friends, is,
that the Lord will grant to them, that they may find
mercy of the Lord in that day, when they must pass
out of time into eternity, and exchange this world
for the other, and appear before the judgment-seat
of Christ : the Lord then grant unto all of us, that
we may find mercy of the Lord in that day.
CHAP. II.
In this chapter, our apostle gives Timothy many exhorta
tions and directions, which may be of great use to others,
both ministers and Christians, for whom they were designed
as well as for him. I. He encourages him in his work,
shewing him from whence he must fetch help, v. 1. II.
He must take care of a succession in the ministry, that the
office might not die with him, v. 2. III. He exhorts him
to constancy and perseverance in this work, as a soldier,
and as a husbandman, considering what would be the end
of all his sufferings, &c. v. S.. 15. IV. He must shun
profane and vain babblings, (y. 16.. 18.) for they will be
pernicious and mischievous. V. He speaks pf the founda
tion of God which standeth sure, v. 19. .21. VI. What
he is to avoid— youthful lusts, and foolish and unlearned
questions ; and what to do, v. 22, to the end.
i. r | "\HOU therefore, my son, be strong
JL in the grace that is in Christ Jesus.
2. And the things that thou hast heard of
me among many witnesses, the same com
mit thou to faithful men, who shall be able
to teach others also. 3. Thou therefore
endure hardness, as a good soldier of Jesus
Christ. 4. No man that warreth, entan-
gleth himself with the affairs of this life ;
t^iat he may please him who hath chosen
him to be a soldier. 5. And if a man also
strive for masteries, yet is he not crowned,
except he strive lawfully. 6. The, hus
bandman that laboureth, must be first par
taker of the fruits. " 7. Consider what I
say.y and the Lord give thee understand
ing in all things. *
Here, ,
I. Paul encourages Timothy to constancy and per
severance in his work ; (v. 1.) Be strong in the grace
that is in Christ Jesus. Those who have work to
do for God, must stir up themselves to do it, and
strengthen themselves for it. Being strong in the
grace that 'is in Christ Jesus, may be understood,
1. In opposition to the weakness of grace. Where
there is the truth of grace, there must bea labour
ing after the strength of grace. As our trials in
crease, we had need to grow'stronger and stronger
in that which is good ; our faith stronger, our reso
lution stronger, our love to God and Christ stronger.
2. In opposition to our befog strong In our own
strength; "Be strong, not confiding in thy own suf

ficiency, but in the grace that is in Jesus Christ. *
Compare Eph. 6. 10. Be strong in the Lord, and
in the power of his might. When Peter promised
rather to die tot Christ than to deny him, he was
strong in his own strength}, had he been strong in
the grace that is in Christ Jesus, he had kept his
standingbetter. (1.) There is grace in Christ Jesus : for the law
was given by Moses, but grace and truth came by
Jesus Christ, John 1. 17. There is grace enough in
him for all of us". (2.) We must be strong in this
grace ; not in ourselves, in our own strength, or in
the grace we havie already received, but in the
grace that is in him, and that is the way to be strong
in grace. (3.) As a father exhorts his, son, so does
St. Paul exhort Timothy with great tenderness and
affection; Thou, therefore, my son, &c.
Timothy must count upon sufferings, even unto
blood, and therefore,
First, He must train up others to succeed him it
the ministry of the gospel, v, 2. He must instruct
others, and train them up for the ministry ; and so
commit to them the things which he had had. Se
condly, He must ordain them to the ministry, lodge
the gospel as a trust in their hands, and so commit
to them the things which he had heard. Two
things he must have an eye to in ordaining minis
ters. 1. Their fidelity and integrity; "Commit them
to faithful men, who will sincerely aim at the glory
of God, the honour of Christ, the welfare of souls,
and the advancement of the kingdom of the Re
deemer among men."
2. Their ministerial ability. They must not only
be knowing themselves, but be able to teach others
also, and be apt to teach.
Here we have, (1.) The things Timothy was to
commit to others ; what he had heard of the apostle
among many witnesses; he must not deliver any
thing besides ; and what St Paul delivered to him
and others, he had received of the Lord Jesus Christ.
(2.) He was to commit them as a trust, as a sacred
deposit, which they are to keep, and to transmit
pure and uncorrupt unto others. (3.) Those to
whom he was to commit these things, must be faith
ful, trusty men, and who were skilful to teach others.
(4. ) Though men were both faithful and able to teach
others, yet these things must be committed to them
by Timothy, a minister, a man in office ; for none
must intrude themselves into the ministry, but must
have these things committed to them by those al-
Teady in that office.
II. He must endure hardness; (v. 3.) Thouthefa-
fore, &c. 1. All Christians, but especially minis
ters, are soldiers of Jesus Christ; they fight under
his banner, in his cause, and against his enemies,
for he is the Captain of our salvation, Heb. 2. 10.
2. The soldiers of Jesus Christ must approve
themselves good soldiers ; faithful to their Captain,
resolute in his cause, and must not give over fightirfg
till they are made more than conquerors, through
him that loved them, Rom. 8. 37.
3. Those who would approve themselves good
soldiers of Jesus Christ, must endure hardness ; that
is, we must expect it, and count upon it in this
world ; must endure and accustom ourselves to it,
and bear it patiently when it comes, and not be
moved by it from our integrity.
III. He must not entangle himself in the affairs of
this world, v. 4. A soldier, when he is enlisted,
leaves his calling,, and all the business of it, that he
may attend his captain's orders. If we have given
up ourselves to be Christ's, soldiers, we must sit
loose to this world ; and-though there is norenledy,
but we must employ ourselves in the affairs of this
life while we are here, (we have something to do
here,) yet we must not entangle ourselves with those

H. TIMOTHY, II.

659

affcjrs, so as by them to be diverted and drawn aside
from our duty to God, and the great concerns of our
Christianity. They who will war the good warfare,
must sit loose to this world, that we may please him
who hath chosen us to be soldiers. Observe, The
great care of a soldier should be to please his gene
ral; so the great care of a Christian should he to
please Christ, to approve ourselves to hitn.
Observe further, The way to please him who hath
chosen us to be soldiers, is, not to entangle ourselves
, with the affairs of this life, but to be free from such
entanglements as wpuld hinder us in our holy war-
' fere, IV. We must see to it, that in warring our spiri
tual warfare we go by rule ; we observe the laws of
war ; (v. 5.) If a man strive for masteries, yet is he
not crowned, except he strive lawfully. We are
striving for mastery, to get the mastery of our lusts
and corruptions, to excel in that -»yhich is good, but
we cannot expect the pripe unless we observe the
laws. In doing that which is good, we must take
care that w« do it in a right manner, that our good
may not be evil spoken of. We observe here,
1. A Christian is to strive for masteries; he must
aim at mastering his own lusts and corruptions. 2.
Yet he must strive according to the laws given to
him ; he must strive lawfully. 3. Those whp do so,
shall be crowned at last, after a complete victory is
obtained,
<i»y. We must be willing to wait for a recompense ;
(y. t>. ) The hv,sbana\nvtn that laboureth, must be first
partmker of the fruits. Or, as it should be read, The
husbandman fabouring first, must partake of the
fruits, as appears by comparing it with Jam. 5. 7.
If we woijld. be partakers of the fruits, we must
labour ; if we would gain the prize, we must run the
race. And further, we must first labour as the husband
man, does, with diligence and patience, before we are
partakers of the fruit ; we mhst do the will of God,
' '{jefore we receive the promises, for which reason we
.have need of patience, Heb. 10. 36.
Consider what I say, and the Lord give thee ymder-
"standing in all things, v, 7. Here,
1. Paul commands Timothy to consider these things
that he admonished him about. Timothy must be
reminded to use his considering faculties about the
things .of God. Consideration is as necessary to a
good conversation as to a sound conversion.
2. He prays for him, The Lord give thee \ under
standing in all things. Observe, It is God who gives
'(understanding, The most intelligent men need more
andjnbre of this gift. If he who gave the revela
tion in the word, dpes not give the understanding in
llhe heart, we are nothing.
' "Together with our prayers for others, that the
Lord would giye them understanding in all things,
we must exhort aiid stir them up to consider what
we say, for consideration is the way to understand,
remember, and -practise, what we hear or read.
8. Remember that. Jesus Christ, of the
seed of David, was raised from the dead,
according to my gospel: 9. Wherein I
syffer trouble as an evil-doer, even unto
bonds ; but the word of God is not bound.
10. Therefore I endure all things for the
x elects' sake, that they may also obtain the
salvation which is irt Christ Jesus, with
eternal1 glory. 11. It is a faithful saying;
For if we be dead with ftim, we shall also
live with him : 12. If we suffer, we shall
also reign with him: if we deny Am, he also

will deny us: 13. If we believe not, yet he
abideth faithful; he cannot deny himself.
I. To encourage Timothy in suffering, the apostle
puts him in mind of the resurrection of Christ;
(v. 8.) Remember that Jesus Christ, of the seed of
David, was raised from the dead, according to my
gospel. This is the great proof of his divine mission,
and therefore a great confirmation of the truth ofthe
Christian religion ; and the consideration of it should
make us faithful to our Christian profession, and
should particularly encourage us in suffering for it.
Let suffering saints remember this.
Observe, We are to look to Jesus the Author and
Finisher of our faith, who, for the joy that was set
before him, endured the cross, despised the shame,
and is now set down at the right hand of the throne
of God, Heb. 12. 2. The incarnation and resur
rection of Jesus Christ, heartily believed and rightly
considered," will support a Christian under all suffer
ings in the present fife.
II. Another thing to encourage him in suffering,
was, that he had Paul for an example; (v. 9.) Where
in I suffer trouble, as an evil-doer ; and let not Timo
thy the son expect any better treatment than Paul
the father. Paul was a man who did good, and yet
suffered as an evil-doer ; we must not think it strange
if those who do well fare ill in this world, and if the
best of men meet with the worst of treatment ; but
this was his comfort, that the word of God is not
bound. Persecuting powers may silence ministers
and restrain them, but they cannot hinder the opera
tion ofthe word of God upon men's hearts -and con
sciences ; that cannot be bound by any human force.
This might encourage Timothy not to be afraid of
bonds for the testimony of Jesus ; for the word of
Christ, which ought to be dearer to him than liberty,
or life itself, should in the issue suffer nothing by
those bands.
Here we see, 1. The good apostle's treatment in
the world. I suffer- trouble; to this he was called
and appointed. 2. The pretence and colour under
which he suffered; I suffer as an evil-doer ; so the
Jews said to Pilate concerning Christ, If he was not
a niplefactor, we would not have delivered him up
tp thee, John 18, 30. 3. The real and true cause of
his suffering trouble as an evil-doer; wherein, that
is, in or for the sake of the gospel. 4. The apostle
suffered trouble unto bonds, and afterward he resist
ed unto blood, striving against sin, Heb. 12. 2.
Though the preachers ofthe word are often hound,
yet the word is never bound.
i" endure all things for the elects' sake, v. 10. Obr
serve, Good ministers may and should encourage
themselves in the hardest services and the hardest
sufferings, with this, that God will certainly bring
good to his church, and benefit to his elect, out of
them ; that they may obtain the salvation which is in
Christ Jesus. ' Next to the salvation of our own souls
we should be willing to do and suffer any thing, to
promote the salvation of the souls of others.
Observe further, The elect are designed to obtain
salvation ; God hath not appointed us to wrath, but
to obtain salvation^ 1 Thess. 5. 9. Again, This sal
vation is in Christ Jesus, in him as the Fountain,
the Purchaser, and the Giver, of it ; and it is accom
panied with eternal glory ; there is no salvation in
Christ Jesus without it. Lastly, The sufferings of
our apostle were for the elects' sake, for their confir
mation and encouragement.
III. Another thing with which he encourages
Timothy, is, the prospect of a future state.
1. Those who faithfully adhere to Christ and to
his truths and ways, whatever it- costs them, will
certainly have the advantage of it in another world ;
If we be dead with him, we shall live with him, v. 1 1.
U,.*in conformity to Christ, we be dead to this world,

660

II. TIMOTHY, II.

and its pleasures, profits, and "honours, we shall go
to live with»him in a better world, to be for ever with
him. Nay, though we be called out to suffer for him,
we shall not lose by that. They who suffer for
Christ on earth, shall reign with Christ in heaven,
v. 12. They Who suffered with David in his humi
liation, were preferred with him in his exaltation:
so it will be with the Son of David.
2. It is at our peril if we prove unfaithful to him ;
If we deny him, he also will deny us. If we deny
him before man, he will deny lis before his Father,
Matt. 10. 33. And that" man must needs be for ever
miserable, whom Christ disowns at last.
This will certainly be the issue, whether we be
lieve it or no; (t). 13. ) If we believe>not, yet he abideth
faithful; he cannot deny himself: he is faithful to his
threateriiugs, faithful to his promises; neither one nor.
t^e other shall fall to the ground, no not the least jot
of tittle of them. If we be-faithful to Christ, he will
certainly be faithful to us. If we be false to him, he
will -be faithful to his threatenings ; he cannot deny
himself, cannot recede from any word that he hath
spoken, for he is Yea, and Amen, the faithful Wit
ness. Observe,' (1.) Our being dead with Christ, pre
cedes our living with him, and is connected with it,
the one is in order to the other ; so our suffering for
bim*is the way to reign with him. Ye that have
^followed me in the regeneration, when the Son of
man Shall sit on the throne of his glory; ye also shall
Mt upon twelve thrones, judging the twelve tribes of
Israel, Matt. 19. 28. - (2.) This is a faithful saying,
and may be depended on, and ought to be believed.
But, (3. ) If we deny him, out of fear, or shame, or
for the"sake of some temporal advantage, he will
deny "and disown us ; and will not deny himself, but
;>will contiikie faithful to his word when he threatens
as well as when he promises.
14. Of . these things put them in remem
brance, charging them before the Lord, that
they strive not about words to no profit,
but to the subverting of the hearers. 15.
Study to shew thyself approved unto God,
a workman that needeth not to be ashamed,
rightly dividing! the word of truth. 1 6 . But
shun profane and vain babblings, for they
will increase unto more ungodliness. 17.
And their word will eat as doth a canker :
of whom are Hymeneus and Philetus; 18.
Who concerning the truth haVe erred, saying
that the,, resurrection is past already, and
overthrew. the faitn of some.
Having 'thus encouraged Timothy, to suffer, he
comes in the next place to direct him in his work.
I. He must make it his business to edify those who
were under his charge, to put them in remembrance
of those things which they did already" know ; for
that is the work of ministers ; not to tell people that
which they never knew before, but to put them in
mind of that which they do know, charging them
tha( they strive not about words. Observe, Those
that are disposed to strive, commonly strive about
matters of very small moment. Strifes of words
are very destructive to the, things of God. That
they strive not about word's to, no 0ifit. If people
did but consider of what little use most of the contro
versies in religion are, they would not be so zealous
in their strifes of words, to the subverting of the
hearers, to the drawing of them away from the great
things of God, and occasioning unchristian heatsand
animosities, by which truth is oftenln danger of being
lost.

Observe, People are very prone to strive sft&rat
words, and such strife never answers any other ends
than to shake some and subvert others ; they are not
only useless, but they are very hurtful, and therefore
ministers are to charge them that they do not strive
about words, and then they are most likely to Be
regarded ; when they charge themlieforg the Lord,
that is, in his name and from his word ; "when they
produce their warrant for what they say. *
Study to shew thyself approved unto God, v. 15.
Observe, The care of ministers niust be to approve
themselves unto God, to be accepted of him, and to
shew that they are so approved unto God. In order
thereunto,' there must be.constant care and industry;
Study to shew thyself such a one, a workman that
needs not be ashamed. Ministers must be workmen,
they have work to do, and they must take pains in it;
workmen that are either unskilful, or unfaithful, or
lazy, have need to be ashamed; but those who mind
their business, and keep to their work, are workmen
that need not be ashamed. And what is their work ?
It is rightly to divide the word of truth. Not to invent
a new gospel, but rightly to divide the gospel that is
committed to their trust. To speak terror to those
to whom terror belongs, comfort to whom comfort ;
to give every one their portion in due season, Matt.
24. 25.
Observe here, 1. The word which ministers preach,
is the word of truth, for the Author of it is the God
of truth. 2. It requires great wisdom, study,, and
care, to divide this word of truth rightly; Timothy-
must study in order to do this well.
II. He must take heed of that which would be
a hinderance to him in his work, v. 16.
He must take heed of error ; Shun profane and
vain babblings. The heretics, who boasted of their
notions and their arguments, thought their perform
ances such as might recommend themselves .;' but
the apostle calls them profane arid vain babblingp:
when once men take to be fond of such, they will
increase unto more ungodliness. The way of error
is down-hill; one absurdity being granted or contend*-
ed for, a thousand follow; their word will eat as
doth a canker or gangrene ; when errors or heresies
come into the church, the infecting of one ofteij proves
the infecting of many, or the infecting of the same
person with one error often proves the infecting of
him with many errors. Upon this occasion, the
apostle mentions some who had lately advanced
erroneous^ doctrines ; Hymeneus and Philetus. He
names these corrupt teachers, by which he sett**
brand upqn them, to their perpetual infamy, and
warns all people against hearkening to them ; they
have erred concerning the truth, concerning one of
the fundamental articles of the Christian religion,
which is truth. The resurrection of the dead is
One of the great doctrines of Christ, Now see the
subtlety of the serpentand the serpent's seed. They
did not deny the resurrection, (for that had been
boldly and avowedly to confront the word of Christ,)
but they put-a corrupt interpretation upon that true
doctrine,, saying that the resurrection is past already;
that what'Christ spake concerning the resurrection,
is to-be understood mystically and by way of allegory,
that it must be meant Of a spiritual resurrection only.
It is true, there is a spiritual resurrection, bufcfrOm
thence to infer that there will not be a true and real
resurrection of the body at, the last day, is to dash
one truth of Christ in pieces against andrher. By
this they overthrew the faith of some, took thefn off
from the belief of the resurrection of the/dead; and
if there be no resurrection of the, dead, no fjitore
state, no recompense qf our services and suflerings.in
another world; we aisfeof alfcmen the most miserable,
1 Cor. 15. 19: .' What takes away the docMtfeof a
future state, overthrows, the faith "* of .Christians.
The apostle had largely disproves ,this error, (1

II. TIMOTHY, II.

661

•Cor. 15.) and therefore does not here enter into the
arguments against it.
. , 1. The babblings Timothy was to shun, were
profane and vain; they were empty shadows, and
led to profaneness, for they wilMncrease unto more
ungodliness. 2. Error is vSry fruitful arid productive,
and on that account the mor£,dangerous ; it will eat
like a gangrene. 3. When men err concerning the
truth, they always endeavour tb have some plausible
pretence for it. Hymeneus and Philetus did not
.deny a resurrection, but pretended it was already/;
past. 4. Error, especially that affects the foundation,
'will overthrow the faith of some.
19. Nevertheless, the foundation of God
standeth sure, having this seal," The Lord
Jknoweth them that are his: And, Let every
«one that nameth the name of Christ, depart
from iniquity. 20. But in a great house
there are not only vessels of gold and of
silver, but also of wood, and of earth ;' and"
some to "honour, and some to dishonour.
21. If a man therefore purge himself from
these,, he shall be a vessel unto honour,
sanctified and meet for the master's" use,
and prepared unto every good work, v
Hefe.we see what we may comfort ourselves with,
In reference to this, and the little errors and heresies
that both infect and infest the church, and do mis
chief, is «
„, 1. It may be a great comfort'to us, that the unbe
lief of men cannot make the promise of God of none
effect. Though the faith of some particular persons
oe'overthrown, yet the foundation of -God standeth
sure; (v. 19.) it is not possible that they should
deceive the elect. Or it m%- be meant of the truth
itself, which they impugn. All the attacks which
tiiepowers of darkness have made upon the doctrine
of Christ, cannot shake it ; it stands, firm, and wea-
.thers all the storms which have been raised against
it The prophets and apostles, that is, the doctrines
,of the Old and New Testament, are still firm ; and
they have a seal with two mottoes upon it, ohe^on
the one side, and the o|her on"the other^as is usual
in a.broad seal. ' ...¦ w- ;
(1. ) One speaks our comfort — that the Lord knows
fiiem thfit are his, and them that areaiot; knows them, '
fatis^he owns them, So knows them, that he wjll
never Jose them. Though the faith of some be over-
' thrown, j^et . the Lord is said to knpp^the ways of
Jihe righteous, Ps. 1. 6. None can' overthrow the
.faith of any whom God hath chosen,
(2.) Another speaks our duty— that every one who,
names the name of Christ, must depart from ini<juit)fc
.Those who Would have the comfort of the priyileggte
must make, conscience of, the duty. If the name qf
Cfjristjbe called upon us, we must depart from.ini-
;uity, else he will not own us ; he will say in the, great
iay,,(Ma,tt. 7. 22.) Depart from me, I never knew
'you, ye Workers of iniquity. Observe, '
A [1,] Whatever errors are introduced in the
;shurch, the foundation of God standeth sure, his
purpose can never be defeated. [2. ]K3-'od hath some
in the church, who are his, and whom he knoweth
to be his. [3. ] Professing Christians name the name
ofcChnst, are called by'his;name,.and therefore are
bound to depart from iniquity.; for Christ gaveUrim-
selffor us, that he might redeem us from all iniquity,
¦t« n. * , • a *
XAnother thing that may comfort us, is/ that
thougrn&erebe some whose faith is oyerthjpwn.yet
there are others who keep* their integrity, and hpld
it fast ; (v, 20.) In a great house there are not only
¦vessels of §6ld and of silver, 85c. The churfih^of

2' di

Christ is a.great house* a Well-fumished house : now
some ofthe furniture of this house is of great value,
as the plate in a house ¦;* some of small value, and put
to mean uses, as the vessels of woqd and earth ; so it
is in the church of Gc$'. There.are some professors
of religion, that are like the vessels of wood and earth,
they are vessels of dishonour; but at the same time
all are not vessels of dishonour ; there are vessels of
gold and silver, that are vessels of honour, that are
sanctified and meet fir the Master's use. Wheq, we
are discouraged by the badness of some, we must
encourage ourselvesby the consideration of thegood-
ness of otherg,' Now we should see to it that we be
vessels of honour : we must purge ourselves from
these corrupt opinions, thatswe may be sanctified for
our Master's use. v
.il.) Observe, In tiie church there are some vessels
of honour, and some of 'dishonour ; there are some
vessels of mercy, and othervessels of wrath, Rom. 9.
22, 23. Some dishonour the church by their corrupt
opinions and;, wicked lives; and ^others honour and
credit it by their exemplary convention. (2.) A
man must purge himself from these before he can
be a vessel of honour^ or meet for his Master's use.
(3. ) Every vessel must he fit for ifes Master's, use ;
every one in the church whom God approvesJ"niust
b.e devoted to'his Master's service, and meet for his
use. .(4. ) Sanctification iii the heart is our prepara
tion for every good work. The tree must be made
good, and then the fruit will be good. • •>
¦% 22-. Flee also youthful Justs : but follow
righteousness, faith, charity, peace, with
them that call on the Lord out of a pure
heart. 23.- But foolish and unlearned ques
tions, avoid, knpWing that they gender
strifes. 34. And the , servant of the Lord
must not strive; but be gentle unto all men,
apt to teach, patient. 25. In meeknes in
structing those that oppose themselves; if
God peradventure will give them repent
ance tp the acknowledging of the truth ;
26. And that they may recover themselves
out ofthe snare of the devil, who are taken
captive by shim at his wfll.
* ' *' ' ' 1 ;
I. Timothy must .take care oi youthful lusts; (v.
22.) though he was a holy good man, very much
mortified to the world, yet Paul thought it necessary
to, caution him against youthful lusts ; " Flee them,
take 311 rjbssible careand»pains to keep thyself .pure
from them,''.^,The\lusts of the flesh are youthful
fusts, which -young people must carefully watch
against, and the best must ifot be secure. He pre
scribes an excellent remedy against youthful lusts ;
Follow righteousness, faith, chffrity, peace, &c. Ob
serve, - 1. Youthful lusts are very dangerous, for which
reason even hopeful young pebple should be warned
of them, for they war against the soul, 1 Pet. 2. 11.
2. The exciting of our graces will' be the extingubsh-
i'ng" of. our eorrup'ttons ; .the more we follow" that
which is good, the faster and the further we shall
flee, from that which is evil. Righteousness, and
faith, and love, will be excellent antidotes against
youthful lusts. , Holy love will cure impure lust.
Follow peace with them that call on the Lord. The
keeping up ofthe communion of saints, will take us
off from all fellowship with unfruitful works of dark
ness. See the character of Christians ; they are such
as call on the Lord Jesus Christ, out ofapure heart.
Observe, Christ is to be "prayed to. It is the cha
racter of all Christians, that they call upon him ; but

662

II. TIMOTHY, III.

our prayers to God and Christ are not acceptable or
successful, except they come out of a pure heart.
IL, He cautions him against contention, and, to
prevent that, (v. 23. ) cautions him against foolish
and. unlearned questions, that tend to no benefit,
strifes of words. They who* advanced them, and
doted uponthem, thought themselves wise and learn
ed ; but Paul calls them; foolish and unlearned. The
mischief of these is, that, they gender istrifes, that
they breed debates and'quarrels among Christians
and ministers. It is very remarkable how often,
and with what seriousness, the apostle cautions Ti
mothy against disputes in religion, Which surely was
not without some such design as this, to shew us
that" religion consists rrtbre in believing and practis
ing what God requires than jn subtle disputes.
Now the servant of the Lord- -must not strive, v.
24. Nothing worse becomes the servant of the Lord
Jesus, who himself did not strive or cry, (Matt. 12.
19.) but was a pattern of meekness and mildness and
gentleness to all, than strife and contention.
The servant of the Lord must be gentle to all rnen,
and thereby shew that he is himself subject to the
commanding power of that hply religion which he is
employed in preaching and propagating; apt to
teach. Those are' unapt to teach, who are apt toi
strive, and are fierce and froward. Ministers must
be patient, bearing with evil, and in meekness in
structing, (y. 25.) no{, only those' who subject, them
selves, but those who oppose themselves. Observe,
1. Those who oppose themselves to the truth, are
to be instructed ; for instruction is the scripture-me
thod of dealing $riththe erroneous, which is more '
likely to convince them of their errors than fire and
faggot; he does not bid us' kill their bodies, under
pretence of saying their souls. 2. Such as oppose
themselves, are to be instructed in meekness, for our
Lord is meek and lowly; (Matt. 11. 29.) and "this
agrees well with the character of the servant of the
Lora, (v. 24.) He must not strive, but be gently to
all men, apt to teach, patient.
This is the way to convey truth* in its' light and
power, and to overcome evil with.good, Rom. 12. 2}.<
That which ministers must^have in their 'eye's, in
instructing those who oppose themselves, must be{'
their recovery ; If God, peradventure, Will give
them repentance to the acknowledging of the truth.
Observe, s . '" >
(1. ),Repentance is God's gift. (2.) It is a gift with,]
a peradventure, in the ease of those who oppose
themselves ; and therefore,, though we are' n?t to
despair of the grace of God, yet we must take heed
of presuming upon it. To the acknowledging ofthe
truth. (3.) The same God who gives us the disco
very of the truth, does by his «grace bring us to the
acknowledging of it, otherwise our hearts would
continue in rebellion against it, for we are to confess
with our mouths as well as to believe with our hearts,
Rom. 10. 9, 10. And thus sinners* recover them
selves out ofthe snare of the Devil ; see- here v. 26. JJ
[l.] The misery ofj sinners;, they are in the snare
of the Devil, and are led fttpthie by him at his will.
They are slaves to the Worst of task-masters, he is
the spirit that now worketh in the ^hildren,pf dis
obedience, Eph. 2. 2. '..¦"',
They are taken ih a snare, and in the worst snare,
because it is the Devil's ; they are as fishes tijat atre
token in an evil net, and as the birds that are caught
in the snare. Further, They are under Ham's curse,
(a servant of servants shall he be,Gen. 9. 25.)fthey,
are slave's to him who isibut a slave and vassal. &
[2.] The happiness of those -wjho repent ; they^e-
cover themselves out of this snare, as a bird out'of
the snare of the fowler ; the snare is broken, and
they have escaped; and the greater the danger, the
greater the deliverance. When shiners repent, they
who before were led captive by the Devil at his willi

come to be led into the glorious liberty of the chil
dren of God, and have their wills melted into the
will of the Lord Jesus. The good Lord recover us
all out of the snare.
CHAP. III.
I. The apostle foretells Timothy what the last days would he,
with the reasons thereof, v. 1 . . 9. II. Prescribes various
remedies against them, (v. 10, to the end,) particularly his
own example, (But thou hast fully known my doctrine, &c. )
and the knowledge of the bolyrscriptures, which are able
to make us wise unto salvation, arid will be the best anti
dote against the corruptions of the times we live in. In
this chapter/Paul tells Timothy how bad'others would be,
and therefore how good he should be; and this use we
should make of the badness qf others, thereby to engage us
to hold our own integrity so much the faster. ,
1. TT1HIS know also, that in the last days
JL perilous tirae^shall come. 2. Fot
men shall be lovers of their own selves, co
vetous, boasters, proud, blasphemers, dis-
bbedientto parents, unthankful, unholy, 3.
Without natural affection, truce-breaker^,
false accusers, incontinent, fierce, despisers
of those that are good, 4. Traitors, hei%,
high-minded, lovers qf'pleasure more than
lovers of God ; , 5. Having a form of g©2-
liness, but denying Qie power thereof: from
such also turn away. «
Timothy must, not, think it strange if there-were
in, the church bad men ; for the net ofthe gospel was
to enclose both good fish and bad, Matt. 13. 47, 48.
Jesus Christy had foretold (Matt. 24.)- that there
would come seducers, and therefore we must not be
offended at it, or think.:the worse of religion or the
church for it. i &
Even in gold ore there will be dross, and a great
deal of chaff among the wheat when it lies on the
floor.^ Timothy must know that in the last days,
(i)..l.) in gospel-timgs, there would come perilous
time's. Though gospel-times were times of reform
ation in many respects,, let him know that even in
gospel-times there would be perilous times ; not so
much on the account of persecution from without as
on the account of corruptions within. These would
be difficult times, wherein it would be difficult for a
man to keep a good conscience. He does not say,
" Perilous times shall eome, for both Jews and Geff-
tiles shall be combined to root out Christianity^'
but, " perilous times shall come, for such as ha«e
the form oftgodliness (v, 5,%sh&\i be corrupt ana
wicked, and do, a great deal" of damage • to the
church. ? Two traitors within the garrison may do
more hurt to it than tvvo thousand besiegers without.
Perilous times shall eome, for men shall be wicked.
Note/ Sin njaltes "the times perilous. When there
is a general corruption of manners, and of the tem
pers pf men, that makes/the times dangerous to live
in ; for it is hard to keep our integrity in the midst
of general corruption.
The coming of perilous times is an evidence^ the
truth of scripture-predictions .| if? the event* in this
respect did not ftaswer to the "prophecy, we might
be tempted to question the divinity of tiie Bible, We
are all concerned to knoyvtiiis, to believe and con-
sid^iyt, that we may no? be surprised when we See
the .times perilous ; This know also, i
. Then he tells Timothy what would be.thejocca-
sion of making these times perilous, or What shall
be the marks and signs, whereby these timgs may
be known ; v. %, and following verses.
1. Self-love will make the times perilous. Vvho
is there whff does not love himself? But this is
meant of an irregular, .sinful self-love. Men love

II. TIMOTHY, III.

663

their carnal selves better than their spiritual selves.
Men love to gratify their own lusts, and make pro
vision for them, more than to please God and do their
duty. Instead of Christian charity, which takes care
for the good of others, they will mind themselves
only, and prefer their own gratification before the
church's edification,
2. Covetousness. Observe, Self-love brings in a
long train of sins and mischiejfs. When men are
lovers of themselves, no good can be expected from
them, as all good may be expected from those who
love God with all their hearts. When covetousness
generally prevails, and every man is for what he can
get, and keeping what he has, this makes men dan
gerous to one another, and Obliges every man to
stand on his guard against his neighbour.
3. Pride and vain-glory make the times perilous.
When men, being proud of themselves, are boasters
and blasphemers, boasters before men whom they
despise and look upon with scorn, and blasphemers
of God and of his name; when men do not fear God,
they will not regard man, and so vice versd.
4. When children are disobedient to their parents,
and break through the obligations which they lie
under, to them both in duty and gratitude, and fre
quently in interest, having their dependence upon
?them, and their expectation from them, that makes
, Hhe times perilous ; for what wickedness will they
stick at, who will.be abusive to their own parents,
and rebel against them ?
5. Unthankfulness and untidiness make the times
perilous, and those two commonly go together.
What is the reason that men are unholy and^without
the fear of God, but that they are unthankful for the
mercies of God ? Ingratitude and impiety go toge
ther ; for call a man ungrateful, and you can call
hirti by no worse name. Unthankful, and imriffre,
defiled with fleshly lusts, which is an instance of
great Ingratitude to that God who has 'provide^.- so
well for the support of the body ; we abuse his gifts,
if we make them the food and fuel of our lusts.
6. The times are perilous when men will not be
held by the bonds either of nature or common ho
nesty; when they are without natural affection, and
truce-breakers, v. 3. There is a natural affection
due to all. Wherever there is the human, nature,
tjiere should be humanity toward those of the same
nature, but especially between relations. Times are
perilous when children are disobedient to'their pa
rents, (v. 2.) and when parents are without natural
affection to their children, v. 3. See what a cor
ruption of nature sin is, how it deprives men even
of that which nature has implanted in, them for the
support Of their own kind ; for the natural affection
ofparents te {heir children, is that whie^i contributes
very much .to the keeping up of mankind upon the
earth. And'-those who will "not be bound by natural
affection, no marvel that they will not berbound by
the most solemn leagues and covenants. ' They are
truce-breakers, that make no conscience of the en
gagements they have laid themselves under. Again,
the times are perilous when men are false accusers
one of another ; iid/Zt>\t>t—devil$ one to another; hav-,
tog no regard tot the good name of others, or to, the
religious obligations £> f an oath, but thinking them
selves at liberty to Say and do w"hat they please, Ps.
12. 4. *
7. When men have rto government c? themselves
and their own appetites : not of their own appetites;
fotf-they are incontinent; not of their own pasifdhg,
for they are fierce ; wheti they have no rule ovgr
their own spirits, and therefore are like a city that
i»broken down, and has no walls; they are soon fired,
upon the least provocation.
8. When that which is good and ought to be ho-
nflured, is generally despised and looked upon with
contempt. It is the pride of persecutors that they

look with contempt upon good people, though tljey
are more excellent than their neighbours.
9. When men are generally treacherous, wilful,
and haughty, the times are perilous (v. 4.) — when
men are traitors, heady, high-minded: Our Saviour
has foretold- that the brother shall betray the bro
ther to death, and the father the sont (Matt; 10. 21.)
and those are the worst sort of traitors : those who
delivered up their Bibles to persecutors, were called
traditotes, for they betrayed the trust committed to
them. Wheti men are petulant and puffed up, car
rying it scornfully to' all about them,- and when this
temper generally prevails, then the times are peril
ous. 10. When men are generally lovers of plea3uref
more than lovers of God. When there are more
epicures than true Christians, then the times are bad
indeed. God is to be loved- above all ; that is a car
nal mind, and is full of enmity against him, which
prefers any thing before him, especially such a sor
did thing -as carnal pleasure is.
llrAll this notwithstanding^ all these have the
form, of godliness, (v. 5.) are, called by the Chris
tian name, baptized into tiie Christian faith, make
a shew of religioh ; but, how plausible soever their
form of godliness is, they deny the power of it.
When they take upon them the form, which should
and would bring along. with it the power thereof,
they will put asunder what God. hath joined toge
ther : they will assume the form of godliness, 'to take
away their reproach ; but they will not submit to the
power of it, to take awaf their sin.
Observe^ here, (1..) Men may be very bad and
wicked, under a profession of religion ; they may be
lovers of themselves, 8cc. yet haVe a form of godli
ness. (2.) A form of godliness is a very different
thing from the power of it ; men may have the one,
and be. wholly destitute of the other ; yea, they deny
it, at least practically in their lives. (3.) From such,
good Christians must withdraw themselves. J
6. For of this sort are they who creep
into houses, and, lead captive silly women
la,den witb.sins, led away with divers lusts,
7. Ever learning, and never able to come
to the knowledge of the truth. '8. Now as
Jannes and Jambres withstood Moses, so
do these alsp resist ihe truth : men of cor
rupt minds, reprobate concerning the faith.
9. But they shall proceed' no further ; for
their folly shall be manifest, unto all men,.
as their's also was.
Here Paul warns Timothy tptake heed of certain
seducers, not only that he might not be drawn away
by them himself, but that he might arm those who
were under 'his charge against their seduction.
1. He shews how industrious they were to make
proselytes; (v. 6.) they applied themselves to par
ticular persons, yisited them in their houses, not dar
ling to appear openly ; for they that do evil, hate the
light, John 3,^0. They were not forced into houses,
as good Christians qftei%were by persecution,; but
they of choice crept into housesrto insinuate them
selves into the affections and good opmion of people,
and so to draw them over to their party. And see
what sort of people they were, that they gained, and
made proselytes of; they were such as were Weak,
silly women; and such as were wicked, laden with
sins, and led, away with divers lusts;, a foolish head
and a filthy heart make persons, especially women,
an easy prey to seducers.
,2. He shews how far they were from coming to
the knowledge of the truth, though they pretend to
be ever learning, v. 7. In one sense we must all be

664

II. TIMOTHY, Hi:

ever learning, growing in knowledge, following on
to know the Lord, pressinl forward ; but these were
sceptics, giddy aid unstable, who were forward to
imbibe every new*otion, under pretence of advance
ment in Jsaiowiedge, but never came to aright un
derstanding of. the truth as it is in Jesus.
3. He* foretells the certain- stop thpjt should be nut
to their progress, (v. 8, 9.) qomparing-jthem to the
¦Egyptian magicians who withstood Moses, they are
here*named Jahrtes and Jambres /though the names
are hoi; to be met with in< the story of the Old Tes
tament, yet they are found in some old Jewish writers .
Moses came with a divine commission to fetch Israel
out of Egypt, these magicians opposed him, apd thus
those heretics resisted the truth, and*ljke them were'
"men of corrupt minds; men who had their^under-
standings perverted, biassed and prejudiced against
the truth, and reprobate concerning the faith, very
far from being true Christians ; but tliey shall pro
ceed no further ; or not much further, as some read
it. OMerve^
(1.) Seducers seek for corners, and love obscurity ;
for they are afraid to. appear in public, and therefore
creep into houses. , Further,' they attack those v$io
arg. the leastable to defend themselves ; that is, silly
and wicked women, j (2.) Seducers in all ages are
much alike, their characters are the same, men of
corrupt minds, &c. §jid 'their "conduct much the
same, they resist the truth! as Jannes and Jambres
withstood Moses1, and they will be alike in their dis
appointment. I V '. .
(3. ) T^hose who resist the truth are guilty of folly,;
yea of egregious folly, for magna est Veritas, etpree-
valebit — Great is the Truth, and -shall prevail.
(4.) Though the spirit of error may be let loose
for a time, God has'it m a chain. Satan can deceive
the nations and the - churches no .further and no
longer than God will permit him ; their folly shall
he manifest, it shall appear that^they are lippostors,-
and every man shall abandon them.
10. But thou hast fully known my doc
trine, manner of* life,; purrjose, faith, long-
suffering,, charity, patience, ll.i Persecu
tions, afflictions, which came unto me at
Antioch, at Iconium, at Lystra; what per
secutions I endured: but out of them all
the Lord delivered me: 12. Yea, and ail
that will live godly in Christ' Jesus^shall
suffer persecution. 13. But evil men and
seducers shall wax worse and worse, de
ceiving, and being deceived..
Here the apostle, to confirm Timothy in thaf.way
wherein he walked, ' - '•«'*'«
I. Sets before him his own example, which Timo
thy had been an eye-witfiess of, having lqijg attended
Paul; (v. 10.) Thou has}, ' fully i knoWn^my doctrine.
The more fully we know' the doctrine of Christ and
the apostles, the more closely we shall cleave to it ;
the 'reason why many sit loose to it, is, because they
do not fully know it. Christ's apostles had no ene
mies but those ,who did not know them,' or know,
them folly ; thosewho knew them best,, loved and
hpnoured them the most. Now what is it that Ti
mothy had so fully known in Paul ? * s
1. The doctrine, that he preached. Paul kept
back nothing from his hearers, but declared to theni
the whole counsel of God,' (Acts 20. 27.) so that if
it were not their own fault they might fully know it.
Timothy had a great advantage in being trained up
under such a tutor, and being apprised of tfee doc
trine he preached. _ ,
2. He had folly known his conversation.; I hou
hast known my doctrine, and manner of life; his

manner of life was of a-piece with his doctrine, and
did not contradict it He did not pull down by his
living what he built up by his preaching. Those mi
nisters are likely to do good, and leave lasting fruits
of their labours, whose manner of life agrees with
their doctrine ; as on the contrary those cannot ex
pect to profit the people at all, that preach well and
live ill. ¦ ' .
3. Timothy fully knew what was the greatthing
that Paul had in view, both in his preaching and in
his conversation ; " Thou hast known my purpose,
wha't I drive at, how far it is from any worldly, car
nal, secular design, and how sincerely I aim at the
glory of God, and the good of the souls of men."
-4. Timothy fully knew Paul's good character
which he might gather from his doctrine, manner
of life and purpose ; for he gave proofs of his faith,
that is, of his integrity and fidelity, or his faith in
Christ, his faith concerning another world, by which
Paul lived, his long-suffering toward the churches
to which he preached, and over which he presided,
his charity toward all men, and his patience:' These
were graces that Paul was eminent for, and Timo
thy knew it.
5. He knew that he had suffered ill for doing well ;'
(v. 11.) "Thou hast nfully known the persecutions
and afflictions that came unto me;" (he mentions
those only which happened to him while Timothy
was with hirai at Antioch, at Iconium, at Lystra;)
" and therefore let it be no surprise to thee, if thou
suffer hard, things, it is no more than I have endured
before." , i" > ¦ ,\
6. He, knew what care God had taken of him ;
notwithstanding, out of them all the Lord delivered
me; as he never failed; his cause, so his God never
failed him. Thou hast fully known my afflictions:
Wnen we know the afflictions of good people but in
part, they are a temptation to us to decline that ealise
which they suffer for ; when we know only the hard
ships they undergo for Christ, we may be ready to
•say, " We wiU renounce that cause that is like to
cost us so dear in the owning of it ;" but when we
fully know the afflictions, not only how they suffer,'
but hp-w^they are supported and comforted under
their sufferings ; Jthen, instead of being discouraged, ,
we shalLbe animated by them ; especially considers ,
ingthat we are told before, that we must count upon
such things ; (v. 12.) Allfhat will live godly in Christ
^Jesus,' shall suffer persecution: not always alike; at
that time they who professed the ferith of Christ,
were more exposed to persecution than at other
times ; buUat all times, more or less,, they who will
live godly in Christ Jesus, shall suffer persecution.
They must expect to be despised, and that'their re?
ligion will stand in the way of their preferment ; they
who will livegodly, must expect it, especially thjey
who will live godly in Christ Jesus, that is, according
to the strict rules, of the Christian religion, they who
will wear the livery and bear the name of the cruci
fied Redeemer ; all who will shew'their ffeligion in
their conversation, who will not only be godly, but
dive godly, let them expect persecution^ 'especially
>when theyare resolute in it.
(1.) JTlje apostle's life was very exemplary for
three things ; for his doctrine, which was according
to the will of God ; for his life, which was agreeable
to his doctrine; and for his persecutions and suffer
ings. (2.) Though his life-was a<life of great use
fulness, yet it was a life of great sufferings ; afldftqne,
I believe, came nearer to their great Master forJHrii-,:;
nent service and great sufferings than SuPaul: he
suffered almost in every place,; the Holy Ghost Wl£
ne^sed that bonds and afflictions did abidehini, Acts
20. 23. Here he mentions his persecutions^' af
flictions at Antioch, at Iconium, at Lystra, beside
what he suffered elsewhere* (30 The apostle men
tions the Lord's delivering him out of al> for 1 im0"

II. TIMOTHY, III.

665

thy's and our encouragement under sufferings. (4. )
We have the practice and treatment of true Chris
tians, they live godly in Jesus Christ, that is their
practice ; and they shall suffer persecution, that is
the usage they must expect in this world.
II. He warns Timothy of the fatal end of seducers,
as a reason why he should stick close to the truth as
it is in Jesus; (v. 13.) But evil men and seducers
shall wax worse and worse, &c. Observe, As good
men, by the grace of God, grow better and better,
so bad men, through the subtlety of Satan and the
. power of their own corruptions, grow worse and
worse. The way of sin is down-hill ; for such pro
ceed from bad to worse, deceivingand being deceived.
"Those who deceive others, do but deceive them
selves ; those who draw others into error, run them
selves into more and more mistakes, and they will
find it so at last, to their cost.
1 4. But continue thou in the things which
thou hast learned and hast been assured of,
knowing of whom thou hast learned them;
¥5. And that from a child thou hast known
the holy scriptures, which are able to make
thee wise unto salvation, through faith which
is in Christ Jesus. 1 6. All scripture is given
by inspiration of God ; and is profitable for
doctrine, for reproof, for correction, for in
struction in righteousness: 17. That the
man of God may be perfect, thoroughly fur
nished unto all good works.
He directs him to keep close to a good education,
and particularly to what he had learned out of the
holy scriptures ; (v. 14, 15.) Continue thou in the
things which thou hast learned. Note, It is not
enough to learn that which is good, but we must con
tinue in it, and persevere in it unto the end. Then
are we Christ's disciples indeed, John 8. 31.
We should npt be any more children, tossed to and
fro, and carried about with every wind of doctrine,
by the sleight of men and cunning craftiness, where
by they lie in wait to deceive, Eph. 4. 14. Be not
carried about with divers and strange doctrines ; for
it isa good thing that the heart be established with
grace, Heb. 13. 9. And for this reason we should
continue in the things we have learned from the holy
scriptures; not that we ought to continue in any
errors and mistakes which we may have been led
into, in the time of our childhood and youth, (for
these, upon an impartial inquiry and full conviction,
we should forsake ;) but this makes nothing against
our continuing in those things which the holy scrip
tures plainly assert, and which he that runs may read.
If Timothy would adhere to the truth as he had
been taught it, that would arm him against the snares
and insinuations of seducers ; They are the things
which thou hast learned and hast been assured of.
It is a great happiness to know the certainty of the
things wherein we have been instructed, Luke 1. 4.
Not only to know what the truths are, but to know
that they are of undoubted certainty. What we
have learned we must labour to be more and more
assured of ; that, being grounded in the truth, we
may be guarded against 'error, for certainty in reli
gion isiof great importance and advantage ; Knowing,
I. " That thou hast had good teachers ; consider
of whom thou hast learned them ; not of evil men
and seducers, but good men, who had themselves
experienced the power of the truths' they taught
thee, and been ready to suffer for them, and thereby
would give the fullest evidence of their belief of these
truths/' II. " Knowing especially the firm foundation upon
which thou hast buUt, namely, that'of the scripture ;
Vol. vi.— 4 P

(v. 15.) That from a child thou hast known the holy
scriptures. Observe, Those who would acquaint themselves
with the things of God, and be assured of them,
must know the holy scriptures, for those are the
summary of divine revelation. Observe, It is a great
happiness to know the holy scriptures from our
childhood : and children should betimes get the
knowledge of the scriptures. The age of children
is the learning age ; and those who would get true
learning, must get it out of the scriptures.
Observe further, The scriptures we are to know,
are the holy scriptures ; they came from the holy
God, were delivered by holy men, contain holy pre
cepts, treat of holy things, and were designed to
make us holy, and to lead us in the way of holiness
to happiness ; bfeing called the holy scriptures, they
are by that distinguished from profane writings of
all sorts, and from those that only treat of morality,
and common justice and honesty, but do not meddle
with holiness. If we would know the holy scrip
tures, we must read and search them daily, as the
noble Bereans did, Acts 17. 11. They must not lie
by us neglected, and seldom or never looked into.
Now here observe; 1. What is the excellency of
the scripture. It is given by inspiration of God,
(v. 16.) and therefore is his word. It is a divine
revelation, which we may depend upon as infallibly
true. The same Spirit that breathed reason into us,
breathes revelation among us.
For the prophecy came not in old time by the will
of man, but holy men spake as theywere moved or
carried forth by the Holy Ghost, 2 Pet. 1. 21. The
prophets and apostles did not speak from themselves,
but what they received of the Lord that they de
livered unto us. That the scripture was given by
inspiration of God, appears by the majesty of its
style ; from the truth, purity, and sublimity, of the
doctrines contained in it ; from the harmony of its
several parts ; from its power and efficacy oh the
minds of multitudes that converse with it; from
the accomplishment of many prophecies relating to
things beyond all human foresight ; and from the un
controllable miracles that were wrought in proof of
its divine original ; God also bearing them witness,
both with signs and wonders, and with divers mira
cles and gifts ofthe Holy Ghost, according to his own
will, Heb. 2. 4.
2. What use it will be of to us.
(1.) It is able to make us wise to salvation ; that is,
It is a sure guide in our way to eternal life. Note,
Those are wise indeed, who are wise to salvation.
The scriptures are able to make us truly wise, wise
for our souls and another world ; to make thee wise
to salvation through faith. Observe, The scriptures
will make us wise to salvation, if they be mixed with
faith, and not otherwise, Heb. 4. 2. For if we do
not believe their truth and goodness, they will do us
no good.
(2.) It isprofitable to us for all the purposes of the
Christian life, for doctrine, for reproof, for correc
tion, for instruction in righteousness. It answers all
the, ends of divine revelation. It instructs us in that
which is true, reproves us for that which is amiss,
directs us in that which is good. It is of use to all,
for we all need to be instructed, corrected, and re
proved : it is of special use to ministers, who are to
give instruction, correction, and reproof; and whence
can they fetch it better than from the scripture ?
That the man of God may be perfect, v. 17. The
Christian, the mmister, is the man of God. That
which finishes a man of God in this world, is, the
scripture. By it we are thoroughly furnished for
every good work. There is that in the scripture,
which suits every case. Whatever duty we have to
do, whatever service is required from us, we may
find enough in the scriptures to furnish us for it.

666

II. TIMOTHY, IV.

[1.] We see the scripture has various uses, and
answers divers ends and purposes ; it is profitable for
doctrine, for reproof, for correct on of all errors in
judgment and practice, and/or instruction in righ
teousness, [2.T The scripture is a perfect rule of
faith and practice, and was designed for the man of
God, the minister as well as the Christian who is de
voted to God, for it is profitable for doctrine, &c.
[3.] If we consult the scripture, which was given
oy inspiration of God, and follow its directions, we
shall be made men of God, perfect, and thoroughly
furnished to every good work. [4.] We further
learn, there is no occasion for the writings of the
philosopher, nor for rabbinical fables, nor popish le
gends, nor unwritten traditions, to make us perfect
men of God, since the scripture answers all these
ends and purposes. O that we may love our Bibles
more, and keep closer to them than ever ! and then
shall we find the benefit and advantage designed
thereby, and shall at last attain the happiness therein
.promised and assured to us.
CHAP. IV.
In this chapter, I. St. Paul with great solemnity and earnest
ness presses Timothy to the diligent and conscientious dis
charge of his work and office, as an evangelist ; and the
charge given to him, all gospel ministers are to take to
themselves, v. 1 . . 5. II. The reason of his concern in this
case, Why must Timothy now be instant in season, &c. in
a particular manner? Because the church was likely to
be deprived of the apostle's labours, for his departure was
at hand, v. 6 . . 8. III. Divers particular matters, with a
hint and caution, about Alexander the coppersmith, v.
9 . .15. IV. He informs him of what befell him at his first
answer ; though men forsook him the Lord stood by him,
and that encouraged him to hope for future deliverance, v.
16.. IS. And then he concludes with salutations and a
benediction, v. 19, to the end.
1. T" CHARGE thee therefore before God,
JL and the Lord Jesus Christ, who shall
judge the quick and the dead at his appear
ing and his kingdom ; 2. Preach the word ;
be instant in season,out of season; reprove,
rebuke, exhort with all long-suffering and
doctrine. 3. For the time will come when
they will not endure sound doctrine; but
after their own lusts shall they heap to them
selves teachers, having itching ears; 4. And
they shall turn away their ears from the
truth, and shall be turned unto fables. 5.
But watch thou in all things, endure afflic
tions, do the work of an evangelist, make
full proof of thy ministry. 6 . For I am now
ready to be offered, and the time of my de
parture is at hand. 7. I have fought a good
fight, I have finished my course, I have kept
the faith : Henceforth there is laid up for
me a crown of righteousness, which the
Lord, the righteous Judge, shall give me at
that day: and not me only, but unto all
them also that love his appearing.
I. Observe how awfully this charge is introduced ;
(y. 1.) I charge thee before God, and the Lord Jesus
Christ, who shall judge the quick and the dead at his
appearing and his kingdom. Observe, The best of
men have need to be awed into the discharge of their
duty. The work of a minister is not an indifferent
thing, but absolutely necessary. Woe be to him if
he preach not the gospel ; (1 Cor. 9. 16.) I charge
thee. To induce him to faithfulness, he must con
sider,

• 1. That the eye of God and Jesus Christ was upon
him ; I charge thee before God and the Lord Jesus
Christ; that is, "As thou tenderest the favour of
God and Jesus Christ ; as thou wilt approve thyself
to God and Jesus Christ, by the obligations both of
natural and revealed religion ; as thou wilt make
due returns to the God who made thee, and the
Lord Jesus Christ Who redeemed thee."
2. He charges him as he will answer it at the
great day : reminding him of the judgment to come,
which is committed to the Lord Jesus. He shall
judge the quick and the dead at his appearing and
his kingdom, that is, when he appears in his king
dom. It concerns all, both ministers and people,
seriously to consider the account that they must
shortly give to Jesus Christ of all the trusts reposed
in them. Christ shall judge the quick and the dead,
that is, those that at the last day shall be found
alive, and those who shall be raised to fife out of the
grave. Note, (1.) The Lord Jesus Christ shall judge the
quick and dead. God hath committed all judg
ment unto the Son, and hath appointed him the Judge
of quick and dead, Acts 10. 42. (2.) He will ap
pear ; he will come the second time, and it will be
a glorious appearance, as the word 'imqavua. signi
fies. (3.) Then his kingdom shall appear in his
glory, at his appearing and kingdom, for he will
then appear in his kingdom, sitting on a throne, to
judge the world.
IL What is the matter of the charge, v. 2F—5.
He is charged,
1. To preach the word. That is ministers' busi
ness ; a dispensation is committed to them. , It is not
their ownnotions and fancies that they are to preach,
but the pure plain word of God ; and they must not
corrupt it, but as of sincerity, but as of God, in the
sight of God, they speak in Christ, 2 Cor. 2. 17.
2. To urge what he preached, and to press it with
all earnestness upon his hearers ; "Be instant in
season, out of season, reprove, rebuke, exhort; do
this work with all fervency of spirit. Call upon
those under thy charge to take heed of sin, to do
their duty : call upon them to repent and believe,
and live a holy life, and this both in season and out
of season. In season, when they are at leisure to
hear thee ; when some special opportunity offers it
self of speaking to them with advantage. Nay, do
it out of season, even when there is not that appa
rent probability of fastening something upon them,
because thou dost not know but the Spirit of 'God
may fasten upon them ; for the wind bloweth where
it listeth ; and in the morning we must sow our seed,
and in the evening not withhold our hand," Eccl.
11. 6.
We must do it in season, that is, let slip no oppor
tunity ; and do it out of season, that is, not shift off
the duty, under pretence that it is out of season.
3. He must tell people of their faults ; " Reprove
them, rebuke them. Convince wicked people of the
evil and danger of their wicked courses. Endeavour,
by dealing plainly with them, to bring them to re
pentance. Rebuke them with gravity and authority,
m Christ's name, that they may take thy displeasure
against them as an indication of God's displeasure."
4. He must direct, encourage, and quicken those
who began well. "Exhort them; persuade, them
to hold on, and endure to the end, and this with all
long-suffering and doctrine," -•
(1.) He must do it very patiently, with all long-
suffering. " If thou do not see the effect of thy la
bours presently, yet do not therefore give up the
cause.; be not weary of speaking to them. " While
God shews to them all long-suffering, let ministers
exhort with all long-suffering.
(2.) He must do it rationally, not with passion,
but with doctrine, that'is, "In order to the reducing

II. TIMOTHY, IV.

667

of them to, good practices, instil into them good prin
ciples. Teach them the truth as it is in Jesus, re
duce them to a firm belief of that, and that will be a
means both to reclaim them from evil and to bring
them to good." Observe,
[1.] A minister's work has various parts ; he is to
preach the word, to reprove, rebuke, and exhort.
[2.] He is to be very diligent and careful; he must
be instant in season and out qf season; he must
spare no pains or labour, but must be urgent with
them to take care of their souls and their eternal
concerns. 5. He must watch in all things ; " Seek an oppor
tunity of doing them a kindness ; let no fair occasion
slip through thy negligence. Watch to thy work ;
watch against the temptations of Satan, by which
thou mayest be diverted from it ; watch over the
souls of those who are committed to thy charge. "
6. He must count upon, afflictions, and endure
them; make the best ofthem. Kaxojraeso-ov; " En
dure patiently, be not discouraged by the difficulties
thou meetest with, but bear them with an evenness
of spirit. Inure thyself to hardships."
7. He must remember his office, and discharge
that ; Do the work of an evangelist. The office of
the evangelists was, as the apostles' deputies, to wa
ter the churches that they planted. They were not
settled pastors, but for some time resided in, and
presided over, the churches that the apostles had
planted, till they were settled under a standing mi
nistry. This was Timothy's work.
8. He must fulfil his ministry ; Make full proof
of it. It was a great trust that was reposed in him,
and therefore he must answer it, and perform all the
parts of his office with diligence and care.
Observe, (1.) A minister must expect afflictions
in thefaithful discharge of his duty. (2.) He must
endure them patiently, like a Christian hero. (3. )
These must not discourage him in his work, for he
must do his work, and fulfil his ministry. (4.) .The
best way to make full proof of our ministry, is, to
fulfil it, to fill it up in all its parts with proper work.
III. The reasons to enforce the charge.
1. Because errors and heresies were likely to
creep into the church, by which the minds of many
professing Christians would be corrupted ; (v. 3, 4.)
-For the time will come, when they will not endure
sound doctrine. Therefore improve the present
time, when they will endure it ; be busy now, for it
is seed-time ; when the fields are white unto the har
vest, put in the sickle, for the present gale of op
portunity will be soon over. They will not endure
sound doctrine. There will be those who will heap
to themselves corrupt teachers, and will turn away
their ears from the truth; and therefore secure as
many as thou canst, that when these storms and
tempests do arise, they may be well fixed, and their
apostasy may be prevented." People must hear,
and ministers must preach, for the time to come, and
guard against the mischiefs that are likely to arise
hereafter, though they do not yet arise. They will
turn away their ears from the truth, they will grow
weary of the old plain gospel of Christ, and then
they will be greedy of fables, and take pleasure in
them, and God shall give them up to those strong
delusions, because they received not the truth in the
love of it, 2 Thess. 2. 11, 12. Observe,
(1.) These teachers were of their own heaping
up, and not of God's sending ; but they chose them,
to gratify their lusts, and to please their itching ears.
(2.) People do so when they will not endure sound
doctrine, that preaching which is searching, plain,
and to the purpose ; then they will have teachers of
their own. (3. ) There is a wide difference between
the word of God and the words of such teachers ;
the one is sound doctrine, the word of truth, the
other is only fables. (4.) They that are turned unto

fables, first turn away their ears from the truth, for
they cannot hear and mind both, any more than they
can serve two masters. Nay further, it is said,
They shall be turned unto fables. God justly suf
fers those to turn to fables, who grow weary of the
truth, and gives them up to be led aside from the
truth by fables.
2. Because Paul for his part had almost done his
work ; Do thou make full proof of thy ministry, for
I am now ready to be offered, v. 6. And,
(1.) "Therefore there will be the more occasion
for thee." When labourers are removed out of the
vineyard, it is no time for them to loiter, that are
left behind, but to double their diligence. The
fewer hands there are to work, the more industrious
those hands must be, that are at work.
(2. ) "I have done the work of my day and gene
ration ; do thou in like manner do the work of thy
day and generation."
(3. ) The comfort and cheerfulness of Paul, ih the
prospect of his approaching departure, might en
courage Timothy to the utmost industry and dili
gence and seriousness in his work. Paul was an old
soldier of Jesus Christ, Timothy was but newly en
listed. "Come," says Paul, "I have found our
Master kind, the cause good, and I can look back
upon my warfare with a great deal of pleasure and
satisfaction, and therefore be not afraid of the diffi
culties thou must meet with. The crown of life is
as sure to thee as if it were already upon thy head ;
and therefore endure afflictions, and make full proof
of thy ministry. " The courage and comfort of dying
saints and ministers, and especially dying martyrs,
are a great confirmation of the truth ofthe Christian
religion, and a great encouragement to living saints
and ministers in their work. Here,
[1. 1 He looks forward, upon his death approach
ing ; I am now ready to be offered. The Holy Ghost
witnessed in every city, that bonds and afflictions did
abide him, Acts 20. 23. He was now at Rome, and
it is probable that he had particular intimations from
the Spirit, that there he should seal the truth with
his blood ; and he looks upon it now as near at hand ;
I am already poured out; so it is in the original, M»
a-wMofjLAi ; that is, I am already a martyr in affec
tion. It alludes to the pouring out of the drink-
offerings ; for the blood ofthe martyrs, though it was
not a sacrifice of atonement, yet it was a sacrifice of
acknowledgment to thehonour of the grace of God
and his truths. Observe, With what pleasure he
speaks of dying. He calls it his departure ; though
it is probable that he foresaw he must die a violent,
bloody death, yet he calls it his departure or his re
lease. Death to a good man is his release from the
imprisonment of this world, and his departure to the
enjoyments of another world ; he does not cease to
be, but is only removed from one world to another.
[2.] Observe with what pleasure he looks back
upon the life he had lived ; (v. 7.) I have fought a
good .fight, I have finished my course, &c. He
therefore did not fear death, because he had the
testimony of his conscience, that by the grace of
God he had in some measure answered the ends of
living. As a Christian, as a minister, he had fought
a good fight. He had done the service, gone through
the difficulties of his warfare, and had been instru
mental in carrying on the glorious victories of the
exalted Redeemer over the powers of darkness. His
life was a course, and he had now finished it; as his
warfare was accomplished, so his race was run.
"I have kept the faith. I have kept the doctrines
of the gospel, and never betrayed any of them."
Note, First, The life of a Christian, but especially
of a minister, is a warfare and a race, sometimes
compared to the one in the scripture, and sometimes
to the other. Secondly, It is a good fight, a good
warfare ; the cause is good, and the victory is sure,

668

II. TIMOTHY, IV.

if we continue faithful and courageous. Thirdly,
We must fight this good fight, we must fight it out,
and finish our course ; we must not give over till we
are made more than conquerors through him who
hath loved us, Rom. 8. 37. Fourthly, It is a great
comfort to a dying saint, when he can look back
upon his past life, and say with our apostle, " I have
fought, &c. I have kept the faith, the doctrine of
faith, and the grace of faith." Toward the end of
our days to be able to speak in this manner, what
comfort, unspeakable comfort, will it afford ! Let it
then be our constant endeavour, by the grace of God,
that we may finish our course with joy, Acts 20. 24.
[3.] With what pleasure he looks forward to the
life he was to live hereafter; (v. 8.) Henceforth
there is laid up for me a crown of righteousness, &c.
He had lost for Christ, but he was sure he should
not lose by 'him, Phil. 3. 8. Let this encourage
Timothy to endure hardness as a good soldier of
Jesus Christ, that there is a crown of life before us,
the glory and joy of which will abundantly recom
pense all the hardships and toils of our present war
fare. Observe, It is called a crown of righteousness ;
because it will be the recompense of our services,
which God is not unrighteous to forget; and because
our holiness and righteousness will there be per
fected, and that will be our crown.
God will give it as a righteous Judge, who will let
none lose by him.
And yet this crown of righteousness was not pe
culiar to Paul, as if it belonged only to apostles, and
eminent ministers and martyrs, but to all them also
that love his appearing. Observe, It is the charac
ter of all the saints, that they love the appearing of
Jesus Christ : they loved his first appearing, when
he appeared to take away sin by the sacrifice of him
self; (Heb. 9. 26. ) they love to think of it ; they love
his second appearing at the great day ; love it, and
long for it : and with respect to those who love the
appearing of Jesus Christ, he shall appear, to their
joy ; there is a crown of righteousness reserved for
them, which shall then be given them, Heb. 9. 28.
We learn hence, First, The Lord is the righteous
Judge, for his judgment is according to truth. Se
condly, The crown of believers is a crown of righ
teousness, purchased by the righteousness of Christ,
and bestowed as the reward of the saints' righteous
ness. Thirdly, This crown, which believers shall
wear, is laid up for them ; they have it not at pre
sent, for here they are but heirs ; they have it not in
possession, and yet it is sure, for it is laid up for
them. Fourthly, The righteous Judge will give it
to all who love, prepare, and long for, his appearing ;
Surely I come quickly ,' Amen, even so come, Lord
Jesus, 9. Do thy diligence to come shortly unto
me : 10. For Demas hath forsaken me, hav
ing loved this present world, and is departed
unto Thessalonica ; Crescens to Galatia, Ti
tus unto Dalmatia. 11. Only Luke is with
me. Take Mark, and bring him with thee :
for he is profitable to me for the ministry.
1 2. And Tychicus have I sent to Ephesus.
13. The cloak that I left at Troas with
Carpus, when thou comest, bring with thee,
and the books, but especially the parch
ments. 14. Alexander the coppersmith did
me much evil : the Lord reward him ac
cording to his Works : 1 £>. Of whom be thou
ware also ; for he hath greatly withstood
our wordsf
Here are divers particular matters which Paul

mentions to Timothy, now at the closing of the
epistle. 1. He bids him hasten to him, if possible; (v. 9.)
Do thy diligence to come shortly unto me. For
Timothy was an evangelist, one who was not fixed
pastor of any one place, but attended the motions
of the apostles, to build upon their foundation. Paul
wanted Timothy's company and help ; and the rea
son he gives, is, because several had left him, v. 10.
One from an ill principle, Demas, who abides under
an ill name for it ; Demas hath forsaken me, having
loved this present world. He quitted Paul and his
interest, either for fear of suffering, (because Paul
was now a prisoner, and he was afraid of coming
into trouble upon his account,) or being called off
from his ministry by secular affairs, which he en
tangled himself in ; his first love to Christ and his
gospel was forsaken and forgotten, and he fell in
love with the world. Note, Love to this present
world is often the cause of apostasy from the truths
and ways of Jesus Christ. He is gone off, is depart
ed to Thessalonica; called thither perhaps by trade,
or by some other worldly business. Crescens is gone
one way and Titus another way, and only Luke was
with Paul, v. llf 12. Was not that enough ? Paul
did not think it so ; he loved the company of his
friends. 2. He speaks respectfully concerning Mark : He
is profitable to me for the ministry. It is supposed
that this Mark was he about whom Paul and Bar
nabas contended. Acts 15. 39. Paul would not
take him with him to the work, because he had
once flinched and drawn back: but now, says he,
" Take Mark, and bring him with thee." By this
it appears that Paul was now reconciled to Mark,
and had a better opinion of him than he had had
formerly. This teaches us to be of a forgiving
spirit ; those that are profitable and- useful, though
they may have done amiss, we must not therefore
disclaim for ever making use of them.
3. Paul orders Timothy to come to him, bids him
as he pame through Troas to bring with him from
thence those things which he had left behind him
there, (v. 13.) the cloak he had left there, which,
it may be, Paul had the more occasion for in a cold
prison. It is probable that it was the habit Paul
usually wore, a plain dress. Some read it, the roll
of parchment I left at Troas; others, the desk that
I left Paul was guided by divine inspiration; and
yet he would have his books with him. Whereas
he had exhorted Timothy to give attendance to
reading, so he did himself, though he was now ready
to be offered. As long as we live, we must be still
learning. But especially the parchments, which
some think were the originals of his epistles ; others
think they were the skins of which he made his
tents, whereby he got a livelihood, working with his
own hands.
4. He mentions Alexander, and the mischief that
he had done him, v. 14, 15. This is he who is spoken
of Acts 19. 33. It should seem, he had been a pro
fessor of the Christian religion, a forward professor,
for he was there particularly maligned by the wor
shippers of Diana, and yet he did Paul much evil.
Paul was in as much danger from false brethren,
(2 Cor. 11. 26.) as from open enemies. Paul fore
tells that God would reckon with him. It is a pro
phetical denunciation of the just judgment of Gpd
that would befall him ; The Lord will reward him
according to his works. He cautions Timothy to
take heed of liitn ; " Of whom be thou ware also,
that he do not, under pretence of friendship, betray
thee to mischief. " It is dangerous having any thing
to do with those who would be enemies to such a
man as Paul. Observe, ,
(1.) Some who were once Paul's hearers and ad-
. mirers, did not give him reason to remember them

II. TIMOTHY, IV.

669

with much pleasure ; for one forsook him, and an
other did him much evil, and greatly withstood his
words. Yet, (2.) At the same time he mentions
some with pleasure ; the badness of some did not
make him forget the goodness of others; such as
Timothy, Titus, Mark, and Luke. (3.) The
apostle has left a brand on the names and memory
of two persons ; the one is Demas, who forsook him,
having loved the present world, and the other is
Alexander, who greatly withstood his words. (4. )
God will reward evil-doers, particularly apostates,
according to their works. Lastly, Of such as are of
Alexander's spirit and temper we should beware ;
for they will do us no good, but all the mischief that
is in their power. '
16. At my first answer no man stood
with me, but all men forsook me : / pray
God that it may not be laid to their charge.
17. Notwithstanding the Lord stood with
me, and strengthened me ; that by me the
preaching might be fully known, and that
all the Gentiles might hear : and I was de
livered out of the mouth of the lion. 1 8.
And the Lord shall deliver me from every
evil work, and will preserve me unto his
heavenly kingdom : to whom be glory for
ever and ever. Amen. 19. Salute Prisca
and Aquila, and the household of Onesi-
Ehorus. 20. Erastus abode at Corinth :
utTrophimus have I left at Miletum sick.
21. Do thy diligence to come before win
ter. Eubulus greeteth thee, and Pudens,
and Linus, and Claudia, and all the bre
thren. 22. The Lord Jesus Christ be with
:thy spirit. Grace be with you. Amen.
Here he gives Timothy an account of his own
present circumstances. He had lately been called
to appear before the emperor, upon his appeal to
Csesar; and then no man stood with him, (v. 16.)
to plead his cause, to bear testimony for him, or
so much as to keep him in countenance, but all men
forsook him. This was strange, that so good a
man as Paul should have nobody to own him, even
at Rome, where there were many Christians, whose
faith was spoken of throughout all the world, Rom.
1. 8. Bu,t men are but men. The Christians at
Rome were forward to go and meet him ; (Acts
28.) but when it came to the pinch, and they would
be in danger of suffering with him, then they all
forsook him. He prays that God would not lay
it to their charge; intimating, that it was a great
fault, and God might justly be angry with them,
but he prays God to forgive them. See what dis
tinction is put between sins of presumption and sins
of infirmity : Alexander the coppersmith, who
maliciously withstood Paul, he prays against him ;
The Lord reward him according to his works ; but
respecting these Christians, who through weakness
shrunk from Paul in time of trial, he says, The Lord
bty it not to their charge.
Here we see, 1. St. Paul had his trials in his
friends forsaking him in a time of danger, as well as
in the opposition made by enemies ; all forsook him.
2. It was their sin not to appear for the good apos
tle, especially at his first answer ; but it was a sin of
weakness, and therefore the more excusable, Yet,
3. God might lay it to their charge, but St. Paul
endeavours to prevent it by his earnest prayers ; Let
it not be laid to their charge. t ,,
Notwithstanding this, God stood by him, (v, 17.)

gave him extraordinary wisdom and courage, to.
enable him to speak so much the better himself.
When he had nobody to keep him in countenance,
God made his face to shine : that by me the preach
ing might be fully known, that is, " God brought
me out from that difficulty, that I might preach the
gospel, which is my business." Nay, a it should
seem, that he might preach the gospel at that time;
for Paul knew how to preach at the bar as well as
in the pulpit : and that all the Gentiles might hear;
the emperor himself and the great men, who would
never have heard Paul preach, if he had notbeei)
brought before them. And Iwas delivered out ofthe
mouth ofthe lion, that is, of Nero, (as some think,)
or some' other judge. Some understand it only as a
proverbial form of speech, to signify that he was in
imminent danger. And the Lord shall deliver me
from every evil work. See how Paul improved his
experiences; "He that hath delivered, doth deliver,
ahd we trust he shall yet deliver; shall deliver me
from every evil work, from doing any ill myself,
and having any ill done to me by others. Anil shall
preserve me to his heavenly kingdom." And for
this he gives glory to God, rejoicing in hope of the
glory of God.
(1.) If the Lord stands by us, he will strengthen
us, in a time of difficulty and danger, and his pre
sence will more than supply every one's absence.
(2.) When the Lord preserves his servants from
great and imminent danger, it is for eminent work
and service. Paul was preserved, that by' him the'
preaching might be fully known, &c. (3.) Former
deliverances should encourage future hopes. (4.)
There is a heavenly kingdom, to/which the Lord
will preserve his faithful, witnessing or suffering ser
vants. Lastly, We ought to give God the glory of
all past, present, and future deliverances ; To whom
be glory for ever and ever. Amen.
He sends salutations to Aquila, and Priscilla, and
the household of Onesiphorus, v. 19. He mentions
his leaving Trophimus sick at Miletum, (v,, 20.) by
which it appears that though the apostles healed all
manner of diseases miraculously, for the confirma
tion of their doctrine, yet they did not exert that
power upon their own friends, lest it should have
looked like a collusion.
He hastens Timothy to come to him before winter,
(v. 21.) because he longed to see him, and because
in the winter the journey or voyage would be more
dangerous. He sends commendations to him from Eubulus,
Pudens, Linus, Claudia, and all the brethren. One
of the heathen writers at this time mentions one
Pudens and his wife Claudia, and says, that Clau
dia was a Briton ; whence some have gathered, that
it was this Pudens, and that Claudia here was his
wife, and that they were eminent Christians at
Rome. He concludes with a prayer, that the Lord Jesus
would be with his spirit. We need no more to make
us happy than to have the Lord Jesus Christ1 with
our spirits; for in him all spiritual blessings are
summed up. And it is the best prayer we can put
up for our friends, that the Lord Jesus Christ may
be with their spirits, to sanctify and save them, and
at last to receive them to himself; as Stephen the
proto-martyr prayed, Lord Jesus, receive my spirit,
Acts 7. 59. " Lord Jesus, receive that spirit which
thou hast been with while it was united to the body,
do not now leave it in its separate state." .
Grace be with you. Amen, , This was our apos
tle's token in every ephjtle ; sO he wrote ; The grace
of our Lord Jesus Christ be with you all. Amen.
2 Thess. 3. 17, 18. And if grace be with us here
to convert and change us, to make us holy, to keep
us humble, and to enable us to persevere to the end,
glory will crown us hereafter -.for the Lord is a Sun,

670

TITUS, I.

and a Shield, the Lord will give grace and glory,
and nogood thing will he withhold from them that
walk uprightly. O Lord of Hosts, blessed is the
man, that trusteth in thee, Ps. 84. 11, 12.

Now unto the King eternal, immortal, invisible,
the only wise God our Saviour, be honour and glory,
for ever and ever. Amen.

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS
OF THE
EPISTLE OF ST. PAUL TO TITUS.
Completed by Mr. f. Smith.

THIS Epistle of Paul to Titus is much of the same nature with those to Timothy ; both were converts of
Paul, and his companions in labours and sufferings; both were in the office of evangelists, whose work
was to water the churches planted by the apostles, and to set in order the things that were wanting in
them : they were yice-apostles, as it were, working the work ofthe Lord; as they did, and mostly under
their direction, though not despotic and arbitrary, but with the concurring exercise of their own pru
dence and judgment,, 1 Cor. 16. 10, 12. We read much of this Titus, his titles, character, and active
usefulness, in many places: he was a Greek, Gal. 2. 3. St. Paul called him his son, (Tit. 1. 4.) his
brother, (2 Cor. 2. 13.) his partner and fellow-helper, (2 Cor. 8. 23.) one that walked in the same Spirit,
and in the same steps with himself. He went up with the apostles to the church at Jerusalem, (Gal. 2. 1.)
was much conversant at Corinth, for which church he had an earnest care, 2 Cor. 8. 16. Paul's second
epistle to them, and probably his first also, was sent by his hand, 2C°r. 8. 16 — 18, 23. — 9, 2 — 4. — 12. 18,
He was with the apostle at Rome, and thence went into Dalmatia, (2 Tim. 4. 10.) after which no more
occurs of him 'in the scriptures. So that by them he appears not to have been a fixed bishop ; if such
he were, and in those times, tlje church of Cprinth, where he most attended, had the best title to him.
Ain Crete ,(now called Candia, formerly Hecatompolis, from the hundred cities that were in it) a large
island at the mouth of the iEgean Sea, the gospel had got some footing ; and here were Paul and Titus
in one of their travels, cultivating this plantation ; but the apostle ofthe Gentiles, having on him the care
of all the churches, could notlhimself tarry long at this place ; he therefore.left Titus some time there,
to carry on the work which had been begun; wherein, probably meeting with more difficulty than
'ordinary, Paul wrote this epistle to him ; and yet perhaps not so much for his own sake, as for the peo-
ple'§, that the endeavours of Titus, strengthened with ariostolic advice and authority, might be more
significant and effectual among them. He was to see all the cities furnished with good pastors ; to
reject and keep out the unmeet and unworthy; to teach sound doctrine, and instruct all sorts in their
duties ; to set forth the free grace of God in man's salvation by Christ ; and withal to shew the necessity
of maintaining good works by those who have believed in God, and hope for eternal life from him.

TITUS, I.

CHAP. I.
In this chapter, we have, I. The preface or introduction to

n this chapter, we have, l. The preiace or introduction io
the epistle, shewing from and to whom it was written, with

; pursued i
to good and bad ministers, from v. 6, to the end.
1 . "O AUL, a servant of God, and an apos-
JfT tie of Jesus Christ,„according to the

faith of God's elect, and the acknowledg
ing of the truth which is after godliness ; 2.
In hope of eternal life, which God, whp
cannot lie, promised before the world be
gan; 3. But hath in due times manifested
his word through preaching, which is com
municated unto me according to the com
mandment of God our Saviour; 4. -To, Ti-

TITUS, I.

671

tus mine own son after the common faith :
Grace, mercy, and peace, from God the
Father, and the Lord Jesus Christ our Sa
viour. Here is the preface to the epistle : shewing,
I. The writer. Paul, a Gentile name taken by
the apostle of the Gentifes, Acts 13. 9, 46, 47. Min
isters will accommodate, even smaller matters, so
that they may be any furthering of acceptance in
their work. When the Jews rejected the gospel,
and the Gentiles received it, we read no more of this
apostle by his Jewish name Saul, but by his Roman
one, Paul.
A servant of God, and an apostle of Jesus Christ.
Here he is described by his relation and office ; a
servant of God, not in the general sense only, as a
man and a Christian ; but especially as a minister,
serving God in the gospel of his Son, Rom. 1. 9.
This is a high honour ; it is the glory of angels that
they are ministering spirits, sent forth to minister for
them who shall be the heirs of salvation, Heb. 1. 14.
Paul is described more especially as a chief minister,
an apostle of Jesus Christ ; one who had seen the
Lord, and was immediately called and commission
ed by him, and had his doctrine from him. Observe,
The highest officers in the church are but servants.
(Much divinity and devotion are comprehended in
the inscriptions of the epistles.) The apostles of
Jesus Christ, who were employed to spread and
propagate his religion, were therein also the ser
vants of God ; they did hot set up any thing incon
sistent with the truths and duties of natural religion.
Christianity, which they preached, was in order to
clear and enforce those natural principles, as well as
to advance them, and to superadd what was fit and
necessary in man's degenerate and revolted state :
.therefore the apostles of Jesus Christ were the ser
vants of God, according to the faith of God's elect.
Their doctrine agreed with the faith of all the elect
from the beginning of the world, and was for propa-
;gating and promoting of the same. Observe, There
are elect of God, (1 Pet. 1. 2. ) and in these the Holy
Spirit works precious divine faith, proper to those
who are chosen to eternal life ; (2 Thess. 2. 13, 14.)
God hath from the beginning chosen you to salva
tion, through sanctification ofthe Spirit, and belief
of the truth : whereto he catted you by our gospel.
Faith is the first principle of sanctification. And
the acknowledging pf the truth which is after godli
ness. The gospel is truth; the great, sure, and
saving truth, (Col. 1. 5.) the word of the truth of 'the
gosfiel. Divine faith rests not on fallible reasonings
or probable opinions, but on the infallible word, the
truth itself, which is after godliness, of a godly na
ture and tendency, pure, and purifying the heart of
the believer. By this mark judge of doctrines and
of spirits, whether they be of God or not ; what is
impure, and prejudicial to true piety and practical
religion, cannot be of divine original; all gospel-
truth is after godliness, teaching and nourishing re
verence and fear of God, and obedience to him ; it is
truth not only to be known, but acknowledged; it
must be held forth in word and practice, Phil. 2. 15,
16. With the heart man believes to righteousness,
and with the mouth confession is made unto salvation,
Rom. 10. 10. Such as retain the truth in unrigh
teousness, neither know nor believe as they ought.
To bring to this knowledge and faith, and to the ac
knowledging and profession of the truth which is
after godliness, is the great end of the gospel-minis
try, even of the highest degree and order in it ; their
teachings should have this chief aim, to beget faith
and confirm in it In (or for) hope qf eternal life,
"¦ 2. This is the further intent of the. gospel, to
beget hope as well as faith ; to take off the mind and

heart from the world, and to raise them to heaven
and the things above. The faith and godliness of
Christians lead to eternal life, and give hope and
well-grounded expectation of it ; for God, that can
not lie, hath promised it. It is the honour of God
that he cannot lie or deceive ; and this is the com
fort of believers, whose treasure is laid up in his
faithful promises.
But, How is he said to promise before the world
began ? Answer, By promise some understand his
decree, he purposed it in his eternal counsels, which
was, as it were, his promise in embryo : or rather,
say some, vrfoxpiim aimUv is before ancient tirAes, or
many ages ago, referring to the promise darkly de
livered, Gen. 3. 15. Here is the stability ahd anti
quity of the promise of eternalTife to the saints ;
God, who cannot lie, hath promised before: the
world began, many ages since. How excellent then
is the gospel, which was the matter of divine, pro
mise so early ! how much to be esteemed by us,
and what thanks due for our privilege beyond those
before us ! Blessed are your eyes, for they see, &c.
No wonder if the contempt of it be punished severe
ly, since he has not only promised it of old ; but (v.
3.) hath indue time manifested his word through
preachjng, that is, made that his promise so darkly
delivered of old, in due time, (the proper season be
fore appointed,) more plain by preaching ; that'
which some called foolishness of preaching, has
been thus honoured. Faith comes by hearing, and
hearing by the word of God, by the word preached.
Which is committed unto me. The ministry is a
trust ; none taketh this honour, but he who is there
unto appointed ; and whoso is appointed and called,
must preach the word ; (1 Cor. 9. 16.) Woe.isunto
me if I preach not the gospel. Unpreaching minis
ters are none of the apostles' successors. According
to the commandment of God our Saviour ;jireacMng
is a work appointed by God as a Saviour. See a proof
here of Christ's deity, for by him was the gospel
committed to Paul when he was converted, (Acts 9.
15, 17. and ch. 22. 10, 14, 15.) and again*' when
Christ appeared to him, v. 17 — 21. IJe therefore
is this Saviour, not but that the whole' Trinity con
cur therein ; the Father saves by the Son, through
the Spirit, and all concur in sending ministers. .Let
none rest thertefore in men's calling, without God's ;
he furnishes, inclines, authorises, and gives opportu
nity for the work.
II. Here is the person written to, described,
1. By his name, Titus, a Gentile Greek, yet call
ed both to the faith and ministry. Observe, The"
grace of God is free and powerful. What Worthi
ness or preparation was there in one of heathen
stock and education ?
2. He is described by his spiritual relation unto
the apostle ; Mine own (or my genuine) son, not by
my natural generation, but by supernatural regene
ration. I have begotten you through the gospel,
said he to the Corinthians, 1 Cor. 4. 15. Mmisters
are spiritual fathers to those "whom they are the
means of converting, and will tenderly affect and
care for them, and must be answerably regarded by
them. "Mine own son after the common faith ; ithat
faith which is common to all the regenerate; and
which thou hast in truth, and expressest to the
life. " This might be said, to distinguish Titus from
hypocrites and false teachers, and to recommend
hjm to the regard of the Cretians, as being among
them a lively image of the apostle himself, in faith,
and life, and heavenly doctrine. Tothis Titus, de
servedly so dear .to the apostle, is,
III. The salutation and prayer, wishing, all bless
ings to him ; Grace, mercy, and peace, from God
the Father j And the Lord Jesus Christ our Saviour.
Here are,
• 1. The blessings wished ; Grace, mercy, and

672

TITUS, I.

peace. Grace, the free favour of God, and accept
ance with him. Mercy, the fruits of that favour, in
Eardon of sins, and freedom from all miseries by it,
bth here and hereafter. And peace, the positive
effect, and fruit, of mercy. Peace with God tlirough
Christ, who is our Peace, and with the creatures
ahd ourselves ; outward and inward peace, compre
hending all good whatsoever, that makes for our
happiness in time and to eternity. Observe, Grace
is the fountain of all blessings. Mercy, and peace,
and all good, spring out of this. Get into God's fa
vour, and all must be well ; for,
2. These are the persons from whom blessings
are wished. From God the Father, the Fountain
of all good. Every blessing and comfort comes to
us from God as a Father ; he is the Father of all by
creation, but of the good by adoption and regenera
tion. And the Lord Jesus Christ our Saviour, as
the Way and means of procurement and convey
ance. All is from the Father by the Son, who is
Lord by nature, Heir of all things, and our Lord,
Redeemer, and Head, ordering and ruling his mem
bers. All are put under him ; we hold of him, as in
capite, and owe subjection and obedience to him who
is also Jesus and Christ, the anointed Saviour, and
especially our Saviour, who believe in him, deliver
ing us from sin and hell, and bringing us to heaven
- and happiness.
Thus far is the preface to the epistle ; then follows,
The entrance into the matter, by signifying the
end of Titus's being left in Crete,
5. For this cause left I thee in Crete,
that thou shouldest set in order the things
that are wanting, and ordain elders in every
cjity, as I had appointed thee:
Here is the end expressed,
I. More generally ; For this cause left I thee in
Crete, that thou shouldest set in order the things that
are wanting. This was the business of evangelists,
(in Which office Titus was,) to water where the
-apostles had planted ; (1 Cor. 3. 6.) furthering and
finishing what they had begun; so much 'vriStopB&o-it
imports,, to order after another. Titus was to go on ih
settling what the appstle himself had not time for, in
his short stay there. 1. Observe the apostle's great
diligence in the gospel ; when he had set things on
foot in one place, he hastened away to another. He
was debtor to the Greeks and to the Barbarians, and
laboured to spread the gospel as far as he could
among them all. And, 2. Observe, too, his faith
fulness and "prudence. He neglected not the places
that he went from ; but left some to cultivate.the
young plantation, and carry on what was begun. 3.
Observe his humility ; he disdained not to be helped
in his work, and that by such as were not of so high
a rank in the ministry, nor of so great gifts and fur
niture,, as himself; so that the gospel might be fur
thered and the good of souls promoted, he willingly
used the, hands of others in it ; a fit example for ex
citing zeal and industry, and engaging to faithfulness
and. care of the flock, and, present or absent, living
and dying, for ministers, as much as in them lies, to
provide for the spiritual edification and comfort of
their people. We may here also, 4. Observe,
That Titus, though inferior to an apostle, yet was
above the ordijiary fixed pastors or bishops, who
were to tend particular churches as their peculiar
stated oharge ; but Titus was in a higher sphere, to
ordain such ordinary, pastors where wanting, and
settle things in their first state and form, and then to
pass to other places for like.serVice as there might
be need. Titus was not only a minister of the catho
lic church, (as all others also are,) but a catholic
minister. Others had power habitual, and in actu
primo, to minister any .where, upon call and oppor

tunity; but evangelists, such as Titus was, had power
in actu secundo et exercito, and could exercise their
ministry wherever they came, and claim mainte
nance of the churches ; they were every where ac
tually in their diocese or province, and had right to
direct and preside among the ordinary pastors and
ministers. Where an apostle could act as an apos
tle, an evangelist could as an evangelist; for they
worked the work of the Lord, as they did, (1 Cor.
16. 10.) in a like unfixed and itinerant manner.
Here at Crete Titus was but occasionally, and for
a short time ; Paul willed him to despatch the busi
ness he was left for, and come to him at Nicopolis,
where he purposed to winter ; after this he was sent
to Corinth, was with the apostle at Rome, and was
sent thence into Dalmatia, which is the last we read
of him in scripture, so that from thence no fixed
episcopacy in him does appear; he left Crete, and
we find not in scripture that he returned thither any
more. But, What power had either Paul or Titus here?
Was not what they did, an encroachment on the
rights of civil rulers ? Answer, In no sort, they came
not to meddle with the civil rights of any ; (Luke
12. 14. ) Who made me a judge or a divider over
you? Their work was spiritual, to be carried on by
conviction and persuasion, no way interfering with,
or prejudicing, or weakening, the power of magis
trates, but securing and strengthening it rather ; the
things wanting were not such as civil magistrates are
the fountains or authors of, but divine and spiritual
ordinances, and appointments for spiritual ends, de
rived from Christ the King and Head of the church :
for settling these was Titus left. And observe, No
easy thing is it to raise churches, and bring them to
perfection. Paul had himself been here labouring,
and yet were there things wanting ; materials are
out of square, need much hewing and fitting, to
bring them into right form, and, when they are set
therein, to hold and keep them so. The best are
apt to decay and to go out of order. Ministers are
to help against this, to get what is amiss rectified,
and what is wanting supplied. This in general was
Titus's work in Crete : and,
II. In special ; To ordain elders in every city, that
is, ministers, who were mostly out of the elder, and
most understanding and experienced Christians;
or if younger in years, yet such as were grave and
solid in their deportment and manners. These were
to be set where there was any fit number of Chris
tians, as in larger towns and cities was usually the
case ; though villages too might have them where
there were Christians enough for it. These presby
ters or elders were to have the ordinaiy and stated
care and charge of the churches ; to feed and govern
them, and perform all pastoral work and duty in and
toward them. The word is used sometimes more
largely for any who bear ecclesiastical function in
the church, and so the apostles were presbyters or
elders; (1 Pet. 5. 1.) but here it is meant of ordina
ry fixed pastors, who laboured in the word and doc
trine, and were over the churches in the Lord; such
as are described here throughout the chapter. This
wordpresbyter some use in the same sense as sacer-
dos, and translate it priest; a term not given to got-
pel-ministers, unless in a figurative or allusive way,
as all God's people are said to be made kings and
priests unto God, (itpiic, not wpto-jivltyt)!,) to offer up
spiritual sacrifices of prayers, praises, and alms. But
properly we have no priests under the gospel, ex
cept Christ alone, the High Priest of our profession,
(Heb. 3. 1.) who offered up himself a Sacrifice to
God for us, and ever lives, in virtue thereof, to
make intercession in our behalf. Presbyters here
therefore are not proper priests, to offer sacrifices,
either typical or real ; but only gospel-ministers, to
dispense Christ's ordinances, and to feed the church

TITUS, 1.

673

of God, over whkh the Hqly Ghost hath made them
overseers. 1. Observe, A church without a fixed
and standing ministry in it, is imperfect and wanting.
2. Observe, Where a fit number of believers is,
presbyters or elders must be set ; their continuance
in churches is as necessary as their first appoint
ment, for perfecting the saints, andle&ifyjng the body
of Christ, till all come to a perfect man in Christ, till
the whole number of God's chosen be called and
united to Christ in one body, and brought to their
full stature and strength, and that.measure of grace
that is proper and designed for them, Eph. 4. 12,.
13. Work this is, that must and will be doing to
the world's end, to which therefore the necessary
and appointed means for it must last. What praise
is due to God for such an institution ! What thank
fulness from those that enjoy the benefits of it !
What pity and prayer for such as want it ! Pray
the Lord of the harvest, that he will send- forth la
bourers into his harvest. Faith comes by hearing,
and is preserved, maintained, and made fruitful,
through it also. Ignorance and corruption, decays
of good and increase of all evil, come by want of a
- teaching and quickening ministry. On such accounts
ftierefore was Titus left in Crete, to set in order the
things that were wanting, and to ordain elders in
every city ; but this he was to do, not ad libitum, or
according to pis own will or fancy, but according to
apostolical direction. Which is,
III. The rule of his proceeding ; As I had ap
pointed thee, probably when he was going from him,
and in the presence and hearing of others; which
now he may refer to, not so much for Titus's own
sake as for the people's, that they might the more
readily yield obedience to Titus,, knowing and ob
serving that in what he did he was warranted and
Supported by apostolic injunction and authority. As
under the law all things were to be made according
fo the pattern shewn to Moses in the mount; so
under the gospel all must be ordered and managed
according to the direction of Christ, and of his chief
iftimisters who were infallibly guided by him. Hu
man traditions and inventions may not be brought
into the church of God. Prudent disposals for car
rying on the ends of Christ's appointments, accord
ing to the general rules ofthe word, such mayi yea
must be ; but none may alter any thing in the sub
stance of the faith or worship, or order and disci
pline, of the churches. If an evangelist might not
4o any thing but by appointment, much less nifty
others. The church is the house of God, and to
him it belongs to appoint the officers and orders of
it, as he pleases : the as here refers to the qualifi
cations and character of the elders that he was to
ordain ; " Ordain elders in every city, as I appoint
ed thee, such as I then described, and shall now
again more particularly point out to thee ;" which
he does from the sixth verse to the ninth inclusive.
The apostle next gives Titus directions about or
dination, shewing whpm he should ordain, and whom
not. *
>©f. those whom he should ordain; he points out
their qualifications and virtues ; such as respect their
life and manners, and such as relate to their doc
trine : the former in the sixth, seventh, and eighth
verses, and the latter in the ninth.
6. If any be blameless, the husband of
one wife, having faithful children, not ac
cused of riot, or unruly. 7. For a bishop
must fee blameless, as the steward of God ;
not self-willed, not soon angry, not given to
wipe, no striker, not given to filthy lucre';
8. But a lover of hospitality, a lover of good
men, sober, just, holy, temperate ; 9. Hold-
Vot,. VI.— 4 Q

ing fast the faithful word as he hath been
taught, that he may be able by sound doc
trine both to exhort and to convince the
gainsayers. I. Their qualifications respecting their life and
manners, are,
1. More general; If any be blameless ; not abso
lutely without fault, so none, are, for there is none
that liveth and sinneth not; nor altogether un-
blamed, that is rare and hard ; Christ himself and
his apostles were blamed,- though not worthy of it ;
in Christ there was certainly nothing blameable;
and his apostles were not such as their enemies
charged them to be. But the meaning is, He must
,be one who lies not under an ill character ; but ra
ther must have a good report, even from those that
are without ; not grossly or scandalously guilty, so
as would bring reproach upon the holy function ; he
must not be such a one.
2. More particularly :
(1.) There is his relative character; in his own
person he must be of conjugal chastity ; the husband
of one wife. The church of Rome says the husband
of no wife, but from the beginning it was not so ;
marriage is an ordinance from1 which no profession
or calling is a bar; (1 Cor. 9. 5.) Have I, says St.
Paul, not power to lead about a sister, a wife, as well
as other apostles? Forbidding to marry is one of the
erroneous doctrines oi the antichristian church, 1
Tim. 4. 3. Not that ministers must be married,
that is not meant ; but the husband of one wife, may
be either not having divorced his wife and married
another, (as was too common among them of the cir
cumcision, even for slight causes,) or the husband of
one wife, that is, at one and the same time, no biga
mist ; not that he might not be married to more than
one wife successively ; but, being married, he must
have but one wife at once, not two or more, accord
ing to the too common sinful practice of those times,
by a perverse imitation of the patriarchs, from
which evil custom our Lord taught a reformation.
Polygamy is scandalous in any, as also having a har
lot or concubine with his lawful wife ; such sin, or
any wanton libidinous carriage, must be very, re
mote from such as would enter into so sacred a
function, -And as to his children, having faithful
children, obedient and good, brought up in the true
Christian faith, and living according to it, at least as
the endeavours of the parents can avail It is for
the honour of ministers, that their children be faith
ful and pious, and such as become their religion.
Not accused of riot, or unruly ; not justly so ac
cused, as having given ground and occasion fork;
for otherwise the most innocent may be falsely so
charged ; they must look to it therefore that there
be no colour for such censure. Children so, faithful
and obedient and temperate, will be a good sign of
faithfulness and diligence in the parent, who has so
educated and instructed them ; and from his faith
fulness in the less, there may be encouragement to
commit to him the greater, the rule and government
of the church of God.
The ground of this qualification is shewn from the
nature of his office ; (v. 7.) For a bishop must be
blameless, as the steward of God. Those before
termed presbyters, or elders, are in this verse styled
bishops ; and such they were, having no ordinary
fixed and standing officers above them. Titus's bu
siness here, it is plain, Was but occasional, and his
stay short, as was before noted. Having ordained
elders, and settled things in their due form, he went
and left all (for aught -that appears in scripture) in
the hands of those elders whom the apostle here
calls bishops and stewards of God. We read not in
the sacred writings of -any successor he had in Crete ;

674

TITUS, 1.

but to. those elders or bishops was committed the
full charge of feeding, ruling, and watching over,
their flock; they wanted not any powers necessary
for carrying on religion and the ministry of it among
them-, and deriving it down to succeeding ages.
Now, being such bishops and overseers of the flock,
who were to be examples to them, and God's stew
ards to take care ofthe affairs of his house, to pro-
Vide for and dispense to them things needful, here
isjgreat reason that their character should be clear
=and good, that they should be blameless. How else
could it be, but that- religion must suffer, their work
be hindered, and souls prejudiced and endangered,
whom they were set to save ? These> are the quali
fications, relative, with the ground of them.
(2.) The more absolute ones are expressed :
[!.] Negatively, shewing what an elder or bishop
must not be ; not self-willed. < The prohibition is of
large extent, excluding self-opinion, or overweening
conceit of parts and abilities, and abounding.in one's
own sense ; self-love, and self-seeking; making self
the centre of all ; also self-confidence and trust, and
self-pleasing, little regarding or setting by others ;'
not proud, stubborn, froward, inflexible, set.on one's
own will and way ; or churlish, as Nabal : such is
the sense expositors have affixed to the term. A
great honour it is to a minister not to be thus affect
ed, to be ready to ask and to take advice, to be ready
to defer as much as reasonably may be to the mind
and will of others, becoming all things to all men,
that they may gain some. Not soon angry, jui, ipyixoi,
not One of a hasty angry temper, soon and easily
provoked and inflamed. How unfit are they to go
vern a church, who cannot govern themselves, or
their own turbulent and unruly passions- ! The mi
nister must be meek and gentle, and patient towards
all men. Not given to wine; there is no greater
reproach on a minister than to be a wine-bibber, one
who loves it, and gives himself undue liberty this
way, who continues at the wine or strong drink till
it inflames him. Seasonable and moderate use of
this, as of the other good creatures of God, is not
unlawful ; Use a little wine for thy stomach's sake,
and thine often infirmities, said Paul to Timothy, 1
Tim. 5. 23. ' But excess therein is shameful in all,,
especially in a minister. Wine takes away the heart,
turns the man into a brute : here most proper is that
exhortation of the apostle, (Eph. 5. 18.) Be not
drunk with wine, wherein is excess; but befitted
with the Spirit. Here is no exceeding, but in the
former too easily there may : take heed therefore
of going too near the brink. No striker, in any quar
relsome or contentious manner, not injuriously or
out of revenge, with cruelty or unnecessary rough
ness. Not given to filthy lucre ; not greedy of it,
(as 1 Tim. 3. 3.) whereby is not meant refusing a
just return for their labours, inordsrto their neces
sary support and comfort ; but not making gain their
first or chief end ; entering into the ministry or ma
naging of it with base worldly views. Nothing is
more unbecoming a minister, who is to direct his
own and others' eyes to another world, than to be
too intent upon this. It is called filthy lucre, from
its defiling the soul that inordinately affects or
greedily looks after it, as if it were any otherwise de
sirable than for the good and lawful uses of it. Thus
of the negative part of the bishop's character. But,
[2.] Positively he must be, (v. 8.) A lover qf hos
pitality, as ah evidence that he is not given to filthy
lucre, but is Willing to use what he has to the best
purposes, not laying up for himself, so as tphinder
charitable laying out fapthe good of others ; receiv
ing and entertaining strdngers," (as the .word im
ports,) a great and necessary office of love,, espe
cially in those times of affliction and distress,; when
Christians were made to fly and wander for safety
from persecution and enemies, or in travelling" to

and fro where there were not such public houses for
reception as in Our days; nor, it may be, had many
poor saints sufficiency of their own for such uses' —
then to receive and entertain them was good and
pleasing to God. And such a spirit and practice,
according to ability and occasion, is very becoming
such as should be examples of good works. A lover
of good men, or oigood things; ministers should be
exemplary in both; this will evidence their open
piety, and likeness to God and their Master Jesus
Christ; Do good to all, but especiaUy to them ofthe
household of faith, those who are the excellent of
the earth, in whom should be all our delight. Sober,
or prudent, as the word signifies ; a needful grace in
a minister both for his ministerial and personal car
riage and management. He should be a wise stew
ard, and one who is not rash, or foolish, or heady ;
but who can govern well his passions and affections.
Just, in things belonging to civil life, and moral righr
teousness and equity in dealings, giving to all their
due. Holy, in what concerns religion ; one who re
verences and worships Godj and is of a spiritual and
heavenly conversation. Temperate; it comes from
a word that signifies strength, and denotes one who
has power over his appetite and affections, or, in
things lawful, can, for good ends, restrain' and
hold them in. Nothing is more becoming a minister
than such things as these; sobriety, temperance,
justice, and holiness; sober in respect of himself,
just and righteous towards all men, and holy toward
God. Ani thus of the qualifications respecting the
minister's life and manners ; relative and absolute,
negative and positive ; what he must not, and what
he must, be and do. Now,
II. As to doctrine :
1. Here is his duty ; holding fast thefaithfulword,
as he has been taught; keeping close to the doctrine
of Christ, the word of his grace, adhering thereto
according to the instructions he has received ; hqld-
ing it fast in his own belief and profession, and in
teaching others. (1.) Observe, T he word of God,
revealed in the scripture, is a true and infallible
word ; the word of him that is the Amen, the true
and faithful Witness, and whose Spirit guided the
penmen of it. Holy men of God spake as they were
moved by the Holy Ghost. (2.) Observe, Ministers
must hold fast, and hold forth, the faithful word in
their teaching and life. I have kept the faith, Was
Paul's comfort, (2 Tim. 4. 7.) and not shunned &>
declare the whole counsel of Gott; there was Ms
faithfulness, Acts 20. 27.
2. Here is the end ; that he be able by sound doc
trine; both to exhort and to convince the gainsay ers,
to persuade and draw others to the true fartja, and
convince the contrary-minded. How should he do
this, if he himself were uncertain or unsteEfSy, not
holding fast that faithful word and sound doctrine,
which should be the matter of this teaching, and
the means and ground of convincing those that op
pose the truth ? We see here summarily the great
work of the ministry — to exhort those who are will
ing to know and do their duty ; and so convince
them that contradict ; both which are to be done by
sound doctrine, in a rational instructive way,*y
scripture-arguments and testimonies, which are the
infallible words of truth, what all may and should
rest and be satisfied in and determined by.. And
thus of the qualifications of the elders whom Titus
was to ordain.
The apostle's directory shews whom he should
reject or avoid — men of "anothercharacter, the men
tion of whom is brought in as a reason of the care
he had recommended about the qualifications of-mi-
nisters, why they should' be such, and only such, as
he had described. The reasons hp takes both from
bar} teachers fand hearers among them, fromw 10,
to the end.

TITUS, 1.

675

10. For there are many unruly and vain
talkers and deceivers, especially they ofthe
circumcision: 11. Whose mouths must be
stopped, who subvert whole houses, teach
ing things which they ought not, for filthy
lucre's Sake;
1. Those false teachers are described. They
were unruly, headstrong and ambitious of power,
refractory and untractable, (as some render it,) and
such as would not bear or submit themselves to the
discipline and necessary order in the- church, im
patient of good government and of sound doctrine.
And vain talkers and deceivers ; conceiting them
selves to be wise, but really foolish, and thence great
talkers, falling into errors and mistakes, and fond
of them, and studious and industrious, to draw pthers
into the same. Mauy sucn there were, especially
they of the circumcision, converts, as they .^pretend
at least, from the Jews, who yet were for mingling
Judaism and Christianity together, and so making
a corrupt medley. These were the false teachers,
And, 2. There is the apostle's 'direction, how to deal
..with them; (v. 11.) Tiieir mouths must be stopped ;
not by outward force ; (Titus had no such power,
nor are those the gospel-methods ;) but by confuta
tion and conviction, shewing them their error, not
giving place po them even for an hour. ,In case of
obstinacy indeed, breaking the peace ofthe church,
'and corrupting otherchurches, censures are tp have
place; the last means for recovering the faulty, and
preventing the hurt of many. Observe, Faithful mi
nisters must oppose seducers in good time, ,that,
their filly being made manifest, they may proceed
no further. •
, 3, The reasons are given for this. (1.) From the
pernicious effects of their errors; They subvert
whole houses, teaching things which they Ought not;
itiie necessity of circumcision, and of keeping the
¦few of Moses ; so subverting the gospel and souls of
men ; not some few only, but whole families. It
was unjustly charged on the apostles, that they turn
ed the world upside down; but justly on these false
teachers, that they drew many from the true faith to
tSeir ruin : the mouths of such should be stopped ;
¦especially considering, (2. ) Their base end in what
they do ; for filthy lucre's sake, ser vinf a worldly in
terest under pretence of religion; love of money is
the root of all evil. Most fit it is, that such should
be resisted, confuted, and put to shame, by sound
doctrine, and reasons from the scriptures. Thus of
the grounds respecting the bad teachers, ,
In reference to their people or hearers, who are
described from ancient testimony given of them.
¦ 12. One of themselves, even a prophet of
their own, said, The Cretians are always
liars, evil beasts, slow bellies. 13. This
•witness is true. Wherefore rebuke them
sharply, that they may be sound in the
faith ; 1 4. Not giving heed to Jewish fables,
and commandmentS'Of men, that turn from
the" truth.
I. Here is the witness; (x>. 12.) One of themselves,'
even a prophet of their own, said; one ofthe Cre
tians, not of the' Jews, Epimenides a "Greek poet,
likely to know, and unlikely to slander them : a
prophet of their own; so their poets were account
ed, \<jriters of divine oracles : these often witnessed
against the vices of the people : Aratus, Epimenides,
and others among the Greeks; Horace, Juvenal,
and Persius, among the Latins : much smartness did;
they use against divers vices.

II. Here is the matter of his testimony, k^tis- iii
Af&wtu, x.a,x.a input, ya.<r<s'ipw &pyn."i — The Cretians are
always*liars;,evil beasts, slow bellies; to a proverb,
they were infamous for falsehood and lying; xpiiri-
%m, to play the Cretian, or to lie, is the same ; and
they were compared to evil beasts, for their sly hurt-
fulness and savage nature; and -called stow bellies,
for their laziness, and sensuality, more inclined to
eat than to work and live by some honest employ
ment. Observe, Such'scandalous vices as were the
reproach of heathens, should be far from Christians :
falsehood and lying, invidious craft and cruelty, all
beastly and . sensual practices, and idleness and
sloth, are sins condemned by the light of nature; for
these were the Cretians taxed by their own poets.
And, IIL Here is the verification of this by the apostle
himself; (v. 13.) This witness is true. The apostle
saw too much ground for that character. The tem
per pf some nations is more inclined to some vices
than others. The Cretians were too generally such
as here described, slothful and ill-natured, false and
perfidious, as the apostle himself vouches.,. And
thence, IV. He instructs Titus how to deal with them ;
Wherefore rebuke them sharply. When Paul wrote
to Timothy, he bade him instruct with meekness,;
but now when he writes to Titus, he bids him re
buke them sharply. The reason of the difference
may be taken either from the different temper , of
Timothy and Titus ; the former might have more
keenness in his disposition, and apt to be warm in
reproving, whom therefore he bids to rebuke with
meekness; and the latter (Titus) might be one of
more mildness, therefore he quickens.hjm, and bids
him rebuke sharply. Or rather it was from the
difference of the case and people : Timothy had a
more polite people to deal with, and therefore he
must rebuke them with meekness; and Titus had to
do with those who were more rougtyand uncultivated,
and therefore he must rebuke thim sharply ; their
corruptions were many and gross, and committed
without shame or modesty, and therefore should lie
dealt with accordingly. There must in reproving
be a distinguishing between sins and sins; some are
more gross and heinous in their nature, or in the
manner of their commission, with openness and-
boldness, to the greater dishonour of God, aud dan
ger and hurt to men : and between sinners and sin
ners; some are of a more tender aud tractable, tem
per, apter to be wrought on by gentleness, and to be
sunk and discouraged 'by too much roughness and
severity ; others more hardy and stubborn, and need
ing more' cutting language to beget remorse and
shame. Wisdom therefore is requisite tp temper
ana manage reproofs aright, as may be most likely
to do good; (Jude 22, 23.) Of some have compassion,
making a difference: and others save with fear,
pulling them, out of the fireK The CretianJs* sins
nnd corruptions were many, great, and habitual;
therefore they must be rebuked sharply. But that
such direction might not be misconstrued,
' V. Here is the end oFit noted; that they maybe
sound in the faith, (v. 14.) not giving heed to Jewish
fables, and commandments of men, that turn from
thetruth; that they may be, and shew themselves,
truly and effectually changed from such evil temper
and manners as those Cretians in their natural state
lived in, and might not adhere to or regard (as some
who were converted might be too ready to do) the
Jewish traditions, and superstitions ofthe Pharisees,
which would be apt to make them disrelish the gos
pel, and the sound and wholesome trutlrs of. it.
1. Observe, The sharpest reproofs must aim at the
good of the reproved ; they must not be of malice or
hatred or ill-will,, but of love ; hot to gratify pride,
passion, or any evil affection in the reprover, but to

676

TITUS, II.

reclaim and reform the erroneous and the guilty. 2.
Observe, Soundness in the faith is most desirable
and' necessary. This is the soul's health and vigour,
pleasing to God, comfortable to the Christian, and
what makes -ready to be cheerful and constant in
duty. 3. Observe, A special means to soundness in
the faith, is, to turn away the ear from fables and the
fancies of men ; (1 Tim. 1. 4.) Neither give heed to
fables and endless genealogies, that minister ques
tions rather than edifying, which is in faith. So ch.
4. 7. Refuse profane and ofd wives' fables, and ex
ercise thyself rather to godliness. Fancies and de
vices of men in the worship of God are contrary to
truth and piety. Jewish cerembnies and rites, that
were at first divine appointments, the substance be
ing come, and their season and use over, are now
but unwarranted commands of men, which not only
stand not with, but turn from, the truth, the pure
gospel-truth and spiritual worship, set up by Christ
instead of that bodily service under the law. 4.
Observe, A fearful judgment it is, to be turned away
from the truth ; to leave Christ for Moses, the spi
ritual worship of the gospel for the carnal ordinances
of the law, or the true divine institutions and pre
cepts fo» human inventions and appointments. Who
hath bewitched yous (said Paul to the Galatians, ch.
3. 1.) that ye should not obey the truth? Having be
gun in the, Spirit, are ye made perfect by the fiesh ?
Thus having shewn the end of sharply reproving the
corrupt and vicious Cretians, that they might be
sound in the faith, and not heed Jewish fables and
commands of men,
VI. He gives the reasons of this, from the liberty
we have by the gospel from- legal observances, and
the evil and mischief of a Jewish spirit under the
Christian dispensation, in the twOlastx»er«es:
1 5. Unto the pure all things are pure :
but unto them that are defiled and unbe
lieving is nothing pure; but even their
mind and conscience is defiled. 16. They
profess that they know God ; but in works
they deny Aim, being abominable, and dis
obedient, and unto every good work repro
bate. To good Christians that are sound in the faith and
thereby purified, all things are pure ; meats and
dHnks, and such things as. were forbidden under the
law, which observances some still maintain, in these
there is now no such distinction, all are pure, lawful
• arid free in their use; but to them that are defiled
and unbelieving, nothing is pure ; things lawful and
good they abuse and turn to sin ; they suck poison
out of that from which others draw sweetness ; be
cause their mind and conscience, those leading fa
culties, are defiled, a taint is derived to all they do.
The sacrifice ofthe wicked is an abomination to the
Lord, Prov. 15. 8. And ch. 21. 4. The ploughing
ofthe wicked is sin, not in itself, but as done by him ;
the carnality of the mind and heart mars all, the la
bour of the hand. .,...,,
Objection. But are not these judaizers, (as ye call
them,) men who profess religion, and speak well
of God and Christ, and* righteousness pf life, and
should they be so severely taxed ? Answer, (v. 16.)
They profess that they knpw God ; but. in works
they deny him, being abominable, and disobedient,
and to every good work reprobate. There are many
Who in word and tongue profess to know God, and
yet in their lives and conversations deny and, reject
him ; their practice is a contradiction to their pro
fession. They come nnto thee as the people cqmeth,
and they sit before thee as my people, and they hear
t/iy .words, but they will not do them: with their
mouths they shew much love, but their heart goeth

after their covetousness, Ezek. 33. 31. Being abo
minable, and disobedient, and tq every good work
reprobate. The apostle, instructing Titus to rebuke
sharply, does himself rebuke sharply ; he gives them
very hard words ; yet doubtless no harder than their
pase warranted, and their need required. Being
abominable— jZ#i\vx.ro), deserving that God and good
men should turn away their eyes from thent as nau
seous and offensive. And disobedient — toruiiis, un
persuadable and unbelieving. They might do di
vers things ; but it was not the obedience of faith, not
what was commanded or short of the command. 7b
every good Work reprobate, without skill or judge
ment to do any thing aright. See the miserable con
dition of hypocrites, such as have a form of godli
ness, but without the powers yet let us not be so
ready to fix this charge on others, as careful that
it agree not to ourselves, that there be not in us an
evil heart of unbelief, in departing from the living
God ; but that we be sincere andwithout offence till
the day of Christ, being filled with the fruits of righ
teousness, which are by Jesus Christ, unto the glory
andpraise of God, Phil. 1. 10, 11.
CHAP. II.
The apostle here directs Titus about- the faithful discharge
of his own office, generally, (v. 1.) and particularly, as to
several sorts of persons ; (v. 2 . . 10.) and gives the grounds
of these and of other following directions, (v. 11 . . 14. ) with
a summary direction in the close, v. IS.

1.

"OUT speak thou the things which be

come sound doctrine :

Here is the third thing in the matter ofthe epis
tle. * In the chapter foregoing, the ,apoStle had di
rected Titus about matters Of government, and to
set in order the things that were Wanting, in the
churches. Now here he exhorts him,
1., Generally, to a faithful discharge of his own
office. .His ordaining others to preach, would not
excuse himself from preaching, nor might he take
care of ministers and elders only, but he must in
struct private Christians also in their duty. The
adversative particle(4w0 here, points back to the
corrupt teachers, who vented fables, things vain and
unprofitable : in opposition to them, says he, " But
speak thou the things that become sound doctrine',
what is agr^gable to the word, which is pure and
uncorrupt, healthful and nourishing to eternal life."
(1.) Observe, The true doctrines of the gospel are
sound doctrines, formally and effectively ; IhejJ are
in themselves good and holy, and make the believ
ers so ; thfey make fit for, and vigorous in, the ser
vice of God. (2.) Observe, Ministers must be care
ful to teach only such truths. If the common talk
of Christians must be uncorrupt to the use qf edify
ing, such as may minister grace to the hearers, (Eph,
4. 29.) much more must ministers' preaching he
such. Thus the apostle exhorts Titus generally:
and then,
2. Specially and particularly, he instructs him to
apply this sound doctrhjc to several sorts of persons,
from y. 2 — 10. Ministers must not stay in generals,
but must divide to every one his portion, what be
longs to his age or place or Condition of life } they
must be particular as well as practical in .their
preaching ; they must teach men their duty, and
must teach, all and each his duty. Here is an ex
cellent Christian directory, accommodated to the
old and to the young ; to men and women ; to the
preacher himself and unto servants.
2. That the aged men be sober, §rave,
temperate, sound in faith, in charity, in pa
tience: By aged"men some understand elders, by office, iii-

TITUS, II.

677

cludirig deacons,. Sec. But it is rather to be taken
of the aged in point of years. Old disciples of Christ
must conduct themselves in every thing agreeably
to the Christian doctrine, i That the aged men be
sober; not thinking that the decays of nature,
which they feel in old age, will justify them in any
iljordinacy or intemperance, whereby they conr
ceit to repair them ; they must keep measure in
things, both for health and for fitness, for counsel
and example to the younger. Grave ." levity is un
becoming in any, but especially in the aged ; they
should be composed and stayed, grave in habit,
speech, and behaviour ; gaudiness in dress, levity
ai\d vanity in the behaviour,, how unbeseeming in
their years ! Temperate : -moderate and prudent,
one who governs well his passions and affections, so
as not to be hurried away by them to any thing that
is evil or indecent. Sound im, the faith, sincere and
steadfast, constantly adhering to the truth of the
gospel, not fond of novelties, or ready to run into
corrupt opinions or parties, or to be taken with
Jewish fables or traditions, or the dotages of their
Rabbins. Those who are full of yeajs should be full
of grace and goodness, the inner man renewing
more and more as the outer decafs. In charity, or
love ; this is fitly joined with faith, which works by,
and must be seen in, love, \o\e to God and men,
and soundness therein; it must be sincere love,-
without dissimulation ; love of God for himself, and
of men for God'>§ sake ; the duties of the second
table must be done in virtue of those of the first ;
love to men as men, and to the saints as the excel
lent of thexarth, in whom must be special* delight ;
and love at all times, in adversity as well as pros
perity. . Thus must there be soundness in charity or
love. And in patience. Agefi persons are apt to be
peevish, fretful, and passionate'; and therefore need
to be on their guard against sueji infirmities and
temptations. Faith, love, and patience, are three'
main Christian graces, and soundness in these is
much of gospel-perfection. There is enduring and
Waiting patience, both must be looked after ; to
bear evils becomingly, and contentedly to want the
food till we are fit for it and it for us, being fiol-
wers of them who through faith and patience in
herit thecfiromises. Thus as to the aged men.
3. The aged women likewise, that they
be in behaviour as becometh holiness, not
false accusers, not given to much wine,
teachers of good thing*;
r These also must be instructed and warned. Some
by these aged women understand the deaconesses,
who were mostly employed in looking after the poor
andjtending the sick ; but it is rather to b,e taken (ai
we.'retider it) of all aged women professing religion,
they«n»st be in behaviour as becometh holiness ; both
men* and women must accommodate their behayipur
to their profession ; those virtues before mentioned,
sobriety, gravity, temperance, soundness in the faith,
charity, and patience, recommended to aged mm,
are not proper to them only, but applicable to both
sexes, and to be looked to by aged women as well as
men ; women are to hear and learn their duty from
the word, as well as the men: there isnot one way
of salvation for One sex or sort, 'and another for an
other ; but both must learn and practise the same ,
things, both as aged and as Christians ; the virtues
and-duties are coirfmon. That the aged women* like
wise, as well as the men, be in behaviour as becom
eth holiness; or as beseems and is properfor holy
Persons, such as they profess to fie, and should»be ;
Keeping a' pious decency and decorum in clothing
and fc«£ture, in looks and speech, and all their de
portment ; and this from an inward principle and
Hibit «f holinessj influencing and ordering the out

ward conduct ait all times. Observe, Though ex
press scripture dp not occur, or be not brought, for
every word, or look, or fasfiion in particular; yet
general rules there are, according to which all must
be ordered; (1 Cor. l£b 3l!) Whatever ye do, do all
to the glory of God. And Phil. 4. 8. Whatsoever
things are true, whatsoever things are honest, what
soever things are just, whatsoever things are pure,
whatsoever things are lovely, whatsoever things are
of good report, if there be any virtue, and.if there be
any praise, think on these things. And here", what
soever things are beseeming or unbeseeming holi
ness, form a measure and uule of carriage to be look
ed, to. Not false accusers — #» Siafii\ti<,ho calum
niators or sowers of discord, slandering and backbit
ing their neighbours, a great and too common fault ;
not only loving to speak, but to speak ill, ,pf people,
and to separate very friends. A slanderer is one
fUvhose tongue is set on fire of hell: so much/and so
directly, do these do the Jjevifs work, that for it
the Devil's name is given to such. This is a sin con
trary to the great duties qf love, justice, and equity
between one. another; it springs often from malice
and hatred, or envy, and suchlike evil causes, to be
shunned as well as the effect, Not given to m%ch
wine; the wor,d denotes such addictedness thereto,
as to be under the power and mastery of it. This
is unseemly and evil in any, but especially in this
sex and age, and too much to be found among the
Greeks of thft time and place. How immodest
and shameful, corrupting and destroying purity
both of body and mind ! Of what evil example and
tendency, unfitting for the next thing, which is a
positive duty of aged matrons, to be teachers qf
good things! Not public preachers, that is forbid
den, (1 Cor. 14. 34. I permit not a woman to speak
in the church,) but otherwise, teach theymay and
should, that is, by example and good life. Whence
tqbserve, Those whose actions and behaviour be
come holiness, are thereby teachers of good things;
and beside that, tiiey may and should also teach by
doctrinal instruction at home, and in a private way.
Prov. 31. 1. The words of king Lemuel, the prophecy
his mother taught him. Such a woman is1 praised ;
(y, 26.) She Openeth her mouth with wisdom, and in
¦het tongue is the law of kindness, Teachers of good
things are opposed to teachers of things corrupt, or
to what is trifling and vain, of no good use or ten
dency ; old wives' fables, or' superstitious sayings and
observances; in opposition to these, their business
is, and they may be caHed on to it, to be teachers, of
good things. For,
There are lessens for young women also, which
the aged women must teach, and instruct and advise
them in, the duties of religion according to their
years. 4. That they may teach the young wo
men to be sober, to love their husbands, to
love their children, 5. Tobe discreet, chaste,
keepers at home, good, obedient to their own
husbands; that the word of God be not
blasphemed. For'teaching such things aged women have often
better access than the men, even than ministers
have; and which therefore^ they must improve in
instructing the young women, especially the young
wives ; for he speaks of their duty to .their husbands
and children, xhese young women the more aged
must teach, i >
1. To bear a good personal character ; To be so
ber and Mscrtet, contrary to the vanity and rashness
which younger years are subject to-: discreet in tiieir
judgments, and sober ih their affections and beha
viour. Discreet and chaste stand well together;

678

TITUS, n.

miny expose themselves to fatal temptations by that
which at first might be but indiscretion, Prov. 2. 11.
Discretioh 'shall preserve thee, understanding shall
keep thee from the evil way. Chaste, and keepers at
home, are; well' joined too. Dinah, when she went
to see the daughters of the land, lost her chastity.
Thdse whose home is their prison, it is to be feared,
feelthat their chastity is their fetters. Not but there
are occasions, and will -be, of going abroad ; but a
gadding temper for merriment ahd company sake,
to the neglect of domestic affairsj or from uneasiness
at being in her place, that is the opposite evil in
tended,- which is Commolily accompanied with, or
draws after it, other, evils. 1 Tim. 5. 13, 14. They
learn to be idle, wandering from house to house;
and not only idle, but tattlers also and busy-bodies,
speaking things which they ought not. Their busi
ness is " to guide the, house, and should give no occa
sion to the enemy to speak reproachfully. Good,
generally, in opposition to all vice ; and specially; in
her place, kind, helpful and charitable ; as Dorcas,
full of good works and almsdeeds. Also it may
have, as some think, a more particular sense, one of
a meek and yet cheerful spirit and temper, not sul
len or bitter or taunting, or fretting and galling any ;
not of a' troublesome or jan-ing disposition, uneasy in
herself and to< those about her ; but of a good nature
and pleasing conversation, and likewise helpful by
her advice and pains :' thus building her housq, and
doing her husband good, and not evil, all her days.
Thus in their personal character sober, discreet,
chaste, keepers at home, and good: and,
2. In their, relative capacities, to love their hus
bands, and to be obedient to them ."and where there
is true love, this will be no difficult command. God,
in nature, and by -his will, hath made this subordi
nation; (1 Tim. 2. 12.) I suffer not a woman to
usurp authority over fhe man: and, (v. 13.) the
reason is added ; For Adam was first formed,
then Eve, Adam Was riot deceive/!; but the woman,,
being deceived, was in'the transgression. She fell'
first, and was the means of seducing the husband.
She was given to be a helper, but proved a most
grievous' hinderer, even the instrument of his fall
and ruin, on which, the bond' of subjection was con
firmed, and fied faster on her ; (Gen. 3. 16.) Thy
desiri shall be to thy husband, and he shall rule over
thee, with less easiness, it may Be, than before. It
isj therefore doubly enjoined: first in innocenty,
when was settled a subordination of nature, Adam
being first formed.'and then Eve, and the woman be
ing taken out of the man ; and then upon the fall, the
woman being first in the transgression, and seducing
the man ; here now began to be a subjection not so
easy and comfortable, being part of the penalty in
her case f yet through Christ is this nevertheless a
sanctified state ;. (Eph. 5. 22.) Wfves, submit your
selves unto your oWn husbands, as unto the Lord;.
as owning ChristVauthority.in tliem, whose image
they bear ; far the husband is the head of the wife,
even as Christ is the Head offhe Church : and Ip, is
the saviour ofthe body. God would have a resem
blance of Christ's authority over the church, held
forth in the husband's over the wife. , Christ is the
Head of the Church, to protect and save it, and to
supply it with all good, and secure or deliver, iffrom
evil ; and so is the husband over the wife, to keep
her from injuries, and to provide comfortably for ;
her, according to his. ability. Therefore as the
church is subject liiuto Christ, so let the wives, be
unto their own husbands, as is fit in the Lord, (Col.
3. 18.) as stands with the law of Christ, and is for
his and the Father's glory. It is not then an abso
lute, or unlimited, or a slavish subjection that is re
quired ; but a loving subordination, to prevent disor
der or confusion, and to further all the ends of the
relation. Thus In reference to the husbands, wives

must be instructed in their duties of love and subjec
tion to them. And to love their children, notwitha
natural affection only, but a spiritual ; a love spring
ing from a holy sanctified heart, and regulated by
the word ; not a fond foolish lovey indulging them in
evil, neglecting due reproof and correction -where
necessary ; but it must be a regular Christian lavg,
she-vying itself in their pious education, forming their
life and manners aright, taking care of their souls as
Well as of tljeir bodies, of their spiritual welfare as
well as of their temporal; of the rbrmer-chjeflygnd
in the first place. The reason, is added — that' the
word of God may not be blasphemed. Failures in
such relative duties would be greatly to the reproach.
of Christianity. "What are these the better for
this their new .religioh ?" would the infidels be
ready, to say. The word of God and gospel of Christ
are pure, excellent, and glorious, in themselves;
and their exceUency,should be expressed and sbejwn,
in theilives and conduct of their professors, especial
ly in relative duties ; failures here bring disgrace.
Rom. 2. 24. The name of God is blasphemed among
the Gentiles through you. " Judge whajt a God he.
is," would they be ready to say, " by these his ser
vants; and what his word,* and doctrine, and, re
ligion, are by these bis followers." Thus would
Christ be wounded in the house of his friend^. Thus
of the duties of the younger women.
Here is the duty of young men.
6. Young men likewise exhort to be so1-
ber-minded :
They are apt to be eager and hot, thoughtless and
precipitant*? therefore must be earnestly called upon
and exhorted' to be considerate, not rasfo; advisable
and submissive, not wilful and headstrong ; humble
and mild, not haughty and proud ; for there are
more young people ruined by pride than by any other
sin. The young should be grave and solid in their?
deportment and manners, joining the seriousness of
age with the liveliness and vigour of youth. This
will make even those younger years to pass to good
purpose, and yield matter of comfortable reflection,
when;the evil days come ; it will be preventive of
much sin and sorrow, and lay the ground for doing
and enjoying much' good. Sash shall -not mourn at
the last, but have peace and comfort in death, and
after it, a glorious crown of life. Now with these
instructions to Titus, respecting what he should
teach others — the aged men and women, and the
younger of both sexes, (Titus himself probably at
this time being a young man also,) the apostle inserts
some directions to himself. He could not expect so
successfully to teach others, if he did not conduct
himself ivell both in his conversation and preaching. ¦
, , i 7. In all things shewing thyself a pattern
of good works : in doctrine shewing uncor-
ruptness, gravity, sincerity, 8. Sound speech,
that cannot be condemned ; that he who is
of the contrary part, may be ashamed, hav
ing no evil thing to say of you.
1. Here is direction for his, conversation; In all
things shewing thyself a pattern of good, works.
Without this,, he would pull down with one hand
what he built , with the otheit. Observe, Pijeacfijers
of good works must be patterns;of them also ;*good
doctrine and good life must go togethei;.,* Thouthat
teachest another, teachest thoundt thyself?, A defect
here is a great blemish, and. a greathinderance. In
'0ll things; some read above allfpings, or apove ail
men. Instructing and informing others ih the patS
ticulars of their duty, is necessary, and, above_ all
things, example, especially that 6j the teacher hyn-,
self, is .needful ; heueby both light and influence are

TITUS, n.

679

more likely to go_ together. " Let them See a lively
image of those virtues and graces in thy life, which
mtfSt be in their's. Example may both teach and
impress the things taught ; when they see purity
and gravity, sobriety and all good life in thee, they
may Tie more easily won and brought thereto them
selves ; they may become pious and holy, sober and
•righteous, as thou art." Ministers must be exam
ples to the flock, and the people followers of them,
as they are of "Christ, - And here is direction,
2. For his teaching and doctrine, as well as for his
life ; In doctrine, shewing. uncorruptness, gravity,
^sincerity, sound speech, that cannot be cq-ndemned.
They must make it appear that the design of their
preaching is purely to advance tiie honour of God,
¦ the interest of Christ and his kingdom, and the wel-
» fare and happiness of souls ; that this office was riot
entered into, or used, with secular views, not from
ambition or covetousness, but a pure aim at the spi-
, itiifual ends of- its institution. In their preaching
i^verefore, the display- of wit or parts, or of. human
learning or oratory, is not to be affected ; but sound
speech must be used, which cannot be condemned ;
^scripture-language, as far as well may be, in ex
pressing scripture truths. This is sound speech,
What cannot be condemned. We have more than
, once these duties of a minister seftogether ; (1 Tim.
¦4. 16.) Take heed to thyself, and to thy doctrine:
and-u. 12. ofthe same chapter, "Letnoman-desfiise
¦thy youth, but be thou an example of believers in
word; in thy speech, as a Christian, being grave,
;:- ¦'serious, and to the use of edifying; and hr thy
preaching, that it be the pure word of God, or what
•is agreeable to it, and founded on it ; thus, be an ex-
1 ' • ample in word : and in conversation; the life cor
responding with the doctrine. In doing this, thou
, shalt both save thyself and them that hear thee. " In
2 Tim. 3. 10, Thou hast fully known ?ny doctrine
and manner of life, (says the same apostle,) how
iagreeable these haye been. And so must it be with
.others ; their teaching must be. agreeable to the
Word, and. their life with the teaching. This is the
true and good minister ; (1 Thess. 2. 9, 10.) Labour
ing night and day, we preached to you the gospel of
God; and ye are our witnesses, and God also, how
holily and justly, andunblamably, we behaved our
selves among you," This must be looked to, as the
next words'shew : which are,
i$i3. The reason both for the, strictness of the mi-
-ifister's life, and the gravity and soundness of his,
preaching; That he who is of the contrary , part,
may be ashamed, having no evil thifig to say of you.
Adversaries would be seeking occasion torefiect, and
would do so, could they findsjany thing amiss in doc
trine or life ; biit if both were right and good, such
ministers might set Calumny itself at defiance ; they
would have no evil thing to say justly, and so must
¦he ashamed of their opposition. Observe, Faithful
ministers will have enemies watching for their halt
ing; such,, as will endeavour to find or pick holes in
their teaching or behaviour ; the more need there-
for&for them to look to themselves, that no just oc
casionbe found, against them. Opposition and, ca
lumny perhaps may not be escaped, men of corrupt
minds will resist the truth, and often reproach^ tiie
preachers and professors of it ; but let them see,
thatwiW well-doing they put to silence the ignorance
offoolishrnen; that when they speak evilofthem as
1 eoil?doer.s, they may be ashamed, who falsely ac
cuse tpeir'good conversation in Christ. This, is>the
direction to TStusiiimself,,and so of the dftie's" of
ftjeepersohSj male and female, old and young. Then
folISfy the 'directions respecting servants. %< '
:?. Exhort servants to be pbedfpnt unto
their own masters, and to please them well
% all things; not answering again ; 10. Not*

purloining, but shewing all good fidelity;
that they may adorn the doctrine of God
our Saviour in all things.
Servants must-toot think that their mean and low
state puts them beneath God's notice,, orthe obliga
tions bf his laws ; that, because they are servants
of men, they are thereby discharged from serving of
God. - No; servants must -know and do their duty
to their earthly masters, but with an eye to their
heavenly one : and Titus must not only instruct and
warn earthly masters of their duties, but servants
also of theirs', both in his public preaching and pri
vate admonitions. Servants must attend the ordi
nances of God for their instruction and comfort, -as
well as the masters themselves. In this direction to
Titus there are the duties themselves, to which he
must exhort servants, and a weighty consideration,
wherewith he was to enforce them.
I. The duties themselves are these :
1. To be obedient to their own masters. This is
the prime duty, that by .which they are character
ized, Rom. 6. 16. His servants ye are to whom ye
obey. There must beinward subjection, and dutiful
respect and reverence in the mind and -thoughts.
"If I be a master; where is my fear, the' dutiful af
fection you shew to me, together with the suitable
outward significations and expressions of it, jar doing
what I command you. " This must'be in servants ;
their will must be subject to their master's will, and
their time and labour at their master's disposal and
command. 1 Pet. 2. 18, Servants,- be subject to
your masters with all fear, not only to the good and
gentle, but also to -the froward. The duty results
from the will of God, and the relation in which, by
his providence, he has put such ; npt from' the quali
ty Of the person. _ If he be a Master, the duties of a
servant are to be' paid to him as such. Servants
therefore are to be exhorted to be obedient to their
own masters. And, ' *• ¦'
2. To please them well in all things, in all lawful
things, and such as belong to them to command ; or
at least as are not contrary to the will of their great
and superior Ebrd. We are not to understand it
either of obeying or pleasing them absolutely, with
out any limitation ; but always with a reserve of
God's right, which may in no case be intrenched
upon. If his cojnmand and the earthly roasters come
in competition, we are instructed to obey God rather
than man; but servants then must be upon good
grounds in this, that there is an inconsistency, else
are they hot held to be excused. And not only
must the will of God be the measure of the servants
obedience, but the reason of it also,; all must be done
with a respect to him, in virtue of his authority, and
'forpleasilighim primarily and chiefly ; (Col. 3. 22 —
24.) Servdnts, obey in all things your masters ac
cording to the flesh ; not with" eye-service, as men-
pleasers; but in singleness of heart, fearing God.
And whatsoever yedo, do it heartily; as to the Lord,
and not tinto men; knowing that of the Lord ye
shall receive the reward of the inheritance ; for ye
serve the Lo'rd Christ. In serving the earthly mas
ter according to Christ's will,.-He is served; and
such shall be rewarded by him accordingly.
But how are sel-vants toplease their masters in all
things,and yet not be men-pleasers? Answer, Men-
pleasers, in the: faulty sense, are such*- as eye men
alone, or chiefly, in what they do,, leaving God out,
or subordinating him to man ; when the will of man
shall carry it, though against God's will, or man's
pleasure is more regarded than his ; when that can
content them, that the earthly master is pleased,
though Gbd be displeased ; or more care, or more
satisfaction, is taken injman's being pleased than in
God's; this is sinful man-pleasing, which all must
take heed of; (Eph. 6. 5—7".) " Servants, be obe-

680

TITUS, II.

dient to them that are your masters according to the
fiesh, with fear and trembling, with singleness, of
your heart, as unto Christ. Not with eye-service,
as men-pleasers, who" look at nothing but the' favour
or displeasure of men, or nothing so much as that ;
But as the servants of Christ, doing the will qf God
from the heart ; with good will doing service as to
the, Lord, and not to men;" npt to them chiefly, but
to Christ, who requires, and who will reward, any
good done, whether by bond or free. Observe there
fore, Christian liberty stands well with, civil servi
tude and subjection. Persons may serve men, and
yet be the servants of Christ ; these are not contrary,
but subordinate ; so far as serving men is according
to Christ's will, and for his sake. Christ came not
to destroy or prejudice civil order and differences ;
" Art thou called, being a servant ? Care not fir it,
1 Cor. 7. 21. Let not that trouble thee, as if it were
a condition unworthy of a Christian, or wherehvj!he
person so called is less pleasing unto God ; for he
that is called in the Lord, being a servant^ is the
Lord's freeman, not free from that service, but free
in it ; free spiritually, though not in a civil sense.
Likewise also hethat is called, being free, is Christ's
servant; he is bound to him, though lie be not under
civil subjection to anyj so that bond or free, all are
one in Christ. Servants therefore should not regret
or be troubled at their condition, blit be faithful and.
cheerful in the station wherein God hath set thenn
Striving to please their masters in all things. Hard
it may be under some churlish Nabals, but it must
be endeavoured all that they are able.
(3. ) Not answering again ; not contradicting them,
or disputing it with €hem ; not giving them any dis
respectful or provoking language. Job complained
of his servants, that he catted them, and they gave
tym no answer ; that was faulty another way : Non
respondere pro convitio est — Such silence is contempt :
but here it is respect, rather to take a check or re
proof with humble silence, not making any confident
or bold replies. When conscious of a fault, to pal
liate or stand in justification of it, doubles it. Vet
this not answering again excludes not turning away
wrath with a soft answer, when season and circum
stances admit. Good and wise masterswill be-ready
to hear and do right ; but answering unseasonably,
or in an unseemly manner, or, where the case ad
mits not excuse, to be pert or confident, she.ws a
want of the humility and meekness, which such re
lation requires.
{4.) Not purloining, but shewing all good fidelity.
This is another great essential of good servants, to
be honest; never converting that to their own use,
which isjtheii' masters', nor wasting the godds- they
are intrusted with : that is purloining. They must
be just and true, and do for them as they would or
should for rhe'ftiselves, Prov. 28. 24. Whoso rbbbeth
his father wrhism%thar, and saith, It is no transgres
sion, the same Ms the companion qfa destroyer; he
will be ready to join with them. Thus having such
light thought of taking beyond wh$t is right, though
it be from a parent, or master, is likglyto harden
conscience to go further ; it is both wicked in it-self,
and.it tends to more. Be it so that the master is
hard and strait, scarcely making, sufficient provision
for servants ; yet they must not Be their owncarj|grs,
or go about by theft to right -themselves ; they must
bear their lot, committing their cause to God for
righting and providing for them. I speak not of
easesof extremity, for preserving life, the necessa
ries for -which the servaot has a right to. Not pur
loining, but. shewing all good fidelity; he must not
only not steal or'waste, but must improve hjs;,,njas-
'ter's goods, and promote Eis prosperity and thriving, •
to his utmost. He that increased not his masters
talent, is accused of unfaithfulness, though he had
not embezzled or lost it. Faithfulness in a servant

lies in the ready, punctual, and thorough execution
of his master's orders; keeping his secrets and
counsels, dispatching his affairs, and managing with
frugality, and to as much justiadvantage for his mas
ter as he is able ; booking well to his trusts, and pre
venting, as far ashe can, all spoil, or loss, or damage.
This is a way to bring a blessing upon himself, as
the contrary often brings utter ruin ; (Luke 16. 12. )
If ye have- not been faithful in that which is another
man's, who shall give you that which is yourown?
Thus of the duties themselves, to which servants are
to be exhorted. Then,.-
2. Here is the Consideration with which Titiis was
to enforce them ; What they may adorn the doctrine
of God our Smviolt/r in all tilings; that they may re
commend* thegospel and Christ's holy religion to the
good opinion of them that are without, by their meek,
humble, obedient, and faithful conduct in all things.
Even servants, thoughpthey may think that such as
they, in so low and inferior a condition, can do little
to bring repute to Christianity, or adorn the deietiane
of Christ, and set forth the excellencies of his truth
and ways ; yet, if they are careful to do their duty,
it will redound to the glory of God andithe credit of
religion; The unbelieving masters would think the
better of that despised way, which was every where
spoken, against, wihen they found that their servants,
wfco were Christians, were better than "Hieir other
servants ; moue obedient, and submissive, more just
and faithful and diligent in their places. True re
ligion is an honour to the professors of it ; and they
should see that thejr do not any dishonour to it, but
adorn it rather in all that they:are able. , Our hght
must shine amongpmen, so that they, peeing our good
works, may glorify our Father who is in heaven.
And thus of sSie apostle's directions to Titus, about
the discharge of his office, in reference to several
sorts M persons. Next follow,
3. The grounds or considerations upon which all
the directions are urged, taken from the nature apd
design of the gospel, andtbie end of Christ'fijdeath.
11. For the grace of God, that bringeth
salvation, hath appeased to all men, 12.
Teaching us that, denying ungodliness and
worldly lusts, we should live soberly, righ
teously, and godly, in this present worlif ;
13. Looking for that blessed 'hope, and the
glorious appealing of the great God and
our JSayiour Jesus Christ ; H. Who ga$jb
himself for us, that he might redeem us frojn
all iniquity, and purify tinto himself a pecu
liar people, zealous of good works,, *.
1. Hese are motives from the nature .and design
of the gospel.* Let young and old, men and womgp,
masters1 and- servants, aftd Titus himself; let all sorts
do.their respective duties, for this is the very aim-ind
business»of Christianity, to instruct, and help,, and
form persons, under all distinctions and relations, tp
a right frame and conduct. For this, *.
(1.) They are. put under the dispensation of the
grace qfGod, so the gospel is called, Eph. 3. 2. It
is grace in respect of me spying of it— -thp free fppa*
and good will of God,_ not any merit or desert in the
creature ; as manifesting and declaring this go^d will
in an eminenf vand signal manner ; and as.it, is ttve
means of copasying and working grace in thejieajrts
of believers* NW'grace is-oblig^gan4.constrajj|pg
to goodness; Let jiot sin reign, But yield yourselves
unto God; for ye are npt; under the, law, but'0nder
grace, Rpin. 6\ 12— iV The lom of Christ constrains
us not to live to self, but to bim ; (2 Cor. 5. 14,*150
-Without this effect, grace'is received in vain.,
(2.) This gospel grace brings safvati^^^^3

TITUS, II.

681

and offers and ensures it to believers ; salvation from
sin and wrath, from death and hell; whence it is
called the Word of life ; it brings to faith, and so to
life ; the life of holiness now, and of happiness here
after. The law is the ministration of death, but the
gospel the ministration of life and peace. This there
fore must be received as salvation, (its rules minded,
its commands obeyed,) that the end of it may be ob
tained, the salvation ofthe soul. And more inexcu
sable will the neglecters of this grace of God bringing
salvation, now be, since,
(3.) It hath appeared, or shone out, more dearly
and illustriously than ever before. The old dispen
sation was comparatively dark and shadowy; this
is a clear and shining light ; and as it is now more
bright, so more diffused and extensive also. For,
¦ (4.) It hath appeared to all men; not to the Jews
only, as the glory of God appeared at mount Sinai
to that particular people, and out of the view of all
others ; but gospel-grace is open to all, and all are
invited to come and partake of the benefit of it ;
Gentiles as well as Jews. The publication of it is
free and general ; Disciple all nations : Preach the
gospel to every creature. The pale is broken down,
there is no such inclosure now as formerly ; (Rom.
16. 26.) The preaching of Jesus Christ, which was
kept secret since the world began, now is made mani
fest, and by the scriptures of the prophets, according'
to the commandment ofthe everlasting God, made
known to all nations for the obedience of faith. The
doctrine of grace and salvation by the gospel is for
all ranks and conditions of men ; slaves and servants,
as well as masters ; therefore engaging and encour
aging ali to receive and believe it, and walk suitably
to it, adorning it in all things.
'(5. ) This gospel-revelation is to teach, and not by
way of information and instruction only, as a school
master does his scholars ; but by way of precept and
command, as a sovereign who gives laws unto his
subjects. It directs what to shun, and what to follow ;
what to avoid, and what to do. The gospel is not
for speculation only or chiefly, but for practice and
right ordering of life. It teaches,
[1.] To abandon sin ; Denying ungodliness, and
•worldly lusts; to renounce and have no more to do
with these, as we have had ; Put off, concerning the
former conversation, the old man, which is corrupt;
the whole body of sins distributed here into ungod-
1 liness and worldly lusts. " Put away ungodliness
and irreligion, all unbelief, neglect or disesteem of
the Divine Being, not loving, or fearing, or trusting
in him, or obeying him, as we should, neglecting his
ordinances, slighting his worship, profaning his name
or day. Thus deny ungodliness, hate and put it
away; and worldly lusts; all corrupt and vicious
desires and affections that prevail in worldly men,
and carry out to worldly things : the lusts of the fiesh
also, and ofthe eyerand the pride of life; all sensu
ality and filthiness;' covetous desires and ambition,
seeking and valuing more the praise of men than of
God ; put away all these." An earthly sensual con
versation shits' npt a heavenly calling. They that are
Christ's, have crucified the flesh with the affections,
and lusts. They have done it by covenant-engage
ment and promise, and have initially and prevailing
ly done it in act ; they are going on in the work,
cleansing themselves more and more from all filthi
ness of flesh and spirit. Thus the gospel first un-
teaches that which is evil, to abandon sin ; and then,
[2.] To malje conscience of that which is good :
To live' soberly, righteously, and godly, in this pre
sent •world. Religion is not made up of negatives
only, there must be-doing good as well as eschewing
evil ; in these conjunctly is sincerity proved, and the
gospel adorned. We should live soberly, with re
spect to ourselves, in the due government of our ap
petites and passions, keeping the limits of mqde-
Vor.. vi  A T?

ration and temperance, avoiding all inordinate ex
cesses ; righteously, towards all men ; rendering to all
their due, and injuring none, but rather doing good to
others, according to our ability and their need. This
seems a part of justice and righteousness, for we are
not born for ourselves alone, and therefore may not
live only to ourselves. We are members one qf an
other, and must seek every man another's wealth,
1 Cor. 10. 24. — 12. 25. The public, especially, which
includes the interests of all, must have the regards
of all. Selfishness is a sort of unrighteousness, it
robs others of that share in us which is their due.
How amiable then will just and righteous conduct
be ! It secures and promotes all interests, not par
ticular only, but general and public, and so makes
for the peace and happiness of the world. Live righ
teously therefore as well as soberly. And godly to
ward God, in the duties of his worship and service.
Regards to him indeed should run through all; (1
Cor. 10. 31.) Whether ye eat, or drink, or whatso
ever ye do, do all to the glory qfGod, Personal and
relative duties must be done in obedience to his com
mands, with due aim at pleasing and honouring him,
from principles of holy love and fear of him. But
there is an express and direct duty also that.we owe
to God, that is, Belief and acknowledgment of his
being and perfections, paying him internal and ex
ternal worship and homage; loving, fearing, and
trusting in him, and depending on him, and devoting
ourselves to him'; observing all'-those religious duties
and ordinances that he has appointed, praying to
him, and praising him, meditating on his word and
works. This is godliness, looking and coming to
God, as our state now is, not immediately, but as
he has manifested himself in Christ.; so does the
gospel direct and require. To go to God any other
way, that is, by saints or angels, is unsuitable, yea
contrary to the gospel-rule and warrant. All com
munications from God to us are through his Son, and
our returns must also be by him. God in Christ we
must look at as the Object of our hope and worship.
Thus must we exercise ourselves to godliness, with
out which there can be no adorning of that gospel
which is according to it, which teaches and requires
such a deportment. A gospel-conversation must
needs be a godly conversation, expressing our love
and fear and reverence of God, our hope and trust
and confidence in him, as manifested in his Son. We
are the circumcision, (who have in truth what was
signified by that sacrament,) who worship God in
the Spirit, and rejoice in Christ Jesus, and have no
confidence in the flesh. See in how little a compass
our duty is comprised ; it is put into few words, de
nying ungodliness and worldly lusts, and living so
berly, righteously, and godly, in this present world.
The gospel teaches us not only how to believe and
hope well, but also to live well, as becomes that faith
and hope in this firesent world, but as expectants of
another and better. There is the worlql that now is,
and that which is- to come ; the present is the time
and place of our trial, and the gospel teaches us to
live well here, but not as our final state, but with an
eye chiefly to a future. For,
[3. ] ,It teaches in all to look for the glories of an
other world, to which a sober, righteous, and godly
life in this is preparative ; Looking for that blessed
hope, and the glorious appearing ofthe great God
and our Saviour Jesus Christ. Hope, by a meto
nymy, is put for the thing hoped for, that is, heaven
and the felicities thereof, called -emphatically that
'hope, because it is the great thing we look and long
and wait for; and a blessed hope, because, when
attained, we shall be completely happy for ever.
And the glorious appearing of the great God and
our Saviour Jesus Christ. This denotes both the
time of the accomplishing our hope, and the sure-
ness and greatness of it : it will be at the second ap-

682

TITUS, II.

peanng of Christ, when he shall come in his own
glory, and in his Father's, and of the holy angels,
Luke 9. 26. His own glory which he had before the
world was; and his Father's, being the express
Image of his person, and as God-man, his delegated
Ruler and Judge ; and of the holy angels, as his mi
nisters and glorious attendants. His first coming was
in meanness, to satisfy justice, and purchase happi
ness ; his second will be in majesty, to bestow and
instate his people in it. Christ was once offered to
bear the sins of many ; and unto them that look for
himshall he appear the second time, withoutsin, unto
salvation, Heb. 9. 28. The great God and our Sa
viour (or even our Saviour) Jesus Christ ; for they
are not two subjects, but one only, as appears by the
single article, ts /utyaKs &ti ku.) Surxpos, not x*< t»
Xi»Tii/iof, and so is »*; rendered 1 Cor. 15. 24. When
he shall have delivered up the kingdom to God, e-ien
the Father ; t$ Qi^xa.) llarpi. Christ then is the
great God, not figuratively, as magistrates and
others are sometimes called gods, or as appearing
and acting in the name of God, but properly and ab
solutely the true God, 1 John 5. 20. The, mighty
God,- Isa. 9. 6. Who, being in the form of God,
thought it not robbery to be equalwith God, Phil. 2.
6. In his second coming he will reward his servants,
and' bring them to glory with him. First, Observe,
There is a common and blessed hope for all true
Christians in the other world. If in thisjife only
they had hope in Christ, they were of all men the most
miserable, 1 Cor. 15. 19. By hope is meant the thing
hoped for, that.is, Christ himself, who is called our
Hope, (lTim. 1. 1.) and blessedness in and through
him, even riches of glory, Eph. 1. 18. Hence fitly
termed here that blessed hope. Secondly, Observe,
The design of the gospel is, to stir up all to a good
life by this blessed hope; (1 Pet. l.,,13.) Gird up
the, loins pfyour mind, be sober, and hope to the end
for the grace that is to be brought unto you at the
revelation of Jesus Christ. To the same purport
here,, denying ungodliness and worldly lusts, live so
berly, righteously, ahd godly, in .this present world,
looking for the blessed hope ; not as mercenaries, but
as dutiful and thankful Christians. What manner
of persons aught ye to be in all holy conversation and
godliness, looking fir and hastening to the coming
of the day of God ! 2 Pet. 3. 11, 12. Looking and
hastening, expecting and diligently preparing for it.
Thirdly, Observe; At, and in, the glorious appear
ing of Christ will the blessed hope of Christians be
attained ; for their felicity will be that, To be where
he is, and to behold his glory, John 17. 24. The glory
of the great God and our Saviour will then break
out as the sun, Though in the exercise of his judi
ciary power he will appear as the Son of Man, yet
will he be mightily declared to be the Son qf God
too. The Divinity, that oh earth was much veiled,
will shine out then as the sun in its strength. Hence
the work and design of the gospel" are, tp raise the
heart to wait for this second appearing of Christ,*
We are begotten again io a lively hope. of it, (l'Pet.
1. 3.) turned 'to serve the living God, and wait for
his Son from heaven, (1 Thess. 1. 10.) Christians are
marked by this, expecting their Master's coming,
Mjatt. 24. 45. Loving his appearance, 2 Tim. 4. 8.
Let us then look to this hope ; let our- loins be=girt,
and our lights burning, and ourselves like those who
wait for our Lord ; the day or hour we know not,
but he that shall come, will come, and will not tarry,
Heb. 10. 37. Fourthly, Observe, The comfort and
joy of Christians are, that their Saviour is the great
God, and will gloriously manifest himself at his
second coming. Power and love, majesty and mercy,
will then appear together in the highest lustre, to
the. teiTor and confusion of the wicked, but to the
everlasting triumph and rejoicing of the godly. Were
he not thus the great God, and not a mere creature,

he could not be their Saviour, or their Hope. Thus
of the considerations to enforce the directions for all
sorts to their respective duties from the nature and
design of the gospel, which is to teach and persuade
to those things. And herewith is connected another
ground. .2. From the end of Christ's death ; (v. 14.) Who
gave himself fir us, that he might redeem us from
all iniquity, ahd.purify unto himself a peculiar peo
ple, zealous of good works. To bring us to holi
ness and happiness was the end of Christ's death, as
well as the scope of his doctrine. Here we have,
(1.) The Purchaser of salvation; Jesus Christ,.
that great God and our Saviour, who saves not
simply as God, much less as Man alone; but as
God-man, two natures in one person ; Man, that he
might obey, and suffer, and die, for man, and be
meet to deal with him and for him ; and God, that
he might support the manhood, and give worth and
efficacy to his undertakings, and have due regard
to the rights and honour of the Deity, as well as the
good of his creatures, and bring about the latter to
the glory of the former. Such a one became us,'
and this was,
(2.) The price of our redemption ; He gave him
self; the Father gave him, -but he gave himself too;
and in the freeness and voluntariness as well as the
greatness of the offering, lay the acceptableness
and merit of it; (John 10. 17, 18.) Therefore doth
my Father love me, because I lay down my life, that
I might take it again. No man taketh it from me,
but I lay it down of myself. So John 17. 19. " For
their sakes I sanctify myself, separate and devote-
myself to this work, to be both a Priest and a Sa
crifice to God for the sins of men." The human
nature was the offering, and the divine the altar,
sanctifying' the gift, and the whole the act of the
Person. He gave himself a Ransom for all, 1 Tin).
2. 6. Once in the end ofthe world hath he appear
ed, to put away sin by the sacrifice of himself. He
was the Priest and Sacrifice too. We are redeemed,
not with silver and gold, but the precious blood of
Christ, (1. Pet. 1. 18, 19.) called the blood of God,
(Acts 20. 28.) of him who is God. .
(3.) The persons for whom ; For us, poor perish
ing sinners, gone off from God, and turned rebels
against him. He gave himself for us, not only for
our good, but in our stead. Messiah was cut off,
not fir himself, but for us. He suffered, the Just,
for the unjust, that he might bring us to God, 1
Pet. 3. 18. He was made Sin for us, an Offering
and Sacrifice for sin; that we might be made the
righteousness of God in him, 2 Cor. 5. 21. Wonder
ful condescension and grace ! He loved us, and gave
himself for us ; what can we do less than love and
give up ourselves to him ? Especially considering,
(4. ) The ends of his giving himself for us, *
[l.J That he might redeem us from all iniquity.
This is'fitted to the first lesson, denying ungodliness
and worldly lusts. < Christ gave himself to redeem
us from these, therefori; "put them away. To love
and live in sin, is to trample under footsredeeming
blood, to despise and reject one of the greatest bene
fits of it, and to act counter to its design.
But how could the short sufferings of Christ re
deem us from all iniquity ? Answer, Through the
infinite, dignity of his person. He who. was God,
suffered, though not as God. The acts and proper
ties of either nature are attributed to the person.
Gqd purchased his church with his own blood, Acts
20. 28. Could payment be made at once, no need
of suffering for ever. A mere creature could not do
this, from the finiteness of his nature ; but God-nian
could. The great God and our Saviour gave him
self for us: that accounts for it. By one offering
he hath for ever perfected them that are sanctified,
Heb. 9, 25, 26.— la 14. He needed not to offer

TITUS, III.

683

himself often, nor could he be holden t>f death,
when he had once undergone it. Happy end and
fruit of Christ's death, redemption from all iniquity !
Christ died for this : and,
[2.] To purify to himself a peculiar people. This
enforces the second lesson; To live soberly, righ
teously, and godly, in this present world. Christ
riled to purify, as well as to pardon ; to obtain grace,
to heal the nature, as well as to free from guilt and
condemnation. He gave himself for his church, to
cleanse it. Thus does he make to himself a pecu
liar people, by purifying them. Thus are they dis
tinguished from the world, that lies in wickedness ;
they are born of God, and assimilated to him, bear
his image, are holy as their heavenly Father is holy.
Observe, Redemption from sin and sanctification of
the nature go together, and both make a peculiar
people unto God : freedom from guilt and condem
nation, and from the power of lusts, and purification
of soul by the Spirit. These are sa chosen genera
tion, a royal priesthood, a holy nation, and so a
peculiar people. And,
[3. ] Zealous of good works. This peculiar peo
ple, as they are made so by grace purifying them,
so must they be seen to be so, by doing good, and a
zeal therein. Observe, The gospel is not a doctrine
of licentiousness, but of holiness and good life. We
are redeemed from our vain conversation, to serve
God in holiness and righteousness all the days of our
life. Let us see then that we do good, and have
zeal hi it ; only looking that zeal be guided by know
ledge and spirited with love, directed to the glory of
God, and always in some good thing. And thus of
the motive to the duties directed, from the end of
Christ's death. Then,
• [4.] The apostle closes the chapter (as he began
it) with a summary direction to Titus upon the
whole. 15. These things speak, and exhort, and
rebuke with all authority. Let no man
despise thee.
Here is the matter and manner of ministers' teach
ing, and a special instruction to Titus in reference to
himself. ¦ 1. The matter of ministers' teaching ; These
things, that is, the before-mentioned: not Jewish
fables and traditions, but the truths and duties of the
gospel, oi avoiding sin, and living soberly, righteous
ly, and godly, in this present world. Observe, Mi
nisters in their preaching must keep close to the
word of God ; (1 Pet. 4. 11. ) If any man speak, let
him speak as the oracles of God, and npt the, fig
ments and inventions of his own brain.
2. The manner; by doctrine, and exhortation,
and reproof with all authority, 2 Tim. 3. 16. All
scripture is given by inspiration of God, and is pro
fitable for doctrine, fir reproof, fir correction, and
for instruction in righteousness; to teach sound doc
trine, to convince cfsin, and refute error, to reform
the life, and to carry forward in what is just and
good, that the man of God, Christian or minister,
may be perfect, thoroughly furnished to all good
works, that are to be practised by himself, or to be
taught others. Here is what will furnish for all
parts of his duty, and the right discharge of them.
" These things speak, or teach ; shun not to declare
the whole counsel of God." The great and neces
sary truths and duties of the gospel, especially, these
sfieak and exhort, arttpx-xaxu, press with much ear
nestness. Ministers must not be cold, and lifeless in
delivering heavenly doctrine and precepts, as if
they were indifferent things or of little concern ; but
they must urge them with earnestness suitable to
their nature and importance ; they must call upon
persons to mind and heed, and not be hearers only,

deceiving themselves ; but doers qf the word, that
they may be blest therein. And rebuke ; convince
and reprove such as contradict or gainsay, or neglect
and receive not; the truth, as they should, or retain
it in unrighteousness; those who hear it not with
such a believing and obedient mind and heart as
they ought ; but, instead of that, (it may be,) live in
contrary practices, shewing themselves stubborn
and disobedient, and to every good work reprobate.
Rebuke with all authority, as coming in the name of
God, and armed with his threatenings and disci
pline, which whoever make light of,, at their peril it
will be. Ministers are reprovers in the gate. ;
3. Here is a special instruction to Titus ih -refer
ence to himself; " Let no man despise thee ; give no
occasion to do so, nor suffer it without reproof, con
sidering that he who despiseth, despiseth not man,
but God.", Or thus, "Speak and exhort these
things; press them upon all,. as they may respec
tively be concerned ; with boldness and faithful
ness reprove sin ; arra carefully look to thyself and
thy own conduct, and then none will despise thee."
The most effectual way for ministers to secure
themselves from contempt, is, to keep close to the
doctrine of Christ, and imitate his example; to
preach and live well, and do their duty with pru
dence and courage; this will best preserve both
their reputation and comfort.
Perhaps too an admonition might be here intend
ed to the people ; that Titus, though young, and but
a substitute of the apostle, yet should not be con
temned by them, but considered and -respected as a
faithful minister of Christ, and encouraged and sup
ported in his work and office ; (1 Tfiess. 5. 12, 13.)
" Know them that labour among you, and are over
you in the Lord, and admonish- yoU ; and esteem
them very highly in love for their work's sake.
Mind their teaching, respect their persons, support
them in their function, and, what in you lies, fur
ther their endeavours for the honour of God and the
salvation of souls.
CHA?. III.
Of duties which concern Christiana more in common, and
the reasons of them, v. 1 . . 8. What Titus in teaching
should avoid, and how he should -deal with a heretic, with
some other directions ; (v. 9 . . 14.) and salutations in the
close, v. 15.
1 . XJUT them in mind to be subject to
JL principalities and powers, to obey
magistrates, to be ready to every good
work, 2. To speak evil of no man, tp be
no brawlers, but gentle, shewing all meek
ness unto all men.
Here is the fourth thing in the matter of the
epistle. The apostle had directed Titus hi refer
ence to the particular and special duties of several
sorts of persons ; now he bids him exhort to what
concerned them more in common — to quietness and
submission to rulers, and readiness to do good, and to
equitable and gentle behaviour towards all men;
tilings comely and ornamental of religion ; he must
therefore put them in mind of such things. Minis
ters are people's remembrancers of their duty.. As
thev are remembrancers for the people to God in
prayers, (Isa. 62. 6.) so are they from God to them
in preaching; (2 Pet. 1. 12.) I will not be negligent
to hut you always in remembrance^. . Fofgetfulness
of duty is a common frailty ; there is need therefore
of reminding and quickening them thereto. Here
are the duties themselves, and the reasons of them.
I. The duties themselves, which they were to be
reminded of. ... T ¦ ,. ,¦*¦
1. Put them in mind to be subject to principalities

684

TITUS, III.

and powers, to obey magistrates. Magistracy is
God's ordinance for the good of all, and therefore
must; be regarded and submitted. to by all; not for
wrath and by force only, but willingly and for con
science-sake. Principalities, and powers and ma
gistrates, all civil rulers, whether supreme and
chief, or subordinate, in the government under
which they live, of whatever form it be ; that they
be subject to them and obey them, in things lawful
and honest, and which it belongs tb" their office to
require. The Christian religion was misrepresent
ed by its adversaries, as prejudicial to the rights of
princes and civil powers, and tending to faction and
sedition, and to rebellion against lawful authority ;
therefore to put to silence the ignorance of foolish
men, and stop the mouths of malicious enemies,
Christians must be reminded to shew themselves
examples rather of all due subjection and obedience
to the government that is over them. Natural de
sire of liberty must be guided and bounded by reason
and scripture. Spiritual privilege'' do not make
void or weaken, but confirrti and s lengthen, their
obligations to civil duties : Remind them therefore
to be subject to principalities and powers, and to
obey magistrates. And,
2. To be ready to every good work. Some refer
this to such good works as are required by magis
trates, and within their sphere ; "Whatever tends
to good order, and to promote and secure public
tranquillity and peace, be not backward, but ready,
to promote such things." But though this be in
cluded, if not first intended, yet is it not to be hereto
restrained. It regards doing good in all kinds, and
on every occasion that may offer, whether respect
ing God, ourselves, or our neighbours ; what may
bring credit to religion in the world. Whatever
things are true, honest, just, pure, lovely, of good
report ; if there, be any virtue, if there beany praise,
think on those things, (Phil. 4. 8.) to do and follow
and further them. Mere harmfessness, or good
words and good meanings only, are not enough with
out good works. Pure religion and undefiled be
fore God and the Father, is this, to visit the father
less and the widow in their affliction, and keep un
spotted from the world. " Not only, take, but seek,
occasion for doing good, keep fitness and readiness
that way, put it not off to others, but embrace and
lay hold on it thyself, delight and rejoice therein,
put all in mind of this." And,
3. To speak evil of no man: /unfits. fihtta-qitfAeh, to
revile, or curse, or blaspheme none: or. (as our
translation more generally) to speak evil of none,
unjustly and falsely or unnecessarily, without call,
and when it may do hurt but no good to the person
himself or any other. If no good can be spoken,
rather than speak evil unnecessarily, say nothing.
We must never take pleasure in speaking ill of
others, or make the worst of any thing, but the best
that we can. We must not go up and down as tale
bearers, carrying ill-natured stories, to the preju
dice of our neighbpur's good name, and destruction
of brotherly love. Misrepresentations or ill insinua
tions of bad intent, or of hyprocrisy in what is done,
things out of our reach or cognizance, these come
within the reach of this prohibition. As this evil is
too common, so it is of great malignity; (Jam. 1. 26.)
If any man seemeth to be religious, and bridleth not
his tongue, that man's religion is vain: such loose
uncharitable talk is displeasing to God, and hurtful
among men ; (Prov. 17: 9.) He that covereth a trans
gression, seeketh love, that is, to himself by this
tenderness and charity ; or rather to the transgres
sor ; but he that repeateth a matter, that blazes and
tells the faults of another abroad, separateth very
friends; he raises dissensions, and alienates hiS
friend from himself, and perhaps from others. This
is among the sins to be put off; (Eph. 4. 31.) for, if in

dulged, it unfits for Christian communion here, and
the society ofthe blessed in heaven : (1 Cor. 6. 10.)
remind them therefore to avoid this. And,
4. To be no brawlers : &fiix«t thai — no fighters
either'with hand or tongue, no quarrelsome conten
tious persons, apt to give or return ill and provoking
language. A holy contending there is for matters
good and important, and in a manner suitable and
becoming, not with wrath or injurious violence.
Christians must follow the things that make for
peace, and that in a peaceful, not a rough and bois
terous and hurtful way, but as becomes the servants
of the God of peace and love; (Rom. 12. 19.) Dearly
beloved, avenge not yourselves, but rather give place
unto wrath ; this is the Christian's wisdom and duty.
The glory of a man is to pass over a transgression;
it is the duty of a reasonable, and therefore certainly
of a Christian man, whose reason is improved and
advanced by religion ; such may not, will not, pre
sently fall foul on one who has offended him ; but,
like God, will be slow to anger, and ready to for
give. Contention and strife arise from men's lusts,^
and exorbitant unruly passions, which must be curb-'"
ed and moderated, not indulged ; and Christians need
to be reminded of these things, that they do not by
a wrathful contentious spirit and behaviour displease
and dishonour God, and discredit religion, promoting
feuds in the places where they live. He that is slow
to anger, is better than the mighty; and he that
rulethhis spirit, than he that taketh a city. Where
fore it follows,
5. But gentle: iiriuitut, equitable and just, orcan-
did and fair in constructions of things, not taking
words or actions in the worst sense ; and for peace
sometimes yielding somewhat of strict right, And,
6. Shewing all meekness to all men. We must be
of a mild disposition, and not only have meekness in
our hearts, but shew it in our speech and conduct.
All meekness, meekness in all instances and occa
sions, not toward friends only, but to all men, though
still with wisdom, as James admonishes, ch, 3. 13.
"Distinguish the person and the sin; pity the one
and hate the other. Distinguish between sin and
sin ; look not on all alike, there are motes and beams.
Distinguish also between sinner and sinner ; of some
have compassion, others save with fear, pulling them
out of the fire, thus making a difference, Jude 22, 23.
Mind these things ; the wisdom that is from above,
is pure and peaceable, gentle and easy to be entreat
ed." Meekness of spirit -and demeanour renders re-
ligioh.amiable ; it is a commanded imitation of Christ
the grand Exemplar, and what brings its own re
ward with it, in the ease and comfort of the disposi
tion itself and the blessings accompanying of it.
These shall be glad and rejoice, shall be taught and
guided in their way, and satisfied with bread, and
beautified with salvation. Thus of the duties them
selves, which Titus was to put people in mind of:
for which,
II. He adds the reasons :
3. For we ourselves also were sometimes
foolish, disobedient, deceived, serving divers
lusts and pleasures, -living in malice and
envy, hateful, and hating one another.
1. The reasons are (derived from their own past
condition. Consideration of men's natural condition
is a great means and ground of equity and gentle
ness, and all meekness toward those who are yet in
such a state. This has a tendency to abate pride,
and work pity and hope in reference to those who
are yet unconverted ; "We ourselves also were so
and so corrupt and sinful, therefore we should not
be impatient and bitter, hard arid severe, toward
those who are but as ourselves once were. Should
we then have been willing to be contemned, and

TITUS, III.

685

proudly and rigorously dealt with? No, but treated
with gentleness and humanity; and therefore we
should now so treat those who are unconverted, ac
cording to that rule of equity ; Quod tibi non vis
fieri, alteri ne ficeris- — What you would not have
done to you, that do not you to another." Their
past natural condition is set forth in divers particu
lars. We ourselves also were sometimes,
(1.) Foolish; without true spiritual understanding
said knowledge, ignorant*: of heavenly things. Ob
serve, They should be most disposed to bear with
others' follies, who may remember many of their
own ; they should be meek and gentle, and patient
toward them, who once needed and doubtless then
expected the same. We ourselves also were some
times foolish. And,
'(2.) Disobedient; .heady and unpersuadable, re
sisting the word, and rebellious even against the
natural laws of God, and those which human so
ciety requires. Well are these set together, foolish
and disobedient. For what folly like this, to disobey
God and his laws, natural or revealed ? This is Con
trary to right reason, and men's true and .greatest-
interests; and what so foolish as to violate and go
counter to these ? , ,
(3.) Deceived, or wandering; that is, out of the
ways of truth and holiness. Man in this his degene
rate state is of a straying nature, thence compared
to a lost sheep; this must be, sought and brought
back, and guided in the right way, Ps. 119. 176. He
is weak, and ready to be imposed upon by the wiles
aud subtleties of Satan, and of men lying in wait to
seduce and mislead.
. (4.) Serving divers lusts and pleasures; as vas
sals and slaves under them. [1.], Observe, Men
deceived are easily entangled and insn^red; they
would not otherwise serve divers lusts arid pleasures
as they do, were they not blinded and beguiled into
it See here too what a different notion the word
gives of a sensual and fleshly life from what the
world generally has of it. Carnal people think they
enjoy their pleasures ; the word calls it servitude and
vassalage; they are very drudges and bond-slaves
under them ; so far are they from freedom and feli
city in them, that they are captivated by them, and
serve them as task-masters and tyrants, Q2'.] Ob
serve, It is the misery of the servants ©f sin, that
they have many masters; one 'lust', hurrying them
one way, and another another ; pride commands one
thing, covetousness another, and often a contrary.
What vile slaves are sinners, while they conceit
themselves free ! The lusts that tempt them* pro
mise them liberty, but in yielding they become the
servants of corruption ; for of whom a man is over
come, ofthe same'is he brought into bondage.
(5.) Living in malice ; one of those lusts that bear
rule in them. Malice desires hurt to another, and
rejwces in it. .
(6.) And envy; which grudges and repines at an
other's good, frets at his prosperity and success in
any thing : both roots of bitterness, whence many
-, evils spring; evil thoughts and speeches, tongues se;
on fire of hell, detracting from, and impairing, the
just and due praises of , others. Their words are
swords, wherewith they slay the good name and ho
nour of their neighbour: the sin of Satan, and of
Cain who was, of that evil one, and slew his brother :
and wherefore slew, he him, but of this envy and.
malice ? Because his own workS were evil, and his
brother's righteous. These were some of the-sins in
which we lived in our natural state. And,
,(7.) Hateful, or odious; deserving to be hated.
(8.) And, hating one another. .Observe, Those
that are sinful, living and allowing themselves in^sin,
are hateful to God and all good men. Their tem
per and ways are so, .though not simply their per
sons. It is the misery of sinners, that they hate pne

another, as it is the duty and happiness ot saints to
love one another. What contentions and quarrels
flow from men's corruptions ; such as were in the
nature of thpse who byconversion are now good, but
in their unconverted state made them ready to run
like furious wild beasts one upon another ! The con
sideration of its having been thus with us, should
moderate our spirits, and dispose us to be more equal
and gentle, meek and tender-hearted, toward those
who are such. This is the argument from their own
past condition here described. And he reasons,
2. From their present state. " We are delivered
out of that our miserable condition by no merit or
strength of our own ; but only by the mercy and free
grace of God, and merit of Christ, and operation of
his Spirit : therefore we have no ground, in respect
of ourselves, fo contemn those who are yet uncon
verted, but rather to pitv them, and cherish hope
concernirig them, that they, though in themselves as
unworthy arid unmeet as we were, yet may obtain
mercy, as we have: and so upon this occasion the
'apostle again opens the causes of our salvation, v.
4*-7. , 4. But after that the kindness and love
of God our Saviour toward man appeared,
5. Not by works of righteousness which we
have done,, but according to his mercy he
saved us, by the washing of regeneration,
and renewing of the Holy Ghost ; 6. Which
he shed on us abundantly through Jesus
Christ our Saviour ; 7. That, being, justified
by his grace, we sbould be made heirs ac
cording to the hope of eternal life.
I., We have here the prime Author of our salva
tion.; God the Father, therefore termed here God
our" Saviour. All things are of God, who hath re
conciled us to himself by Jesus Christ, 2 Cor. 5. 18.
All things belonging to the new creation, and re
covery of fallen man to life and happiness, of which
he is there speaking, all these things are of God the
Father, as Contriver and Beginner of this work.
There is an order in acting, as in subsisting f the
Father begins, the Son manages, and the Holy Spirit
works and perfects aU. God, the Father, is a Sa
viour by Christ, through the Spirit. John 3. 16. God
so loved the world, as to give his only begotten Son,
that whoever believes in him, should not perish, but
have everlasting life. He is the Father qf Christ,
and through him the Father of mercies ; all spiritual
blessings are by Christ from him, Eph. 1. 3. We
joy in God through Jesus Christ, Rom. 5. 11. And
with one mind, arid with -one mouth, glorify God,
even the Father of our Lord Jesus Christ.
II. The spring and rise of it ; the divine philan
thropy, or kindness and love of God to man. By
grace we are saved from first to last; this is the
ground and motive ; God's pity and mercy to man in
misery were the first wheel, or rather the Spirit in
the wheels, that sets and keeps them all in motion.
God is not, cannot, be moved by any thing out pf
himself; the occasion is in man, his misery and
wretchedness. But sin bringing that misery, wrath
might have issued out rather than compassion ; but
God knowing how to adjust all with his own honour
and perfections, would pity and save rather than de
stroy. He delights in mercy ; where sin abounded,
grace did much more abound. We read of riches
of goodness and mercy, Rom. 2. 4. Eph. 2. 7. Let
us acknowledge this, and give him the glory of it,
not turning it to wantonness, but to thankfulness and
obedience. III. Here is the means, or instrumental cause ; the
shining out of this love and grace of -God in the gos-

68b

TITUS, III.

pel, after it appeared, that is, in the word. The ap
pearing of love and grace, has, through the Spirit,
great virtue to soften and change and turn to God,
and so is the power of God to salvation, to every one
that believeth. Thus having asserted God tp be the
Author, his free grace the spring, and the manifesta
tion pf this in the gospel the means, of salvation ;
that the honour of all still may be the better secured
to him,
IV. False grounds and motives are here removed ;
Not by works of righteousness which we have done,
but according to his mercy, he saved us; not, for
foreseen works of our's, but his own free grace and
mercy alone. Works must be in the saved,,, (where
is room for it,) but not among the causes of his sal
vation ; they are the way to the kingdom, not the
meriting price of it ; all is upon the foot of undeserved
favour and mercy from first to last. Election is of
grace ; we are chosen to be holy, not because it was
antecedently seen that we should be so, Eph. 1. 4.
It is the fruit, not the cause, of election ; (2 Thess.
2. 13.) God hath from the beginning chosen you to
salvation through sanctification ofthe Spirit and be
lief ofthe truth. So effectual calling, in which elec
tion breaks out, and is first seen ; (2 Tim. 1. 9.) He
hath saved us, and called us with a holy calling; not
according to our works, but according to his own
purpose and grace, which was given us in Christ
Jesus before the world began. We are justified'
freely by grace, (Rom. 3. 24.) and sanctified and
saved by grace, Eph. 2; 8. By grace ye are saved,
through faith ; and that not of yourselves, it is the,
gift of God. Faith and all saving graces are God's
free gift and works ; the beginning, increase") and
Eerfection of them in glory, all are from this. In
uilding men up to be a holy temple unto God, from
the foundation to the top-stone, we must cry nothing,
but Grace, grace unto it. It is not of works, lest any'
man should boast ; but of grace, that heyiho glorietfi'
should glory only. in the Lord. Thus the true cause
is shewn, and the false removed.
V. Here is the formal cause of salvation, or that
wherein it lies, the beginnings of it at least — -\n re
generation or spiritual renewing, as it is here called.
Old things pass away, and all things become new, in
a moral and spiritual, not in a physical and natural,
sense. It is the same man, but with other disposi-*
tions and habits ; evil ones are done away, as to the
prevalency of them at present ; and all remains of
them in due time will be so, when the work shall be
perfected in heaven. A new prevailing principle
of grace and holiness is wrought, which inclines and
sways and governs, and makes the man a new man,
a new creature ; new thoughts, desires, and affec
tions, a new and holy turn of life and actions ; the life
of God in man, not only from God in a special man
ner, but conformed and tending to him. I^ere is
salvation begun, and which will be_ growing and in
creasing to perfection'; therefore it is said, He saved
us. What is so begun, as sure to be perfected in
time, is expressed as if it already were so. Let us
look to this therefore without delay ; we must be
initially saved now, ,by regeneration, if on good
ground we would expect complete salvation in hea
ven; the change then will be but in degree, not in
kind ; grace is glory begun, as glory is but grace in
its perfection. How few mind this ! Most act as if
they were afraid to be happy before the time; they
would have heaven, they pretend, at last, yet care
not for holiness now ; that is, they would have the
end without the beginning ; so absurd are sinners.
But without regeneration, that is, the first resurrec
tion, there is no attaining of the second glorious one,
the resurrection of the just. Here then is formal
salvation, in the new divine hfe wrought by the
gospel. VI. Here is the outward sign and seal thereof in

baptism, called therefore the washing of regenera
tion. The work itself is inward and spiritual ; but
this is outwardly signified and sealed in this ordi
nance. Water is of a cleansing and purifying na
ture, does away the filth pf the flesh, and so was apt
to signify the doing away of the guilt and defilement
of sin by the blood and Spirit of Christ ; though that
aptness alone, without Christ's institution, had not
been sufficient. This it is that makes it of this sig
nification on God's part, a seal of righteousness by
faith, as circumcision was, in the place of which it
succeeds ; and on our's, an engagement to be the
Lord's. Thus baptism saves figuratively, and sa-
cramentally, where it is rightly used ; (Acts 22. 16.)
Arise, and be baptized, and wash away thy sins, call
ing _ upon the name of the Lord. So Eph. 5. 26.
That he might sanctify and cleanse us by the wash
ing of water by tiie word. Slight not this outward
sign and seal, where it may be had according to
Christ's appointment ; yet rest not in the outward
washing only, but look to the answer qf a good con
science, without which the external washing will
avail nothing. The covenant sealed in baptism binds
to duties, as well as exhibits and conveys benefits
and privileges ; if the former be not minded, in vain
are the latter expected. Sever not what God has
joined ; in both the outer and inner part is baptism
complete;; as he that was circumcised, became
debtor to the whole law, (Gal. 5. 3.) so is he that is
baptized, to the gospel, to observe all the commands
and ordinances thereof, as Christ appointed ; (Matt.
28. 19.) Disciple all nations, baptizing them in the
name ofthe Father, and ofthe Son, and ofthe Holy
Ghost ; teaching them to observe all things whatso
ever I have commanded you.
This is the outward sign and seal of salvation,
baptism, called here the washing of regeneration.
VII. Here is the principal, efficient ; the Spirit of
God, it is the, renewing of the Holy Ghost; not ex-
chiding'the Father and the Son, who in all works
without themselves are concurring ; nor the use of
means, the word and sacraments, by which the
Spirit works ; through his operation it is that they
have their saving effect. In the economy of our sal
vation, the applying and effecting part is especially
attributed to the Holy Spirit. We are said to be,
born ofthe Spirit; to be quickened and sanctified by
the Spirit; to b'e led and guided, strengthened and
helped, by the Spirit. Through him we mortify sin,
perform duty, walk in God's ways ; all the acts and
operations of the divine life in us, the works and
fruits of righteousness without us, all are through
this blessed and holy Spirit, who is therefore called
the Spirit of life, and of grace and holiness ; all grace
is^from him. Earnestly thereforels he to be sought,
and-greatly to be heeded by us, that we quench not
his holy motions, nor resist and oppose him in his
workings. Pes delicatiila est Spiritus — The Spirit
is a tender thing ; as we act toward him, so may we
expect he wjll to us ; if we slight and resist and op
pose liis workings, he will slacken them ; if we con
tinue to vex him, he will retire. Grieve not there
fore the Holy Spirit of God, whereby ye are sealed
to the day of redemption, Eph. 4. 30. The Spirit
seals by his renewing and sanctifying, his witnessing
and assuring work ; he distinguishes and marks out
for salvation, fits for it, it is his work : we could not
turn to God by any strength of our own, any more
than w*e can be justified by any righteousness of
our own.
VIII. Here is the manner of God's communicat
ing this spirit in the gifts and graces of it ; not with
a scanty and niggardly hand, but most freely and
plentifully ; which he shed on us abundantly. More
of the Spirit in its gifts and graces is poured out un
der the gospel than was under the law ; whence it is
eminently styled the ministration of the Spirit, 2

TITUS, III.

687

Cor. 8. 8. A measure of the Spirit the church has
had in all ages, but more in gospel-times, since the
coming of Christ, than before; The law came by
Moses, but grace and truth by Jesus Christ; that is,
a more plentiful effusion of grace, fulfilling the pro
mises and prophecies of old; (Isa. 44. 3.) I will
pour water upon him that is thirsty, and floods upon
the dry ground, I will pour my Spirit upon thy seed,
and my blessing upon thine offspring: this greatest
and best of blessings, an effusion of grace and of
the sanctifying gifts ofthe Spirit. Joel 2. 28. I wilt
pour out my Spirit upon all flesh ; not on Jews only,
but Gentiles also. This was to be in gospel-times ;
and accordingly, (Acts 2. 17, 18, 33.) speaking of
Christ risen and ascended,, having received of the,
Jfather the promise ofthe Holy Cfhost, he-hath shed
forth (says Peter) Mis, that ye now see and hear:
and ch. 10. 44, 45. The Holy Ghost fill on allihem
that heard the word, Gentiles as well as Jews.
Those indeed were, in a great measure, the miracu
lous feifts of the Holy Ghost, but not without the
sanctifying graces of it also accompanying many if
not all of tlfem. There was then great abundance
of common gifts of illumination, outward calling and
profession, and general faith, and of more special
gifts of sanctification too, such as faith, and hope,
' and love, and other graces of the Spirit. Let us get
a share in these. What will it signify if much' be
shed forth, and we remain dry? -Our condemnation
will but be aggravated the more, if under such' a dis
pensation of grace we remain void of grace. Be
filled with the Spirit, says the apostle ; it is duty as
well as privilege, because of the means which God
in the gospel is ready to bless and make effectual ;
this is the manner of? God's communicating grace
and all spiritual blessings under the gospel, plenti
fully ; he is not straitened towards us, but we toward
him and in ourselves.
, IX. Here is the procuring Cause of all, namely,
>, Christ ; Through Jesus Christ our Saviour. He it
is who purchased the-Spirit and his saving gifts and
graces ; all come through him, and through him as
a Saviour, whose undertaking and work it is to bring
to grace and glory ; he is our Righteousness and
Peace, and our Head, from whom we have all spiri
tual life and influences. He is made of God to 'us
Wisdom, Righteousness, Sanctification, and Re
demption. Let us praise God for him' above all ; let
us go to the Father by him, and improve him to all
sanctifying and saving purposes. • Have we grace,?
Let us thank him with the Father and Spirit for it :
account alHhings but loss and dung for the excel
lency of the knowledge of him, /and grow and increase
therein more and more.
* X. Here are the ends why we are brought into
this new spiritual , condition, namely, justification,
and heirship, and hope of eternal life ; That, being
justified by his grace, we should be made heirs ac
cording to the hope of eternal life. Justification in
the gospel-sense, is the free remission' of a sinner,
and accepting him as righteous through the righ
teousness of Christ received by faith. In it there is
removing guilt that bound to punishment, and ac
cepting and dealing with the person as one that now
is righteous in God's sight. This God does freely as
to us, yet through the intervention of Christ's sacri
fice and righteousness laid hold on by faith ; (Rom.
3. 20, &c.) 'By the deeds ofthe law shall no fiesh be
justified; but through the righteousness qf God
which is by faith of Jesus Christ unto all and upon
all them that believe: whence (v. 24.) we are said
to be justified freely by his grace, through the re
demption that is in Jesus Christ; whom God hath
*et forth to be a Propitiation through faith in his
Hood, to declare his righteousness for the remission
of sins ; that he might be just, and the justifier of
him that believeth in Jesus, God, in justifying a sin

ner in the way of the gdspel, is gracious to him, and
yet just to himself and his law ; forgiveness being
through a perfect righteousness, and satisfaction
made to justice by Christ, who is the propitiation, for
sin; and not merited by the sinner himself. So it is
here ; Not by works of righteousness which we have
done, but according to his mercy, he saved us : that,
being justified by his grace, we should be made heirs
according to the hope of eternal life. It is by grace,
as the spring and rise, (as was said,) though through
the redemption that is in Christ, as making the way,
God's law and justice being thereby satisfied ; and
by faith applying that redemption. Acts 13. 39. By
him (by Christ) all that believe are justified from
all things, from which they could not be justified by
the law of Moses. Whence the apostle desires to
be found in him, not having his own righteousness,
which was of the law, but that which is through the
faith of Christ, the righteousness which is of God by
faith. Let us not trust therefore in our own righ
teousness or merit of good works, but in Christ's
righteousness alone, received by faith for justifica
tion arid acceptance with God. Inherent righteous
ness we must have, and the fruits of it in works of
obedience ; not however as our justifying righteous
ness before God, but as fruits of our justification, and
evidences of our interest in Christ, and qualification
for life and happiness, and the very beginning and
part of it ; but the procuring of all that is by Christ,
that, being justified by his grace, we should be made
heirs. Observe, Our justification is by the grace of
God, and our justification by that grace is necessary
in order to our being made heirs of eternal life;
without such justification there can be no adoption
and son-ship, and so no right of inheritance. John
1. 12. Whoever received him, (namely, Christ,) to
them gave he power to become the sons of God, even
to them that believe on his name. Eternal life is set
before us in the promise, the Spirit works faith in
us, and hope of that life, and so are we made heirs
of it, and have a kind of possession of it even now ;
faith and hope bring it near, and fill with joy in the
well-grounded expectance of it. The meanest be
liever is a great heir ; though he have not his por
tion in hand, he has good hope through grace, and
may bear up under all difficulties ; there is a better
state in view, he is waiting for an inheritance incor
ruptible, undefiled, and that fadeth not away, re
served in heaven for him. How well may such
comfort themselves with these words ! And now all
this gives good reason why we should shew all meek
ness to all men, because we have experienced so
much benefit by the kindness and love of God to us,
and many hope that they, in God's time, may be
partakers of the like grace as we are. And thus of
the reasons of equal and gentle, meek and tender
behaviour towards others ; from their own bad con
dition in time past, and the present more happy
state into which they are brought, without any merit
or deservings of their own, "and whereinto by the
same grace others may be brought also.
The apostle, having opened the duties of Chris
tians in common, with the reasons respecting them
selves, adds another from their goodness and useful
ness to men.
8. This is a faithful saying; and these
things I will that thou affirm constantly,
that they who have believed in God might
be careful to maintain good works. These
things are good and profitable unto men.
1. Observe, When he has opened the grace of
God toward us, he immediately presses the necessi
ty of good works ; for we must not expect the bene
fit of God's mercy, unless we make conscience of our
duty ; This is a faithful saying, and these things I

68,8

TITUS, III.

will that thou affirm constantly; this is a true Chris
tian doctrine of highest importance, and which mi
nisters must most earnestly and constantly press and
inculcate ; that they who have believed in God, do
not think that a bare naked faith will save them ;
but it must be an operative, working faith, bringing
forth the fruit of righteousness ; they must make it
their care to maintain good works, not to do them
occasionally only, and when opportunities come in
.their way, but to'seek opportunities fordoing them.
These things are good and profitable unto men:
these good works, say some, or the teaching of these
things, rather than idle questions, as follow. These
things are good in themselves, and the teaching of
them useful to mankind, making persons a common
good in their places.
.2., Observe, Ministers, in teaching, must see that
they deliver what is sound and good in itself, and
profitable tp them that hear : all must be to the use
of edifying both of persons and societies.
Here is the fifth and last thing in the matter of
the epistle : what Titus should avoid in teaching ;
how he should deal with a heretic ; with some other
directions. 9. But avoid foolish questions, and gene
alogies, and contentions, and strivings about
the law; for they are unprofitable and vain.
1, That the apostle's meaning here might be more
clear and full, and especially fitted to the time and
state of things there, and the many judaizers among
them, he tells Titus what, in teaching, he should
shun. There are needful questions to be discussed
and cleared, such as make for improvement in use
ful knowledge ; but idle and foolish inquiries, tend
ing neither to God's glory nor the edification of men,
these must be shunned. Some may have a shew of
wisdom, but are vain, as many among the Jewish
doctors, as well as of later school-men, who abound
with questions of no moment or use to faith or pracr
tice ; avoid these. And genealogies of the gods, say
some, that the heathen poets made such noise about ;
or rather those that the Jews were so curious in :
some lawful and useful inquiries might be made into
these things, to see the fulfilling of the scriptures in
some cases, and especially in the descent of Ghrist
the Messiah ; but all that served to pomp only, and
to feed vanity, in boasting of a long pedigree, and
much more such as the Jewish teachers were ready
to busy themselves in, and trouble their hearers
with, even since Christ was come, and that distinc
tion of families and tribes had been taken away, as
if they would build again that polity which now is
abolished ; these Titus must withstand as foolish and
vain. And contentions, and strivings about the law.
There were those who were for the Mosaic rites and
ceremonies, and would have them continued in the
church ; though by the gospel and coming of Christ
they were superseded and done away. Titus must
give no countenance to these, but avoid and oppose
them ; for they are unprofitable and vain : this is
to be referred to all those foolish questions and ge
nealogies, as well as those strivings about the law.
They are so far from instructing and building up in
godliness, that they are hinderances of it rather:
the Christian religion and good works, which are to
be maintained, will hereby be weakened and preju
diced ; the peace of the church disturbed, and pro
gress of the gospel staid. Observe, Ministers must
not only teach things good and useful, but shun and
oppose the contrary, what would corrupt the faith,
and hinder godliness and good works; nor should peo
ple have itching ears, but love and embrace sound
doctrine which tends most to the use of edifying.
2. But because, after all, there will be heresies
ahd heretics in the church, the apostle next directs

Titus what to do in such a case, and how to deal
with such.
10. A man that is a heretic after the first
and second admonition reject; 11. Know
ing that he that is such, is subverted, and
sinneth, being condemned of himself.
He who forsakes the truth as it is in Christ Jesus,
and broaches false doctrines, and propagates them
to the corrupting of the faith in weighty and mo
mentous points, and breaks the peace of the church
about them, let such a one be rejected, after due
means used to reclaim him. Admonish him once
and again, that, if possible, he may be brought
back, and thou mayest gain thy brother ; but if that
will not reduce him, that others be not hurt, cast
him out of the communion, and warn all Christians
to avoid him. Knowing that he that is such, is sub?
verted, turned off from the foundation,' and sinneth
grievously, being self-condemned. Those who will
not be reclaimed, by admonitions, but are obstinate
in their sins and errors, are subverted and self-con
demned ; they inflict that punishment upon them
selves that the governors ofthe church should inflict
upon them : they throw themselves out of the
church,, and throw off its communion, and so are
self-condemned. 1. Observe, How great an evil
proper heresy is,, not lightly therefore to be charged
upon any, though greatly to be taken.heedof by all.
Such a one is subverted or perverted ; a metaphor
from; a building so ruined, as that it is hard, if possi
ble, to repair and raise 'it up again. Proper heretics
have seldom been recovered to the true faith : not
so much defect df judgment, as perverseness of the
will, being in the case, through pride, or ambition,
or self-willedness, or covetousness, or such like cor
ruption, which therefore must be taken heed of;
" Be humble, love the truth, and practise it, and
damning heresy will be escaped." 2. Observe,
Pains and patience must be used about those that err
most grievously. They are not easily and soon to
be given up ahd cast off,, but competent time and
means must be tried for their recovery, 3. Observe,
The church's means even with heretics are persua- ',
SiVe and rational. They must be admonished, in- 4;
structed, and warned ; so. much niwia. imports. 4,*,'''
Observe, Upon continued obstinacy andirteclaim$ȴ?
bleness, the church has power, and is obliged, to
preserve its own purity, by severing such a corrupt
member, which discipline may by God's blessing
become effectual to reform the offender, or leave
him the more inexcusable in his condemnation.
The apostle subjoins some further directions.
12. When I shall send Artemas unto
thee, or Tychicus, be diligent to come unto
me to Nicopolis: for I have determined
there to winter. 13. Bring Zenas the law
yer and Apollos on their journey diligently,
that nothing be wanting unto them.
Here are two personal things enjoined :
1. That Titus should hold himself ready to come
to Paul at Nicopolis, (a city of Thrace, as is reckon
ed, on the borders of Macedonia,) so soon as Arte
mas or Tychicus should be sent to Crete, to supply
his place, and take care of the churches there when
he should leave them. The apostle would not have
them in their young and weak state be without one
or other of chief-sufficiency, to guide and help them.
Titus, it seems, was not their ordinary fixed bishop
or pastor, but an evangelist, otherwise Paul would
not have called him so much from his charge. Of
Artemas we read little, but Tychicus is mentioned
on many occasions with respect Paul calls him a
beloved brother, and faithful minister, and fellow-

PHILEMON.

689

servant in theJLprd: one fit therefore for the ser
vice intimated. When Paul says to Titus, Be dili
gent to come to me to Nicopolis, far I have deter- ,
mined there to winter, it is plain that the epistle was
not written from Nicopolis, as the postscript would
have it, for then he would haye said, I determined
here, not there, to winter. »
42. The other personal charge to Titus, is, that he
would bring two of his friends pre their journey dili
gently I and see them furnished, so that nothing
should be wanting to them. This was to be done,
hot as a piece bf common civility only, but of Chris
tian piety, out of respect both to them and the work
they were sent about, which probably was to preach
the gospel, or to be. some way* serviceable "to the
churches. Zenas is styled the lawyer, whether in
reference to the Roman or the Mosaic law, as hav-
ing'some time been his profession, is doubtful. Apol
los was an eminent and faithful minister. Accom
panying such part of their way, and accommodating
them for their work and journeys, was a' pious and
needful service. 4 And tp further this, and lay in for
it, what the apostle had before 'bid Titus teach, (v,
8.) he repeats here. , *
,-;, 14. And let our's also learn to maintain
!||pod works for necessary uses, that they
be not unfruitful. ? *
S'Let Christians, those who have believed in God,
learn to maintain good works, especially such as
these, supporting ministers in their work of preach
ing and spreading the gospel, hereby becoming/e/-
low-helpers to the truth, 3d epistle of John, v. 6—8.
That tliey be not unfruitful. Christianity is not a
fruitless profession ; the professors of it must befill-
edwith the fruits of righteousness, which are by Je
sus Christ, to the glory and praise of God. It is not
eSSbugh that they be harmless, but they must be pro-
ftkble, doing good, as well as eschewing evil. " Let
Mir's set up and maintain some honest labour and
employment, to provide for themselves and their fa
milies, that they be not unprofitable burthens on the
LJgarth ;" so some understand it. Let them not think
l^tiat Christianity gives them a writ of ease ; no, it

lays an obligation upon them to seek some honest
work and calling, and therein to abide with God.
This is of good report, will credit religion, and be
good to mankind; they will not be unprofitable
members of the bpdy, or burthensome and charge
able to others, but enabled to be helpful to those in
want. To maintain good works for necessary uses ;
not living like drones on the labours of others, but
themselves fruitful to the common benefit.
The apostle concludes with salutations and bene
dictions. 15. All that are with me, salute thee.
Greet them that love us in the faith. Grace
be with you all. Amen.
Though perhaps not personally known, (some of
them at least,) yet all by Paul testify their love and
good wishes to Titus, owning him thereby in his
work, and heartening him to go on therein. Great
comfort and encouragement it is to have the heart
and prayers of other Christians with and for us.
Greet them that love us in the faith; or for the faith,
who are our loving fellow-Christians. Holiness, or
the image of God in any, is the great endearing thing,
what gives strength to all other bonds, and is itself
the best. Grace be with you all. Amen. This is
the closing benediction,. not to Titus alone, but to all
the faithful with him : which shews, that though
the epistle bears the single name of Titus in the in
scription, yet it was for the use of the churches
there, and they were in the eye, and upon the heart,
of the apostle, in the writing of it. " Grace be with,
you all, the love and favour of God, with the fruits
and effects thereof, according to need; spiritual
ones, especially, and the increase and feeling of them
more and more in your souls." This is the apostle's
wish and prayer, shewing his affection to them, his
desire of their good, and a means of obtaining for
them, and bringing down upon them, the thing re- '
quested. Observe, Grace is the chief thing to be
wished and begged for, with respect to ourselves or
others ; it is, summarily, all good. Amen shuts up
the prayer, expressing desire and hope, that so it
may, and so it shall be.

AN

EXPOSITION,

PRACTICAL OBSERVATIONS,

EPISTLE OF ST. PAUL TO PHILEMON.
Comphted by Mr. J. Smith.

THIS epistle" to Philemon is placed the last of those with the, name of Paul to them, perhaps because the
shortest, and of an argument peculiar and different from all the others ; yet such as the Spirit of God,
who indited it, saw would, in its kind, be very instructive and useful in the churches. The occasion of
it was this— Philemon, one of note, and probably a minister in the church of Colosse, a city of Phrygia,
Vol. vi.— 4 S

690

PHILEMON.

had a servant named Onesimus, who, having purloined his goods, ran away from him, and in his rambles
came to Rome, where Paul was then a prisoner for the gospel, and providentially coming under his
preaching there, was, by the blessing of God, converted by him ; after which he ministered awhile to
the apostle in bonds, and might have been further useful to him ; but understanding him to be another
man's servant, he would not, without his consent, detain him, but sends him back with this letter com
mendatory, wherein he earnestly sues for his pardon and kind reception.

BEFORE we enter on the exposition, such gene
ral things as follow may be taken notice of
from the epistle, and what relates to it ; namely,
I. The goodness and mercy of God to a poor wan
dering sinner, bringing him by his gracious provi
dence under the means, and making them effectual
to his conversion. Thus came he to be sought of
him that asked not for him, and to be found of him
that sought him not, Isa. 65. 1.
II. The great and endeared affection between a
true convert and him whom God used to be the in
strument of his conversion. Paul regards this. poor
fugitive now as his son in the faith, and terms nim
his own bowels; and Onesimus readily serves Paul
in prison, and would gladly have continued to do so,
would duty have permitted; but, being another's
servant, he must return and submit, himself to his
master,, and be at his disposal.
III. The tender and good spirit of this blessed
apostle Paul. With what earnestness does he con
cern himself for the poor slave ! Befog now, through
Tiis preaching, reconciled to God, he labours for re
conciliation between him and his master. How pa
thetic a letter does. he here write in his behalf!
Scarcely any argument is forgotten, that could pos
sibly be used in the case ; and all pressed with such
force, that, had it been the greatest favour to himself
that he was asking, he could not have used more.
IV. The remarkable providence of God in pre
serving such a short writing as this, that might be
thought of little concern to the church, being not'
pnly a letter to a particular person, (as those to Ti
mothy, and Titus, and Gaius, and the elect lady,
likewise were,) but of a private personal matter,
namely, the receiving of a poor fugitive servant into
the favour and family of his injured master. What
in this is there that concerns the comriion salvation ?
And yet over this has there been a special divine
care, it being given (as the other scriptures were)
by inspiration of God, and, in some sort, as they are,

profitable for doctrine, for reproof, for correction,
and for instruction in righteousness. God would
have extant a proof and instance of his rich and free
grace for the encouragement and comfort of the
meanest and vilest of sinners, looking to him for mer
cy and forgiveness ; and for instruction to ministers
and others not to despise any, much less to judge
them as to their final state, as if they were utter
cast-away s; but rather to attempt their conversion,
hoping they may be saved ; likewise how to behave
toward them. Joy must be on earth, as well as
there is in heaven, over one sinner who repentethk
they must now be loVed and helped and confirmed '
in good, and furthered^in it ; and in their outwaYd
concerns, their comfort and welfare must be con^-
suited and promoted as much as possible. And on
their part, they must be humble and grateful, ac
knowledging God and his instruments, in what good
they have received, ready to all suitable returns,
making what reparation they can in case of injuries,
and living a life of thankfulness and obedience, To
such purposes may this epistle have been written and
preserved. And perhaps,
V. There may be ^something further in all this ;
at least, by way of aljusion, it is applicable to the
mediation and intercession of Christ for poor sinners.
We, like Onesimus, were revoltersffrom God's ser
vice, and had injured him in his rights ; Jesus Christ
finds us, and by his grace works; a change in us, and
then intercedes for us with the Father, that we may
be received into his favour and family again, and
past offences may be forgiven ; and we are sure that ¦
the Father heareth him always. There is no reason
to doubt but Paul prevailed with Philemon to for
give and receive Onesimus ; and more reason have-
we to be confident that the intercession qf ChriJSji
with the Father is prevalent for the acceptance wa
all whose case he takes in hand, and recommends qjp
him. From these general observations we come fej)
the epistle itself. "*

PHILEMON.

In this epistle, we have, I. The preface; v. I. . 7. II. The
substance and body .of it, v. 8 . . 21. And then the conclu
sion, v. 22, to the end.
1. XJAUL, a prisoner of Jesus Christ,
J. and Timothy our brother* unto
Philemon our dearly beloved, and fellow-
labourer, 2. And to our beloved Apphia,
and Archippus our fellow-spldier, and to
the church in thy house.
In these two first verses of the fir ef ate are the
persons from and to whom it is written, with some
annexed note or title, implying somewhat of argu
ment to the purpose of the letter.
1. The persons writing : Paul, the principah who
calls himself a prisoner of Jesus Christ, that is, for
Jesus Christ. A prisoner simply is no comfort or

honour; but such as Paul was, for the faith HM ,
preaching of the gospel, this was true glory,. Ml,
proper to move Philemon upon the request madeto
him by such a One. . A •petition from one'sufferipg
for Christ and his'gospel,, surely would be tenderly
regarded by a believer and -minister of 'Christ, and ,
especially when strengthened too with the conour-
rence of Timothy, one eminent in' the church, some
times, called by Paul his son in the faith; but now, it
is likely, grown more in, years) he styles him his
brother. What could be denied to two such peti-;
tioners ? Paul is not slight in serving apoo^convert ;
he gets all the additional help he could in. it. *
2. The persons written to, are, Philemon and Ap
phia, and with them Archippus, and the church in
Philemon's house. Philemon, the master of Onesi
mus, was the principal, to whom the letter is in
scribed ; the head of the family, in whom were the

PHILEMON.

691

authority and power of taking in or shutting out, and
whose property Onesimjis was : with him therefore
chiefly lay the business. To Philemon, our dearly
beloved, and fellow-labourer ; a good man he was,
and probably a minister, and on both accounts dearly
beloved by Paul. A lover of good men is one pro
perty of a good minister, (Tit. 1. 8.) and especially
must such 'love those who labdur with them in the
. Work of the gospel, and who are faithful therein.
(The general calling as Christians, knits those toge
ther who are Christians ; but when conjunction in
the special calling as ministers is added, this will be
further endearing, Paul, in the highest degree of
ministry, not only calls Timothy, an evangelist, his
brother, but Philemon, an ordinary pastor, his dear
ly ^beloved fellow-labourer ; an example of humility
and condescension, and of all affectionate regards,-
even in those that are highest in the church, towards
others that are labourers in the same special hea
venly calling.- With Philemon Apphia is joined,
probably his yoke-fellow ; and having a concern in
the domestic affairs, the apostle directs to her like
wise. She was a party offended and injured by One
simus, and therefore proper to be taken notice of in
"V letter for reconciliation and forgiveness. Justice
*^nd prudence would direct Paul to this express no-
lice of her, who might be helpful, furthering of the
%ood ends of his writing. She is set before Archip
pus, as more concerned, and having more interest.
A kind conjunction there is in domestic matters be
tween husband and wife, whose interests are one,
and affections and actings must be according. These
are the principal parties* written to. - The less prin-
: jtipal are, Archippus, and the church in Philemon's
'$fequse. Archippus was a minister in the church of
Colosse, Philemon's friend, and probably co-pastor
ivith him ; Paul might think him one whom Phile
mon would advise with, and who might be capable
of furthering the good work of peace-making and
.forgiveness, and therefore might judge fit to put
nim in the inscription of the letter^with the adjunct
Joi fellow-soldier. He had called Philemon his fel
low-labourer. Ministers must look on themselves
, as labourers and soldiers, who must therefore take
"pains, and. endure hardship ; they must stand on the
guard, and make good their post ; must look on one
I'TShotlier asfellow-labourers, andfillow-soldiers, who
•jjnust stand together, and strengthen one another's
hands and hearts in any work of th.eir holy function
¦*and calling : they need see to it, that they be pro
vided with spiritual weapons, and skill to use them ;
as labourers, they must minister the word, and sa
craments, and discipline, and watch over souls, as
those that must give an account of them; and as
'- soldiers, they must fight the Lord's battles, and not
$ptangle themselves in the things of this life, but at-
'tend to the pleasing of him who hath chosen them
to Be soldiers, 2 Tim. 2. 4. To these it is added,
And to the church in thy house, his whole family, in
•Which the wdrship of God was kept up, so that he
,liad, as it were, a church in his house. Observe,
F&milies which generally may be most pious and
Muerly, may yet have one or other in them impious
arid wicked. This was the aggravation of Onesi-
mus's sin, that it was where he might and should
hav&learned better; it is likely that he was secret
in his misconduct, till his flight discovered him.
Hearts are unknown but to God, till overt-acts dis
cover them ;' yet this one evil servant did not hinder
Philemon's house from being called and counted a
church, for the religious worship and order that
were kept rip in it : and such should all families be
"-nuf series of religion, societies where God is called
°n, his word read, and sabbaths observed, and the
members instructed in the knowledge of him and of
their duty to him : neglect of this is followed with
ignorance and all corruption. Wicked families are

nurseries for hell, as good ones are for heaven. Mas
ters and others of the family may not think it enough
to be good, singly and severally in their personal
capacities, biit they must be socially so ; as here
Philemon's house was a church : and Paul, for some
concern that all might have in this matter of Onesi
mus, directs to them all ; that their affection, as
well as Philemon's, might return to him ; and that
in their way and place they might further, and not
hinder, the reconciliation wished and sought. De
sirable it is, that all in a family be well affected to
wards one another, for furthering their particular
and the common good and benefit of all. On such
accounts might i be, that Paul inscribes his letter
here so generally, that all might be the more ready
to own and receive this poor convert, and to behave
affectionately toward him. Next to this inscription
is, the' apostle's salutation of those named by him.
3. Grace to you, and peace from God
our Father, and the Lord Jesus Christ.
This is the token in every epistle ; so the apostle
writes. He is a hearty well-wisher to all his friends,
and wishes for them the best things ; not gold or sil
ver, or any earthly good, in the first or chief place,
but grace and peace from God in Christ ; he cannot
give them himself, but he prays for them from him
who can bestow them. Grace, the free favour and
good-will of God, the Spring and Fountain of all
blessings : and peace, all good, as the fruit and ef
fect of that grace. To you, that is, be bestowed on
you, and continued to you, with the comfortable feel
ing and sense of it in yourselves. From God our
Father, and the Lord Jesus Christ. The Holy Spi
rit also is understood, though not named ; for all acts
toward the creatures are of the whole Trinity : from
the Father, who is our Father in Christ, the first in
order of acting as of subsisting ; and from Christ, his
favour and good-will as God, and the fruits of it
through him as Mediator God-man ; it is in the be
loved that we are accepted, and through him we
have peace and all good things ; who is, with the
Father and Spirit, to be looked to, and blessed and
praised, for all, and to be owned, not only as Jesus
and Christ, but as Lord also. In 2 Cor. 13. 14. the
apostle's benediction is full ; The grace ofthe Lord
Jesus Christ, and the love of God, ana the com
munion ofthe Holy Ghost, be with you all. Amen.
Observe, Spiritual blessings are first and especially
to be sought for ourselves and others. The favour
of God and peace with him, as in itself it is the best
and most desirable good, so is it the cause of all
other, and what puts sweetness into every mercy,
and can make happy even in the want of all earthly
things. Though there be no herd in the stall, and
the labour of the olive fail, yet may such rejoice in
the Lord, and joy in the God of their salvation, Hab.
3. 17, 18. There are many that say, Who will shew
us any good? But if God lift up the light of his coun
tenance, that willput more joy and gladness into the
heart, than all worldly increase, Ps. 4. 6, 7. And -
Numb. 6. 26. The Lord lift up the light of his coun
tenance upon thee, and give thee peace. In this is
summarily all good, and from this one Fountain,
God the Father,, Son, and Spirit, all comes. After
this salutation of the apostle to Philemon, and his
friends and family, for better making way still for
his suit to him,
He expresses the singular affection he had for
him, by thanksgiving and prayer to God in his be
half, and the great joy for the many good things he
knew and heard to be in him, in the four next fol
lowing verses.
4. I thank my God, making mention of
thee always in my prayers, 5. Hearing of

692

PHILEMON.

thy love and faith, which thou hast toward
the Lord Jesus, and toward all saints; 6.
That the communication of thy faith may
become effectual by the acknowledging of
every good thing which is in you in Cbrist
Jesus. 7. For we have great joy and con
solation in thy love, because the bowels of
the saints are refreshed by thee, brother.
The apostle's thanksgiving and prayer here for
Philemon are set forth by the object, circumstance,
and matter of them, with the wtfy whereby much
of the knowledge of Philemon's goodness came to
him. 1. Here is the Object of Paul's praises and prayers
for Philemon ; / thank my God, making mention of
thee in my prayers. (1.) Observe, God is the Au
thor of all the good thatus in any, or that is doneby
them, (Hos. 14. 8.) From me is thy fruit found.

S2. ) Observe, To him therefore is all the praise due ;
1 Chron. 29. 13, 14.) But [or /or] who am I, and
what is my people, that we should be able to offer so

willingly after this sort ? For all things come of thee,
both wherewith to offer, and the will and heart to
do it. On this account (says he) we thank thee our
God, andpraise thy glorious name. (3.) Observe,
It is the privilege of good men, that in their praises
and prayers they come to God as their God: Our
Goaf, we thank thee, said David ; and I thank my
God, said Paul. (4.) Observe, Our prayers and
praises should be offered up to God, not for ourselves
only, but for others also. Private addresses should not
be altogether with a private spirit, minding our own
things only, but others must be remembered by us ;
we must be affected with joy and thankfulness for
any good in them, or done by them, or bestowed on
them, as far as is known to us, and. seek for them
what they need. In this lies no little part of the
communion of saints. St. Paul, in his private thanks
givings and prayers, was often particular in remem
bering his friends ; I thank my God, making men
tion of thee in my prayers; sometimes it may be by
name, or however having them particularly in his
thoughts; and God knows who is meant, though
not named. This is a means of exercising love, and
obtaining good for others. Strive with me, by your
prayers to God for me, said the apostle : and what
he desired for himself he surely practised on behalf
of others ; so should all. Pray one for another, says
St. James, 5. 16.
2. Here is the circumstance ; Always making
mention of thee. Always, usually, not once or twice
only, but frequently. So must we remember Chris
tian friends, much and often, as their case may need,
bearing them'in our thoughts, and upon our hearts,'
before our God.
3. Here is the matter both of his praises and
prayers, in reference to Philemon.
(1.) Of his praises.
PI.] He thanks God for the love which he heard
Philemon had toward the Lord Jesus. He is to be
loved as God superlatively, as his divine perfections
require ; and as related to us, the Lord, and our
Lord, our Maker, Redeemer, and Saviour, who
loved us, and gave himself for us. Paul thanks God
tor what he heard of this, the signal marks and ex
pressions of it in Philemon. And,
[2.1 For his faith in Christ also. Love to Christ,
and faith in him, are prime Christian graces, for
which there is great ground of praise to God, where
he has blessed any with them, (Rom. 1. 8.) I thank
my God because your faith is published throughout
the world : and in reference to the Colossians, (ch. 1.
3, 4.) We give thanks to God since we heard of
your faith in Christ Jesus, This is a saving grace,

and the very" principle qf Christian life and of all
good works.
[3.] He praises God likewise for his love to all
the saints. These two must go together; for he
who loveth him that begat, must and will love them
also that- are begotten qf him. , The apostle joins
them in that, (Col, 1. 3, 4.) We give thanks to God
since we heard of your faith in Christ Jesus, and qf
the love which ye have to all the saints. These bear
the image of Christ, which will be loved by every
Christian. Different sentiments and ways in what
is not essential, will not make difference of affection;
as to the truth ; though difference in the degrees of
love will be according as more or less of that image
is discerned. Mere external differences are nothing
here. Paul calls a poor converted slave his bowels.
We must love, as God does, all saints. Paul thanked
God fpr the good that was not only in the churches, >
but in the particular persons he wrote to ; though this
too was known tg him merely by report ; Hearing '
of thy love and faith, which thou hast toward the
Lord Jesus, and toward all saints. This was what
he inquired after concerning his friends, the truth,
,and growth, arid fruitfulness of their graces, their
faith in Christ, and love to him and to all the saints.
Love to saints, if it be sincere, will be catholic arid
universal love towards all saints ; -but faith and love,
though in the heart they are hidden things, are
known by the effects of them. • Therefore,
(2.) The apostle joins prayer with his praises,'
that'the fruits of Vh'demon's faith and love might be .
more and more conspicuous, so as that the commu
nication of them might constrain others to the ac
knowledgment, of- all the. good things that were in
him and in his house toward Christ Jesus ; that their
light might so shine before men, that theyt_ seeing^
their good works, might be stirred up to imitate ;
them, and to glorify their Father which is in heaven.
Good works must be done, not of vain-glory tofe ¦-
seen, yet such as may be seen to God's glory and the
good of men. '
4. He adds a reason, both that of his prayer and
praises ; (v. 7.) For "we have greatjoy and conso-,
lation in thy love, because the bowels of the saints
are refreshed by thee, brother. The godd thou hast
done and still doest, is abundant matter of joy and
comfort to me" and others, who therefore desire ye
may continue and abound in such good fruits more
and more, to God's honour and the credit of religion j
(2 Cor. 0. .12.) The ministration of this service not
only supplieth the want ofthe saints, but is abundant
also by many thanksgivings unto God."
Thus, far is the preface to this epistle. Now,
He comes to that which is the main busines&pi it .
— to plead with Philemon in behalf of Onesimus,
to receive, ihim and be reconciled to him. Many ,
arguments he urges to this purpose, from v, 8, to
21, inclusive. , .
8. Wherefore, though I migh't be much
bold in Christ to enjoin thee that which«is
convenient, 9. Yet for love's sake I rather.
beseech thee, being such a one as.Paul the'
aged, and now also a prisoner of Jesus
Christ. > ' •
Here is the . ¦
1st Argument, from what was before noted, arid
is carried in the illative wherefore; '^Seeing so
much good is reported of thee. and found in thee,
especially thy love to all saints, now let me see it on
a fresh and further occasion ; refresh the bowels of
Onesimus and mine also, in forgiving and receiving
him who is now a convert,; and so a saint indeed, and
meet for thy favour and love." Observe, A dispo
sition to do good, together-with past instances and

PHILEMON.

693

expressions of it, is a good handle to take hold on
for pressing unto more. "Be not weary of well-
.doing, go on, as thou art able, and as new objects
and occasions occur, to do the same stiU."
2d Argument, is, from the authority of him that
Is now making this request to him ; I might be much
.bold in Christ, to enjoin thee that which is convenient.
The apostles had under Christ great power in the
church over the ordinary ministers, as well as the
members of it, for edification ; they might require
of them what was fit, and were therein to be obey
ed, which Philemon should consider ; this was a
matter within the compass of the apostle's power to
jfequire, though he would not in this instance act up
to it. Observe, Ministers, Whatever their power
be in the church, are to use prudence in the exer-
'cise of it ; they may not unseasonably, or, further
than is requisite, put it forth ; in all they must use
godly wisdom and discretion. Wherefore this may
'be a
3d Argument, Waving the authority which yet
he had to require, he chooses to entreat it.of him ;
fe. 9.) Yet for love's sake I rather beseech, thee.
Observe, It is no disparagement for those who have
?bower to be condescending, and sometimes even to
jjpeseech, where, in strictness of right, they might
command ; so does Paul here, though an apostle :
3ie entreats where he might enjoiri, he argues from
Jove rather than authority, which doubtless must
carry engaging influence with it. And especially
'which may be a
, 4th Argument, When any circumstance ' of the
person pleading gives additional force to his petition,
as here ; Being such a one as Paul the aged, and
.now also a prisoner of Jesus Christ. Years bespeak
^respect i and the motions of such, in things lawful
"and fit, should be received with regard. The re-
|quest of an aged apostle, and now suffering for
Christ and his gospel, should be tenderly considered.
l"li thou wilt do any thing for a poor aged prisoner,
to comfort me in my bonds, and make my chain
?lighter, grant me this which I desire : hereby in a
Imanner you will do honour to Christ, in the person
of an aged suffering servant of his, which doubtless
he will take as done to himself,"' He makes also a
; 5th Argument, from the spiritual relation now
'between Onesimus ahd hiriiself.
T 1_0. I beseech thee for my son Onesimus,
'Whom I have begotten in my bonds :
|t - ^Though of right and in civil respect he be thy
Lservant ; yet in a spiritual sense he is- now a son to
me, God having made me the instrument of his
conversion, even here where I am a prisoner for
, Christ's sake. " Sodoes God sometimes honour and
^comfort his suffering servants,, <not, only working
'good in themselves by their sufferings, exercising
.and improving thereby their own graces, but mak-
, ing them a means ofjnuch spiritual good to others,
..either to their conversion, as of Onesimus here, or of
«heir confirmation and strengthening, as Phil. 1. 14.
•Many brethren,, waxing confident by my bonds, are
(much more bold to speak the word of the Lord mth-
' out fear. When God's servants are bound, yet his
word and Spirit are not bound ; spiritual children
"niay then be born to them. The apostle lays an
emphasis here : My sonwhom Ihavebegottenin my
bonds; he was dear to him, and he hoped would be
so to Philemon,, under that consideration. Prison-
mercies are' sweet, and much set by.. Paul makes
ah argument to Philemon from this dear relation that
now was between Onesimus and him, his son begot
ten in his bonds. And a • \
6th Argument, is, from Philemon's own interest.
11. Which in time past was to thee un

profitable, but now profitable to thee and to ,
me:
(1.) Observe, Unsanctifiedpersons are unprofita
ble persons ; they answer not the great end of their
being and relations. Grace makes good for some
what ; " In lime past unprofitable, but now profit
able, inclined and fitted to be so, and will be so to
thee, his master, if thou receive him, as he has since
his conversion been here to me, ministering to me
in my confinement." There seems ari allusion to
the name Onesimus, which signifies 'profitable.
Now he will answer to his name. It may be noted
also how the apostle speaks in this matter, not 'as
Onesimus's former case and conduct might warrant ;
he had wronged his master, and ran away from him,
and lived as if he were his own, and not' his ; yet as
God covers the sins of penitents, forgives and does,
not upbraid, so should men. How softly does Paul
here speak ! Not that Onesimus's sin was small, or
that he would have any, much less himself, to take
it so ; but, having been humbled for it, and doubtless
taken shame to himself on account thereof, the apos
tle now would not sink his spirit by continuing to
load and burthen him therewith, but speaks thus
tenderly when he was pleading with Philemon not
to make severe reflections on his servant's miscon
duct, but to forgive. (2.) Observe, What happy
changes conversion makes ; of evil, good ; of unpro
fitable, useful ! Religious servants are a treasure in .
a family. Now profitable tb thee and to, me. Such
will make conscience of their time and trusts, pro
moting the interests of those whom they serve, and
managing all they can for the best. This then is
the argument here urged ; " It will now be for thy
advantage to receive him : thus changed, as he is,
thou mayest expect him a dutiful and faithful ser
vant, though in time past he was not sd." Where
upon, 7th Argument, He urges Philemon from the
strong affection that he had to Onesimus, He had
mentioned, the spiritual relation, before, my son "be
gotten in my bonds ; and now he signifies how dear
he was to him.:.
12. Whom I have sent again: thou
therefore receive him, that is mine own
bowels, "Hove him as Ido myself, and have sent him
back to thee for this end,-thaj: thou shouldest re
ceive him; do it therefore for my 'sake, receive
him as one thus dear tome." Observe, Even good
men may sometimes1' need' great earnestness and
entreaty to lay their 'pjtssions, let go their resent
ments, and forgive those who haVjB injured and offend
ed themv Some have thoughfrit to look this way,
when Paul is so pathetic and earnest, mustering up
so many pleas and arguments to gain what he re
quests. Philemon, a Phrygian, might perhaps be
naturally of a rough and difficult temper, and thence
need no little pains in touching all the springs'that
might move him to forgiveness and reconciliation ;
but rather should we strive to be like God, who is
slow to anger, and ready to forgive, and abundant
in pardons. . And again, an
8th Argument, is, from the apostle's denying
himself- in , sending back Onesimus : though he
might have presumed upon Philemon's leave to de
tain him longer, yet he would not.
13. Whom I would have retained with
me, that in thy stead he might have min
istered unto me in the bonds of the gospel :
14. But without thy mind would I do no-

694

PHILEMON.

thing; that thy benefit should not be as it
were of "necessity, but willingly.
Paul was now in prison, and wanted a friend or
servant to act for him, and assist him, for Which he
found Onesimus fit and ready, and therefore would
have detained him to minister to him, instead of
Philemon himself, whom if he had requested to
have come to him in person for such purpose, he
might have presumed he would not have refused ;
much less might he have reckoned that he would
be unwilling his servant should do this in his stead ;
yet he would not take this liberty, though his cir
cumstances needed it. I have sent him back to thee,
that any good office of thine to me might not be of
necessity, but willingly. Observe, Good deeds are
most acceptable to God and man, when done with
most freedom. And Paul herein, notwithstanding
his apostolical power, would shew what regard he
had to civil rights, which Christianity does by no
means supersede or weaken, but rather confirm and
strengthen. Onesimus, he knew, was Philemon's
servant, and therefore without Ms consent not to be
detained from him ; in his unconverted state he had
violated 'that right, and withdrawn himself, to his
master's wrong ; but now that he had seen his sin
and repented, he was willing and desirous to return
to his duty, and Paul would not hinder this', but
rather further it. He might indeed have presumed
on Philemon's willingness ; but, notwithstanding his
need, he wpuld deny himself rather than take that
way. Arid he argues further,
9th Argument, That such a change was now
wrought in Onesimus, that Philemon needed not
fear his ever running from him, or injuring him any
more. There are those of whom Solomon says, If
thou deliver them, thou must do it again ; (Prov.
19. 19,) but' the charfge wrought in Onesimus was
such that he would never again need one thus to
interpede for him.
15, For perhaps he therefore departed
for a season, that thou shouldest receive
him for ever ;
Charity would so hope slnd judge, yea, so it would
be ; yet the apostle speaks cautiously,, that none
might be bold to make another such experiment in
expectance of a like; gracious. issue. (1.) Observe,
In matters that may be wrested to ill, ministers
must' speak warily, that kind providences of God
towards sinners be not abused, to encouragements
to sin, dr abatements of just" abhorrence of it ; Per
haps he therefore departed from thee for a season,
&c. (2.) Observe, How softly still' the sins of pe
nitents are spoken.of ; he,calls it a departure for a
season, instead of giving it the term that it deserv
ed ; as overruled atfd ordered by Gqd, it was a de
parture ; but in itself, and in respect of the dispo
sition and manner, of the act, it was a criminal going
away. When we speak of the nature of any sin or,
offence as against God, the evil of it is not to be
lessened ; but in the person of a penitent sinner, as
God covers it, so must we ; "He departed fir a
season, that thou shouldest receive him for ever;
that upon conversion he may return, arid be a faith
ful and useful servant to thee as long as he lives,"
Bray a fool in a mortar, yet will not his folly depart
from him. But it is not so with truepenitents, they
will not return to folly. (3.) Observe, The wis
dom and goodness and power of God, in causing
that to end so happily, which was begun and carried
on for some time so wickedly; thus regarding a
poor vassal, one of such low rank and condition, and
so little regarded by men, working so good and
great a change in him who was sp far gone in evil
ways, who had wronged a master so good, had run

from a family so pious, from the means of grace,
the church in his house, that he should be led into
the way of salvation, who had fled from it, and find
means made effectual at Rome, who had been har
dened under them at Colosse, What riches are.
here of divine grace ! None so. low, or mean, or
vile, as utterly to be despaired of. God can meet
with them when running frorii him ; can make
means effectual at one time and place, which have
not been so at another. So was it in this instance
Of Onesimus ; being returned to God, he now re
turns to his master, who will have more service and
better hold of him than ever — by conscience of his
duty and faithfulness in it to his life's end ; his in
terest therefore it will be now to receive him, Sri
God often brings gain to his people but of their
losses. And beside interest, a
10th Argument is taken from the capacity under
which Onesimus now would return, and must be re
ceived by Philemon.
16. Not now as a servant, but above a
servant, a brother beloved, specially to "
me, but how much more unto thee, both in
the flesh, and in the Lord ! ?
"Not now as a servant, that is, not merely or so
much, but above a servant, in a spiritual respect, a
brother beloved, one to be owned as a brother in
Christ, and to be loved as such, upon account of !
this holy change that is wrought in him, and one
therefore who will be useful unto thee upon better
principles and in a better manner than before ; who
will love and promote the best things in thy family ,,
be a blessing in it, and help to keep up the church?
that is in thy house." (1.) Observe, There is a spi
ritual brotherhood between all true believers, how
ever differenced in civil and outward respects ; they
are all children of the same heavenly Father, have,
a right to the sariie spiritual privileges and benefits, .
must love and do all good offices to and for one an-.,
other as brethren, thongh still in the same' rank^*
and degree, and station, wherein they were called. ,
Christianity does not null or confound the respective '.{
civil duties', but. strengthens the obligation to them, *
and directs to aright discharge of them. (2.) Ob- .'
serve, Religions servants are more than mere or
dinary servants ; they have grace in their hearts,
arid have found grace, in pod's sight, and so will in
the sight of religious masters ; (Ps. 101. 6.) Minef-
eyes are upon the faithful of the land, that they may"
dwell with me. He that walketh in a perfect way,
he shall serve me. "Onesimus being now become^
such, receive and affect him as one that is partaker
of the same common faith, and so a brother beloved,
specially to me whohave been the instrument of his
conversion. " Good ministers love not -so much ac
cording to the outward good which they receive,
as the spiritual good which they do. Paul called
Onesimus his own bowels, and other converts his
joy and crown. " A brother beloved, specially lo.
me, but how much more to thee, both in the fie AQ
arid in the Lord; by a double tie therefore, both"
civil and religious ; thy servant, thy property, one
of thy house and family, and, in a spiritual respect,
now thy brother in Christ ; which heightens the'
engagement, he is God's servant and thine too ; here
are more ties than he is under to me. How readily
therefore should he be. received and loved by thee,
as one of thy family and one of the true faith, one
of thy house and one bf the church in thy house !"
This argument is strengthened by another, the_
11th Argument, From the communion of saints*
1 7. If thou count me therefore a partner,
receive him as myself.

PHILEMON.

695

There is a fellowship among saints ; they have
interest one in another, and must love and act ac
cordingly. " Now shew thy love to me, and the
interest I have in thee, by loving and receiving one
so near and dear to me, even as myself ; own and
treat him as thou wouldest me, with a like ready
and true, though perhaps not equal, affection."
But why such concern and earnestness for a ser
vant, a slave, and such a one as had misbehaved ?
Answer, Onesimus being now penitent, it was doubt
less to encourage him, and to support him against
-the fears he might have in returning to a master
whom he had sp much abused and wronged, to keep
him frohi sinking despondency and dejection, and
hearten him to his duty. Wise and good ministers
will have great and tender care of young converts,
to encourage and hearten them what they can to and
in their duty. Objection, But Onesimus had wrong
ed as well as offended his master. The answer to
this makes a
12th Argument, A promise of satisfaction to Phi
lemon.; ' 1 8. If he hath wronged thee, or oweth
ihee aught, put that on mine account ; 1 9.
4 Paul have written it with mine own band,
I will repay it: albeit, I do not say to thee
how thou owest unto me even thine own
self besides.
'Here are three things :
' (1. ) A confession bf Onesimus's debt to Philemon ;
If he hath wronged thee, or oweth thee aught. It is
hot an ifoi doubting, but of illation and concession ;
seeing he hath wronged thee, and thereby is become
indebted to thee; such an if 'as Col. 3. 1. and 2 Pet.
2. 4, &c Observe, True penitents will be ingenu
ous in owning their faults, as doubtless Onesimus
had been to Paul, upon his being awakened, and
being brought to repentance '; and especially is this
to be done in cases of injury to others. Onesimus
by Paul owns the wrong. And,
(2.) Paul here engages for satisfaction ; Put that on
my account; I Paul have written it with mine own
hand, I will repay it. Whence, [1.] Observe, The
communion of saints does not destroy distinction of
property : Onesimus, now converted, and become a
brother beloved, is yet Philemon's servant still, and
indebted to him for wrongs that he had done, and
•tatSt to be discharged but by free and voluntary re
mission, pr on reparation made by himself, or some
other in his behalf ; which part, rather than fail,
the apostle undertakes for him. Upon which, [2.]
3©bserve, Suretyship is not in all cases unlawful; but
irirsbme is a good and merciful undertaking. Only
know the person and case, be not surety for a stran
ger, (Prov. 11. 15.) and go not beyond ability ; help
tliy friend thou mayest, as far as will stand with
Justice and prudence. And how happy for us that
Jfchrist would be made the surety of a better cove
nant, (Heb. 7. 22. ) that he would be made Sin for us,
v)ho knew no sin, that we might be made the ra-A-
ttfousness of God iii pirn! And,- [3.] Observe, For-
•ihal securities by writing, as well as by word and'
promise, may be required and given. Persons die,
and, words may be forgotten or mistaken ; writing
better preserves right and peace, and has been in
use with good persons, as well as others, in all ages,
Jer, 32. 9, &c. Luke 16. 5 — 7. It was much that
Paul, who lived on contributions himself, would un
dertake to make good all loss by anjsvil servant to
his master ; but hereby he expresses his real and
great affection'for Onesimus^ and his full belief of
the sincerity of his conversion : and he might have
hope, that, notwithstanding this generous offer, Phi
lemon would not insist on it, but freely remit all ;
considering,

(3.) The reason of things between him and Phi
lemon ; " Albeit, I do not say to thee how thou owest
unto me even thine own self besides; thou wilt Re
member, without my reminding thee, that thou art
on other accounts more in debt to me than this comes
to." Modesty in self-praises is true praise. The
apostle glances at the benefits he had conferred on
Philemon : " That thou art any thing in grace and
acceptation with God, or enjoyest any thing in a
right and comfortable manner, it,is, under God,
owing to my ministry ; I have been the instrument
in his hand of all that spiritual good to thee ; and
what thy obligation to me on this account is, I leave
to thee to consider. Thy forgiving a pecuniary debt
to a poor penitent for my sake and on my request,
and which, however, I now take upon myself to an
swer, thy remitting it to him, or to me, now his ¦
surety, thou wilt confess, is not so great a thing;
here is more per contra — thou owest to me even thine
own self besides." Observe, How great the endear
ments are between ministers and those toward whom
their endeavours have been blessed to their conver
sion or spiritual edification ! If it had been possible,
(said Paul to the Galatians,) ye would have plucked
out your own eyes, and have given them to me, Gal.
4. 15. On the other hand he calls them his children,
of whom he travailed again, till Christ was formed
in them, that is, the likeness of Christ more fully.
So 1 Thess. 2. 8. We were willing to have imparted
to you not the gospel of God only, but also our own
souls, because ye were dear unto us. By way. of allu
sion, this may illustrate Christ's undertaking for us ;
we were revolted from God, and by sin had wronged
him, but Christ undertakes to make satisfaction, the '

me, I will bear the penalty." ] Further, a
- 13^ Argument, is, from the joy and comfort the
apostle hereby would have ol'^Philemon's own ac
count, as well as on Onesimus%, in such a seasonable
and acceptable fruit of Philemon's faith and' obe
dience. 20. Yea, brother, let me have joy of thee
in the Lord : refresh my bowels in the Lord.
Philemon was Paul's son in the faith, yet he en^
treats him as a brother ; Onesimus a poor slave, yet
he solicits for him as if he were seeking some jrreat '
thing for himself. How-pathetic is he ! ". Yea, bro
ther, or 0 my brother ; (it is an adverb of wishing
or desiring ;) let me have joy of thee in the Lord.
Thou knowest that I am now a prisoner ofthe Lord,
for his sake and cause, and need all the comfort arid
support that rriy friends in Christ can give me ; now
this will be joy to me, I shall have joy of thee in the
Lord, as seeing such an evidence and fruit of thy
own Christian faith arid love, and on Onesimus's ac
count, who hereby will be relieved and encouraged. '*
(1.) Observe, Christians should do the things that
may joy the hearts of one anothel", bofh people and
ministers reciprocally; and ministers of their bre
thren. From the world they expect trouble ; and
where may they look for comfort and joy but in one
another? (2.) Observe, Fruits of faith and obedi
ence in people are the^minister's greatest joy, espe
cially the more of love appears in them to Christ and
his members, forgiving injuries, shewing compas
sion, being merciful as their heavenly Father is mer
ciful. " Refresh my bowelsin the Lord, It is not
any carnal selfish) respect I am actuated by, but what
i§ pleasing to Christ, and that he may have honour
therein. [1.] Observe! The Lord's- honour and ser
vice are a Christian's chief aim in all things. . And,
[2 .] Observe, It is meat and drink to a good minister
to ste people ready and zealous in what is good, espe
cially in acts of charity and beneficence, as occasions

696

PHILEMON.

occur, forgiving injuries; and remitting somewhat of
their right and the like. And once more, his last,
which is the
14th Argument, Lies in his good hope and opinion
which he expresses of Philemon.
21. Having confidence in thy obedience,
I wrote unto thee, knowing that thou wilt
also do more than I say.
• Good thoughts and expectations of us more strong
ly move and engage to do the things expected from
us. The apostle knew Philemon to be a good man,
and was thence persuaded of his readiness to do good,
and that not in a scanty and niggardly manner, but
with a free and liberal hand. Observe, Good per-
, sons will be, ready for good works, and not narrow
and pinching, but abundant in them, (Isa. 32. 8.)
The liberal deviseth liberal things. The Macedo-
nians first gave themselves to the Lord, and then tq
his apostles by the will of God, to do what good they
could with what they had, according as occasions
offered. Thus far is the substance and body of the epistle.
Now he comes to the conclusions ; where,
1, He signifies his good hope of deliverance,
through their prayers, and that shortly he might see
them, desiring Philemon to make provision, for him.
22. But withal prepare me also a lodging:
for I trust that through your prayers I shall
be given unto you.
But withal, or moreover. He comes to another
thing, yet, as may seem, not without some eye to the
matter which he had been upon, that might be fur
thered by this intimation,. that he hoped he, should
himself soon follow, and know the effect of hisepistle;
which Philemon would therefore be the more stirred
up to see that it might be to his satisfaction. Now
here is, , , m '
(£) The thing requested ; Prepare me also a
lodging; under this all necessaries for a stranger are
included. He wills Philemon to do it, jntendingto be
his guest, as most to his purpose. Observe, Hospi
tality is a great Christian duty, especially in minis
ters, and toward ministers, such as the apostle was,
coining out of such dangers and sufferings for Christ
and his gospel. Who would riot shew the utmost of
affectionate regards to such a one ? It is an honour
able title that he gives Gaius, (Rom. 16. 23.) My
host, and ofthe whole church. Onesiphorus is also
affectionately remembered by the apostle on this ac
count; (2 Tim. 1. 16.) The Lord give mercy to the
house of Onesiphorus ; for he oft refreshed me, and
was not ashamed1 of my chain;. and in how many
things he ministiredto me at Ephesus, thou knowest.
(2.) Here is the ground of the apostle's request ;
For T trust 'that through your prayers, I shall be
given unto you. He did not know how God might
deal with him, but the benefit of prayer he had often
found, and hopeofhe should again, for deliverance
and liberty to come- to them. [1. ] Our dependence
is on God for life and liberty and opportunity of ser
vice ; all is by divine pleasure. [2. ] Wheri abridged
of these or any other mercies, our trust and hope
must be in God, without, faulting or succumbing,
while our case is depending. But yet, [3.] Trust
must be with the use of means, prayer especially,
though no other should" be at hand ; this hath un
locked heaven, and opfened prison-doors. The fer
vent effectual prayer ofthe righteous availeth much.
[4.] Prayer of people for ministers, especially when
they are in distress and dang'er, is their great duty ;
ministers need and request ijj Paul, though an
apostle, did so with much earnestness, Rom.15.J30.
2 Cor. 1. 11. Eph. 6. 18, 19. 1 Thess. 5. 25. *The
least may this way be helpful to the greatest^ Yet,

[5..] Though prayer obtains, yet it does not merit,
the things obtained : they are God's gift, and Christ's
purchase. I trust that through your prayers, y^-m-
Bfoofiai Spiv — Ish all be freely bestowed on you. What
God gives, he will yet be sought to for, that mercies
may be valued the more, and known whence they
come, and God may have the praise. Ministers'
lives and labours are for the people's good ; the office
was set up for them ; he gave gifts for men, apostles,
&c. Eph. 4. 8, 11, 12. Their gifts, and labours, and
lives, all are for their benefit, 1 Cor. 3. 21, 22. All
things are your's, Apollos, Cephas, &c. [6.] In
praying for faithful ministers, people in effect pray
for themselves ; " I trust I shall be given unto you;
for your service, and comfort, and edification in
Christ." See 2 Cor. 4. 5. . [7.] Observe the humi
lity of the apostle ; his liberty, should he have it,
he would own to be through their prayers, as well
as, or more than, his own ; he mentions them only
through the high thoughts he had of the prayers of
many, and the. regard God would shew to his pray
ing people. Thus of the first thirig in the apostle's <
conclusion. 2. He sends salutations from one who was his fel
low-prisoner, and four more who were his fellow-
labourers : V
23. There salute thee Epaphras, my fel
low-prisoner in Christ Jesus ; 24. Marcus^
Aristarchus, Demas, Lucas, my fellow-
labourers. Saluting is wishing health and peace. Christianity
is no eriemy to courtesy, but enjoins it, 1 Pet. 3. 8.
It is a mere expression of love and respect, and a
means of preserving and nourishing it. There salute
thee Epaphras, my fellow-prisoner in Christ Jesus.
He was of Colosse, and so countryman and fellow-
citizen with Philemon ; by office he seems to have '¦
been an evangelist, who laboured among the Colos**
sians, if he was not the first converter of them, for
whom he had special affection. Our dear fellow-,
servant, (said St. Paul,) and for you a faithful mi?
nister of Christ, (Col. 1. 7.) and (ch. 4. 12, 13.)
A servant of Christ, always . labouring for you in
prayers, I bear him record, that he hath a great
zeal for you, &c . A very eminent person therefore
this was, who, beirig at Rome, perhapsaccompanyi '
ing Paul, and labouring in the same work of preach
ing and propagating the gospel, was confined in the '.
same prison, and for the same cause ; both termed '
prisoners in Christ Jesus, intimating the ground of
their imprisonment, not any crime or wickedness;
but for the faith of Christ and their service to hint
An honour it is ,to suffer shame for Christ's name.
.My fellow-prisoner in Christ Jesus, is mentioned as
his g]-»ry and the apostle's comfort; not that he was
a prisoner, and so hindered from his work ; (that
was matter of affliction ;) but that, seeing God thus
permitted and called him to suffer, his providence so
ordered it that they suffered together, and so had
the benefit and comfort of one another's prayers, and
help, it may be, in some things,; this was a mercy. '
So God sometimes lightens the sufferings of, his
servants by the communion of saints, the sweet fel
lowship they have one with another in their bonds..
Never more enjoyment of GodTi'ave they found than
when suffering together for God. So Paul and Silas,
when their feet were fast in the stocks, had their '
tongues set at liberty, and their hearts tuned for
the. praises of ,God. Marcus, Aristarchus, Demas,
Lucas, my fellow-labourers. The mention of these
seems in a "manner to interest them in the business
of the latter. How ilr would it look by denial of the
request qf(it to slight so many worthy names, as most
of these, at least, were ! Marcus, cousin of Barnabas,
and son of Mary, who was so hospitable to the saints

PHILEMON.

697

at Jerusalem, (Col. 4. 10. Acts 12. 12.) and whose
house was the place of meeting for prayer and wor
ship of God. Though some tailing seems to have
been in him when Paul and he parted, yet in con
junction with Barnabas he went on with his work,
and here Paul and he, we perceive, were reconciled,
and differences forgotten, 2 Tim. 4. 11. He bids
Mark to be brought to him, for he is profitable to
me for the ministry, that is, ot an evangelist. Aris
tarchus is mentioned with Marcus, (Col. 4. 10.) and
called there by Paul his fellow-prisoner ; and speak
ing there of Marcus, sister's son to Barnabas, he
adds, touching whom ye received commandments;
if he come unto you, receive him : an evidence that
he himself had received him, and was reconciled to
him. Next is Demas, who hitherto, it seems, ap
peared not faulty, though (2 Tim. 4. 10.) he is cen
sured as having forsaken Paul, from love of this pre
sent world. But how far his forsaking was, whether
total from his work and profession, or partial only ;
and whether he repented, and returned to his duty,
scripture is silent, and so must we be : no mark of
, disgrace lay on him here, but he is joined with others
who were faithful, as he is also in Col. 4. 14. Lucas
is the last, that beloved physician and evangelist,
•who came to Rome, companion with Paul, Col. 4.
14. 2 Tim. 4. 11. He was Paul's associate in his
greatest dangers, and his fellow-labourer. The mi
nistry is not a matter of carnal ease or pleasure, but
of pains ; if any are idle in it, they answer not their
calling. Christ bids to pray the Lord ofthe harvest
to send forth labourers, not loiterers, into his harvest,
Matt 9. 38. And the people are bid to know them
that labour among them, and are over them in the
Lord, and to esteem them very highly in love for
their work's sake, 1 Thess. 5. 12, 13. Myfellow?la-
bourers, says the apostle : ministers must be helpers
;Vtogether of the truth ; they serve the same Lord,
Hn the same holy work and function, and are ex
pectants of the same glorious reward ; therefore they
' must be assistants to each other in furthering the in
terest of their great and common Master. Thus of
the salutations, and then,
3. Here is the apostle's closing prayer and bene
diction. 25. The grace of our Lord Jesus Christ
be with your spirit. Amen.
Here is,
(1.) What is wished and prayed for ; grace, the
free favour and love of God, together with the fruits
and effects of it in all good things, for soul and body,

for time and eternity. Observe, Grace is the best
wish for ourselves and others ; with this the apostle
begins and ends.
(2.) From whom ; our Lord Jesus Christ, the Son
of God, second Person in the Trinity, Lord by natu
ral right, by whom, and for whom, all things were
created, (Col. 1. 16. John 1. 1 — 3.) and who is Heir
of all things, and as Godrinan and Mediator, who
purchased us, and to whom we are given by the
Father, Jesus, the Saviour, Matt. 1. 21. We were
lost and undone ; he recovers us, and repairs the
ruin ; he saves by merit, procuring pardon and life
for us ; and by power, rescuing us from sin, and
Satan, and hell, and renewing us to the likeness, and
bringing us to the enjoyment, of God : thus is he
Jesus, and Christ the Messiah, or anointed, conse
crated and fitted to be King, Priest, and Prophet, to
his church. To all those offices were there anoint
ings under the law with oil, and to them was the
Saviour spiritually anointed with the Holy Ghost,
Acts 10. 38. In none but him were all these to
gether and in such eminence : He was anointed with
the oil of gladness above his fellows, Ps. 45. 7. This
Lord Jesus Christ is our's by original title to us, and
by gospel-offers and gift, his purchase of us, and our
own acceptation of him, resignation to him, and
mystical union with him : Our Lord Jesus Christ.
Observe, All grace to us is from Christ : he pur
chased, and he bestows it Of his fulness we all re
ceive, and grace for grace, John 1. 16. He filleth all
in att, Eph. 1. 23.
(3.) To whom; Your spirit, /a'i, tb antitntlit
v/jlZv, not Philemon's only, but of all who were named
in the inscription. With your spirit, with you ; the
soul or spirit being the immediate seat of grace,
whence it influences the whole man, and flows out
in gracious and holy actings. All the house saluted
are here joined in the closing benediction, the more
to -remind and quicken all to further the end of the
epistle. Amen is added, not only for strong and affectionate
summing up the prayer and wish, so let it be ; but
as an expression of faith that it will be heard, so
shall it be. And what need we more to make us
happy, than to have the grace of our Lord Jesus
Christ tiith our spirit? This is the usual benedic
tion, but it may be taken here to have some special
respect also to the occasion ; the grace of, Christ
with their spirits, Philemon's especially, would
sweeten and mollify them, and take off too deep
and keen resentments of injuries, and dispose to for
give others as God for Christ's sake hath forgiven us.

Vol. vi. -4 T

AN

EXPOSITION, WITH
PRACTICAL OBSERVATIONS,

OF THE

EPISTLE TO THE HEBREWS.
Completed by Mr. W. Tong.

CONCERNING this epistle we must inquire,
I. Into the divine authority of it ; for this has been questioned by some, whose distempered eyes could not
bear the light of it, or whose errors have been confuted by it ; such as the Arians, who deny the God'
head and Self-existence of Christ ; and the Socinians, who deny his Satisfaction : but after all the at
tempts of such men to disparage this epistle, the divine original of it shines forth with those strong and
unclouded rays, that he who runs may read it as an eminent part of the canon of scripture. The divinity
of the matter, the sublimity of the style, the excellency of the design, the harmony of this with other
parts of scripture, and its general reception in the church of God in all ages — these are the evidences of
its divine authority.
II. As to the divine amanuensis, or penman of this epistle, we are not so certain ; it does not bear the
name of any in the front of it, as the rest of the epistles do, and there has been some dispute among the
learned to whom they should ascribe it Some have assigned"it to Clemens of Rome ; others to Luke ;
and many to Barnabas, thinking that the style and manner of expression is very agreeable to the zealous,
authoritative, affectionate temper that Barnabas appears to be of, in the account we have of him in the
Acts of the Apostles ; and one ancient father quotes an expression out of this epistle, as the words of Bar
nabas. But it is generally assigned to the apostle Paul ; and some later copies and translations have put
Paul's name in the title. In the primitive times it was generally ascribed to him, and the style and scope
of it very well agree with his spirit, who was a person of a clear head and a warm heart, whose main end
and endeavour was to exalt Christ. Some think that the apostle Peter refers to this epistle, and proves
Paul to be the penman of it, by telling the Hebrews, to whom he wrote, of Paul's having written to them,
2 Pet. 3. 15. We read of no other epistle that he ever wrote to them but this. And though it has been
objected, that since Paul put his name to all his other epistles, he would not have omitted it herfe ; yet
others have well answered, that he, being the apostle of the Gentiles, who were odious to the Jews,
might think fit to conceal his name, lest their prejudices against him might hinder them from reading
and weighing it as they ought to do.
III. As to the scope and design of this epistle, it is very evident that it was clearly to inform the minds,
and strongly to confirm the judgment, of the Hebrews in the transcendent excellency of the gospel above
the law, and so to take them off from the ceremonies of the law, to which they were so wedded, of which
they were so fond, that they even doted on them. Those of them who were Christians, retained too
much of the old leaven, and needed to be purged from it ; the design of this epistle was to persuade and
press the believing Hebrews to a constant adherence to the Christian's-faith, and perseverance in it, not
withstanding all the sufferings they might meet with in so doing. In order to this, he speaks much of
the excellency of the Author of the gospel, the glorious Jesus, whose honour he advances, and whom
he justly prefers before all others, shewing him to be All in all, and this in lofty strains of holy rhetoric.
It must'be acknowledged that there are many things in this epistle hard to be understood, but the sweet
ness we shall find therein will make us abundant amends for all the pains we take to understand it.
And, indeed, if we compare all the epistles ofthe New Testament, we shall not find any of them more
replenished with divine, heavenly matter than this to the Hebrews.

HEBREWS, L

CHAP. I.
In this chapter, we have a twofold comparison stated : I. Be
tween the evangelical and legal dispensation ; and the ex
cellency ofthe gospel above that ofthe law is asserted and
proved, v. 1 . . 3. II. Between the glory of Christ and
that of the highest creatures, the angels ; where the pre
eminence is justly given to the Lord Jesus Christ, and
clearly demonstrated to belong unto him, v. 4, to the end.

1. tf^OD, who at sundry times and in
\X divers manners spake in time past
unto the fathers by the prophets, 2. Hath
in these last days spoken unto us by his
Son, whom he hath appointed heir of all
things, by whom also he made the worlds ;

HEBREWS, I.

699

3. Who, being the brightness of his glory,
and the express image of his person, and
upholding all things by the word of his
power, when he had by himself purged our
sins, sat down on the right hand ofthe Ma
jesty on high;
Here the apostle begins with a general declaration
of the excellency of the gospel-dispensation above
that of the law, which he demonstrates from the
different way and manner of God's communicating
himself and his mind and will to men, in the one
and in the other ; both these dispensations were df
God, and both of them very, good, but there isa great
difference in the way of their coming from God.
Observe, I. The way wherein God communicated himself
and his will to men under the Old Testament. We
have here an account, 1. Of the persons.fiy whom
God spake his mind under the Old Testament ; they
were the prophets, that is, persons chosen of God,
and qualified by him, for that office of revealing the
will of God to men. No man takes this honour to
himself, unless called ; and whoever are called of
God, are qualified by him. 2. The persons to whom
God spake by the prophets ; to the fathers, to all
the Old-Testament saints who were under that dis
pensation. God favoured and honoured them with
much clearer light than that of nature, under which
the rest of the world were left. 3. The order in
which God spake to men in those times that went
before the gospel, those past times ; he spake to his
ancient people at sundry times and in divers man
ners. (1.) At sundry times, or by several parts, as
the word signifies, which may refer either to the
several ages oi the Old-Testament dispensation —
the patriarchal, the Mosaical, and the prophetical ;
or to the several gradual openings of his mind con
cerning the Redeemer : to Adam, that the Messiah
should crane of the seed of the woman ; to Abra
ham, that he should spring from his loins ; to Jacob,
that he should be of the tribe of Judah ; to David,
that he should be of his house; to Micah, that he
should be born at Bethlehem ; to Isaiah, that he
should be born of a virgin. (2. ) In diver3 manners,
according to the different ways in which God thought
fit to communicate his mind to his prophets ; some
times by the illafises of his Spirit, sometimes by
dreams, sometimes by visions, sometimes by an au
dible voice, sometimes by legible characters under
his own hand, as when he wrote the ten command
ments on tables of stone. Of some of these different
ways God himself gave an account in Numb. 12. 6,
7. If there be a prophet among you, I the Lord will
make myself known to him in a vision, and will
sfieak to him ih a dream. Not so with my servant
Moses : With him I will speak -mouth to mouth, even
opfiarentlu, and not in dark speeches. Observe,
II. God's method of communicating himself and
his mind and will under the New-Testament dispen
sation, these last days as they are called, that is,
either toward the end of the world, or the end of
the Jewish state. The times of the gospel are the
last times, the gospel -revelation is the last we are to
expect from God : there was first the natural reve
lation; then the patriarchal, by dreams, visions,
and voices; then the Mosaical, in the law given
forth and written do wn ; then the prophetical, in ex
plaining the law, and giving clearer discoveries of
Christ : but now we must expect no new revelation,
but only more of the Spirit of Christ to help us bet
ter to understand what is already revealed. Now
the excellency of the gospel-revelation above the
former consists in two things :
X. It is the final, the finishing revelation, given

forth in the last days of divine revelation, to which
nothing is to be added, but the canon of scripture is
to be settled and sealed. So that now the minds of
men are no longer kept in suspense by the expecta
tion of new discoveries, but they rejoice in a com
plete revelation of the will of God, both preceptive
and providential, so far as is necessary for them to
know, in order to their direction and comfort. For
the gospel includes a discovery of the great events
that shall befall the church of God to the end of
the world.
2. It is a revelation which God has made by his
Son, the most excellent Messenger that was ever
sent into the world, far superior to all the ancient
patriarchs and prophets, by whom God communi
cated himself to his people in former times. And
here we have an excellent account of the glory of
our Lord Jesus Christ.
(1.) The glory qf his office, and that in three re
spects :
[1.] God hath appointed him to be Heir of all
things. As God, he was equal to the Father ; but
as God-man and Mediator, he was appointed by
the Father to be the Heir of all things ; that is, the
sovereign Lord of all, the absolute Disposer, Direc
tor, and Governor of all persons and of all things,
Ps. 2. 6, 7. All power in heaven and earth is given
to him ; all judgment is committed to him, Matt. 28.
18. John 5. 22.
[2.] By him God made the worlds, both visible
and invisible, the heavens and the earth ; not as an
instrumental Cause, but as his essential Word and
Wisdom. By him he made the old creation, by him
he makes the new creature, and by him he rules and
governs both.
[3. ] He upholds all things by the word of his pow
er ; he keeps the world from dissolving, by him all
things consist; the weight ofthe whole creation is
laid upon Christ, he supports the whole and all the
parts. When, upon the apostasy, the world was
breaking to pieces under the wrath and curse of
God, the Son of God, undertaking the work of re
demption, bound it up again, and established it by
his almighty power and goodness. None of the an
cient prophets sustained such an office as this, none
was sufficient for it.
(2.) From hence the apostle passes to the glory
ofthe fierson of Christ, who was able to execute such
an office ; he was the Brightness qf his Father's
glory, and the express Image of his person, v. 2.
This is a high and lofty description of the glorious
Redeemer, this is an account of his personal excel
lency. [1.] He is, in fierson, the Son of God, the only-
begotten Son of God, and as such he must have the
same nature. This personal distinction always sup
poses one and the same nature. Every son of man,
is man ; were not the nature the same, the genera
tion would be monstrous.
[2. ] The person ofthe Son is the glory ofthe Fa
ther, shining forth with a truly divine splendour. As
the beams are effulgent emanations of the sun, the
father and fountain'of light, Jesus Christ in his per
son is God manifest in the flesh, he is Light of light,
the true Shechinah.
[3.] The person of the Son is the true image and
character of the person of the Father; being of the
same nature, he must bear the same image and like
ness. In beholding the power, wisdom, and good
ness, ofthe Lord Jesus Christ, we behold the power,
wisdom, and goodness, of the Father; for he hath
the nature and perfections of God in him. He that
hath seen the Son, hath seen the Father; that is, he
hath seen the same Being. He that hath known the
Son, hath known the Father, John 14. 7 — 9. For
the Son is in the Father, and the Father in the Son ;
the personal distinction is no other than will consist

700

HEBREWS, I.

with essential union. This is the glory of the person
of Christ; the fulness of the Godhead dwells, not
typically, but really, in him.
(3. ) From the glory of the person of Christ he
proceeds to mention the glory of his grace; his con
descension itself was truly glorious. The sufferings
of Christ had this great honour in them, to be a full
satisfaction for the sins of his people ; by himself he
purged away our sins, that is, by the proper innate
merit of his death and bloodshed, by their infinite
intrinsic value ; as they were the sufferings of him
self, he has made atonement for sin. Himself, the
glory of his person and nature, gave to his sufferings
such merit as was a sufficient reparation of honour to
God, who had suffered an infinite injury and affront
by the sins of men.
(4. ) From the glory of his sufferings we are at
length led to consider the glory of his exaltation ;
when by himself he had purged away our sins, he
sat down at the right hand of the Majesty on high,
at his Father's right hand. As Mediator and Re
deemer, he is invested with the highest honour, au
thority, and activity, for the good of his people ; the
Father now does all things by him, and receives all
the services of his people from him. Having as
sumed our nature, and suffered in it on earth, he has
taken it up with him to heaven, and there it has the
high honour to be next to God, and this was the re
ward of his humiliation.
Now it was by no less a Person than this, that God
has in these last days spoken to men ; the dignity of
the Messenger gives authority and excellency to the
message, and therefore the dispensations of the gos
pel must needs exceed, very far exceed, the dispen
sation of the law.
4. Being made so much better than the
angels, as he hath by inheritance obtained
a more excellent name than they. 5. For
unto which of the angels said he at any
time, Thou art my Son, this day have I be
gotten thee ? And again, I will be to him a
Father, and he shall be to me a Son ? 6.
And again, when he bringeth in the First-
begotten into the world, he saith, And let
all the angels of God worship him. 7. And
of the angels he saith, Who maketh his an
gels spirits, ahd his ministers a flame of fire.
8. But unto the Son he saith, Thy throne,
O God, is for ever and ever ; a sceptre of
righteousness is the sceptre of thy kingdom.
9. Thou hast loved righteousness, and hated
iniquity ; therefore God, even thy God, hath
anointed thee with the oil of gladness above
thy fellows.
The apostle, having proved the pre-eminence of
the gospel above the law, from the pre-eminence of
the Lord Jesus Christ above the prophets, now pro
ceeds to shew that he is not only much superior to
the prophets, but to the angels themselves. In this
he obviates an objection that the Jewish zealots
would be ready to make, that the law was not only
delivered by men, but ordained by angels, (Gal. 3.
19. ) that they attended at the giving forth of the law,
the hosts of heaven were drawn forth to attend the
Lord Jehovah on that awful occasion. Now the an
gels are very glorious beings, far more glorious and
excellent than men ; the scripture always represents
them as the most excellent of all creatures, and we
know of no being but God himself that is higher than
the angels ; and therefore that law that was ordained
by angels, ought to be held in great esteem.

To take off the force of this argument, the pen
man of this epistle proceeds to state the comparisot
between Jesus Christ and the holy angels, both in
nature and office, and to prove that Christ is vastly
superior to the angels themselves. Being made to
, much better than the angels, as he hath by inheritance
obtained a more excellent name than they. Here
observe, I. The superior nature of Christ is proved from
his superior name. The scripture does not give high
and glorious titles without a real foundation and rea
son in nature ; nor would such great things have been
said of our Lord Jesus Christ, if he had not been as
great and excellent as those words import. When
it is said, that Christ was made so much better than
the angels, we are not to imagine that he was a mere
creature, as the angels are ; the word yin/utfo;, when
joined with an adjective, is no where to be rendered
created, and here may very well be read, being more
excellent, as the Syriac version hath it. We read
yivi<r8» o Btif &\Ms — let God be true, not made so,
but acknowledged to be so.
II. The superiority of the name and nature of
Christ above the angels is declared in the holy scrips
tures, and to be deduced from thence. We should
have known little or nothing either of Christ or of
the angels, without the scriptures ; and we must
therefore be determined by them in our conceptions
of the one and the other.
Now here are several passages of scripture cited,
in which those things are said of Christ that were
never said of the angels.
1. It was said of Christ, Thou art my Son, this day
have I begotten thee ; (Ps. 2. 7.) which refers either
to his eternal generation, or to his resurrection, or <
to his solemn inauguration into his glorious king
dom at his ascension and session at the right hand of
the Father. Now this was never said concerning
the angels, and therefore by inheritance he has a
more excellent nature and name than they.
2. It is said concerning Christ, but never concern
ing the angels, I will be to him a Father, and he shall
be to me a Son ; taken from 2 Sam. 7. 14. Not only,
"I am his Father, and he is my Son, by nature and
eternal promanation ;" but, "I will be his Father,
and he shall be my Son, by wonderful conception,
and this his son-ship shall be the fountain and founda
tion of every gracious relation between me and fallen
man." 3. It is said of Christ, When God bringeth his
First-begotten into the world, let all the angels of
God worship him : that is, either when he is brought
into this lower world, at his nativity, let the angels)
attend and honour him ; or when he is brought into
the world above, at his ascension, to enter upon his
mediatorial kingdom, or when he shall bring him
again into the world, to judge the world, then let the
highest creatures worship him. God will not suffer
an angel to continue in heaven who will not be in
subjection to Christ, and pay adoration to him ; and
he will at last make the fallen angels and wicked
men to confess his divine power and authority, and
to fall before him ; they who would not have him to
reign, must then be brought forth and slam before
him. The proof of this is taken out of Ps. 97, 7.
Worship him, all ye gods, that is, "All ye that are
superior to men, own yourselves to be inferior to
Christ in nature and power."
4. God has said concerning Christ, Thy throne,
O God, is for ever and ever, &c. v. 8 — 12. But of
the angels he has only said, that he hath made them
spirits, and his ministers aflame of fire, v. 7. Now,
upon comparing what he here says of the angels
with what he says to Christ, the vast inferiority of
the angels to Christ will plainly appear.
(1.) What does God say here of the angels ? He
maketh .his angels spirits, and his ministers aflame

< I

HEBREWS, I.

701

of fire. This we have in Ps. 104. 4. where it seems
to be more immediately spoken of the winds and
lightning, but is here applied to the angels, whose
agency the Divine providence makes use of in the
winds, and in thunder and lightning. Here, [1.]
The office, of the angels ; they are God's ministers,
or servants, to do his pleasure; it is the glory of God
that he has such servants ; it is yet more so that he
does not need them. [2.] How the angels are quali
fied for this service ; he makes them spirits and a
flame of fire,' he endows them with light and zeal,
with activity and ability, readiness and resolution to
do his pleasure : they are no more than what God
has made them to be, and they are servants to the
Son as.well as to the Father. But,
(20 Observe, How much greater things are said
of Christ by the Father. Here two passages of
scripture are quoted, one out of Ps. 45. 6, 7. where
God declares of Christ, [1.] His true and real di
vinity, and that with much pleasure and affection,
not grudging him that glory ; Thy throne, O God.
Here one Person calls another Person God, O God.
And if God the Father declares him to be so, he
must be really and truly so; for God calls persons
and things as they are. - And now let who will deny
him to be essentially God at their peril, but let us
own and honour him as God ; for if he had not been
God, he had never been fit to have done the Media
tor's work, or to have worn the Mediator's crown.
£2.] God declares his dignity and dominion, as hav-
uig a throne, a kingdom, and a sceptre of that king
dom. He has all right, rule, authority, and power,
both as the God of nature, grace, and glory, and as
Mediator ; and so he is adequate and sufficient to all
the intents and purposes of his mediatorial kingdom.
[3.] God declares the eternal duration of the do
minion and dignity of Christ, founded upon the di
vinity qf his person ; Thy throne, O God, is for ever
and ever, from everlasting to everlasting, through
all the ages of time, maugre all the attempts of earth
and hell to undermine and overthrow it, and through
all the endless ages of eternity, when time shall be,
no more. This distinguishes Christ's throne from
all earthly thrones, which are tottering, and will at
length tumble down ; but the throne of Christ shall
be as the days of heaven. [4.] God declares of
Christ the perfect equity of his administration, and
of the execution of his power, through all the parts
of his government ; A sceptre of righteousness is the
scefitre of thy kingdom, v. 8. He cape righteously
to the sceptre, and he uses it in perfect righteous
ness ; the righteousness of his government proceeds
from the righteousness of his person, from an es
sential eternal love of righteousness and hatred of
iniquity, not merely from considerations of prudence
or interest, but from an inward and immovable prin
ciple ; Thou lovest righteousness, and hatest iniquity,
v. 9. Christ came to fulfil all righteousness, to bring
in an everlasting righteousness ; and he was righteous
in all his ways, and holy in all his works. He has
recommended righteousness to men, and restored it
among them, as a most excellent and amiable thing.
He came to finish transgression, and to make an end
of sin as a hateful as well as hurtful thing. [5.]
God declares of Christ how he was qualified fir the
office of Mediator, and how he was installed and con
firmed in it; (v. 9'.) Therefore God, even thy God,
hath anointed thee with the oil of gladness above thy
fellows. First, Christ has the name Messiah from his being
anointed. God's anointing of Christ signifies both
his qualifying of him for the office of the Mediator
with the Holy Spirit and all his graces, and likewise
his inauguration of him into the office, as prophets,
priests, and kings, were by -anointing. GodK even
thy God, imports the confirmation of Christ in the
office of Mediator by the covenant of redemption

and peace, that was between the Father and the
Son. God is the God of Christ, as Christ is Man
and Mediator.
Secondly, This anointing of Christ was with' the
oil of gladness, which signifies both the gladness and
cheerfulness with which Christ undertook and went
through the office of Mediator, (finding himself so
absolutely sufficient for it,) and also that joy which
was set before him as the reward of his service and
sufferings, that crown of glory and gladness which
he should wear for ever after the suffering of death.
Thirdly, This anointing of Christ was above the
anointing of his fellows ; God, even thy God, hath
anointed thee with the oil of gladness above thy fel
lows. Who are Christ's fellows? Has he any-
equals? Not as God, except the Father and Spirit,
but these are .not here meant. As Man, he has his
fellows, and as an anointed Person ; but his unction
is beyond all their's. 1. Above the angels, who
may be said to be his fellows, as they are. the sons
of God by creation, and God's messengers, whom
he employs in his service. 2. Above all prophets,
priests, and kings, that ever were anointed with oil,
to be employed in the service of God on earth. 3.
Above all the saints, who are his brethren, children
of the same father, as he was a Partaker with them
of flesh and blood. 4. Above all those who were
related to him as Man, above all the house of David,
all the tribe qf Judah, all his brethren and kinsmen
in the flesh. All God's other anointed ones had only
the Spirit in a certain measure ; Christ had the Spirit
above measure, without any limitation. None there
fore goes through his work as Christ did, none takes
so much pleasure in it as Christ does ; for he was
anointed with the oil of gladness above his fellows.
The other passage of scripture in which is the
superior excellence of Christ to the angels, is taken
out of Ps. 102. 25 — 27. and is thus recited here.
10. And, Thou, Lord, in the beginning
hast laid the foundation of the earth ; and
the heavens are the works of thine hands :
1 1. They shall perish ; but thou remainest ;
and they all shall wax old as doth a gar
ment ; 12. And as a vesture shalt thou fold
them up, and they shall be changed : but
thou art the same, and thy years shall not
fail. In these verses the omnipotence of the Lord Jesus
Christ is declared, as it appears both in creating the
world, and in changing it.
1. In creating the world; (v. 10.) And, Thou,
Lord, in the beginning hast laid the foundation of
the earth; and the heavens are the works of thy
hands. The Lord Christ had the original right to
govern the world, because he made the world in the
beginning ; his right, as Mediator, was by commis
sion from the Father ; his right, as God with the Fa
ther, was absolute, resulting from his creating power.
This power he had before the beginning of the world,
and he exerted it in giving a beginning and being to
the world. He must therefore be no part of the
world himself, for then he must give himself a be
ginning. He was mpi arinm — before all things, and
'by him all things consist, Col. 1. 17. He was not
only above all things in condition, but before all things
in existence; and therefore must be God, and self-
existent. He laid the foundations of the earth, did
not only introduce new forms into pre-existent mat
ter, but made out of nothing the foundations of the
earth, the primordia rerum — the first principles of
things; he not only founded the earth, but the hea
vens too are the work of his hands, both the habita
tion and the inhabitants, the hosts of heaven, the an-

702

HEBREWS, II.

fels themselves; and therefore he must needs be in-
nitely superior to them.
2. In changing the world that he has made ; and
here the mutability of this world is brought in to
illustrate the immutability of Christ.
(1.) This world is mutable, all created nature is
so ; this world has passed through many changes,
and shall pass through more ; all these changes are
by the permission and under the direction of Christ,
who made the world ; (v. 11, 12.) They shall perish,
they shall all wax old as doth a garment; as a ves
ture shalt thou fold them up, and they shall be
changed., This our visible world (both the earth
and visible heavens) is growing old. Not only men
and beasts and trees grow old, but this world itself
grows old, and is hastening to its dissolution; it
changes like a garment, has lost much of its beauty
and strength ; it grew old betimes on the first apos
tasy, and it has been waxing older and growing
weaker ever since ; it bears the symptoms of a dying
world. But then its dissolution shall not be its utter
destruction, but its change. Christ will fold up this
world as a garment not to be abused any longer, not
to be any longer used so as it has been. Let us not
then set our hearts upon that which is not what we
take it to be, and will not be what it now is. Sin has
made a great change in the world for the worse, and
Christ will make a great change in it for the better.
We look for new heavens and a new earth, wherein
dwelleth righteousness. Let the consideration of this
wean us from the present world, and make us watch
ful, diligent, and desirous of that better world, and
let us wait on Christ to change us into a meetness
for that new world that is approaching; we cannot
enter into it till we be new creatures.
(2. ) Christ is immutable. Thus the Father testi
fies of him, Thou remainest, thy years shall not fail.
Christ is the same in himself, the same yesterday,
and to-day, and for ever, and the same lo his peofile
in all the changes of time. This may well support
all who have an interest in Christ under all the
changes they meet with in the world, and under all
they feel in themselves. Christ is immutable and
immortal, his years shall not fail. This may com
fort us under all decays of nature that we may ob
serve in ourselves or in our friends, though our flesh
and heart fail, and our days are hastening to an end.
Christ lives to take care of us while we live, and of
our's when we are gone, and this should quicken us
all to make our interest in him clear and sure, that
our spiritual and eternal life may be hid with Christ
in Gqd. 1 3. But to which of the angels said he at
any time, Sit on my right hand, until I
make thine enemies thy footstool ? 1 4.
Are they not all ministering spirits, sent
forth to minister for them who shall be heirs
of salvation ?
This concludes the comparison between Christ
and the angels, and the preference of Christ to them ;
God never said to the angels what he has said to
Christ. 1. What has God said to Christ ? He has said,
" Sit thou at my right hand, till I make thine ene
mies thy footstool ; (Ps. 110. 1.) Receive thou glory,
dominion, and rest ; and remain in the administra
tion of thy mediatorial kingdom until all thine ene
mies shall either be made thy friends bv conversion,
or thy footstool." Note, (1.) Christ Jesus has his
enemies, (Would one think it?) enemies even among
men ; enemies to his sovereignty, to his cause, to his
people ; such as will not have him to reign over
them. Let us not think it strange then if we have
our enemies. Christ never did any thing to make I

men his enemies ; he has done a great deal to make
them all his friends and his Father's friends, and
yet he has his enemies. (2.) All the enemies ot
Christ shall be made his footstool, either by humble
submission and entire subjection to his will, casting
themselves down at his feet, or by utter destruction;
he shall trample upon those who continue obstinate,
and shall triumph over them. (3. ) God the Father
has undertaken for this, and he will see it done, yea
he will himself do it ; and though it be not done pre
sently, it shall certainly be done, and Christ waits
for it; and so must Christians wait till God has
wrought all their works in them, for them, and by
them. (4. ) Christ shall go on to rule and reign till
this is done ; he shall not leave any of his great de
signs unfinished, he shall go on conquering and to
conquer. And it becomes his people to go on in their
duty, being what he would have them to be, doing
what he would have them to do, avoiding what he
would have them to avoid, bearing what he would
have them to bear, till he makes them conquerors
and more than conquerors over all their spiritual
enemies. 2. What has God said of the angels ? He never
said to them as he said to Christ, Sit ye at my right
hand; but he has said of them here, that they are
ministering spirits, sent forth to minister fir them
who shall be the heirs of salvation. Note, ( 1 .) What
the angels are a,s to their nature ; they are spirits,
without bodies or inclination to bodies, and yet they
can assume bodies, and appear in them, when God
pleases. They are spirits incorporeal, intelligent,
active, substances; they excel in wisdom and
strength. (2. ) What the angels are as to their office;
they are ministering spirits. Christ, as Mediator,
is the great Minister of God in the great work of
redemption. The Holy Spirit is the great Minister
of God and Christ in the application of this redemp
tion. Angels are ministering spirits under the bless
ed Trinity, to execute the divine will and pleasure,
they are the ministers oi Divine Providence. (3.)
The angels are sent forth for this end — to minister
to them who shall be the heirs of salvation. Here
observe, [1.] The description given of the saints—
they are heirs of salvation; at present they are under
age, heirs, not inheritors. They are heirs because
they are children of God ; if children, then heirs.
Let us make sure that we are children by adoption
and regeneration, having made a covenant-resigna
tion of ourselves to God, and walking before him in a
gospel-conversation, and then are heirs of God, and
joint-heirs with Christ. [2.] The dignity and pri
vilege of the saints — the angels are sent forth to mi
nister for them. Thus they have done in attending
and acting at the giving forth of the law, in fighting
the battles of the saints, in destroying their enemies.
They still minister for them in opposing the malice
and power of evil spirits, in protecting and keeping
their bodies, pitching their tents about their's, in
structing, quickening:, and-comforting their souls un
der Christ and the Holy Ghost ; and thus they shall
do in gathering all the saints together at the last day.
Bless God for the ministration of angels, keep m
God's way, and take the comfort of this promise,
that he will give his angels charge over you, to keep
you in att your ways. They shall bear you up in
their hands, lest you dash your feet against a stone,
Ps. 91. 11, 12.
CHAP. II.
In this chapter, the apostle, I. Makes some application ofthe
doctrine laid down in the chapter foregoing, concerning the
excellency of the person of Christ, both by way of exhor
tation and argument, v. 1 . . 4. II. Enlarges further upon
the pre-eminence of Christ above the angels, v. S . . 7. III.
Proceeds to remove the scandal of the cross, v. 10.. 16.
IV. Asserts the incarnation of Christ, taking upon him not

HEBREWS, H.

703

the nature of angels, but the seed of Abraham, and assigns
the reason of his so doing, v. 16, to the end.
l.rpHEREFORE we ought to give the
JL more earnest heed to the things
which we have heard, lest at any time we
should let them slip. 2. For if the word
spoken by angels was steadfast, and every
transgression and disobedience received a
just recompense of reward ; 3. How shall
we escape, if we neglect so great salvation ;
which at the first began to be spoken by the
Lord, and was confirmed unto us by them
that heard him ; 4. God also bearing them
witness, both with signs and wonders, and
with divers miracles, and gifts of the Holy
Ghost, according to his own will ?
The apostle proceeds in the plain profitable me
thod of doctrine, reason, and use, through this epis
tie. Here we have the application of the truths be
fore asserted and proved ; this is brought in by the
illative particle therefore, with which this chapter
begins, and which shews its connexion with the for
mer ; where the apostle having proved Christ to be
superior to the angels by whose ministry the law
was given,. and therefore that the gospel-dispensa
tion mUst be more excellent than the legal, he now
comes to apply this doctrine both by way of exhor
tation and argument.
- I. By way of exhortation; (v. 1.) Therefore we
ought to give the more diligent heed to the things
which we have heard. This is the first way by which
we are to shew our esteem of Christ and of the gos
pel. It is the great concern of every one under the
gospel, to give the most earnest heed to all gospel-
¦ discoveries'and directions ; to prize them highly in
his judgments as matters of the greatest importance;
to hearken to them diligently in all the opportuni
ties he has for that purpose; to read them frequently,
to meditate on them closely, and to mix faith with
them ; to embrace them in our hearts and affections,
to retain them in our memories, and finally to regu
late our words and actions according to them.
II. By way of argument, he adds strong motives
to enforce the exhortation :
1. From the great loss we shall sustain, if we do
not take this earnest heed to the things we have
heard— roe shall let them slip. They will leak, and
run out of our heads,, lips, and lives, and we shall be
great losers by our neglect. Learn, (1.) When we
have received gospel-truths into our minds, we are
in danger of letting them slip. Our minds and me
mories are like a 'leaky vessel, they do not without
much care retain what is poured into them ; this pro
ceeds from the corruption of our natures, the enmity
and subtlety of Satan, he steals away the word; from
the entanglements and snares ofthe world, the thorns
that choke the good seed. (2. ) Those meet with an
inconceivable loss, who let gospel-truths, which they
had received, slip out of their minds ; they have lost
a treasure far better than thousands of gold and sil
ver; the seed is lost, their time and pains in hearing
lost, and their hopes of a good harvest lost ; all is
lost, if the gospel be lost. (3.) This consideration
should be a strong motive both to our attention to
the gospel, and our retention of it ; and indeed if we
do not well attend, we shall not long retain, the word
of God; slighty hearers will soon be forgetful hear
ers. ,
2. Another argument is taken from the dreadful
punishment we shall incur, if we do not do this duty :
a more dreadful punishment than those fell under,

who neglected and disobeyed the law, v. 2, 3. Here
observe, (1.) How the law is described : it was the word
spoken by angels, and declared to be steadfast; it
was the word spoken by angels, because given by
the ministration of angels, they sounding the trum
pet, and perhaps forming the words according to
God's direction ; and God, as Judge, will make use
of the angels to sound the trumpet a second time,
and gather all to his tribunal, to receive their sen
tence, as they have conformed or not conformed to
the law. And this law is declared to be steadfast ;
it is like the promise, yea and amen; it is truth and
faithfulness, and it will abide and have its force whe
ther men obey it or no ;for every transgression and
disobedience will receive a just recompense of reward.
If men trifle with the law of God, the law will not
trifle with them ; it has taken hold ofthe sinners of
former ages, and will take hold of them in all ages.
God, as a righteous Governor and Judge, when he
had given forth the law, would not let the contempt
and breach of it go unpunished ; but he has from
time to time reckoned with the transgressors of it,
and recompensed them according to the nature and
aggravation of their disobedience. Observe, The
severest punishment God ever inflicted upon sinners,
is no more than what sin deserves ; it is a just re
compense of reward ; punishments are as just, and
as much due to sin, as rewards are to obedience, yea
more due than rewards are to imperfect obedience.
(2.) How the gospel is described:: it is salvation,
a great salvation ; so great salvation, that no other
salvation can compare with it ; so great, that none
can fully express, no, nor yet conceive, how great
it is. It is a great salvation that the gospel discovers,
for it discovers a great Saviour, one who has mani
fested God to be reconciled to our nature, and recon-
cileable to our persons: it shews how we may be
saved from so great sin and so great misery, and be
restored to so great holiness and so great happiness.
The gospel discovers to us a great Sanctifier, to qua
lify us for salvation, and to bring us to the Saviour ;
the gospel unfolds a great and excellent dispensation
of grace, a new covenant ; the great charter-deed
and instrument is settled and secured to all those
who come into the bond of the covenant.
(3.) How sinning against the gospel is described ;
it is declared to be a neglect of this great salvation,
it is a contempt put upon the saving grace of God in
Christ, making light of it, not caring for it, not
thinking it worth their while to acquaint themselves
with it, not regarding either the worth of gospel-
grace, or their own want of it, and undone state
without it ; not using their endeavours to discern the
truth of it, and assent to it, nor to discern the good
ness of it, so as to approve of it, or apply it to them
selves. In these things they discover a plain neglect
of this great salvation. Let us all take heed that
we be not found among those wicked wretched sin
ners who neglect the grace of the gospel.
(4.) How the misery of such sinners is described ;
it is declared to be unavoidable ; (vr 3.) How shall
we escape ? This intimates, [1. ] That the despisers
of this salvation are condemned already, under arrest
and in the hands of justice already. So they were
by the sin of Adam ; and they have strengthened
their bonds by their personal transgression ; (John
3. 18.) He that believeth not, is condemned already.
[2.] There is no escaping out of this condemned
state, but by accepting the great salvation discover
ed in the gospel ; as for those who neglect it, the
wrath of God is upon them, and it abides upon them;
they cannot disengage themselves, they cannot
emerge, they cannot get from under the curse. [3. ]
That there is a yet more aggravated Curse and con
demnation waiting for all those who despise the
grace of God in Christ, and that most heavy curse

704

HEBREWS, II.

they cannot escape ; they can neither conceal their
persons, at the great day, nor deny the fact, nor
bribe the judge, nor break the prison. There is no
door of mercy left open for them, there shall be no
more sacrifice for sin, they are irrecoverably lost.
The unavoidableness of the misery of such is here
expressed by way of question, How shall we escape?
It is an appeal to universal reason, to the consciences
of sinners themselves ; it is a challenge to all their
power and policy, to all their interest and alliances,
whether they, or any for them, can find out, or can
force out, a way of escape from the vindictive justice
and wrath of God. It intimates, that the neglecters
of this great salvation will be left not only without
power, but without plea and excuse, at the judg
ment-day ; if they be asked what they have to say
that the sentence should not be executed upon them,
they will be speechless, and self-condemned by their
own consciences, even to a greater degree of miserv
than those fell under, who neglected the authority
of the law, or sinned without the law.
3. Another argument to enforce the exhortation
is taken from the dignity and excellency ofthe Per
son by whom the gospel began to be spoken ; (v. 3. )
It began at first to be spoken by the Lord, that is,
the Lord Jesus Christ, who is Jehovah, the Lord of
life and glory, Lord of all, and as^uch possessed of
unerring and infallible wisdom, infinite and inex
haustible goodness, unquestionable and unchange
able veracity and faithfulness, absolute sovereignty
and authority, and irresistible power. This great
Lord of all was the first who began to speak it plainly
and clearly without types and shadows, as it was be
fore he came. Now surely it may be expected that
att will reverence this Lord, and take heed to a gos
pel that began to be spoken by one who spake so as
never man spake.
4. Another argument is taken from the character
of those who were witnesses to Christ and the gos
pel ; (v. 3, 4.) It was confirmed to us by them that
heard him, God also bearing them witness. Ob
serve, (1.) The promulgation of the gospel was con
tinued and confirmed by those who heard Christ, by
the evangelists and afiostles, who were eye and ear-
witnesses of what Jesus Christ began both to do and
to teach, Acts 1. 1. These witnesses could have no
worldly end or interest of their own to serve hereby.
Nothing could induce them to give in their evidence
but the Redeemer's glory, and their own and others'
salvation ; they exposed themselves by their testi
mony to the loss of all that was dear to them in this
life, and many of them sealed it with their blood.
(2. ) God himself bore witness to those who were wit
nesses for Christ; he testified that they were author
ized and sent by him to preach Christ and salvation
by him to the world. And how did he bear them
witness ? Not only by giving them great peace in
their own minds, great patience under all their suf
ferings, and unspeakable courage and joy ; (though
these were witnesses to themselves ;) but he bore
them witness by signs and wonders, and divers mi
racles, and gifts ofthe Holy Ghost, according to his
will. [1.] With signs: signs of his gracious pre
sence with them, and of his power working by them.
[2.] Wonders: works quite beyond the power of
nature, and out of the course of nature, filling the
spectators with wonder and admiration, stirring
them up to attend to the doctrine preached, and to
inquire into it. [3.] Divers miracles or mighty
works, in which an almighty agency appeared be
yond all reasonable controversy. [4.] Gifts of the
Holy Ghost, qualifying, enabling, and exciting them
to do the work to which they were called ; divisions
or distributions ofthe Holy Ghost, diversities of gifts,
1 Cor. 12. 4, &c. And all this according to God's
own will. It was the will of God that we should
have sure footing for our faith, and a strong foun

dation for our hope in receiving the gospel. As at
the giving forth ot the law there were signs and won
ders, by which God testified the authority and ex
cellency of it ; so he witnessed to the gospel by more
and greater miracles, as to a more excellent and
abiding dispensation.
5. For unto the angels hath he not put in
subjection the world to come, whereof we
speak. 6. But one in a certain place testi
fied, saying, What is man, that thou art
mindful of him; or the son of man, that thou
visitest him ? 7. Thou madest him a little
lower than the angels ; thou crownedst him
with glory and honour, and didst set him
over the works of thy hands: 8. Thou
hast put all things in subjection under his
feet. For in that he put all in subjection
under him, he left nothing that is not put
under him. But now we see not yet all
things put under him. 9. But we see Jesus,
who was made a little lower than the angels
for the sufferingof death, crowned with glory'
and honour; that he by the grace of God
should taste death for every man.
The apostle having made this serious application
of the- doctrine of the personal excellency of Christ
above the angels, he now returns to that pleasant
subject again, and pursues it further; (v. 5.) For
unto the angels hath he not put into, subjection the
world to come, whereof we speak.
I. Here the apostle lays down a negative proposi
tion, including a positive one — that the state of the
gospel-church, which is here called the world to
come, is not subjected to the^angels, but under the
special care and direction of the Redeemer himself. ,
Neither the state in which the church is at present,
nor that more completely restored state at which it
shall arrive when the prince of this world is cast out
and the kingdoms of the earth shall become the king
dom of Christ, isleft to the government of the angels ;
but Jesus Christ will take to him his great power, and
will reign. He does not make that use of the mi
nistration of angels, to give the gospel as he did the
law, which was the state of the old or antiquated
world. This new world is committed to Christ, anil
only put in absolute subjection to him in all spiritual
and eternal concerns. Christhas the administration
of the gospel-church, which at once speaks Christ's
honour, and the church's happiness and safety. It
is certain that neither the first creation ofthe gospel*
church, nor its after-edification or administration,
nor its final judgment and perfection, is committed
to the angels, but to Christ. God would not put so
great a trust in his holy ones ; his angels were too
weak for such a charge.
II. We have a scripture-account of that blessed
Jesus to whom the gospel-world is put into subjec
tion. It is taken from Ps. 8. 4—6. But one in a
certain place testified, saying, What is man, that thou
art mindful of him; or the Son of man, that thou
visitest him ? &c. These words are to be considered
both as applicable to mankind in general, and as
applied here to the Lord Jesus Christ.
1. As applicable to mankind in general ; where
we have an affectionate, thankful expostulation with
the great God concerning his wonderful condescen
sion and kindness to the sons of men. (1. ) In remem
bering them, or being mindful of them, when yet
they had no being but in the counsels of divine love.
The favours of God to men all spring up out of his
eternal thoughts and purposes of mercy for them ;

HEBREWS, II.

7.05

as all our dutiful regards to God spring forth from
our remembrance of him. God is always mindful
of us, let us never be forgetful of him. (2.) In visiting
him. God's purpose of favours for man is productive
of gracious visits to them ; he comes to see Us, how it
is with us, what we ail, what we want, what dangers
we are exposed to, what difficulties we have to en
counter ; and by his visitation our spirit is preserved.
Let us so remember God, as daily to approach him
in a way of duty. (3.) In making him the head of
all the creatures in this lower world, the top-stone
of his building, the chief of the ways of God on earth,
and only a little lower than the angels in place, and
respect" to the body, while here, and to be made like
the angels, and equal to the angels, at the resurrection
ofthe just, Luke 20. 36. (4.) In crowning him with
glory and honour, the honour of having noble powers
and faculties of soul, excellent organs and parts of
body ; whereby he is allied to both worlds, capable
of serving the interests of both worlds, and of enjoying
the happiness of both. (5.) In giving him right to
and dominion over the inferior creatures, which did
continue so long as he continued in his allegiance and
duty to God.
2. This is here plainly applied to the Lord Jesus
Christ ; and the whole that is here said, can only be
applied to him, v. 8, 9. And here you may observe,
(1.) What is the moving cause of all the kindness
God shews to men in giving Christ for them and to
them ; and that is, the grace of God. For what is
man ? (2. ) What are the fruits of this free grace of
God with respect to the gift of Christ for us and to
us, as related in this scripture-testimony. [1. ] That
God was mindful of Christ for us in the covenant of
redemption. [2.] That God visited Christ on our
account ; and it was concluded between them, that
in the fulness of time Christ should come into the
world, as the great archetypal Sacrifice. [3. ] That
God had made him a little lower than the angels, in
his being made man, that he might suffer and humble
himself to death. f_4. ] That God crowned the
human nature of Christ with glory and honour, in
his being perfectly holy, and having the Spirit with
out measure, and by an ineffable union with the di
vine nature in the second Person of the Trinity,
the fulness of the- Godhead dwelling in him bodily ;
that by his sufferings he might make satisfaction,
tasting death fpr every man, sensibly feeling and
undergoing the bitter agonies of that shameful, pain
ful, and cursed death of the cross; hereby putting
all mankind into a new state of trial. [5. ] That, as
a reward of his humiliation in suffering death, he
was crowned with glory and honour, advanced to
the highest dignity in heaven, and having absolute
dominion over all things ; thus accomplishing that
ancient scripture in Christ, which never was so ac
complished or fulfilled in any mere man that ever
was upon earth. And now, having mentioned the
death of Christ, the apostle proceeds.
10. For it became him, for whom are all
things, and by whom are all things, in
bringing many sons unto glory, to make the
Captain of their salvation perfect through
sufferings. 1 1 . For both he that sanctifieth
and they who are sanctified are all of one :
for which cause he is not ashamed to call
them brethren ; 12. Saying, I will declare
thy name unto my brethren, in the midst of
the church will I sing praise unto thee.
13. And again, I will put my trust in him.
And again, Behold, I and the children
which God hath given me.
Vol. vi.— 4 U

The apostle here prevents and removes the scandal
of the cross ; this he does by shewing both how' il
became God, that Christ should suffer, and how
much man should be benefited by those sufferings.
I. How it became God, that Christ should suffer ;
(v. 10.) For it became him, for whom are all things,
and by whom are all things, in bringing many sons
to glory, to make the Captain qf their salvation
perfect through sufferings. Where, 1. God is de
scribed as thefinal End and first cause of all things,
and as such it became him to secure his own glory in
all that he did, not only to act so that he might in
nothing dishonour himself, but that he might from
every thing have a revenue of glory. 2. He is de
clared to have acted up to this glorious character in
the work of redemption, as to the choice both of the-
end and of the means.
(1.) In the choice of the end; and that was, to
bring many sons to glory, to present glory in enjoy
ing the glorious privileges of the gospel, and to
future glory in heaven, which will be glory-indeed,
an exceeding eternal weight of glory.
Here observe, [1.] We must be the'sons of God
both by adoption and regeneration, before we can be
brought to the glory of heaven. Heaven is the in
heritance ; and only those that are the children, are
heirs of that inheritance. [2.] All true believers
are the children of God; to them that receive Christ,
he has granted the power and privilege of being the
children of God, even to as many as believe on his
name, John 1. 12. [3.] Though the sons of God
are but a few in one place, and at one time; yett, when
they shall be all brought together, it will appear
that they are many. Christ is the First-born among
many brethren. [4.] All the sons of God, how
many soever they are, or however dispersed and
divided, shall at length be brought together to glory.
(2.) In the choice of the means. [1.] In finding
out such a Person as should be the captain of our
salvation ; those that are saved must come to that
salvation underthe guidance of a Captain and Leader
sufficient for that purpose ; and they must be all en
listed under the banner of this Captain ; they must
endure hardship as good soldiers of Christ ; they
must follow their Captain, and they that do so shall
be brought safely off, and shall inherit great glory
and honour. [2. ] In making this Captain of our sal
vation perfect through sufferings. God the Father
made theLord Jesus Christ the Captain of our sal
vation ; that is, he consecrated, he appointed him to
that office, he gave him a commission for it, and he
made him a perfect Captain; he had perfection of
wisdom, and courage, and strength, by the Spirit of
the Lord, which he had without measure ; he was
made perfect through sufferings; that is, he per
fected the work of our redemption by sheddinghis
blood, and was thereby perfectly qualified to be a
Mediator between God and man. He found his way
to the crown by the cross, and so must his people too.
The excellent Dr. Owen observes, that the Lord
Christ, being consecrated and perfected through
suffering, has consecrated the way of suffering for all
his followers to pass through unto glory ; and hereby
their sufferings are made necessary and unavoidable,
they are hereby made honourable, useful, and pro-
II. He shews how much they would be benefited
by the cross and sufferings of Christ; as there was
nothing unbecoming God and Christ, so there was
that which would be very beneficial tojnen, in these
sufferings. Hereby they are brought into a near
union with Christ, and into a very endearing reta
il Into a near union; (v. 11.) Both he that sanc
tifieth and they that are sanctified are all of one.
Observe, Christ is he that sanctifieth; he has pur
chased and sent the sanctifying Spirit; he is the

706

HEBREWS, II.

Head of all sanctifying influences. The Spirit sanc
tifieth as the Spirit of Christ. True believers are
they who are sanctified, endowed with holy princi
ples and powers, separated" and set apart from mean
and vile uses to high and holy uses and purposes ;
for so they must be before they can be brought to
glory, i Now Christ, who is the Agent in this work
of sanctification, and Christians, who are the recipi
ent subjects, are all qfone. How ? Why, (1.) They
are all qfone heavenly Father, and that is, God. God
is the Father of Christ by eternal generation, and by
miraculous conception; of Christians by adoption
and regeneration. (2.) They are of one earthly
father, Adam. -Christ and believers have.the same
human nature. (3.) Of one Spirit, holy and heavenly
disposition ; the same mind is in them that was in
Christ, though not in the same measure ; the same
Spirit informs and actuates the Head and all the
members. 2. Into an endearing relation. This results from
the, union. And here first he declares what this
relation is, and then he quqtes three texts out of the
Old Testament to illustrate and prove it.
(1.) He declares what this relation is; he and
believers being all of one, he therefore is not ashamed
to call fhem brethren. Observe, [1.] Christ and
believers are brethren ; not only bone of his bone,
and fiesh of his flesh, but spirit of his Spirit; brethren
by the whole blood, in what is heavenly as well as in
what is earthly. [2.] Christ is not ashamed to own
this relation ;heisnot ashamed to call them brethren,
which is wonderful goodness and condescension in
him, considering their meanness by nature, and vile-
nesshy sin; but he will never be ashamed of any that
are not ashamed of him, and who take care not to
be a shame and reproach to him and to themselves.
(2. ) He illustrates this from three texts of scrip
ture. The first is out of Ps. 22. 22. / will declare thy
name unto my brethren; in the midst of the church
will I sing praises unto thee. This psalm was an
.eminent prophecy of Christ; it begins with his words
on the cross, My God, My God, why hast thou
forsaken me? Now here it is foretold, [1.] That
Christ should have a church or congregation, in
the world, a company of volunteers, freely willing
to follow him. [2.] That these should not only be
brethren to one another, but to Christ himself. [3.]
That he would declare his Father's name to them,
that is, his nature and attributes, his mind and will:
this he did in his own person, while he dwelt among
us, and by his Spirit poured out upon his disciples,
enabling them to spread the knowledge of God in
the 'world from one generation to another, to the end
of the world. [4. ] That Christ would sing praise
to his Father in the church. The glory of the
Father was what Christ had in his eye ; his heart
was set upon it, he laid out himself for it, and he
would have his people to join with him in it.
The second scripture is quoted from Ps. 18. 2. And
again, I will put my trust in him. That psalm sets
forth the troubles that David, as a type of Christ,
met With, and how he in all his troubles put his
trust in God. Now this shews, that beside his divine
nature, which needed no supports, he was to take
another nature upon him, which would want those
supports which none but God could give. He suf
fered and trusted as our Head and President. Owen
in locum. His brethren must suffer and trust too.
The third scripture is taken from Isa. 8. 18. Be
hold, I and the children which God hath given me.
This proves Christ really and truly Man, for parents
and children are of the same nature ; children were
given him of the*Father, in the counsel of his eternal
love, and that covenant of peace that was between
them. And they are given to Christ at their con
version. When they take hold of his covenant,
then Christ receives them, rules over them, rejoices

in them, perfects all their affairs, takes them up to
heaven, and there presents them to his Father,
Behold, land the children which thou hast given me.
1 4. Forasmuch then as the children are
partakers of flesh and blood, he also himself
likewise took part of the same ; that through
death he might destroy him that had the
power of death, that is, the devil ; 15. And
deliver them who through fear of death
were all their life-time subject to bondage.
1 6. For verily he took not on him the nature
qf angels ; but he took on him the seed of
Abraham. 1 7. Wherefore in all things it
behoved him to be made like unto his bre
thren, that he might be a merciful and faith
ful high priest in things pertaining to God,
to make reconciliation for the sins of the
people : 1 8. For in that he himself hath
suffered being tempted, he is able to succour
them that are tempted.
Here the apostle proceeds to assert the incarna
tion of Christ, as taking upon him not the nature of
angels, but the seed of Abraham ; and he shews the
reason and design of his so doing.
I. The incarnation of Christ is asserted; (v. 16.)
Verily he took upon him not the nature qf angels,
but he took upon him the seed of Abraham: He
took part of flesh and blood ; though as God he pre
existed from all eternity, yet in the fulness of time
he took our nature into union with his divine nature,
and became really and truly Man. He did not lay
hold of angels, but he laid hold ofthe seed of Abra
ham. The angels fell, and he let them go, and lie
under the desert, defilement, and'dominion of their
sin, without hope or help. Christ never designed
to be the Saviour of the fallen angels; as their tree
fell, so it lies, and must lie to eternity, and there
fore he did not assume their nature : the nature of
angels could not be an atoning sacrifice for the sin
of man. Now Christ resolving tb recover the seed
of Abraham, and raise them up from their fallen
state, he took upon him the human nature from one
descended from the loins of Abraham, that the same
that had sinned, might suffer, to restore human na
ture to a state of hope and trial; and all that ac
cepted of mercy, to a state of special favour and
salvation. Now there is hope and help for the
chief of sinners in and through Christ. Here isa
price paid sufficient for all, and suitable to all, for it
was in our nature. Let us all then know the day of
our gracious visitation, and improve that distinguish
ing mercy which has been shewn to fallen men, not
to the fallen angels.
II. The reasons and designs of the incarnation of
Christ are declared, 1. Because the children were
partakers of flesh and blood, he must take part of
the same, and be made like his brethren, v. 14; 15.
For no higher nor lower nature than man's that had
sinned, could so suffer for the sin of man as to satisfy
the justice of God, and raise man up to a state of
hope, and make believers the children of God, and
so brethren to Christ. 2. He became Man, that he
might die; as God, he could not die, and therefore
he assumes another nature and state. Here the
wonderful love of God appeared, that, when Christ
knew what he must suffer in our nature, and how lie
must die in it, yet he so readily took it upon him.
The legal sacrifices and offerings God could not
accept as a propitiation ; a body was prepared for
Christ, and tie said, Lo ! I come, I delight to do thy
will, 3. That through death he might destroy him

HEBREWS, III.

707

that had the power of death, that is, the Devil,v. 14.
The Devil was the first sinner, and the first tempter
to sin, and sin was the procuring cause of death ;
and he may be said to have the power of death, as
he draws men into sin, the ways whereof are death,
and as he is often permitted lo terrify the consciences
of men with the fear of death, and as he is the exe
cutioner of divine justice, haling their souls from
their bodies to the tribunal of God, there to receive
their doom ; and then being their tormentor, as he
was before their tempter; in these respects he may
be said to have had the power of death. But now
Christ has so far destroyed him who had the power
of death, that he can keep none under the power of
spiritual death ; nor can he draw any into sin, (the
procuring cause of death,) nor require the soul of
any from the body, nor execute the sentence upon
any but those who choose and continue to be his
wilhng slaves, and persist in their enmity to God.
4. That he might deliver his own people from the
slavish fear of death that they are often subject to.
This may refer to the Old Testament saints, who
were more under a spirit of bondage, because life
and immortality were not so fully brought to light
as now they are by the gospel. Or it may refer to
all the people of God, whether under the Old
Testament or the New, whose minds are often in
perplexing fears about death and eternity. Christ
became Man, and died, to deliver them from those
perplexities of soul, by letting them know that
death is not only a conquered enemy, but a recon
ciled friend, not sent to hurt the soul, or separate it
from the love of God, but to put an end to all their
grievances and complaints, and to give them a pas
sage to eternal life and blessedness ; that death now
to them is not in the hand of Satan, but in the hand
of Christ ; not Satan's servant, but Christ's servant,'
has not hell following it, but heaven to all who are
in Christ. 5. Christ must be made like unto his
brethren, that he might be a merciful and faithful
High Priest in things pertaining to the justice and
honour of God, and to the support and comfort of
his people. He must be faithful to God, and mer
ciful to men.
(1.) In things pertaining to God, to his justice,
and to his honour; to make reconciliation for the
sins of the people, to make all the attributes of the
divine nature, and all the persons subsisting therein,
harmonize in man's recovery, and fully to reconcile
God and man. Observe, [1.] There was a great
breach and quarrel between God and man, by rea
son of sin. [2.] Christ, by becoming Man and
dying, has taken up the quarrel, and made recon
ciliation so far, that God is ready to receive all into
favour and friendship, who come tb him through
Christ. (2.) In things pertaining to his people, to their
support and comfort ; (v. 18.) In that he suffered,
being tempted, he is able to succour them that are
tempted^ Where observe, [1.] Christ's passion-
he suffered being tempted; and his temptations
were not the least part of his sufferings, he was in all
things tempted as we are, yet without sin, ch. 4. 15.
[2.] Christ's cdmpassion— he is able to succour them
that are tempted. He is touched with a feeling of
our infirmities, a sympathizing Physician, tender
and skilful; he knows how to deal with tempted,
sorrowful souls, because he has been himself sick
of the same disease, not of sin, but of temptation and
trouble of soul. The remembrance of his own sorrows
and temptations makes him mindful of the trials of
his people, and ready to help them. Here observe,
First, The best of Christians are. subject to tempta
tions, tq,many temptations, while in this world;' let
us never count upon an absolute freedom from
temptations in this world. Secondly, TemptatioSs
bring our souls- into such distress and danger, that

they need support and succour. Thirdly, Christ is
ready and willing to succour those who under their
temptations apply themselves to him ; and he be
came Man, and was tempted, that he might be
every way qualified to succour his people.
CHAP. III.
In this chapter, the apostle applies what he had said, in the
chapter foregoing, concerning the priesthood of Christ, 1.
In a serious pathetic exhortation, that this great High
Priest, who was discovered to them, might be seriously
considered by them, v. 1 . . 6. II. He then addifmany
weighty counsels and cautions, from v. 7, to the end.
1. "^HirHEREFORE,holy brethren, par-
t ? takers ofthe heavenly calling, con
sider the Apostle and High Priest bf.our
profession, Christ Jesus; 2. Who was
faithful to him that appointed him, as also
Moses was faithful in all his house. 3. For
this man was counted worthy of more glory
than Moses, in as much as he who hath
builded the house, hath more honour than
the house. 4. For every house is builded
by some man, but he that built all things, is
God. 5. And Moses verily was faithful in
all his house, as a servant, for a testimony
of those things which were to be spoken
after; 6. But Christ as a Son over his
own house ; whose house are we, if we
hold fast the confidence and the rejoicing
of the hope firm unto the end.
In these verses we have the application of that
doctrine laid down in the close of the last chapter,
concerning the priesthood of our Lord Jesus Christ.
And observe,
I. In how fervent and affectionate a manner the
apostle exhorts Christians to have this High Priest
much in their thoughts, and to make him tiie Ob
ject of their close and serious consideration; and
surely no one in earth or heaven deserves our con
sideration more than he. That this exhortation
might be made the more effectual, observe,
1. The honourable compellation used toward
those to whom he wrote ; Holy brethren, partakers
ofthe heavenly calling. (1.) Brethren, not only.
my brethren, but the brethren of Christ, and in him
brethren to all the saints ; all the people of God are
brethren, and should love and live like brethren.
(2. ) Holy brethren ; holy not only in profession and
title, but in principle and practice, in heart and
life. This has been turned by some into scorn ;
" These," say they, " are the holy brethren ;" but
it is dangerous jesting with such edge-tools; be ?iot
mockers, lest your bands be made strong. Let those
that are thus despised and scorned, labour to be
holy brethren indeed, and approve themselves so to
God ; and they need not to be ashamed of the title,
nor dread the scoffs of the profane. The day is
coming, when those that make this a term of re?
proach, would count it their greatest honour and
happiness to be taken into this sacred brotherhood.,;
(3.) Partakers of the heavenly calling; partakers
of the means of grace, and of the Spirit of grace,
that came from heaven, and by which Christians
are effectually called out of darkness into marvellous
light; that calling which brings down heaven into
the souls of men, raises them up to a heavenly tem
per and conversation, and prepares them to live
for ever with God in heaven.
2. The titles he gives to Christ, whom he would
have them consider, .
(1.) As the Apostle of our profession, the prime

708

HEBREWS, III.

Minister, ofthe gospel-church, a Messenger, and a
Principal Messenger, sent of God to men, upon the
mogt important errand, the great Revealer of that
faith which we profess to hold, and of that hope
which we profess to have. (2.) Not only the
Apostle, but the High Priest too, of our profession,
the Chief Officer ot the Old Testament as well as
the New, the Head ofthe church in every state, and
under each dispensation, upon Whose satisfaction
and intercession we profess to depend for pardon of
sjn, aud acceptance with God. (3.) As Christ, the
Messiah anointed and every way qualified for the
^office both of Apostle and High Priest. (4.) As
Jesus, our Saviour, our Healer, the Great Physician
of squls, typified by the brazen serpent that Moses
lifted up in the wilderness, that those who were
stung by the fiery serpents, might look to hini, and
be sayed. >
II. We have the duty we owe to him who bears
all these high and honourable titles, and that is, to
consider him as thus characterized. Consider what
he is in himself, what he is to us, and what he will
be to us hereafter and for ever ; consider him, fix
your thoughts upon him with the greatest attention,
and act toward him accordingly, look unto Jesus the
Author and Finisher of your faith. Here observe,
1. Many that profess faith in Christ, have not a due
consideration for him ; he is not so much thought of
as he deserves to be, and desires to be, by those that
expect salvation from him. 2. Close and serious
corisideration of Christ would be of great advantage
to us, to increase our acquaintance with him, and to
engage our love and our obedience to him, and reli
ance on him. 3. Even those that are holy brethren,
and partakers bf the heavenly calling, have need to
stir up one another to think more of Christ than
they do, to have him more in their minds ; the best
of his people think too seldom and too slightly of
him. 4. We must consider Christ as he is de
scribed to us in the scriptures, and form our appre
hensions of him from thence, not from any vain
conceptions and fancies of our own.
III. We have several arguments drawn up to en
force this duty of considering Christ the Apostle and
High Priest of our profession. The first is taken
from his fidelity, v. 2. He was faithful to him that
appointed him, as Moses was in all his house. 1.
Christ is an appointed Mediator ; God the Father
has sent and sealed him to that office, and therefore
his mediation is acceptable to the Father. 2. He is
faithful to that appointment, punctually observing
all ¦the rules and orders of his mediation, and fully
executing the trust reposed in him by his Father
smd by his people. 3. That he is as faithful to. him
that appointed him, as Moses was in all his house.
Moses was faithful in the discharge of his office t0
the Jewish church in the Old Testament, and so is
Ghrist under the New ; this was a proper argument
to urge upon the Jews, who had so high an opinion
of the faithfulness of Moses, and yet his faithfulness
was but typical of Christ's. Another argument is
taken from the superior glory and excellence of
Christ above Moses ;w (v. 3—6. ) therefore they were
more obliged to consider Christ. (1. ) Christ was a
Maker of the house, Moses but a member in it. By
the house we are to understand the church of God,
the people of God incorporated together under
Christ their Maker and Head, and under subordi
nate officers, according to his law, observing his in
stitutions. Ghrist is the Maker of this house of the
church in all ages : Mioses was a minister in the
house, he was instrumental under Christ, in govern
ing and edifyinethe house, b.ut Christ is the Maker
of all things ; for he is God, and no one less than
God could build the church, either lay the founda
tion, or carry on the superstructure. No less power
was requisite to make the church than to make the

world; the world was made out of nothing, the
church made out of materials altogether unfit for
such a building. Christ, who is God, drew the
platform of the church, provided the materials, and
by almighty power disposed them to receive the
form ; he has compacted and united this his house,
has settled the orders of it, and crowned all with his
own presence, which is the true glory of this house
of God. (2.) Christ was the Master of this house,
as well as the Maker, v. 5, 6. This house is styled
his house, as the Son of God. Moses was only a
faithful servant, for a testimony of those things that
were to be spoken after; Christ, as the eternal
Son of God, is the rightful Owner and Sovereign
Ruler of the church. Moses was only a typical go
vernor, for a testimony of all those things relating to
the church, which would be more clearly, com
pletely, and comfortably revealed in the gospel by
the Spirit of Christ ; and therefore Christ is worthy
of more glory than Moses, and of greater regard
and corisideration. This argument the apostle con
cludes, [1.] With a comfortable accommodation of
it to himself and all true believers ; (v. 6.) whose
house we are : each of us personally, as we are the
temples of the Holy Ghost, and Christ dwells in us
by faith ; all of us jointly, as we are united by the
bonds of graces, truths, ordinances, gospel-diSci-
pline, and devotions. [2.] With a characteristic de
scription of those persons who constitute this house ;
" if we holdfast the confidence, and the rejoicing of
the hope firm to the end; if we maintain a bold and
open profession of the truths of the gospel, upon
which our hopes of grace and glory are built, and.
live upon and up to those hopes, so as to have a holy
rejoicing in them, which shall abide firm to the end,
notwithstanding all that we may meet with in so
doing." So that you see there must not only be a
setting out well in the ways of Christ, but a stead
fastness and perseverance therein unto the end. We
have here a direction what those must do, who
would partake of the dignity and privileges of the
household of Christ. First, They must take the
truths of the gospel into their heads and hearts.
Secondly, They must build their hopes of happiness
upon those truths. Thirdly, They must make an
open profession of those truths. Fourthly, They
must live so up to them as to keep their evidences
clear, and may rejoice in hope, and then they must
in all persevere to the end. In a word, they must
walk closely, comportably, courageously, and con
stantly, in the faith and practice of the gospel, that
their Master, when he comes, may own and ap
prove them.
7. Wherefore (as the Holy Ghost saith,
To-day if ye will hear his voice, 8. Harden
not our hearts, as in the provocation, in the
day of temptation in the wilderness: ?.
When your fathers tempted me, proved
me, andi saw my works, forty years. 10.
Wherefore I was grieved with that gene
ration, and said, They do alway err in
their heart ; and they have not known my
ways. 11. So I sware in my wrath, They
shall not enter into my rest.) 12. Take
heed, brethren, lest there be in any of you
an evil heart of unbelief, in departing from
the living God. 13. But exhort one an
other daily while it is called To-day ; lest
.any of you be hardened through the de-
ceitfulness of sin. 14. For we are maqe
partakers of Christ, if we hold the begin-

HEBREWS, III.

70?

ning of our confidence steadfast unto the
end; 15. While it is said, To-day if ye
will hear his voice, harden not your hearts,
as in the provocation. 16. For some, when
they had heard, did provoke : howbeit +not
all that came out of Egypt by Moses. 17.
But with whom was he grieved forty years ?
Was it not with them that had sinned,
whose carcases fell in the wilderness? 18.
And to whom sware he that they should
not enter into his rest, but to them that be
lieved not? 19. So we see that they
could not enter in because of unbelief.
Here the apostle proceeds, pressing upon them
serious counsels and cautions, to the close of the
. chapter ; and he recites a passage out of Ps. 95, 7,
&c.i where observe,
I. What he counsels them to do — to give a speedy
and present attention to the call of Christ. " Hear
his voice, assent to, approve of, and consider, what
God in Christ speaks unto you ; apply it to your
selves with suitable affections and endeavours, and
set about it this very day, for tormorrow it;.may be
too late." ,
II. What he -cautions them against — hardening
their hearts, turning the deaf ear to the calls and
counsels of Christ ; " When he tells you of the evil
of sin, the excellency of holiness, the necessity of
receiving him by faith as your Saviour, do not slnit
your ear and heart against such a voice as this."
III. Whose example he warns them by-r-that of
the Israelites their fathers in the wilderness, as in
the provocation and day of temptation ; this refers to
that remarkable passage at Massah Meribah, Exod.
17. 2—7, Observe,
1. Days of temptation are often days of provoca-r
tion. 2, To provoke God, \yhen he is trying us,
?nd letting us see that we entirely depend and im
mediately live upon him, is a provocation with a
witness. 3. The hardening ™ °ur hearts is the
spring of all our other sins. 4. The sins of others,
especially our relations, should be a warning to us.
Our fathers' sins and punishments shonld be remem
bered by usk to. deter us from following their evil ex
amples. Now as to the sin of the fathers of the
Jews, here reflected upon, observe, (1.) The state
in which these fathers were, when they thus sinned ;
they were in the wilderness, Brought out of Egypt,
but not got into Canaan, the thoughts whereof
should have restrained them from sin. (2. ) The sin
they were guilty of; they tempted, and provoked
God ; they distrusted God, murmured against Moses,
and would not attend to the voice of God.' (3. ) The
aggravations of their sin ; they sinned in the wilder
ness, where they had a more immediate dependence
upon God ; they sinned when God was trying them ;
they sinned. when they saw his works — works of
wonder wrought for their deliverance out of Egypt,
and their support and supply in the wilderness from
day to day. They continued thus to sin against God
forty years. These were heinous aggravations.
(4.) The source and spring of such aggravated* sins,
which were, [1. ] They erred in their hearts ; and
these heart-errors produced many other errors in
their lips and lives. £2.] They did not know God's
ways; though he had walked before them ; they did
not know his ways ; neither those ways of his provi
dence, in which he had walked toward them, nor
those waysofhig precepts, in which they ought to
have walked toward God ; they did not observe
either his providences or his ordinances in a right
manner"' ;(5.) The just and great resentment God
had at their sins, and yet the great patience he ex- II

ercised toward them} (v, 10.) Wherefore I am
grieved with that generation. Note, [!.] All sin,
especially sin committed by God's professing privi
leged people, does not only anger and affront God,
but it grieves him. £?,] God is loth to destroy his
people in or for their sin, he waits long to be gracious
to them. [3.] God keeps an exact account of the
time that people go on sinning against him, and in
grieving him by their sins ; but at length, if they by
their sins continue to grieve the Spirit of God, their
sins shall be made grievous to^their own spirits,
either in, a way of judgment or mercy. (6.) The ir
reversible doom passed uponithem at last for their
sins. God" sware ih his wrath* that they should not
enter into his rest ; the rest -either of an earthly or
of a heavenly Canaan. Observe, [1.] Sin, long
continued in, will kindle the divine wrath, and make
it flame^out against sinners. [2.] God's' wrath will
discover itself in its righteous resolutiqn to destroy
the impenitent; he will swear in his wrath, not
rashly, but righteously, and his wrath will make
their condition a restless condition ; there is no rest-
ingunder the wrath of God.
TV^What use the apostle makes of their awful
example, v. 12, 13, &C He gives the Hebrews a
proper caution, and enforces it with an affectionate
compellation. 1. He give's the Hebrews a proper caution ; the
word is, Take heed, M>.ijs% — look to it; "Look
about ydu ; be upon your |uard against enemies both
within and without ; be circumspect; you see what
kept many of your forefathers out of Canaan, and
made their carcases fall in the wilderness ; take heed
lest you fall into the same sin and snare and dreadful
sentence. For you see Christ is head of thexhurch,
a much greater person than Moses, and your con
tempt of him.must be a greasfer sin than their con
tempt of Moses; and so you are in danger of 'falling
under a severer sentence than they. Observe,
The ruin of others should be warnings to us to take
heed of the rock they split upon ; Israel's fall should
for ever be a warning to all who come after them ;
for all these things happened to them for ensamples,
(1 Cor. 10. 11.) and, should be remembered by us.
Take heed ; all who would get safe to heaven must
look about them.
2. He enforces the, admonition with, an affection
ate compellation ; " Brethren, not only in the flesh,
but in the Lord; brethren whom I ldve,, and for
whose welfare I labour and long." And here he
enlarges upon the matter of thp admonition ; Take
heed, brethren, lest there be in any of you an evil
heart of unbelief in departing from the living God.
Where observe, (1.) A heart of unbelief is an*vil
heart. Unbelief> is a great sin, it vitiates the heart
of man. (2. ) An evil heart of unbelief is at the bot
tom of all our sinful departures from God ; it is a
leading step to apostasy ; if once we allow ourselves
tp distrust God, w% may soon desert him. (3.)
Christian brethren have need to be cautioned agaijist
apostasy. * Let them that think they stand, take heed
test if ley fall.
3. He subjoins good counsel to the caution, and
advises them to that which -would be a remedy
against this evil heart of unbelief — that they should
exhort one another daily, while it is called to-day,
v. 13. ' Observe, (1.) We should be doing all the
good we can to one another while we are together,
which will be but a short and uncertain time. (2. )
Since to-morrow is. none of our's, we must make the
best improvement of this day. (3. ) If Christians do
not exhort one another daily, they will be in danger
of being hardened through the deceitfulness of sin.
Note, [1.] There is a great deal of deceitfulness in
sin; it^appears fair, but is filthy ; it appears pleas
ant, but is pernicious ; it promises much, but per
forms nothmg. [2.] The deceitfufiiess.of sin is of a

710

HEBREWS, IV.

hardening nature to the soul ; one sin allowed pre
pares for another ; every act of sin confirms the
habit ; sinning against conscience is the way to sear
the conscience ; and therefore it should be.the great
concern of every one to exhort himself and others to
beWare of sin.
4. He comforts those who not only set out well,
but hold on well, and hold out to the end; (v. 14.)
We are made partakers of Christ, if we hold the be
ginning of our confidence steadfast to the end. Here
observe, <" (1.) The»saints' privilege ;'they are made
partakers of Christ, that is, of the spirit, nature,
'graces,- righteousness, f-and life of Christ ; theyare
interested in all that is Christ's, in all that he is, in
all that he has done, or can do.. (2.), The condi
tion on which they Rold that privilege, and that is,
their perseverance in the bold and open profession
and practice of Christ and Christianity unto the end.
Not but they shall persevere, being keprby the
mighty power of, God through faith to salvation, but
to be pressed thus to, it, is one means By which Christ
helps his people to persevere. This tends to make
them watchful and diligent, and so keeps thereof rom
apostasy. , Here observe, [l.J The same spirit.
with which Christians set out in the ways of Gpd,
they should maintain and evidence to the end. They
who begin seriously and with lively affections and
holy resolutions and humble reliance, should go on
in the same spirit. . But, [2.] There are a great
many 5vho in the beginning of their profession shew
a great deal of courage and confidence, but do not
hold it fast to the end. [3.] Perseverance'in faith
is the best evidence of the sincerity of our faith.
5, The apostle resumes what he hadquoted be
fore from Ps. 9$. 7, &c. and he applies it close to
those of that generation, v. 15, 16, 8cc. While it is
said, To-day if ye will hear, &c. as if he should say,
"What was recited before from that scripture,
belonged not oply to foriner ages, but to you now,
and to all who shall come after you ; that you take
heed you fall not into the same sins, lest you fa]l un
der the same condemnation." The apostle tells
them, that though some who had heard the voice of
God, did provoke him, yet all did not so. Observe,
(1.) Though the majority of hearers provoked God
by unbelief; yet Some there were who believed the
report. (2. ) Though the hearing of the word be the
ordinary, means of salvation, yet, if it be not heark
ened to,.it will expose men more to the anger of
God. (3.) God will have a remnant that shall be
obedient to his voice,, and he will take care of such,
and make mention of them with honour. (4.) If
these should fall in a common calamity, yet they
shall partake of eternal salvation, while disobedient
hearers perish for ever. „
6. And Lastly, The apostle puts some queries
upon what had been before^nentioned, and gives pro
per answers to them ; (v. 17 — 19.) But with whom
was he grieved forty years ? With them that sinned.
Anfi to whom did he swear ? §cc. From whence
observe, (1.) God is only grieved with those ofc his
people who sm^gainst him, and continue in sin. , (2.)
God is grieved and provoked most by sins publicly
committed by the generality of a nation ; when sin
becomes epidemical, it is most provoking. (3. ) God
grieves long, and bears long, when pressed with the
weight of general and prevailing wickgdness ; yet he
will at length ease himself of public offenders by
public judgments. (4.) Unbelief (and rebellion
which is the consequent of it) is the great damning
sin of the world, espeGialfy of those who have a re
velation of the mind and will -of God. This sin
shuts up the heart of God, and shuts up the gate of
heaven, against them ; it lays them under the wrath
and curse of God, and leaves them there ; sojthatin
truth and justice to himself he is obliged to cast
them off for ever.

CHAP. IV.

The apostle, having in the chapter foregoing set forth the sin
and punishment of the ancient Jews, proceeds in this, I.
"To declare that our privileges by Christ under the gospel
exceed the privileges of the Jewish church under Moses,
as a reason why we should make a right improvement of
them, v. 1 . . 4. II. He assigns the cause why the ancient
Hebrews did not^profit by their religious privileges, v. 2.
S,Then, III. Confirms the privileges of those who believe,
and the misery of those who continue in unbelief, v. 3 . . 10.
IV. Concludes with proper and powerful arguments and
motives to faith and obedience.
1 . "1" ET Us therefore fear, lest, a promise
JLi being left ws of entering into his rest,
any of you should seem to come short of it.
2. For unto us was the gospel preached,
as well as unto them : but the word preach
ed did not profit them; not being mixed
with faith in them that heard it. 3. For
we which have believedado enter into rest,
as he said, As I have sworn in my wrath,
If they shall enter into my rest : although
the works were finished from the foundation
of the world. 4. For he spake in a certain
place of the seventh dpty on this wise, And
God did rest the seventh day from all his
works. 5. And in this place again, If they
shall enter into my rest. 6. Seeing there
fore it remaineth that some must enter
therein, and they to whom it was first
preached entered not in because of unbe
lief: 7. (Again, he limiteth a certain day,
saying in David, To-day, after so long a
time ; as it is said, To-day if ye will hear
his voice, harden not your hearts. 8. For
if Jesus had given them rest, then would he
not afterward have spoken of another day.
9. There remaineth therefore a rest to the
people of God. 10. For he that is entered
into his rest, he also hath ceased, from his.
own works, as God did from his.)
Here, 1. The apostle declares that our privileges
by Christunder the gBspel are not only as great, but
greater than those enjoyed under the Mosaical law.
He specifies this, that we have a promise left us of
entering into his,"rest ; that is, of entering into a co
venant relation to Christ, and a state of commu
nion with God through Christ, and of growing up
therein, till we are made perfect in glory. We have .
discoveries of this rest, and proposals, and the best
directions how we may attain unto it. This promise
•of spiritual rest is a promise left us by the Lord Je
sus Christ in his last will and testament, as a pre
cious legacy. Our business is to see to it, that we
be the legatees ; that we lay our claim to that rest
and freedom from the dominion of sin, Satan, and
the flesh, by which the souls of men are kept in ser
vitude, and deprived ofthe true rest ofthe soul, and
may be also set free from the yoke of the law and
all the toilsome ceremonies and services of it, and
may enjoy peace with God in his ordinances and
Erovidenoes, and. in our own consciences,, and so
ave the prospect and earnest of perfect and ever
lasting rest in heaven. >
2. He demonstrates the truth of his Assertion, that
we have as great advantages as they. . For, says he,
(v. 2.) To us was the gospel preached as well as
unto them; the same gospel for substance was

HEBREWS, IV.

711

preached under both Testaments, though not so
clearly ; not in so comfortable a manner under the
Old as under the New. The best privileges the an
cient Jews had, were, their gospel-privileges ; the
sacrifices and ceremonies of the Old Testament
were the gospel of that dispensation ; and whatever
was excellent in it, was, the respect it had to Christ.
Now if this was their highest privilege, we are not
inferior to them ; for we have the gospel as well as
they, and in greater purity and perspicuity than
they had.
3. He assigns the reason why so few of the an-1!
cient Jews profited by that dispensation of the gos
pel which they enjoyed, and that was, their want of
faith ; the word preached did not profit them be
cause it was not mixed with faith in them that heard
him, v. 2. Observe, (1.) The word is preached to
us, that we may profit by it, that we may gain spi
ritual riches by it ; it is a price put into our hands to
get wisdom, the rich endowment of the soul. (2. )
There have been in all ages a great manyunprofita-
ble hearers ; many who seem to deal much in ser
mons, in hearing the word of God, but gain nothing
to their souls thereby ; and they who are not gainers
¦by hearing, are great losers. (3. ) That which is at
the bottom of all our unprofitableness under thei
word, is, our unbelief; we do not mix faith with
what we hear ; it is faith in the hearer that is the
life of the word. Though the preacher believes the
gospel, and endeavours to mix faith' with his preach
ing, and to speak as one who has believed, and so
spoken ; yet if the hearers have not faith in their
souls to mix with the word, they will be never the
better for it. This faith must mingle with every
word, and be in act and exercise while we are hear
ing ; and when we have heard the word, assenting
to the truth of it, approving of it, accepting the mer
cy offered, applying the word to ourselves with
suitable affections, then we shall find great profit
and gain by the word preached.
. 4. On these considerations the apostle grounds his
repeated and earnest caution and counsel, that they
who enjoy the gospel should maintain a holy fear
and jealousy over themselves, lest latent unbelief
should rob them of the benefit of the word, and of
that spiritual rest that is discovered and tendered in
the gospel; (v. 1.) Let us fear, lest, u. promise be
ing left us of entering into his rest, any of you should
seem to come short of it. Observe, (1. ) Grace and
glory are attainable by all under the gospel : there
is an offer, and apromise to those who shall accept
the offer. (2.) Those who may attain them, may
also fall short. They who might have attained sal
vation by faith, may fall short by unbelief. (3. ) It
is a dreadful thing so much as to seem to fall short
ofthe gospel-salvation, to seem so to themselves, to
lose their comfortable hope; and to seem so to
others, so.lpsing the honour of their holy profession.
But if it be so dreadful to seem to fall short of this
rest, it is much more dreadful really to fall short.
Such a disappointment must be fatal. (4.) One
good mean to prevent either our real falling short,
or seeming to fall short, is, to maintain a holy and a
religious fear lest we should fall short. This will
make us vigilant and diligent, sincere and serious ;
this fear will put us upon examining our faith, and
exercising it ; whereas presumption is the high road
to ruin.
5. The apostle confirms the happiness of all
those who truly believe the gospel j and that he
does, (L) By asserting so positively the truth of it,
from the experience of himself "and others ; (v. 3.)
" We who have believed, do enter into rest. We
enter into a blessed union with Christ, and into a
communion with God through Christ ; in this slate
we actually enjoy many sweet communications of
pardon of sin, peace of conscience, joy in the Holy

Ghost, increase of grace and earnests of glory,- rest
ing from the servitude of sin, and reposing ourselves
in God till we are prepared to rest with him in
heaven." (2.) He illustrates and confirms it, that
they who believe, are thus happy, and do enter intb
rest, [1.] From God's finishing his work of crea
tion, and so entering into his rest, (v. 3, 4.) ap
pointing our first parents to resf the seventh day, to
rest in God. Now as God finished his work, and
then rested from it, and acquiesced" in it,1- so he will
cause those who believe, to finish their work, and
then to enjoy their rest. [2.] From God's continu
ing the observation of the sabbath, after the Fall,
and the revelation of a Redeemer., They were to
keep the seventh day a holy sabbath to the Lord,
therein praising him who had raised them up ouf of
nothing by creating power, and praying to him that
he would create them anew by his Spirit of grace, •
and direct their faith to ithe promised Redeemer
and Restorer- of all things, by which faith they
find rest in their souls. [3,] From God's proposing
Canaan as a typical rest for the Jews who believed :
and as those who did believe, Caleb and Joshua, did
actually enter into Canaan ; so those who now be
lieve, shall enter into rest. [4.] From the certainty
of another rest besides that seventh day of rest in
stituted and observed both before and after the Fall,
and besides that typical Canaan — rest which most
of the Jews fell short of by unbelief ; for the Psalmist
has spoken of another day and another rest. From
whence it is evident, that there is a more spiritual
and excellent sabbath remaining for the people of
God, than that into which Joshua led the Jews ; (v.
6 — 9.) and this rest remaining is, First, A rest of
grace and comfort and holiness in the gospel-state.
This is the rest wherewith the Lord Jesus, our
Joshua, causes weary souls and awakened consciences
to rest, and this is the refreshing. Secondly, A
rest in glory; the everlasting sabbatism of heaven,
which is the repose and perfection of nature and
grace too, where the people of God shall enjoy the
end of their faith and the Object of all their desires.
[5. ] This is further proved from the glorious"Fore-
runners who have actually taken possession of this
rest — God and Christ. It is certain that God, after
the creating of the world in six days, entered into
his rest ; and it is certain that Christ, when he had
finished the work of our redemption, entered into
his rest ; and these were -not only examples, but
earnests, that believers shall enter into their rest ;
(v. 10.) He that hath entered into rest, has'also ceas
ed from his own works as God did from his. Every
true believer hath ceased from his own works of sin,
from relying on his own works of righteousness,,
and from the burthensome works of the law ;• as
God and Christ have ceased from their works of
creation and redemption.
6. The apostle confirms the misery of those who
do not believe ; they shall never enter into this spi
ritual rest, either of grace here or glory hereafter.
This is as certafruas the word and oath of God can
make it ; as sure as God is entered into his rest, so
sure it is that obstinate unbelievers shall be exclude
eds; as sure as the unbelieving Jews fell in the wil
derness, and never reached the Promised Land, so
sure it is that unbelievers shall fall into destruction,
and never reach heaven ; as sure as Joshua, the
great captain of the Jews, could not give them pos
session of Canaan because of their unbelief, not
withstanding his eminent valour and conduct, so
sure it is that even Jesus himself,' the Captain of our
salvation, notwithstanding all that fulness qf grace
and>strength that dwells in him, will not, cannot,
give to final unbelievers either spiritual or eternal
rest: it remains only for the people of God; others
by their sin abandon themselves to eternal restless
ness.

712

HEBREWS, IV.

11. Let <ls labour therefore to enter into
that rest, lest any man fall after the same
example of unbelief. 12. For the word of
God is quick, and powerful, and sharper
than any two-edged sword, piercing even
to the dividing asunder of soul and spirit,
and "of the joints and marrow, and is a
discerner ofthe thoughts and intents ofthe
heart. 13. Neither is there any creature.
that is not manifest in his sight: but all
things are naked and open Unto the eyes
of him with whom we have to do. 14.
Seeing then that we have a great high priest,
that is passed into the heavens, Jesus the
Son of God, let^us hold fast our profession.
15. For we have not a high priest who
cannot be touched with the feeling of our
infirmitifes ; but was in all points tempted
like as we are, yet without sin. 16. Let us
therefore come boldly unto the thrdne of
grace, that we may obtain mercy, and find
grace to help in time of need.
In this latter part of the chapter the apostle con-
eludes, first with a serious repeated exhortation,
and"then with'proper and powerful motives.
I. Here we JbSve a serious exhortation; (V, 11.)
Let us labour therefore io enter into that rest. Ob
serve, 1. The %nd proposed — rest spiritual and
eternal ;»the rest of grace here, and glory hereafter;
in Christ on eafth, with Christ' in heaven. 2, The
way to this end prescribed — labour, diligent labour ;
chis is the only way to rest ;*they who will not work
now, shall not rest hereafter. After due and dili
gent labour, sweet and satisfying rest shall follow ;
and labour now will make that rest more pleasant
when it comes ; the sleep of the labouring man is
sweet, Eccl. 5. 12. Let us therefore labour, let us
all agree, and beunanimous in this, andlet us quicken
one another, and call upon one another, to tira dili
gence.' It is the truest act of friendship, when we
see our fellow-Christians loiter, to call upon them to
jnind their business, arid labour at it in earnest.
V Come, iSirs, let us all go to work ; why do we sit
still. ? Why do we loiter ? Come, let us labour* now
is our working time, our rest remains." Thus should
Christians call upon themselves, and one another, to
be diligent in duty s*and so much the more as we see
the day approaching.
II. Here We hare proper and powerful motives to
make the advice effectual, which are drawn,
1. From the dreadfulexample, of those who have
alreadyperished by unbelief— lest any man fall after
the same example of unbelief. To have seen so
many fall before us, will be a gseat aggravation of
our sin, ,if we will not take warning by them: their
ruin calls loudly upon us; their lost and restless souls
cry to us from their touments, th9t we do not, by
sinning as they did, make ourselves miserable as
they are.
2. From the great help and advantage we may
have from the word of God to strengthen our faith,
and excite our diligence, that we may obtain this rest ;
(y. 12.) The word of .God is quick and powerful.
By the wortLof God we may understand either the
essential or .the written word: the essential Word,
that in (he beginning was with God, and was -God,
(John 1. 10 ths Lord Jesus Christ, and indeed vjhat
is said ih this verse is true concerning him ; i>ut
most understand it of .the written word, the holy
scriptures, which are the word of God* .Now of

this word it is said,_(i.) That it is quick j it is very
lively and active, in all its efforts, in seizing the
conscience ofthe sinner, in cutting him to theieart,
and in comforting him, and binding up the wounds
ofthe soul. They know not the word of God, who
call it a dead letter, as the Papists and the Quakers
do ;* it is quick, compared to the light, and nothing
quicker than the light ; it is not only quick, hut
quickening; it is a vital light ; it is a living word,
££v. Saints die, and sinners die ; but the word of
God lives. All fiesh is grass, and all the glory
thereof as the flower of grass. The grass wither-
eth, and. the flower thereof faileth away, but the
word of the Lord endurein for ever, 1 Pet. 1. 24,
25. Your fathers, where are they ? And the pro
phets, do they live for ever ? But my words, which
I commanded the prophets, did they not take hold
of your fathers ? Zech. l.x5, 6. (2.) Itispowerful.
When God sets it home by his Spirit, it convinces
powerfully, converts powerfully, and comforts pow
erfully. It is so powerful as to pull down strong
holds, (2 Cor. 10. 4, 5.) to raise the dead, to make
the deaf to hear, the blind to see, the dumb to speak,
and the lame to walk. It is powerful to batter down
Satan's kingdom, and to set up the kingdom of Christ
upon the ruins thereof. (3.) It is sharper than any
two-edged sword ; it cuts both ways ; it is the sword
of the Spirit, Eph. 6. 17. It is the two-edged sword
that cometh out of the mouth of Christ, Rev. 1. 16.
It is sharper than any two-edged sword, for it will
enter where no other sword can, and make a more
critical dissection ; it pierces to the dividing asunder
of the soul and the spirit, the soul and its habitual
prevailing temper; it makes a soul that has beenii
long time of a proud spirit, to be humble ; of a per
verse spirit, to be meek and obedient Those sinful
habits that are become as it were natural, to the
soul, and radicated deeply in it, and become in a
manner one with it, are separated and cut off by
this sword. It cuts off ignorance from the under
standing, rebellion from the Will, ehmity from the
mind, which, when carnal, is enmity itself against
God. This sword divides between the joints and
the marrow, the most secret, close and intimate
parts of the body ; this sword can cut off the lusts
of the flesh as well as the lusts of the mind, and
make men Willing to undergo the sharpest operation
for the mortifying of sin. (4.) It is a discerner of
the thoughts and intents qfthe heart, even the most
secret ahd remote thoughts and designs. It will
discover to men the variety of their thoughts and
purposes, the vileness of them, the bad principles
they are actuated by, the sinister and sinful ends
they act to. The word Will turn the inside of a
sinner out, and let him see all that is in his heart.
Now such a *word as this must needs be a great help
to our faith arid obedience.
3. From the perfections of the Lord Jesus Christ,
both of his person and office. (1.) His Person, par
ticularly his omniscience ; (v. 13.) Neither is there
any creature that is not manifest in his sight. This
is agreeable to what Christ speaks of himself, (Rev.
2. 23.) All the churches shall know that I am he
that searches the reins and hearts. None of the
creatures' can be concealed from Christ ; none of
the creatures of God, for Christ is the Creator of
them all ; there are none of the motions and work
ings of our heads and hearts, (which may be called
creatures of our own,) but what are open and mani
fest to him with whom we have to do as the Object
of our worship, and the High Priest of our profes
sion. He, by his omniscience, cuts up the sacrifice
we bring to him, that it may be presented to the
Father. , Now as the high-priest inspected the sa
crificed beasts, cut them up to the back«b6»e, to
* These censures in the gross should' be religiously avoided.

HEBREWS, V.

713

see whether they were sound at heart ; so all things
are thus dissected, and lie open to the piercing eye
of our great High Priest. And he who nbw tries
our sacrifices, will at length, as Judge, try our state.
We shall have to do with him as one who will deter
mine our everlasting state. Some read the words,
to whom with us there is an account or reckoning.
Christ has an exact account of us all; he has account
ed for all who believe oh him ; and he will account
with all ; our accounts are before hiin. This om
niscience of Christ, and the account we owe of
ourselves to him, should engage us to persevere in
faith' and obedience till he has perfected all our
affairs. (2. ) We have an account of the excellency
and perfection bf Christ, as to his office, and this
particular office of our High Priest. The apostle
first instructs Christians in the knowledge of their
High Priest, -what kind of Priest he is, and then
puts them ih mind of the duty they owe on this ac
count. [1.1 What a kind of High Priest Christ is; (v.
14.) ' Seeing we have such a High Priest : that is,
First, A great High Priest, much greater than
Aaron, or any ofthe priests of his orderi ' The high-
priests ' under the law were accounted great and
¦ ¦ 'venerable persons ; but .they were but faint types
A iSand shadows of Christ. The greatness of our High
Priest is set forth, 1. By his beipg passed into the
heavens.. The high-priest under the law, once a
year, went out of the people's sight within the veil,
into the holiest of all, where were the sacred signals
of the presence of God ; but Christ once for all is
passed mto the heavens, to take the government of
all upon him, to send the Spirit to prepare a place
( ( for his people, and to make intercession' for them.
Christ executed one part of his priesthood on earth,
in dying for us ; the other he executes in heaven, by
pleading the cause, and presenting the offerings, of
nis people. 2. T.he greatness bf Christ is set forth
' by his hame, Jesus ; a Physician and a Saviour, and
qneof a divine nature, the Son of God by eternal
•generation ; and therefore, having divine perfection,
able to save to the uttermost all who come to God
by him. Secondly,,, He is not only a great, but a.
grapious High Priest, merciful, coihpassionate, and
svsropathizing with his people, v. 15. We have not
eiffigA Priest Which cannot be touched with the
feeling of our "infirmities. Though he is so great,
and so far above us, yet he is very kind, and tenderly
concerned for.us ; he is touched with the feeling of
our innrmities in such a manner as none else can be ;
for he was hiniself tried with all the affliction and
trouble that are incident to our nature in its fallen
state ; and this not only that he might be able to satis-
fyforus.but to sympathize with us. Butthen, Third
ly, He is a sinless High Priest. He was in all, things
tempted as we are, yet without sin. He was tempted
by Satan, but he came off without sin. We seldom
meet with temptations but they give us some shock.
We are apt to give back, though we do not yield ;
but our great High Priest came off clear in his en
counter with the Devil, who could neither find any
sin in him, nor fix any stain upon him. He was tried
severely by the Father. It pleased the Lord to
braise him ; and yet he sinned not, either in thought,
word, or deed. He had done no violence, neither
was there any deceit in his mouth. He was holy,
harmless, and undefiled; and such a High Priest
became us. Having thus told us what a one our
High Priest is, the apostle proceeds to shew us,
[2.] How we should demean ourselves toward
him. ¦
First, Let us hold fast our profession of faith in
him, v. 14. Let us never deny him, never be
ashamed of him before men. Let us hold fast the
enlightening doctrines of Christianity in our heads,
the enlivening principles of it in our hearts, the open
Vol. vi.— 4 X

profession of it in our lips, and our practical and
universal subjection to it in our lives. Observe here,
1. We ought to be possessed of the doctrines, prin
ciples, and practice, of the Christian life. 2. When
we are so, we may be in danger of losing our hold,
from the corruption of our hearts, the temptations
of Satan, and the allurements of this evil world. 3.
The excellency ofthe High Priest of our profession
would make our apostasy from him most heinous
and inexcusable ; it would be the greatest folly and
the basest ingratitude. 4. Christians must not only
set out well, but they must hold out ; they who en
dure to the end, shall be saved, and none but they.
Secondly, We should encourage ourselves by the
excellency of our High Priest, to come boldly to the
throne of grace, v. 16. Where observe, 1. There is
a throne of grace set up ; a way of worship insti
tuted, in which God may with honour meet poor
sinners, and treat with them, and they may with
hope draw nigh to him, repenting and believing.
God might have set up a tribunal of strict and inex
orable justice, .dispensing death, the wages of sin,
to all who are convened before it ; but he has chosen
to set up a throne of grace. A throne speaks au
thority, and bespeaks awe and reverence. A throne
of grace speaks great encouragement even to the
chief of sinners. There grace reigns, and acts with
sovereign freedom, power and bounty, 2. It is our
duty and interest to be often found before this throne
of grace, waiting on the Lord in all the duties of his
worship, private and public. It is good for us to b#e
there. 3. Our business and errand at the throne of
grace should be, that we may obtain mercy, and
find grace to help in time of need. Mercy and
grace are the things we want ; mercy to pardon all
our sins, arid grace to purify our souls. 4. That
beside the daily dependence we have upon God for
present supplies, there are some seasons in which
we shall most sensibly need the mercy and grace of
God ; and we should lay up prayers , against such
seasons, times of temptation, either by adversity or
prosperity, and especially a dying time :' we should
every day put up a petition for mercy in our last
day. The Lord grant unto us that we may find
mercy of the Lord at that day, 2 Tim. 1. 18. 5.
That in all our approaches to this throne of grace
for mercy, we should come with a humble freedom
and boldness, with a liberty of spirit, and a liberty
of speech ; we should ask in faith, nothing doubting ;
we should come with a Spirit of adoption, as child
ren to a reconciled God and Father. We are indeed
to come with reverence and godly fear, but riot with
terror and amazement ; not as if we were dragged
before the tribunal of justice, but^ kindly invited to
the mercy-seat,- where grace reigns, and lovesj, to
exert and exalt itself towards us. 6. . That the office
of Christ, as being our High Priest, and such a High
Priest, should be the ground of our confidence in all
our approaches to the throne of grace. Had we not
a Mediator, -we could have no boldness in coming tb
God ; for we are guilty and polluted creatures ; all
we do is polluted ; we cannot go into the presence
of God alone ; we must either go in the harid of a
Mediator, or our hearts and our hopes will fail us.
We have boldness to enter into the holiest by the
blood of Jesus ; he is our Advocate, and while he
pleads for his people, he pleads with his price in his
hand, by which he purchased all that our souls want
or can desire.
CHAP. V.
In this chapter, the apostle continues his discourse upon the
priesthood of Christ, a sweet subject, which he would not
too soon dismiss. And here, I. He explains the nature of
the priestly office in general, v. 1 . . 3. II. The proper and
regular call there must be to this office, v. 4 . . 6. III. The
requisite qualifications for the work, v. 7 . . 9. IV. The pe
culiar order of the priesthood of Christ; it was not after the

714

HEBREWS V.

order of Aaron, but of Melchisedec, v; 6, 7, 10. V. He,
reproves the' Hebrews, that they had not made those im
provements in knowledge, which might have made them
capable of looking into the more abstruse and mysterious
parts of scripture, v. 1 1 . . 14.
1. |/1 OR every high priest taken from
J_ among men is ordained for men in
things pertaining to God, that he may offer'
both gifts and sacrifices for sins : 2. Who
can have compassion on the ignorantr and
on them that are out of the way; for that
he himself also is compassed with infirmity:
3. And by reason hereof he ' ought, as for
the people, so also for himself, to offer for
sins. 4. And no man taketh this honour
unto himself, but he that is called of God,
as was Aaron': 5. So also Christ glorified
not himself to be made a high priest; but
he that said unto him, Thou art my Son,
to-day have I begotten thee. 6. As he saith
also in another place, Thou art a priest for
ever after the order of Melchisedec. 7.
Who in the days of his flesh, when he had
offered up prayers and supplications with
strong crying and tears unto him that was
able to save him from death, and was heard,
in that he feared; 8. Though he were a
Son, yet learned he obedience by the things.
which he suffered; 9. And being made per
fect, he became the author of eternal sal
vation unto all them that obey him ;
I. We have here an account of the nat„ure of the
priestly office in general, though with an accommo
dation to the Lord Jesus Christ; where we are told
what kind of being the High Priest must be. He
must' be taken from among men ; he must* be a man,
one of ourselves, bone of our bone, flesh of our flesh,
and spirit of bur' spirits, a partaker of our nature,
and a standard-bearer among ten thousand. This
implies, 1. That man had sinned. 2. That God
would not admit sinful man to come to him imme
diately and alone, without a High Priest, who must
be taken from among men. 3. That God was pleased
, to take one from among men, by whom they might
approach God in hope, and he might- receive them
with honour. 4. That every one shall now be wel
come to God, that comes to him by this High Priest.
II. For whom every High Priest is ordained— -for
men in things pertaining pGod, for the glo'ryof God
and the good of men, that he might come between
God and man. , So Christ did ; and therefore let us
never attempt to go to God but through Christ ; nor
expect any favour from God but through Christ.
III. For what purpose was every High Priest or
dained — that he might' offer both gifts and sacrifices
fir sin. 1. That he might offer gifts, or free-will
offerings, brought to the High PrieSt, so offered for
the glory of God, and as an acknowledgment that
our all is of him and from him ; we have nothing
but what he is pleased to give us, and bf his own we
offer to him an oblation of acknowledgment. This
intimates, (1.) That all we bring to God must be free
and not forced ; it must be a gift, it must be given
and not taken away again. (2.) That all we bring
to God must go through the High Priest's hands, as
the great Agent between God and man. 2. That he
might offer sacrifices for sin ; that is, the Offerings
that were appointed to make atonement, that sin
might be pardoned, and sinners accepted. Thus I
Christ is constituted a High Priest for both these II

ends. Our good deeds must be presented by Christ,
to render ourselves and them acceptable ; and our
ill deeds must be expiated by the sacrifice of him
self, that they may not condemn and destroy us. And
now as we value acceptance with, God and pardon,
we must apply ourselves by faith to this our great
High Priest.
IV. How this High Priest must be qualified,.!). 2.
1. He must be one that can have compqssion on two
sorts of persons. (1.) On the ignorant, or those that
are guilty of sins of ignorance ; he must be one who
can find in his heart to pity themi arid intercede with
God for them ; one that is willing to instruct them
that are dull of understanding. (2.) On those that
are out of the way, out of the way of truth, duty,
and happiness ; and he must be one who has tender
ness enough to lead them back from the by-paths of
error, sin, and misery, into the right way : this will
require great patience and compassion, even the
compassion of a God. 2. He must also be compassed
with infirmity; and so be able from himself feelingly
to consider our frame, and to sympathize with us.
Thus Christ was qualified; he took upon him our
sinless infirmities; and this gives us great encourage
ment to apply ourselves to him under every affliction ;
for in'all the afflictions of his people he is afflicted.''
V. How fhe High Priest was to be called qf God !;'
he must have both, an internal and an external call
to his office ; for no man taketh this honour to him
self; (v. 4.) that is, no man ought to doit, no man
can do it legally ; if any does it, he must be. reckoned
an usurper, and treated.acc~ordingly. Here observe,
1. The office °f the priesthood was a very great ho
nour; to .be employed to stand between God and
man, one while representing God and his will to men,
at another time representing man and his case to
God ; and dealing between them about matters qf '
the highest importance, intrusted on both sides with
the honour of God, and the happiness of man, must
render the office very honourable. -2,r The priest
hood is an office and honour that no man ought tb
take to hfmself; if he does, he can expect no success
in it, nor any reward for it, only from himself. He
is an intruder, who is not called of God, as was.
Aaron. Observe, (1.) God is the Fountain of all
honour, especially tnie spiritual honour. He is the
Fountain of true authority, whether he calls any to
the priesthood in an extraordinary way, as he did
Aaron, or in an ordinary way, as he called his suc
cessors. (2.) Those only can expect assistance from
God, and acceptance with him, and his presence and
blessing on them and their admmistr&tions>>th&t are
called. pf God ; others may expect a blast instead pf
a blessing. .»
VI. How this is brought home and applied to
Christ ; (v. 5.) [So Christ glorified not himself.' Ob
serve here, Though Christ reckoned it his" glory, to
be made a High Priest, yet he would not assume that
glory to himself. He could truly say, I seek not mine
own glory, John 8. 50.. Consider him as God ; he
was not capable of any additional glory, but as Man
and Mediator he did not run without being sent; and
if he did not, surely others should be afraid to do it.
VII. The a"postte prefers Christ before Aaron,
both in the manner of his call, and in the holiness
of his person. 1. In the manner of his. call, in which
God said unto him, Thou art my Son, this day have
I begotten thee, (quoted from Ps. 2. 7. preferring both
to his eternal generation as God, his wonderful con
ception as Man, and his perfect qualification as Me
diator. Thus God solemnly declares his dear affec
tion to Christ, his authoritative appointment of him
to the office of a Mediator, his instalment and appro
bation of him in that office, his acceptance of nun,
and of all he had done or should do in the discharge
of it. Now God never said thus to Aaron. Another
expression that God used in the call of Christ, we

HEBREWS, V.

715

have in Ps. 110. 4. Thou art a Priest forever, after
the order of Melchisedec, v. 6. - God the Father ap
pointed him a Priest of a higher order than that of
Aaron ; the priesthood of Aaron was to be but tem
porary, the priesthood of Christ was to be perpetual';
the priesthood of Aaron was to be successive, de
scending from the fathers to the children, the prie'st-
"hood of Christ, after the order of Melchisedec, was
to be personal, and the High Priest immortal as to
•his office, without descent, having neither beginning
of days nor end of life, as it is more largely described
in the seventh chapter, and will be opened there.
2. Christ is here preferred .to Aaron in the holiness
of his person. Other priests were to offer up sacri
fices, as for the sins ofothers^sofor themselves, v. 3.
But Christ needed, not to offer for sins for himself,
for he had done no violence, neither was there any
deceit in his mquth, Isa. 53. 9. And such a High
Priest becarne us. " •
VIII. We have, an account of Christ's discharge
of this his office, and of the consequences of that
discharge, v., 7 — 9.
1. The discharge of his office of the priesthood ;
(v. 7.) Who in the days of his flesh, when he had
offered up prayers and supplications, with strong
trying and tears, 8cc. Where observe, (1.) He took
* to him flesh', and for some days he tabernacled there
in ; he became a mortal Man, and reckoned his life
by days ; herein setting us an example how we should
Reckon our's. Were we to reckon our lives by days,
it would be a means to quicken us to do the work of
every day in its day." (21 ) Christ, irt the days of his
flesh, subjected, himself to death ; he hungered, he
was a tempted, bleeding, dying Jesus ! His body is
now in heaven, but it is a spiritual glorious body. (3.)
God the Father was able to save him from death ;
he could have prevented his dying, but he would
not ; for then the great design of his wisdom and
grace riiust have been defeated. What would have
. ^become of us, if God had saved Christ from dying ?
The Jews reproachfully said, Let him deliver him
now, if he will have Aim, Matt. 27. 43. But it was
in kindness to us, that the Eather would not suffer
that bitter cup to pass away from him ;. for then we
riiust have drunk the dregs of it, and been miserable
for ever. (4. ) Christ, in the days of his flesh, offered
up. prayers and supplications to his Father, as an
earnest of his intercession in heaven. A great many
instances we have of Christ's praying. This refers.
to his prayer in his agony, (Matt. 26. '39. and ch. 27.
46.) and to that before his agony, (John 17.) which
he put up for his disciples, and all who should be
heve on his name. (5.) The prayers and supplica
tions that Christ offered: up, were joined with strong
cries and tears ; herein setting us an example not
only to pray, but to be fervent and importunate in
prayer. How many dry prayers, how few wet pnes,
do we offer up to God ! (6.) Christ was heard in
that he feared. How ? Why he was answered by
present supports in and .under his agonies, and in
being carried well through death, and delivered
from it by a glorious resurrection ; he was heard in
that he-feared. He had an awful sense of the wrath
of God, of the weight of sin. His human nature was
ready to sink under the hestvy load, and would have
sunk, had he been quite forsaken in point of help
and comfort from God ; but he was heard in this, he
was supported under the agonies of de,ath. He was
carried through death ; and there is no real deliver^
ance from death but to be carried well^ through it.
We may have many recoveries from sickness, but
we are never saved from death till we are carried
well through it. And they that are thus saved from
death shall be fully delivered at last by a glorious re
surrection, of which the resurrection of Christ was
the earnest and first-fruits.
2. The consequences of this discharge of his office,

v. 8, 9, &c. (10 By these his sufferings he learned
obedience, though he wds a Son, v. 8. Here observe,
[1.] The privilege of Christ ; he was a Son ; the only-
begotten of the Father. One would have thought
this might have exempted him from suffering, but it
did not Let none then, who are the children of God
by adoption, expect an absolute freedom from suffer
ing. What son is he whom the Father chasteneth
not? [2.] Christ made iriiprovement by his suffer
ings ; he learned obedience by his passive obedience ;
he learned active obedience; that is, he practised
that great lesson, and made it appear that he was
well and perfectly learned in it; though he never
was disobedient, yet he never performed such an
act of obedience as when he became obedient to
death, even to the death of the cross. Here he has
left us an example, that we should learn by all our
afflictions a humble obedience to the will of God.
We need affliction, to teach us submission. (2.) By
these his sufferings he was made perfect, and be-
camelhe Author of eternal salvation to all who obey
him, v. 9. [1. 1 Christ by his sufferings was conse
crated to his office, consecrated by his own blood.
[2.] By his suffering he consummated that part of
his office which was • to be performed on earth,
making reconciliation for iniquity ; and in this sense
he is said to be made perfect, a perfect Propitiation.
[3. ] Hereby he is become the Author of eternal sal
vation to men ; he has by his sufferings purchased
a full deliverance from sin and misery, and a full
fruition pf holiness and happiness for his people.
Of this salvatiori he has given notice in the gospel ;
he.has made a tender of it in the new covenant, and
has sent the Spirit to enable men to accept this sal
vation. [4.] This salvation is actually bestowed on
none but those who obey Christ. It is not sufficient
that we have some doctrinal knowledge of Christ,
or that we make a profession of faith in him,"but we
must hearken to his word, and obey him. He is ex
alted, to be a Prince to rule us, as well as a Saviour
to deliver us.; and he will be a Saviour to none but
to those to whom he is a Prince, and who are willing
that he should reign over them ; the rest he will ac
count his enemies, and treat them accordingly. But
to those who obey him, devoting themselvesto him,
denying themselves, and taking up their cross, and
following him, he will be the Author, ahios — the
grand Cause of their salvation, and they shall own
him' as such for ever.
10. Called of God, a high-priest after the
order of Melchisedec. 11. Of whom we
have many things to say, and hard to be
uttered, seeing ye are dull of hearing. 1 2.
For- whdn for the time ye ought to be
teachers, he have need that one teach you
again which are the first principles of the
oracles of God ; and are become such a.s
have need of mille, and not of strong meat.
1 3. For every one that useth milk is un
skilful in the word of righteousness : for he
is a babe, 14. But strong meat belongeth
to them that are of full age, even those who
by reason of use have their senses exer
cised to discern both good and evil.
Here the apostle returns to what he had in v. 6.
cited out of Ps. 110. concerning the peculiar order
of the priesthood pf Christ, that is, the order of
Melchisedec. And here,
1. He declares he had many things, which he
could not say to them concerning this mysterious
person called Melchisedec, whose priesthood was
eternal ; and therefore the salvation procured there-

716

HEBREWS, VI.

by should be eternal also. We have a more par
ticular account of this Melchisedec in ch. 7. Some
think the things which the apostle means, that were
hard to be uttered, were not so much concerning
Melchisedec himself, as concerning Christ, of whom
Melchisedec was the type. Arid doubtless this apos
tle had many things .to. say concerning Christ, that
were very mysterious, hard to be uttered ; there are
great mysteries in the person and offices of the ReT
deemer ; Christ is the great Mystery of godliness.
2. He assigns the reason why he did not say all
those things concerning Christ, our Melchisedec,
that he had to say, and what it was that' made it so
difficult for him to utter them, and that was, the
dulness pf the Hebrews to whom he wrote; Ye aire
dull of hearing. There is a difficulty in the things
themselves, and there may be a weakness in the mi
nisters of the gospel to speak clearly about these
things ; but generally the fault is in the hearers ; dull
hearers make the preaching of the gospel a difficult
thing, and even those- who have some faith, irfay be
dull hearers; dull of understanding, and slow to be-'
lieve ; the understanding is weak, and does not ap
prehend these spiritual tilings ; the memory is weak,
and does not retain them.
3. He insists upon the faultiness of this infirmity
of their's ; it was not a mere natural infirmity, but it
was a sinful infirmity, and more in them than others,
by reason of the singular advantages they had en
joyed for improving in the knowledge of Christ ; (v.
12. ) For when, for the time, ye ought to be teachers,
ye have need that one teach you again which are the
first principles of the oracles of God. Where ob
serve, (1.) What proficiency might have been rea
sonably expected from these Hebrews — that they
might have been so well instructed in the doctrine
of the gospel, as to have been teachers of others.
Hence learn, [1. ] God takes notice of the time and
helps we have for gaining scripture-knowledge. [2. ]
From those to whom much is given, much is ex
pected. [3,] Those who have a good understand
ing in the»gospel, should be teachers of others, if not
in a public, yet in a private station. [4.] None
should take upon them to be teachers of others,
but those who have made a good improvement in
spiritual knowledge themselves. (2.) Observe the
sad disappointment of those just expectations; Ye
have need that one should teach you again, &c.
Here note, [1. ] In the oracles of God there are some
first principles, plain to be understood, and neces
sary to be learned. [2.] There are also deep and
sublime mysteries, which those should search into,
who have learned the first principles, that so they
may stand complete in the whole will bf God. [3.]
Some persons, instead of going forward in Christian
knowledge, forget the very first principles that they
had learned long ago ; and indeed they that are hot
improving under the means of grace, will be losing.
[4.] It is a sin and shame for persons that are men
for their age and standing in the church, to be chil
dren and babes in understanding.
4. The apostle shews how the various doctrines
of the gospel must be dispensed to different persons.
There are in the church babes, and persons of full
age; (v. 12— rl4.) and there are in the gospel milk
and strong meat. Observe, (1.) Those that are
babes, unskilful in the word of righteousness, must
be fed with milk ; they must be entertained with the
plainest truths, and these delivered in the plainest
manner; there must be line upon line, precept upon
precept, here a little, and there a little, Isa. 28. 10.
Christ despises not his babes ; he has provided suita
ble food for them. It is good to be babes in Christ,
but not always to continue, in that childish state ; we
should endeavour to pass the infant state ; we should
always remain in malice children, but in understand
ing- we should grow up to a manly maturity. (2.)

There is strong meat for those that are of full age,
v , 14. The deeper mysteries of religion belong to
those that are of a higher class in the school of
Christ, who have learned the first principles, and
well improved them ; so that by reason of use they
have their senses exercised to discern both good and
evil, duty and sin, truth and error. Observe, [L]
There have been always in the Christian state chil
dren, young men, and fathers. [2.] Every true,
Christian, having received a principle of spiritual
life from God, stands in need of nourishment to pre
serve that life. [3.] The word of God is food and
nourishment to the life of grace ; as new-born babes,
desire the sincere milk ofthe word, that ye may gr&ti>:
thereby. [4.] It is the wisdom of ministers rightly
to divide the word of truth, and to give to every orie
his portion ; milk to babes, and strong riieat to those
of full age. [5. ] There are spiritual senses, as well
as those that are natural; There is a spiritual eye,
a spiritual appetite, a spiritual taste; the soul has its
sensations as well as the body ; these are much de
praved, and lost by sin, but they are recovered by '
grace. [6.] It is by use apd exercise that these
senses are improved, made more quick and strong
to taste the sweetness of what is good and true, and
the bitterness of what is false and evil. Not only
reason and faith, but spiritual sense, will- teach men
to distiriguish between what is pleasing and what ii
provoking to God, between what is helpful and what
is hurtful to our own souls.
CHAP. VI.
In this chapter, the apostle proceeds to persuade' the He
brews to make a better proficiency in religion, than they
had done, as the best way to prevent apostasy, the dreadful
nature and consequences of which sin he sets forth in a
serious manner; (v. 1 . . 8.) and then expresses his good
hopes concerning them, that they would persevere in faith
and holiness, to which he exhorts them, and sets before
¦ them the great encouragement they have from Gpd, both
with respect to their duty and happiness, from v. 9, to the
end.
1. rpHEREFORE leaving the principles
JL of the doctrine of Christ, let us go »
on unto perfection ; not laying again the"
foundation of repentance from dead works,
and of faith toward God, 2. Of the doctrine
of baptisms, and of laying on of hands, and
of resurrection of the dead, and of eternal
judgment. 3. And this will we do, if God
permit. 4. For it is. impossible for those
who were once enlightened, and have tasted
of the heavenly gift, and were made par
takers of the Holy Ghost, 5. And have
tasted the good word of God, and the
powers of the world to come, 6. If they
shall fall away, to renew them again unto
repentance ; seeing they crucify to them
selves the Son of God afresh, and put hijn
to an open shame. 7. For the earth which
drinketh in the rain that cometh oft upon it,
and bringeth forth herbs meet for them by
whom it is dressed, receiveth blessing from
God : 8. But that which beareth thorns and
briers, is rejected, and is nigh unto cursing ;
whose end is to be burned.
I. We have here the apostle's advice to the He
brews — that they would grow up froin a state of
childhood to the fulness of the stature of the new
man in Christ ; and he declares his readinessto assist
them all he could in their spiritual progress; for

HEBREWS, VI.

717

their greater encouragement, he puts himself with
them, Let us go on. Here observe, 1. In order to
their growth. Christians must leave the principles
of the doctrine of Christ. How must they leave
them ? They must not lose them, they must not de
spise them, they must. not forget them; they must
lay them up in their hearts, and lay them as the
foundation of all their profession and expectation ;
but they must not rest and stay in them, they must
not be always laying the foundation, they must go
on, and build upon it; there must be a superstruc
ture ; for the foundation is laid on purpose to support
the buijding. Here it may be inquired, Why did
theapostle resolve to set strong meat before the He
brews, when he knew they were but babes ? An
swer. (1.) Though some of them were but weak,
yet others of them had gained more strength ; and
they must be provided for suitably. And as those
who are grown Christians, must be willing to hear
the plainest truths preached for the sake of the
weak, so the weak must be willing to hear the more
difficult and mysterious truths preached for the sake
of those who are strong. (2.) He hoped they would
be growing in their spiritual strength and stature,
and so be able to digest stronger meat, 2. The apos
tle mentions several foundation-principles, which
must be well laid at first, and then built upon ; nei
ther his time nor their's must be spent in laying
these foundations over and over again. These
foundations are six.
[1.] Repentance from dead works, that is, con
version and regeneration, repentance from a spi
ritually dead state and course; as if he had said,
""Beware of destroying the life of grace in your
souls ; your minds were changed by conversion, and
so were your lives. Take care that you return not
to sin again, for then you must have the foundation
fo.lay again ; there must be a secpnd conversion ; a
repenting not only of, but from, dead works. " Ob
serve here, First, The sins of persons unconverted
are dead works ; they proceed from persons spi
ritually dead, and they tend to death eternal. .Se
condly, Repentance for dead works, if it be right, is
repentance^/rom dead works ; a universal change of
heart and life. Thirdly, Repentance for and from
dead works is a foundation-principle, which must
not be laid again, though we must renew our re
pentance daily.
[2.] Faith toward God ; a firm belief of the ex
istence of God, of his nature, attributes, and perfec
tions, the trinity of persons in the unity of essence,
the whole mind and will of God as revealed in his
word, particularly what relates to the Lord Jesus
Christ. We must by faith acquaint ourselves with
these things, we must assent to them, we must ap
prove of them, and apply all to ourselves with suita
ble affections and actions. Observe, First, Repent
ance from dead works, and faith toward God, are
connected, and always go together ; they are in
separable twins; the one cannot live without the
other. Secondly, Both of these are foundation-prin
ciples, which should be once well laid, but never
pulled up, so as to need to be laid over again; we
must not relapse into, infidelity.
[3.] The doctrine of baptisms, that is, of _ being
baptized by a minister of Christ with water, in the
Name of the Father, and of the Son, and of the Holy
Ghost, as the initiating sign or seal of the covenant
of grace ; strongly engaging the person so baptized
to get acquainted with the new covenant ; to adhere
to it, and prepare to renew it at the table of the
Lord, and sincerely to regulate himself according to
it ; and relying upon the truth and faithfulness of
God for the blessings contained in it. And the doc
trine of an inward baptism, that of the Spirit sprink
ling the blood of Christ upon the soul, for justifica
tion, and the graces of the Spirit for sanctification.

This ordinance of baptism is a foundation to be rightly
laid, and daily remembered, but not repeated.
[4.] Laying on of hands ; either on persons pass
ing solemnly from their initiated state by baptism to
the confirmed state, by returning the answer of a
good conscience toward God, and sitting down at the
Lord's table. This passing from incomplete to com
plete church- membership, was performed by laying
on of hands, which the extraordinary conveyance of
the gift of the Holy Ghost continued. This once
done, all are obliged to abide by, and not to need an
other solemn admission, as at first, but to go on, and
grow up, in Christ. Or by this may be meant, or
dination of persons to the ministerial office, who are
duly qualified for it, and inclined to it ; and this by
fasting and prayer, with laying on of the hands of
the presbytery: and this is to be done but once,
[5. ] The resurrection of the dead, that is, of dead
bodies ; and their re-union with their souls, to be
eternal companions together in weal or woe, ac
cording as their state was toward God when they
died, and the course of life they led in this world.
[6.] Eternal judgment, determining the soul of
every one, when it leaves the body at death, and both
soul and body at the last day, to their eternal state ;
every one to his proper society and employment to
which they were entitled and fitted here on earth ;
the wicked to everlasting punishment, the righteous
to life eternal.
These are the great foundation-principles which
ministers should clearly and convincingly unfold, and
closely apply. In these the people should be well
instructed and established, and from these they must
never depart ; without these, the other parts of re
ligion have no foundation to support them.
IL The apostle declares his readiness and resolu
tion to assist the Hebrews in building themselves up
on these foundations till they arrive at perfection j
(v. 3.) And this we will do, if God permit. And
hereby he teaches them, 1. That right resolution is
very necessary in order to progress and proficiency
in religion. 2. That, that resolution is right, which
is not only made in the sincerity of our hearts, but in
a humble dependence upon God, both for strength,
for assistance and righteousness, for acceptance, and
for time and opportunity. 3. That ministers should
not only teach people what to do, but go before
them, and along with them, in the way of duty.
III. He shews that this spiritual growth is the ¦
surest way to prevent that dreadful sin of apostasy
here from the faith. And here,
1, He shews how far persons may go in religion,
and, after all, fall away, and perish for ever, v'. 4, 5.
(1.) They may be enlightened. Some of the an
cients understand this of their being baptized ; but it
is rather to be understood of notional knowledge and
common illumination, of which persons may have a
great deal, and yet come short of heaven. Balaam
was the man whose eyes were opened, (Numb. 24.
3.) and yet with his eyes opened he went down to
utter darkness. (2.) They may taste of the hea
venly gift, feel something of the efficacy of the Holy
Spirit in his operations upon their souls, causing
them to taste something of religion, and yet be like
persons in the market, who taste of what they will
not come up to the price of, and so but take a taste,
and leave it. Persons may taste religion; and seem
to like it, if they could have it upon easier terms than
denying themselves, and taking up their cross, and
following Christ. (3.) They may be_ made par
takers of the Holy Ghost, that is, of his extraordi
nary and miraculous gifts ; they may have cast out
devils in the name of Christ, and done many other
mighty works. Such gifts in the apostolical age
were sometimes bestowed upon those who had no
true saving grace. (4.) They may taste' of the good
word of God ; they may have some relish of gospel-

718

HEBREWS, VI.

doctrines, may hear the word with pleasure ; they
may remember much of it, and talk well of it, and
yet never be cast iifto the form and mould of it, nor
has it dwelt richly in them. (5.) They may have
tasted of the powers ofthe world to come; they may
have been under strong impressions concerning hea
ven and hell ; have felt some desires of heaven, and
dread of going to hell. These lengths hypocrites
may go, and, after all, turn apostates. Now hence
observe, [1. ] Those great things are spoken here of
those who may fall away ; yet it is not here said of
them, that they were truly converted, or that they
were justified ; there is more in true saving grace
than in all that is here said of apostates. [2. ] This
therefore is no proof bf the final apostasy of true
saints. These indeed may fall frequently and foully,
but yet they shall not totally nor finally fall from
God ; the purpose and the power of God, the pur
chase and the prayer of Christ, the promise of the
gospel, the everlasting covenant that God has made
with them, ordered in all things and sure, the in
dwelling of the Spirit, and the immortal seed of the
word, these are their security. But the tree, that
has not these roots, will not stand.
2. The apostle ' describes the dreadful case of
such as fall away after they had gone so far in the
profession of religion. (1. ) The greatness of the sin
of apostasy. - It is crucifying the Son of God afresh,
and putting him to open shame. They declare that
they approve of what the Jews did in crucifying
Christ, and that they would be glad to do the same
thing again, if it were in their power. They pour
the greatest contempt, upon the Son of God, and
therefore upon God himself, who expects all should
reverence his Son, and honour him as they honour
the Father. They do what in them lies to represent,
Christ and Christiariity as a shameful thing, and
would have him to be a public Shame and Reproach.
This is the nature of apostasy. (2. ) The great mi
sery of apostates. [1.] It is impossible to renew them
again unto repentance; it is extremely hazardous;
very few instances can be given of thpse who. have
gone so far and fallen away, and yet ever have been
brought to true repentance, such a repentance as is
indeed a renovation of the soul. Some have thought
this is the sin against the Holy Ghost, but without
ground. The sin here mentioned, is plainly apostasy
Both from the truth and the ways of Christ. God can
renew them to repentance, but he seldom does it ;
and with men themselves it is impossible. [2.]
Their misery is exemplified by a proper similitude,
taken from the ground that after much Cultivation
brings forth nothing but briers and thorns; and
therefore is nigh unto cursing, and its end is to be
burned, v. 8. To give this the greater force, here
is observed the difference that there is between the
good ground and the bad, that these contraries, be
ing set one over against the other, may illustrate
each other.
First, Here is a description of the good ground ; it
drinketh in the rain that cometh often upon it. Be
lievers do not orily taste of the word of God, but
they drink it in ; and this good ground bririgeth forth
fruit answerable to the cost laid out, for the honour
of Christ, and the comfort of his faithful ministers,
who are, under Christ, dressers of the ground. And
this fruit-field or garden receives the blessing. God
declares fruitful Christians blessed, and all wise
good men account them blessed : they are blessed
with increase of grace, and with further establish
ment and glory at last.
Secondly, Here is the different case of the bad
ground: it bears briers and thorns; it is not only
barren of good fruit, but fruitful in that which is bad,
briers and thorns, fruitful in Sin and wickedness,
which are troublesome and hurtful to all about them,
and will be most so to sinners themselves at last ; and

then such ground is rejected. God will concern
himself no more about such wicked apostates ; he
will let them alone, and cast them out of his care ;
he will command the clouds that they rain no more
upon them.. Divine influences shall be restrained ;
and that is not all, but such ground is nigh unto curs
ing; so far is it from receiving the blessing,' that a
dreadful curse hangs over it ; though yet, through
the patience of God, the curse is not fully executed.
Lastly, Its end is to be burned. Apostasy will be
punished with everlasting burnings, the fire that
shall never be quenched. This is the sad end to
which apostasy leads, and therefore Christians
should go on and grow in grace, lest, if they do not
go forward, they should go backward, till they bring
matters to this woeful extremity of sin and misery. •

9. But,, beloved, we are persuaded bet
ter things of you, and things that accompa
ny salvation, though we thus speak. 10.
For God is not unrighteous to forget your
work and labour of love which ye have
shewed toward his name, in that ye have
ministered to the saints, and do minister.
1 1. And we desire, that every one of you
do shew the same diligence to the full assu
rance of hope unto the end : 1 2. That ye be
not slothful, but followers of them who
through faith and patience inherit the pro
mises. 13. For when God made promise
to Abraham, because he could swear by.no
greater, he sware by himself, 1 4. Saying,
Surely blessing I will bless thee, and mul
tiplying I will multiply thee. 15. And so,
after he had patiently endured, he obtained
the promise. 1 6. For men verily swear by
the greater: and an oath for confirmation
is to them an end of all strife. 17. Wherein
God, willing more abundantly to shew unto
the heirs of promise the immutability of his .
counsel, confirmed it by an oath : 18. That
by two immutable things, in which it was
impossible for God to lie, we might have a
strong consolation, who have fled for refuge
to lay hold upon the hope set before us : 19.
Which hope we have as an anchor of the
soul, both sure and steadfast, and which
entereth into that within the vail; 20.
Whither the forerunner is for us entered,
even Jesus, made a high priest for ever after
the order of Melchisedec.
The apostle, having applied himself to the fears
of the Hebrews, for the exciting of their diligence,
and preventing of their apostasy, now proceedSJto
apply himself to their hopes, and candidly decl&res
the good hope he had concerning them, that they
would persevere ; and proposes to them the great
encouragements they had in the way of their duty.
1. He freely and openly declares the good hope
he had concerning them, that they would endure to
the end; (v. 9.) But beloved, we are persuaded
better things of you. Observe, 1. There are things
that accompany salvation; things that are never
separated from salvation ; things that shew the per
son to be in a state of salvation, and will issue in
eternal salvation. 2. The things that accompany
salvation, are better things than ever any hypocrite

HEBREWS, VI..

719

or apostate enjoyed. They are better 'in their na-
. ture and in their issue. 3. It is our duty to hope
well of those in whom nothing appears to the con
trary. 4. Ministers must sometimes speak by way
of caution to those of whose salvation they have good
hopes. And those who have in themselves good
hopes, as to their eternal salvation, should yet con
sider seriously how fatal a disappointment it would
be if they should fall short. Thus they are to work
'out tfieir salvation with fear and trembling.
II. He proposes arguments and encouragements
to them to go on in the way of their duty. 1. That
God had wrought a principle of holy love and chari-
, ty in diem, -.which had discovered itself in suitable
works which would not be forgotten of God ; (*.
10.) God is not unrighteous to forget your labour
of love. Good works and labour, proceeding from
lpve to God, are commendable ; and what is done to
any in the name of God, shall not go unrewarded.
What is done to the saints as such, God takes it as
done to himself. 2. Those who expect a gracious
reward for their labour of love, must continue in it as
- long as they have ability and opportunity ; Ye have
^ministered tb the saints, and ye do minister; and
we desire that every one of you do shew thesame di-
'. ligence. 3.- Those who persevere in a diligent dis
charge of their duty, shall attain to the full assurance
of hope in the end. Observe, (1.) Full assurance
is a higher degree of hope ; is full assurance of hope ;
they differ not in nature, but only in degree. (2.)
Full assurance is attainable by great diligence and
perseverance to the end.
, III. He proceeds to set before them caution and
counsel how to attain this full assurance of hope to
the end. 1. That they should not be slothful ; that
will clothe a man with rags: they must not love
their ease, nor lose their opportunities. 2. That
'.they would, follow the good examples of those who
had gone before, v. 12. Where learn, (1.) There
are some who from assurance are gone to inherit the
promises. They believed them before, now they
inherit them; they are got safe to heaven. (2.)
The way by which they came to the inheritance,
was that qf faith and patience. Those graces were
implanted in their souls, and drawn forth into act
. and exercise in their lives. If we ever expect to in
herit as they do, we must follow them in the way of
faith and patience. And those who do thus follow
them in the way, shall overtake them at the end,
and be partakers of the same blessedness.
IV. The apostle closes the chapter with a clear
and full account of the assured truth of the promises
of God, v. 13, to the end. They are all confirmed
by the oath of God, and they are all founded in the
eternal counsel of God, and therefore may be de
pended upon.
1. They are all confirmed by the oath of God. He
has not only given his people his word, and his hand
and seal, but his oath. And here you will observe,
he specifies the oath of God to Abraham ; which,
being sworn to him as the father of the faithful, re
mains in full force and virtue to all true believers ;
When God made a promise unto Abraham, because
he could swear by no greater, he sware by himself.
Observe, (1.) What was the promise — Surely,
blessing I will bless thee, and multiplying I will
multiply thee. The blessing of God is the blessed
ness of his people ; and those whom he has blessed
indeed, he will go on to bless, and will multiply
blessings, till he has brought them to perfect bless
edness. (2.) What was the oath by which this
promise was ratified — He sware by himself. He
staked down his own being and his own blessedness
upon it ; no.greater security can be given or desired.
(3.) How was that oath accomplished — Abraham,
in due time, obtained the promised It was made
good to him after he had patiently endured. [1.]

There is always an interval, and sometimes a long
one, between the promise and the performance.
[2.] That interval is a trying time to believers,
whether they have patience to endure to the end.
[3.] Those who patiently endure, shall assuredly
obtain the blessings promised, as sure as Abraham
did. [4. ] The end and design of an oath is to make
the promise sure, and to encourage those to whom
it is made, to wait with patience till the time for
performance comes, v. 16. An oath with men is
for confirmation,, and is an end of all strife. This is
the nature .and design of an oath, in which men
swear by the greater, not by creatures, but by the
Lord himself ; and it is to put an end to all dispute
about the matter, either to disputes within bur own
breasts, doubts and distrusts, or disputes with others,
especially with the Promiser. Now if God would
condescend to take an oath to his people, he. will
surely remember the nature and design of it.
2. The promises of God are all founded in his
eternal counsel ; and this counsel of his is an immu
table counsel. (1.) The promise of blessedness
which God has made to believers, is not a rash and
hasty thing, but the result of God's eternal purpose.
(2. ) This purpose of God was agreed upon in coun
cil, and settled there between the eternal Father,
Son, and Spirit. (3.) These counsels of God can
never be altered ; they are immutable ; God never
needs to change his counsels ; for nothing new can
arise to him who sees the end from the beginning.
3. The promises qf God, which are founded upon
these immutable counsels of God, and confirmed by
the oath of God, may safely be depended upon ; for
here we have two immutable' things, the counsel
and the oath of God, in which it is impossible for
God to lie, contrary to his nature, as well as to his
will. Here observe,
(1.) Who they are, to whom God has given such
full security of happiness. [1.] They are the heirs
of the promise : such as have a title to the promises
by inheritance, by virtue of their new birth, and
union with Christ. We are all by nature children
of wrath. The curse is the inheritance we are born
to : it is by a new and heavenly birth that any are
born heirs to the promise. [2.] They are such as
have fled for refuge to the hope set before them.
Under the law there were cities of refuge provided
for those who were jiursued by the avenger of blood.
Here is a much better refuge prepared by the gos
pel; a refuge for all sinners who shall have -the
heart to flee to it ; yea, though they have been the
chief of sinners.
(2.) What God's design toward them is, in giving
them such securities — that they might have strong
consolation. Observe, [1.] God is concerned for
the consolation qf believers, as well as for their sanc
tification ; he would have his children walk in the
fear of the Lord, and in the comforts of the Holy
Ghost. [2.] The consolations of God are strong
enough to support his people under their strongest
trials. The comforts of this world are too weak to
bear up the soul under temptation, persecution, and
death ; but the consolations of the Lord are neither
few nor small.
(3.) What use the people of God should make of
their hope and comfort, that most refreshing and
comfortable hope of eternal blessedness that God
has given them. This is, and must be, unto them,
for an anchor to the soul, sure and steadfast, &c. v.
19. Here, [1.] We are in this world as a ship at
sea, liable to be tossed up and down, and in danger
of being cast away. Our souls are the vessels ; the
comforts, expectation, graces, and happiness- of our
souls are the precious cargo with which these ves
sels are loaded ; heaven is the harbour to which we
sail ; the temptations, persecutions, and afflictions
that we encounter, are the winds and waves that

720

HEBREWS, VII.

threaten our shipwreck. [2. ] We have need of an
anchor to keep us sure and steady, or we are in con
tinual danger. [3.] Gospel-hope is our anchor; as
in our day of battle it is our helmet, so in our stormy
passage through this world it is our anchor. [4.]
It is sure and steadfast, or else it could not keep us
so. First, It is sure in its own nature ; for it is the
special work of God in the soul, it is good, hope
through grace ; it is not a flattering hope made out
ofthe spider's web, but it is a true work of God, it is
a strong and substantial thing. Secondly, It is stead
fast as to its object ; it is an anchor that has taken
good hold, it enters into_ that which is within the
vail, it is an anchor that is cast upon the rock, the
Rock of ages ; it does not fasten in the sands, but en
ters within the vail, and fixes there upon Christ ; he
is the Object, he is the Anchor-hold of the believer's
hope. As an unseen glory within the vail, is what
the believer is hoping for ; so an unseen Jesus within
the vail, is the great foundation of his hope ; the
free grace of God, the merits and mediation of
Christ, and the powerful influences of his Spirit, are
the grounds of his hope, and so it is a steadfast hope.
Jesus Christ is the Object and Ground of the believ
er's hope in several respects. 1. As he is entered
within the vail, to intercede with God, in virtue of
that sacrifice which he offered up without the vail,
hope fastens upon his sacrifice and intercession. 2.
As he is the Forerunner of his people, gone within
the vail, to prepare a place for them, and to assure
them that they shall follow him, he is the Earnest
and First-fruits of believers, both in his resurrection
and in his ascension. 3. And he abides there, a
High Priest after the order of Melchisedec ; a
Priest for ever, whose priesthood shall never cease,
never fail, till it has accomplished its whole work
and design, which is the full and final happiness of
all who have believed on Christ. Now this should
engage us all to clear up our interest in Christ, that
we may fix our hopes in him as our Forerunner, that
is entered thither for us, for our sakes, for our safety,
to watch over our highest interest and concerns. Let
us then love heaven the more on his account, and
long to be there with him, where we shall be for
ever safe, and for ever satisfied.
CHAP. VII.
The doctrine ofthe priestly office of Christ is so excellent in
itself, and so essential a part of the Christian faith, that
the apostle loves to dwell upon it. Nothing made the
Jews so fond of the Levitical dispensation as the high es
teem they had of their priesthood, and it was doubtless a
sacred and most excellent institution ; it was a very severe
threatening denounced against the Jews, (Hos. 3. 4.) That
the children of Israel should abide many days without.a
prince or a priest, and without a sacrifice, and without an
ephod, and without teraphim. Now the apostle assures
them that by receiving the Lord Jesus they would have a
much better High Priest, a priesthood of a higher order,
and consequently a better dispensation or covenant, a bet
ter law and testament; this he shews in this chapter,
where, I. We have a more particular account of Melchise
dec, v. 1 . . S. II. The superiority of his priesthood to that
of Aaron, v. 4 . . 10. III. An accommodation of all to
Christ, to shew the superior excellency of his person, office,
and covenant, from v. 11, to the end.
1. "CIOR this Melchisedec, king of Salem,
3l priest of the most high God, who
met Abraham returning from the slaughter
of the kings, and blessed him ; 2. To whom
also Abraham gave a tenth part of all;
first being by interpretation King of righ
teousness, and after that also King of Sa
lem, which is King of peace; 3. Without
father, without mother, without descent,
having neither beginning of days, nor end

of life ; but made like unto the Son of God ;
abideth a priest continually.
The chapter foregoing ended with a repetition of
what had been cited once and again -before out of
Ps. 110. 4. Jesus, a High Priest for ever, after the
order of Melchisedec. Now this chapter is as a ser
mon upon that text; here the apostle. sets before
them some of the strong meat he had spoken of
before, hoping they would by greater diligence be
better prepared to digest it.
The great question that first offers itself, is,. Who
was this Melchisedec ? All the account we have of
him in the Old Testament, is in Gen. 14. 18, 19, ,
&c. and in Ps. 110. 4. Indeed we are much in the '
dark about him ; God has thought fit to leave us so,
that this Melchisedec might be a more lively type ¦
of him whose generation none can declare. If men
will not be satisfied with what is revealed, they
must rove about in the dark in endless conjectures,
some fancying him to have been an, angel, others
the Holy Ghost; but the opinions concerning him,
that are best worthy our consideration, are these
three. - t
1. The rabbins, and most of the Jewish writers,-
think he was Shem the son of Noah, who was king'
and priest to those they descended from, after the
manner of the other patriarchs; but it is not proba
ble that he should thus change his name. Besides,
we have no account of his settling in the land of Ca
naan. 2. Many Christian writers have thought him to
be Jesus Christ himself, appearing by a special dis
pensation and privilege to Abraham in the flesh,"
and who was known to Abraham by the name Mel
chisedec, which agrees very well to Christ, and to
what is said, John 8. 56. Abraham saw his day and
rejoiced. Much may be said for this opinjon, and
what is said in v. 3. does not seem to agree with any
mere man ; but then it seems strange to make Christ
a type of himself.
3. The most received opinion is, that he was a ¦
Canaanite king, who reigned in Salem, and kept up
religion and the worship of the true God ; that he
was raised to be a type of Christ, and was honoured ,|;
by Abraham as such. 'f
But -we shall leave these conjectures, and labour,
to understand, as far as we can, what is here said of
him by the apostle, and how Christ is represented-
thereby, v. 1 — 3. .,
(1.) Melchisedec was a king, and so is the Lord ,
Jesus ; a King of God's anointing; the government
is laid upon his shoulders, and he rules oyer all for
the good of his people.
(2.) That he was king of righteousness: his
name signifies the righteous king. Jesus Christ is a
rightful and a righteous King ; rightful in his title,
righteous in his government. He is the Lord our
Righteousness, he has fulfilled all righteousness,
and brought in an everlasting righteousness, arid he
loves righteousness and righteous persons, and hates
iniquity. (3. ) He was king of Salem, that is king of peace ;
first king of righteousness, and after that, king of
peace. So is our Lord Jesus ; he by his righteous
ness is peace. Christ speaks peace, creates peace,
he is our Peace-Maker.
(4.) He was priest ofthe most high God, qualified
and anointed jn an extraordinary manner to be his
priest among the Gentiles. So is the Lord Jesus ;
he is the Priest of the most high God, and the
Gentifes must come to God by him ; it is only
through his priesthood that we can obtain recon
ciliation and remission of sin.
(5.) He was without father ; without mother, with
out descent, having neither beginning of days, nor
end of life, v. 3. This must not be understood ac-

HEBREWS, VII.

721

cording to thp letter ; but; the scripture has chosen, to
set him forth as an extraordinary person, without
giving us his genealogy, that herhight be a fitter
type of Christ, who as Man was without father, as
God without mother; whose priesthood is without
descent, did not descend to him from another, nor
from him to another, but.is personal and perpetual.
(6.) That he met Abraham returning from the
slaughter of the kings, and blessed him. The inci
dent is recorded Gen. 14. 18, &c. He brought
forth bread and wine to refresh Abraham and his
servants when they were weary ; he gave as a king,
and blessed as a priest. Thus our Lord, Jesus meets
his people in their spiritual conflicts, refreshes them,
renews their strength, and blesses Jhem.
(7. ) That i Abraham gave him a tenth part qf all,
fv. 2.) that is, as the apostle explains it, of all the
spoils; and this Abraham did, either as an expres
sion of his gratitude for what Melchisedec had done
for him, or as a testimony of his homage and sub-
tjgction to him as a king, qr as an offering vowed
and dedicated to God, to be presented by his priest.
And thus , are we obliged to make all possible returns
of love and gratitude to the Lord Jesus for all the
rich and royal favours we receive from him, to pay
our homage and subjection to him as our King, and,
to put all our offerings into his hands, to be present
ed, by him to; the Father in the incense qf his own
sacrifice. . (8.) And lastly, That this Melchisedec was made
like unto the Son of God* ond abideth a priest con
tinually. He bore the image of God in his piety
and authority, and stands upon record as an immor
tal high-priest ; the ancient type of him who is the
eternal and only begotten of the Father, who abid
eth a Priest for ever.
>f,4. Now consider how great this man
•was, unto whom even the patriarch Abra
ham gave the tenth of the spoils. 5. And
verily they that are of the sons of Levi,
who receive the office qf the priesthood,
have a commandment to take tithes ofthe
people according to law, that is, of their
.brethren, though they come out of the
loins of Abraham : 6. But he whcfse de
scent is not counted from them, received
tithes of Abraham, and blessed him that
r>ad the promises. 7. And without all con-
tlpadiction the less is blessed of the better.
8.fAnd here men that die, receive tithes;
binAthere he receiveth them, of whdm it is
witnessed that he liveth. 9. And as I may
so say, Levi also, who receiveth tithes,
payed tithes in Abraham. 10. For he was
;»yet. in the loins of his father, when Mel
chisedec met him. >
Let us now consider (as the apostle" advises) how
great this Melchisedec was, and how far his priest
hood was above that of the order of Aaron ; (v. 4,
5,'^&c.) Now consider how great this matt' was, 8cc.
Thefgreatness of this man and his priefthpofl ap
pear,' " '¦*," A 4
1. From Abraham's paying the tenth of the spoils
unto fern ; and it is well observed, that Levi baid
tithes to Melchisedec in. Abraham, v. 10. jNow
Levi received the office of the priesthood from God,
and was to'take tithes of the '.pjeojile; yet even Levi
laid tithes *to Melchisedec, as .to a greater and
igher Briest "than himself; ; 'therefore that High
nest whs should afterward appear,* of whom Mel-
"Vol! VI. — 4 Y •

chisedec was a type, must be much superior to ^ny
of the Levitical priests, who paid tithes, in Abra- ,
ham, to Melchisedec. And now by this argument?',
of persons doing things that are matters of right Or'
injury in the loins of their predecessors, we have an'
illustration how we may be said to have sinned in ,
Adam, and fallen with him in his first transgression.
We were in Adam's loins when he sinned, and the '
guilt and depravity contracted by the human nature
when it was in our first parents, are equitably im
puted and derived to the same nature, as; it is in
all other persons naturally descerided ffoin .them.
They justly adhere to the nature, apd it must be
by an act of grace if ever they be taken aiyay. .
2. From Melchisedec's blessing of Abraham, who
had the promises; (v. 6, 7.) And without contradic
tion, the less is blessed of the greater. Where, ¦(!.)
Observe Abraham's gre^t dignity and felicity — that
he had the promises. He was. one in covenant
with Gpd, to whom Gpd had given exceeding great
and precious promises.' That man is rich and happ^."
indeed, who has an estate in bills and bonds uitder
God's own hand and seal. These promises are
both of the life that now is, and qf that which is to
come; this honour have all those who receive the-
Lord Jesus, in whoni all the promises are yea and '
amen. (2.) Melchisedec's greater honour — in that
it was his place and privilege to bless Abraham ;
and it is an lncontested raamm,tth$i the less is blessed
of the greater, v. 7. He who gives the blessing, is
greater than he who receives it ;, and therefore
Christ, the Antitype of. Melchisedec, the Meriter
and Mediator of all blessings to the children of men,
must be greater than all fhe priests of the order of,
Aaron. 11. If therefore perfection were by the
Levitical "priesthood, (for under it the peo
ple received the law,) what further need
was there that another priest should rise
after the order of Melchisedec, and not be
called after the order of Aaron ? 12. For
the priesthood being changed; there is
made of necessity a change also of the law.
1 3. For he, of whom these things are spo
ken pertaineth to another tribe, of which
no man gave attendance at the altar. 14.
For it is evident that our Lord sprang out
of Judah ; of which tribe Moses spake no-,
thing concerning priesthood. 15, And it
is yet far more evident : for that after the
similitude of Melchisedec there ariseth
another priest, 16. Who is made, not af
ter the law of a carnal commandment but
after the power of an endless life. 1 7. For
he testifieth, Thou' art a priest for ever
after the order of Melchisedec. 18. For
there is verily a disannulling of the com-
fmandment going before, for the weakness
&nd unprofitableness thereof. 1 9. For the
law made nothing perfect, but the bring
ing in of a better hope did; by the which
.we draw nigh unto God. 20. And in as
much as not without an oath he was made
priest; 21. (For those priests were made
withb'ut an oath ; but this with an oath by
bim that said unto him, The Lord sware
and will not repent, Thou art a priest for

722

HEBREWS, VII.

ever after the order of Melchisedec :) 22.
By so much was Jesus made a surety of
a better testament. 23. And they truly
were many priests, because they were not
suffered to continue by reason of death :
24. But this man, because he continueth
ever, hath an unchangeable priesthood.
25. Wherefore he is able also to save
them to the uttermost, that come unto God
by him, seeing he ever liveth to make inter
cession for them.. 26. For such a high
priest became, us, who is holy, harmless,
undefiled, separate from sinners, and made
higher than the .heavens; 27. Who need-
eth not daily, as those 'high priests, to offer
up sacrifice, first for his own sins, and then
for, the people's,: for this he did once, when
he offered up himself. 23. For the law
maketh men high priests which "have infir
mity : but the word of the oath, which was
since the law, maketh the Son, who is con
secrated for evermore. ,„
Observe the necessity there was of raising up an
other priest, after ,the order of Melchisedec, and
not after the order of Aaron, by whom .that per
fection should come, which could not come by the
Levitical priesthood,; which therefore must be
changed, and the whole economy with it, v. 11, 12,
&c. - Here,' 1. It is asserted,, that perfection could
not come by the Levitical priesthood and the law ;
they, could not put those who came to them, into the
perfect enjoyment of the good things they pointed
out to them ;' they could only direct them to .look
further, they could only shew them therway. 2.
That therefore another Priest must be raised up,
after the order of Melchisedec, by whom, and his
Lw of faith, persecution might come to all who '
obey him; arid, blessed be God, that we may have
perfect holiness and perfect happiness by Christ in
the covenant pf gr.ace, according to, the gospel, for
we are complete in him. 3. It is asserted, that the
Eriesthood being changed, there must of necessity
e a change of the law i there being so near a rela
tion between the priesthood and the law, the dis
pensation could not be the same under another
priesthood ; a new priesthood must be under a new
regulation, managed in another way, and by rules
proper to its nature .and order. 4. It is not only
asserted, but proved, that the. priesthood and law
are changed, v. 13, 14. The priesthood and law
by which perfection could not come, are abolished,
and a Priest is risen, and a dispensation now set up,
by which true believers may be made perfect.
Now that there is such'a change, is obvious,
(1.) There is a change in the tribe of which the
Eriesthood comes : before, it was the tribe of Levi ;
ut our great High Priest sprang put of "Judah, of
which tribe Moses spake , nothing concerning the
priesthood,' v. 14. This Change' of the family shews
a real change of the law of priesthood.
(2.) There is a change in the form and order of
making the priests': before, in the Levitical priest
hood, they were made after the law of a carnal
commandment; but our present High Priest was
made after the power of an endless life. The former
law appointed that the office 'should descend, upori
the death of the father, unto his eldest son, accord1
ing to the order of carnal or natural generatioh ; for
none of the high priests under that law were with
out father or mother; or without descent, they had

not life and immortality in themselves. They had
both beginning of days and end of life; and so the
carnal commandment or law of primogeniture di
rected their succession, as it did in matters of civil
right and inheritance. But the law by which Christ
was constituted a Priest after the order of Melchise
dec, was the power of an endless life. The life and
immortality which he had in himself, were his
right and title to the priesthood, not his desqent
from former priests. This makes a great differ
ence in the priesthood, and in the economy too, and
gives the preference infinitely to Christ and the
gospel. The very law which constituted the Le
vitical priesthood, supposed the priests to be weak,
frail, dying, creatures, not able to preserve their
own natural lives, but who must be content and glad
to survive in their posterity after the flesh ; much ,
less could they by any power or authority 'they had,
convey spiritual life and blessedness to those who
came to them. But the High Priest of our profes
sion holds his office by that innate power of endless
life, which he has in himself, not only to preserve
himself alive, but to communicate spiritual and eter*< *
nal life to all those who duly rely upon his sacrifice
and intercession. Some think the law ofthe carnal
commandment refers to the external rite? of conse1
cration, and the carnal offerings that were made ;'
but the power of endless life, to the spiritual living
sacrifices proper <to the gospel, and the spiritual and
eternal privileges purchased by Christ, who was
consecrated by the eternal Spirit of life thaf he re
ceived without measure.
(3.) There is a change in the efficacy of the priest
hood : the former was weak and unprofitable;, made
nothing perfect ; the latter brought in a better hop'e,
by which we .draw near totGod, v. 18, 19. The
Levitical priesthood brought nothing to perfection i%
it could not justify m en's persons from guilt ; it could j
not sanptify them from inward pollution ; it couhi
not cleanse the consciences of the worshippers frojn
dead works ; all it could do, was, to lead them to
the antitype. But the priesthood of Christ carrie's
in it, and brings along with it, a better 'hope; it*
shews us the true foundation of all the hope we have
toward God for pardon and salvation ; it more clear-^
ly discovers the great objects of our hope ; and so it
tends to work in us a more strong and lively hope -
of acceptance with God. By this hope we are en
couraged to draw nigh unto God ; to enter into a co^
venant-union with him ; to live a life of conveys^
and communion with him. We may now draw near
with a true heart, arid with the full assurance -of
faith, having our minds sprinkled from an evil con
science. The former priesthood rather kept men
at a distance, and" under a spirit of bondage.
(4.) There is a change in God's way of acting in
this priesthood. He has taken an oath to Christ,
which .he never did to any of the order of Aaron.
God never gave them any <such assurance of their'
continuance, never engaged himself hy oath Or pro
mise that their's should be an everlasting priesthood,
and therefore gave them no reason to expqct.tijie
perpetuity ofiit, but rather to look upon it as a tew1
porary law. But Christ was made a Priest with
the oath of God ; The Lord hath sworn, and will not
repent, Thou art a priest for ever after the order of
Melchisedec, v.,21. Here God has upon oath de
clared the immutability, excellency, efficacy, and
eternity, of the priesthood of Christ. .
(5.) There is a change in that covenant of which
the priesthood was a security, and the priest a
surety ; that is, a change in the dispensation of that
covenant. The gospel-dispensation is m'ore full,
free, • perspicuous, spiritual, and efficacious* than
that of the law. Christ is in this gospel-covenant a
Surety forusiq God, and for God to us, to s>e that
the articles be' performed on both parts. He, as

HEBREWS, VII.

723

surety, has tied the divine and human nature toge
ther in his own person, and therein given assurance
of reconciliation ; and he has, as surety, tied God
and man together in the bond of the eyerlasting co
venant. He pleads with men to keep their cove
nant with God, and he pleads with God that he will
fulfil his promises to men, which he is always ready
to do in a way suitable to his majesty and glory, that
is, through a Mediator.
•(6.) There is a remarkable change in the number
of the priests under these different orders. In that
of Aaron there was a multitude Of priests, of high-
priests, not at once, but successively ; but in this of
Christ there is but one and the same. The reason
isiplain, The Levitical priests were many, because
they were not suffered to continue by reason of death.
Their office, how high and honourable soever, could
not secure them from dying ; and as one died, an
other must succeed, and after a while .must give
place to a third, till the number was become very
/great. But this our High Priest continues for ever,
• and his priesthood is faa-p dj}«,rw — an unchangeable
ipne, that does not pass from one to another, as the
former did ; it is always in the same hand ; there
;ean be no vacancy in this priesthood, no hour or mo-
fit in which the people are without a Priest to
otiate their spiritual concerns in heaven ; such a
ancy might be very dangerous and prejudicial to
them ; but this is their safety and happiness, that
this* everlasting High Priest is able to save to the
utmost, in all times, in all cases, in every juncture,
allwho come to God by him, v. 25. So that here
is a manifest alteration much for the better. %
(7.) There is a remarkable difference in the moral
qualifications of the priests ; those who were of the
order of Aaron, were not only mortal men, but sin-
*iful men, who had their sinful as well as natural in
firmities ; they needed to offer up sacrifices first for
• their own sins, and then for the people. But our
yftigh Priest, who was consecrated by the word of
i the oath, neededpnly to offer up once for the people,
' never at all for himself; for he has not only an lm-
' mutable consecration to his office, but an immutable
Siftctity in his person. He is such a HighPriest as be-
Cfvme us, holy, harmless,and undefiled, &c.-f . 26 — 28.
Here observe, [1.] Our case, as sinners, needed
[-,» high-spriest to make satisfaction and intercession,
for us. [2. ] No priest could be suitable or sufficient
for ou& reconciliation to God, but one who was per*-
: fectlySighteous in his own person ; he must be righ-
• teous ifthittiself, or he could not be a propitiation for
our sin, or our advocate with the Father. [3. ] The
Lord Jesus was exactly such a High Priest as we
wanted, for he has a personal holiness, absolutely
perfect. \ Observe the description we haye of the
personal holiness of Christ expressed in various
terms ; some learned divines think that they all of
them relate to his perfect purity.
First, He is holy, perfectly free from all the ha
bits or principles of sin, not haying the least dispo
sition foit in his nature ; no sin dwells in him, though
it does in the best of Christians, not the least sinful
inclination. * "
*®efondly, He is harmless, perfectly free from all
acWal transgression, has done no violence, nor is
there any deceit in his mouth, never did the least
wrong to G*bd or man.
Thirdly, He, 'is undefiled, he.was never accessary
to other men's sins ; the best of Christians have need
to pray that God would forgive them their other
men's sins. It is a difficult thing to keep ourselves
pure,, so as not to partake in th|e guilt of other men's
sins, by contributing some way toward them, or not
doing what we ought to prevent them. ¦ Christ was
andefiled "; though he took upon him the guilt of our
sins, yet he never involved himself in the fact and
fault of thero, J" . ' ' *

Fourthly, He is separate from sinners, not only
in his present state, having entered as our High
Priest into the holiest of all, ihto which nothing de
filed can enter ; but in his personal purity he has no
such union with sinners,, either natural or federal,
as can derive upon him original, sin. This comes
upon us by virtue of our natural and federal union
with the first Adam, we descending from him in the
ordinary way. But Christ was, by his ineffable con
ception in the virgin, separate from sinners ; though
he took a true human nature, yet the miraculous
way in which it was conceived, set him upon a sepa
rate foot from all the rest of mankind. -
Fifthly, He is made higher than the heayens.
Most expositors understand this concerning his
state of exaltation in heaven, at the right hand of
God, to perfect the design df his priesthood. But
Dr. Goodwin thinks this may be very justly referred
to the personal holiness of Christ, which is greater
and more perfect than the holiness of the- hosts of'.
heaven, that is, the, holy angels themselves, who,
though they are free from sin, yet are not in them
selves free from all possibility of sinning. And
therefore we read, God putteth nO trust in his holy
ones, and he chargeth his angels with folly, (Job 4.
18. ) that is, with weakness, and peccability. They
may be angels one hour, and devils another, as
many of them were ; and that the holy angels shall
not now fall, does not proceed from an indefectibility '
pf nature, but, from the election of God ; they are
elect angels..
It is very probable that this explanation of the
words, made higher than the heavens, may be
thought too much strained, and that it ought to be
understood of the dignity of Christ's state, and not
the perfect holiness of his person ; and the rather ¦
because it is said, he was made higher, ytv&fjivto; •
but it is well known that word is- used in a nqutral
sense, as where it is said, yevtc-Sct ft o ©eoj 5x»S«—
Let God be true.
The other characters in the verse plainly belong
to the personal perfection of Christ in holiness, as
opposed to the ^sinful infirmities of, the Levitical
priests ; and it seenls congruous to think this must do
so too, if it may be fairly taken in such a sense ; and
it appears yet more probable, since the valfflity and
prevalency of Christ's priesthood in v. 27. are placed
in the impartiality and disinterestedness of it. He
needed not to offer up for himself, it was a disinter
ested , mediation ; he mediated for that mercy for
others, which he did not need for himself; had he
needed it himself, he had been a party, and could
not have been a Mediator ; a criminal, and could
not have been an Advocate for sinners." Now to
render his mediation the more impartial and disin
terested, it seems requisite not' only that he had no
present need of that favour for himself, which he
mediated for in behalf of others, but that he never'
could stand in need of it. Though he needed it not
to-day, yet if he knew he might be in such circum
stances as to need it to-morrow, or in any future
time, he must have bean thought to have had soriie
eye upon his own interest, and therefore could not
act with impartial regard and pure zeal for the ho
nour of God on one hand, and tender pure compas
sion for poor sinners on the other. I pretend-not
here to follow the'"notes of our latS excellent expo
sitor, into his labours we have' entered, but have
taken the liberty to vindicate this notion of the learn
ed Dr. Goodwih from the exceptions that I know.
have been made to it ; and, I have the rather done
it, because if it will hold good, it gives, us further
evidence how necessary it was that' the Mediator
should be God, since no mere, creature is of hiiriself
possessed of that impeccability which will set him
above all possible need of favour and meixy for
himself.'-. .

724

HEBREWS, VIII.

CHAP. VIII.

In this .chapter, the apostle pursues his former subjectrthe
y priesthood of Christ. And, I. He sums up what he had
already said, v.. 1, 2. II. He sets before them the necessary
>arts/)f the piestly office, v. 3 . . S. And, HI. Largely il
lustrates the excellency of the priesthood of Christ, by con
sidering the excellency of that new dispensation of cove
nant for which Christ is the Mediator, v. 6, to the end.
1. 1WTOW of the things which we have
.1.^1 spoken this is the sum : We have
such an high priest, who is set on the right
hand of the throne ofthe Majesty in the
heavens; 2. A minister of the sanctuary,
and of the true tabernacle, which the Lord
pitched, arid not man.
!Here* is a summary recital of what had been said
before concerning the excellency of Christ's priest
hood, shewing both what we have in Christ, where
he now resides, and what sanctuary he is the Minis
ter' of. 1. What we have in Christ; we have a
•High Priest, and such a High Priest as no other
people ever had, no age of the world, or of the
church, ever produced ; all others were but types
and shadows of this High Priest. He is adequately
.fitted and absolutely sufficient to all the intents and
. purposes of a High Priest, both with respect to the
honour of God, andthe happiness of men and him
self ; the great honour of all Uiose who have an in
terest in him. 2. Where he now resides ; he is set
on the right hand of the throne of the Majesty on
high, that is, of the .glorious God of heaven. There
" the Mediator is placed, and he is possessed of all au
thority and power both in heaven and upon earth ;
this is the reward of his humiliation ; this authority
he exercises for the glory of his Father, for'his own
honour, and for the happiness of all who belong to
him ; and he will by his almighty power bring every
one of them in their own order to the right hand of
God in heaven, as members of his mystical body,
that where he is they may be also. 3. What is that
sanctuary, of which he isa Minister; of the true
tabernacle, which the Lord hath pitched, and not
man, v. 2. The tabernacle which was -pitched by
man, according to the appointment of Gbd. There
was an outer part, in which was the altar where
they were to' offer their sacrifices; this typified
Christ dying ; and there was an interior part within
the vail, which typifjed Christ interceding for the
people inheaveni Now this tabernacle Christ never
entered into ; but having finished the work of satis
faction in the true tabernacle of his own body, he is
now a Minister of the sanctuary, the holy of holies,
the true tabernacle in heaven, there taking care of
'his people's affairs, interceding with God for them,
that their sins may be pardoned, and their persons
and services accepted, through the merit of his sa
crifice. He is not only in heaven enjoying great do
minion and dignity, but, as the High Priest of his
church, executing this office"for them all in general,
and every member of the church in particular.
3. For every high-priest is ordained to
offer gifts and sacrifices : wherefore it is of
necessity that this man have somewhat also
to offer. 4. For if he were on earth, he
should not be a priest, seeing that there
are priests that offer gifts according to the
law : 5. Who serve unto the example arid
shadow of heavenly things, as Moses was
admonished of. Go'd, when he was about
to make the tabernacle. For see (saith

he) that thou make all things according
to the pattern shewed to thee in the mount.
Here the apostle sets before the Hebrews the ne
cessary parts of Christ's priesthood, or what it was
that belonged to that office, in conformity to what
every high-priest is ordained to. 1. Every high-
priest is ordained to offer gifts and sacrifices, what
ever was brought by the people fo be presented to
God, whether expiatory sacrifices, or peace-offer
ings, or thank-offerings ; these must be offered by
the priest, who was to expiate their guilt by the
blood of the sacrifice, and perfume their gifts and
services by his holy incense, to render their persons
and performances typically acceptable ; so then it
necessarily belongs to the priesthood of Christ, that
he should haye somewhat to offer; and he, as the
Antitype, had himself to offer, his human nature
upon the altar of his divine nature, as the great
atoning Sacrifice that finished transgression, and
made an end of sin once for all ; and he has the in
cense of his own righteousness and merits too; to
offer with all that his people offer up to God by him,
to render them acceptable. We must not dare to
approach to God, or to present any thing to him,
but m and through Christ; depending upon his me
rits and mediation ; for if we are accepted, it is in
the Beloved. 2. Christ must now execute his priest
hood in heaven, in the holy of holies, the true taber
nacle which the Lord hath fixed. Thus the type
must be fully answered ; having finished the work
of sacrificing here, he must go into heaven^ to pre
sent, his righteousness, and to make intercession
there. For, (l.)If Christ were on earth, he should
not be a Priest, (v. 4.) that is, not according to the
Levitical law, as not being Of the line of that priest
hood ; and so long as that priesthood continued, there
must be a strict regard had to the divine institution
in every thing. (2.) All the services of the priest, <
under the law, and every thing in that tabernacle?
which was framed according to the pattern in the
mount, were only exemplars and shadows of heaven
ly things, v. 5. Christ is the Substance and End*
of the law of. righteousness. Something thereforesS
there must be in Christ's priesthood; that answers
to the high-priest's entering within the vail to make
intercession, without which he could not have been
a perfect Priest ; and what is that but the ascension
ofChrist into heaven, and his appearance there in the
sight of God for his people, to present their prayers,
and plead their cause ? Sb that if he had still conti
nued on earth, he could not have been a perfect
Priest ; and an imperfect one he could not be. .',
6. But now hath he obtained a more ex
cellent ministry, by how much also^ he is
the mediator of a better covenant, which
was established upon better promises. 7.
For if that first covenant had been faultless,
then' should no place have been sought for
the second. 8. For finding fault with them,
he saith, Behold, the days come, saith the
Lord, when I will make a new covenant
with the house of Israel and with the house
of Judah : 9. Not according to the cove
nant that I made with their fathers m the
day when I took them by the hand to lead
them out of the land of Egypt; because
they continued not in my covenant, and 1
regarded them not, saith the Lord. 10.
For this is the • covenant that I will make ,
with the house of Israel after those days,

HEBREWS, VIII.

725

saith the Lord ; I will put my laws into
their mind, and write them in their hearts :
and I will be to them a God, and they shall
be to me a people: 11. And they shall
not teach every man his neighbour, and
every man his brother, saying, Know the
Lord: for alt shall know me from the least
to the greatest. 12. For I will be merciful
to their unrighteousness, and their sins and
iheir iniquities will I remember no more.
j 3. In that he saith, A new covenant, he
stoath made the first old. Now that which
decayeth and waxeth old is ready to vanish
away. In this part of the chapter, the apostle illustrates
land confirms the superior excellency of the priest
hood of Christ above that of Aaron, from the excel
lency of that covenant, or that dispensation of the
covenant of grace, of which Christ was the Mediator;
>(v. 6.) his ministry is more excellent, by how much
he is the Mediator of a better covenant. The body
.and soul too of all divinity (as some observe) consist
very much in 'rightly distinguishing between the
two covenants — the covenant of works, and the co
venant of grace ; and between the two dispensations
of the covenant of grace — that under the Old Tes
tament, and that under the New. Now^ observe,
^ I. What ishere said of the old covenant, or rather
of the old dispensation of the covenant of grace: of
this it is said, 1. That it was. made with ihe fathers
of the Jewish nation at mount Sinai; (v. 9.) and
Moses was the Mediator of that covenant, when God
itook them by the hand, to lead them out of the land
of Egypt, which speaks the great affection, conde
scension, and tender care of God toward them. 2.
|That this covenant was not found faultless ; (v. 7,
8.) it was a dispensation of darkness and dread, tend
ing to bondage, and only a schoolmaster to bring us
to Christ ; it was perfect in its kind, and fitted to
answer its end, but very imperfect in comparison of
the gospel. 3.- That it was not sure or steadfast;
for the Jews continued not in that covenant, and the
Lord regarded them not, v. 9. They dealt ungrate
fully with their God, and cruelly with themselves,
and fell under God's displeasure. God will regard
those who remain in his covenant, but will reject
.those who cast away his yoke from them. 4. That
it is decayed, grown old, and vanisheth away ; (v.
13.) it is antiquated, cancelled, out of date, of no
more use in gospel-times than candles are when the
sun is risen. Some think the covenant of peculiarity
•did not quite decay till the destruction of Jerusalem,
"though it was forfeited at the death of Christ, and
was made old, and was now to vanish and perish,
iand the Levitical priesthood, vanished with it.
§>• II. What is here said of the New-Testament
'dispensation, to prove the superior excellency' of
Christ's ministry. It is said, 1. That it is a better
*|0venant,«(-u. 6.) a more clear and comfortable dis
pensation and discovery of the grace of God to sin
gers, bringing in holy light and liberty to the soul ;
it is without fault, well Ordered in all thihgs; it
Squires nothing but what it promises grace to perr
' form ; it accepts of godly sincerity, accounting it gos
pel perfection ; every transgression does not turn us
out of covenant, all is put into a good and safe hand.
2. That it, is established upon better promises, more
clear and express, more spiritual, more absolute ;
the promises of spiritual and eternal blessingsare in
this covenant positive and absolute, the promises of-
temporal blessings-with a wise and kirid proviso, as
fer as shall be for God's glory and his people'sgood.

This covenant contains in it promises of assistance
and acceptance in duty, promises of progress and
perseverance in grace and holiness, of bliss and glory
in heaven, which were more obscurely shadowed
forth by the promises of the land of Canaan, a type
of heaven. 3. It is a new covenant, even that new
covenant that God long ago declared he would make
with the house of Israel, that is, all the Israel of
God; this was promised in Jer. 31. 31, 32. and
accomplished in Christ. This will always be a new
covenant, in which all who truly take hold of it,
shall be always found preserved by the power of
God ; it is God's covenant ; his mercy, .love, and
grace moved for it; his wisdom.devised it ; his Son
purchased it ; his Spirit brings souls into it, and
builds therti up in it. 4. The articles of .this cove
nant are very extraordinary, which are sealed be
tween God and his people by baptism «ind the
Lord's supper ; whereby they bind themselves to
their part, and God assures them he will do his part;
and his is the main and principal part, on which his
people depend for grace and strength to do their's.
Here, (1.) God articles with his people, that he will put
his laws into their minds, and write Jhem in their
hearts, v. 10. He once wrote his(laws to them,
now he will write his laws in them,; that is, he will
give them understanding to know and to believe his
law ; he will give them memories to retain them ;
he will give them hearts to love them, and con
sciences to recognise them ; he will give" them cou
rage to profess them, and power to put them in
practice ; the whole habit and frame of- their souls
shall be a table and transcript, of the law of God. •
This is the foundation of -the covenant ; and when
this is laid, duty will be done wisely, sincerely,
readily, easily, resolutely, constantly, and comfort
ably. ¦ .
(2.) He articles with them to take' 'them into a
near and very honourable relation to himself., [l.J
He will be to them a God ; .he will be all that to
them, and do all that for them, that God can be and
do. Nothing more can be said in a thousand vo
lumes than is comprehended in these few words, I
will be a God to them. . [2.] They .shall be to him
a people, to love, honour, observe, .and obey him in
all things ;- comply ing with hiscautionS, conforming
to his commands,1 comporting with his 'providences,
copying out his example, .taking complacency inhis
favour. This those must do and will do, who have
God for their God ; this they are bound to do as
their part of the contract ; this they shall do, for
God will enable them to do it, as an evidence that
he is their God and that they are his people ; for it
is God himself who first founds the relation, and
then fills it up with grace suitable and sufficient, and
h'elps them in their measure.to fill it up with love
and duty ; so that God engages both for himself and
themselves. (3.) He articles with them, that they shall grow
more and more ¦ acquainted with their God ; (v.
11.) They shall know me from the least to the
greatest, insomuch that there shall not be so much
need of one neighbour teachkig->nother the know
ledge of God. Here observe, [1-] In the want of
better instruction^one neighbour should be teaching
another to knowthe Lord, as they have ability and
opportunity for it. . [2.] This private instruction
shall not be so necessary under the New Testament
as urider the Old. The old dispensation was sha
dowy, dark, ritual, andless understood ; their priests
preached but seldom, and but a few at a time, and
the Spirit of God was more sparingly given out.
But under the new dispensation there shall be such
plenty of public qualified 'preachers of the gospel,
and dispensers of ordinances statedly in the solemn
assemblies, and so great a flocking-tothem, as doves

726

HEBREWS, IX.

to their windows, and such a plentiful effusion ofthe
Spirit of- God, to make' the ministration of the gospel
effectual, that there shall be a mighty increase and
spreading-of Christian knowledge in persons of all
sorts, of each sex, and of all ages. O that this
promise might be fulfilled in our days; that the hand
bf God may be with his ministers, that a great num
ber may believe, ahd be turned to the Lord 1
' (4.) God articles with them about the pardon of
their sins, as what always accompanies the true
knowledge of -God.; (v, 12.) For I will be merciful
to their unrighteousness, &c. Observe, [1.] The
freeness of this pardon ; it does not resultfrom merit
In man, but from mercy in God ; he pardons for his
own name-sakes [2. ] The fulness of this pardon ;
it extends to their unrighteousness, sins, and iniqui
ties ; to all kinds of sin, fo ,sins highly aggravated.
[3. ] The fixedness of this pardon ; it is so final and
so fixed, tljat God will remember their sins no more ;
he will not recall his pardon ; he will not only for
give their Sjns, but forget them, treat them as if he
had forgotten them. This pardoning mercy is con
nected with all other spiritual mercies ; unpardoned
sin prevents mercy, and pulls down judgments, but
the pardon of sin prevents judgment, and opens a
wide door to all spiritual blessing ; it is the effect of
that mercy that is from everlasting,, and the earnest
of that mercy that shall be to everlasting. This is
the excellency of the new dispensation, and these
the articles of it ; and therefore we have no reason
to repine, But great reason to rejoice, that that form
er dispensation is antiquated and vanished away.
CHAP. IX.
The apostle, having declared the Old Testament dispensation
antiquated and vanishing away, proceeds to let the He
brews see the cosrespondence there was between the Old
Testament and the New ; arid that whatever was excellent
in the Old, was typical and representative ofthe New; which
therefore must as for excel the Old as the substance does
the shadow. The Old Testament was never intended to be
rested in, but to prepare for, the institutions of the gospel.
And here he treats, L Df the tabernacle, the place of wor
ship, from. v. 1 . . S. ft. Of the worship and services per
formed in -the tabernacle,' v. • 6, 7. III. He delivers the
spiritual^ense and .the main design of all, v. 8, to the end.
1 . PipHEN yerily the first covenant had
I also ordinances of ,d.ivine service,
and a worldly sanctuary. 2. For there was
a tabernacle made, the first,, wherein was
the candlestick, and the table, and the
shew-bread ; which is called the sanctuary.
3. And after the second vail, the taberna
cle,- which is called the holiest of all ; 4.
Which had the golden censer, and the ark
of the covenant overlaid round about with
gold," wherein was the goiden pot that had
manna, and Aaron's rod that budded, and
the tables of the covenant ; 5. And over it
the cherubims of glory shadowing the mer
cy-seat : of which* we cannot now ' speak
particularly. The apostle gives an account here of the taber
nacle, that place of worship which God appointed
to be pitched on earth ; it is called a worldly sanc
tuary, wholly of thiswofld, as to the materials of
whichit was built, arid a building that must betaken
down ; it is called a worldly sanctuary, because it
was the court and palace of the King ot Israel. God
was their King, and, as other kings, had his court or
palace of residence, and attendants, furniture, and
provision, suitable thereto. This tabernacle (of
which we have the model, Exod..25 — 27.) was a

moving temple, shadowing forth the unsettled state
of the church militant, and the human nature of the
Lord Jesus Christ, in whom the fulness of the God
head dwelt bodily. Now of this tabernacle it is
said, 1. That it was divided into two parts, called a
first and asecond tabernacle, an inner and an outer
part ; representing the two states of the church
militant and triumphant, and the two natures of
Christ, human and divine. 2. We are told what
was placed in each part of the tabernacle.
(1.) In the outer part: and there were several
things, of which you have here a sort of schedule.
[1.] The candlestick ; doubtless not an empty
and unlighted one, but where the lamps were always
burning. And there was need of it, for there were
no windows in the sanctuary ; and this was to con
vince the Jews of the darkness and mysterious na
ture of that dispensation. Their light was only
candle-light, in comparison of the fulness of light
which Christ, the Sun of righteousness, would bring
along with him, and communicate to his people jy
for all our light is derived from him, the Fountain-^
of light. !
[2.] The table and the shew-bread set upon it.-,
This table was set directly opposite to the candles
stick, which shews that by light from Christ we must,
have communion with him and with one another. ...
We must not come in the dark to his table, but by *
light from Christ must discern the Lord's body.
On this table were placed twelve loaves for the
twelve tribes of Israel ; a loaf for a tribe, which
stood from sabbath to sabbath, and on that day were
renewed. This shew-bread may be considered
either as the provision of the palace,, (though the !
King of Israel needed it not, yet, in resemblance of
the palaces of earthly kings, there must be this pro
vision laid in weekly,) or the provision made in
Christ for the souls of his people, suitable to the •
wants and to the relief of their souls. He is the «
Bread of life ; in our Father's house there is bread
enough and to spare ; we may have fresh supplies
from Christ, especially every Lord's day. This,
outer part is called the sanctuary or holy, because
erected to the worship of a holy God, to represent a \
holy Jesus, and to entertain a holy people, for their %
further improvement in holine'ss.
(2. ) We have an account of what was in the inner 4,
part of the sanctuary, which was within the secon3
vail, and is called the holiest of all. This second
vail, which divided between the holy and the most
holy place, was a type of the body of ChriJt ; by
the rending whereof not only a view, but a way,
was opened for us into the holiest of all, the type of
heaven itself. Now in this part were,
[1.] The golden censer, which was to hold the
incense, or the golden altar set up to burn the in
cense upon ; both the one and the other were typical
of Christ, of his pleasing and prevailing intercession*
which he makes in heaven, grounded upon the
merits and satisfaction of his sacrifice, upon which
we are to depend for acceptance and the blessing
from God.
[2. ] The ark of the covenant overlaid, round about
with pure gold, v. 4. This typified Christ, his
perfect obedience to the law, and his fulfilling of all
righteousness for us. Now here we are told both
what -was in this ark, and what was over it,
First, What was in it. 1. The gOldeg. pot that
had manna, which, when preserved by the Israel
ites in their own houses, contrary to the command
of God, presently' putrified ; but now; being by^
God's appointm'ent deposited here in his house, was*
kept from putrefaction, always pure and sweet ; aiiir'*
this to teach us, that it is only in Ghrist that our
persons, our graces, our performances, are kept
pure ; it was also a type of the bread of life. we have
"111 Christ, -the. true ambrosia that gives immortality.

HEBREWS, IX.

727

This was also a memorial of God's miraculously
feeding his people in the wilderness, that they might
never forget such signal favour, nor, distrust God for
the time to come. 2. Aaron's rod that budded;
and thereby shewed that, God had chosen him of
1 the tribe of Levi, to minister before him of all the
tribes of Israel, and so an end was put to the mur
muring of the people, and to their attempt to invade
the priest's office, Numb. 17. This was that rod of
God with which Moses and Aaron wrought such
wonders ; and this was a type of Christ, who is styled
the Man, the Branch, (Isa. 11. 1.) by whom God has
wrought wonders for the spiritual deliverance, de
fence, and supply of his people, and for the destruc
tion of their enemies. It was atype of divine justice,
,'by whom Christ the Rock was smitten, and from
whom the cool refreshing waters of life flow into
our souls. 3. .The tables of the,covenant, in which
vthe moral law was written, signifying the regard
God has to the preservation of, his holy law, and the
icare we all ought to have, that we keep the law of
God; that this we can only do in and through
Christ, by strength from him, nor can our obedi
ence be accepted but through him.
'(Secondly, What was over the ark, v. 5. Over it
'the cherubims of glory shadowing the mercy-seat.
1. The mercy-seat, which was the covering of the
ark ; it was called the propitiatory; and it was of
pure gold, as long and as broad as the ark in which
-the tables of the law were laid ; it was an eminent
type of Christ, and of his perfect righteousness, ever
adequate to the dimensions of the law of God, and
Covering all our transgressions, interposing between
.tiie Shechinah, or symbol of God's presence, and
oyr sinful failures, and covering them.
2. The cherubims of glory shadowing the mercy-
seat, representing the holy angels of God,'who take
.pleasure in looking into the great work of our re-
pemption by Christ, and are ready to perform every
%ood office,.jinder the Redeemer, for those- who are
itiie heirs of salvation. The angels .attended Christ
at his birth, in his -temptation, under his agonies, at
his resurrection, and in his ascension, and will at
tend his second coming. God manifest in the flesh,
was seen, observed, visited, by the angels.
6. Now when_ these things were thus
ordained, the priests went always into the
first tabernacle, accomplishing the service
of Ggd. 7. But into the second went the
nigh priest alone once every year, not with
out blood, which he offered for himself and
'<for the errors of the people :
From the description of the place of worship in the.
Old Testament dispensation, the apostle proceeds
vto speak of the' duties and services performed in
those places, v . 6. When the several parts and
furniture of the tabernacle were thus settled, then
what was to be done there ?
1. The ordinary priests went always into the first
tabernacle, to accomplish the service of God. Ob
serve, \1.) None but priests were to enter into the
first part of the tabernacle, and this to teach us all,
that persons not qualified, not called of God, must
not intrude into the office arid work of the ministry.
•(2.) The ordinary priests were only to enter into the
first part of the tabernacle, it would have been fatal
presumption in them to haye gone into the holiest of
all;' and this teaches us. that even ministers them
selves must know and keep-in their proper statidns,
¦ and not presume to usurp the.prerogative of Christ,
by offering up incense of "their own, or adding their
own inventions, to the' ordinances of Christ, orilord-
ing it over men's conscierices. (3. ) These-ordinary
Jriiests w^feto enter into the first tabernacle always ;

that is, they were to devote themselves and all their
time to the work of their office, and not alienate
themselves at any time from it ; -they were to be in
an habitual readiness for the discharge .of their
office ; and at all stated appointed times were actu
ally to attend to their work. (4.) The ordinary
priests must enter into the first tabernacle, that they
might there accomplish the service of God; they
must not do the work of God partially or by halves, .
but stand complete in the whole Of his * will and
counsel : not only beginning well, but proceeding
well, and persevering to the end, they fulfil the mi
nistry they have received.
, 2. Into the second, the interior part, went the
high priest alone, v. 7, This part was an emblem of
heaven, and Christ's ascension thither. Here ob
serve, (1.) None but the high priest must go into the
holiest ; so none but Christ could enter into heaven
in his own name, by his own right, ahd by his own
merits. (2.), In entering into the holiest, the high
priest must first go through the outer sanctuary, and
through the vail ; signifying that Christ went to
heaven through a holy life and a violent death ; the
vail of his flesh was rent asunder. (3.) The high
priest entered but once a year' into the holiest, and
in tins the Antitype, excels the type, (as in every
thing else,) for'he is entered once for all, during the
whole dispensation of the gospel. (40 The high
priest must not enter without blood; signifying that
Christ, having undertaken to be our High Priest,
could not have been admitted into heaven without
shedding bis blood for us ; and that none of us can
enter either into God's gracious presence here, or
his glorious presence hereafter, but by the blood of
Jesus. (5.) The high priest, under the law, enter
ing into the holiest, offered iip that blood for himself
and his own errors first, and then for the errors of
the people, v. 7. This teaches us that Christ is a
more excellent Person and High Priest than any
under the Jaw, for he has no errors of his own to
offer for. And it teaches us that ministers, when in
the name of Christ they intercede for others, must
first apply the blood of Christ to themselves for their
pardon. (6. ) When the legal high priest had offered
for himself, he must not stop there, but must also
offer for the errors of the people. Our High Priest,
though he needs not to offer, for himself, yet he for
gets not tq offer for his people ; he pleads the merit
of his sufferings for the benefit of his people on earth.
Observe, [1.] Sins are errors, and great errors, both
in judgment and practice. We greatly err when we
sin against God ; and who can understand all his
errors ? [2.] They are such errors as leave guilt
upon the conscience, not to be washed away but by
the blood of Christ ; and the sinful errors of priests
and people must be all done away by the same
means, the application of the blood of Christ; we
must plead this blood on earth, while he is pleading
it in heaven for us,
8. The Holy Ghost this signifying, that
the way into the holiest of all was not yet
made manifest, while as the first tabernacle
was yet standing : 9. Which was a figure
for the time then. present, in which were
offered both, gifts and sacrifices, that could
not -make him that did the service perfect,
ascertaining to the conscience; 1Q. Which
stood-on]y in meats and drinks, and divers
washings, and carnal ordinances, imposed
¦on. them until the time of reformation. 11.
But Christ being come a high priest of good
things to come, by a greater and more per-

728

HEBREWS, IX.

feet tabernacle, not made with 'hands, that
is to fay'j aiot qf this building ; 1 2. Neither
by the. blood of goats and calves, but by
his ewn blood; he entered in dnce into the4
h6?y'pjace, having obtained eternal redemp
tion/or us. ;• 13. For if the blood of bulls
and of goats, and the ashes of a heifer
IPfakiing the unclean, sanctifieth to the
purifying of the flesh; 14. How much more
shall the blosd of Christ, who through the
eternal Spirit offered himself without spot
to God, purge your conscience from dead
works to serve the living God ?
In these verses the apostle undertakes to deliver
to us the mind and meaning of the Holy Ghost in all
the ordinances of the tabernacle and legal economy,
comprehending both place and worship. The scrip
tures of the OldTgstament were given by inspira
tion of God ; holy m<en of old spake and wrote as the
Holy Ghost difitedted;%hem. And these Old Testa
ment records are of great use and significancy, not
only to those who first received them, but even to
Christians, who ought not to satisfy themselves with
reading the institutes of the Levitical law, but should
learn what the Holy Ghost signifies and suggests to
them thereby. Nowhere are several things men
tioned, as the things' that the Holy Ghost signified
and certified to his people hereby.
I. That the.way into the holiest of all was not yet
made manifest, while the first tabernacle was stand
ing, v, 8. This was one fesson the Holy Ghost would
teach us' by these types ; the way to heaven was not
so clear an4'*plain,-nor so much frequented, under
.the Old Testament as under the Neiy. It is the ho
nour of Christ and the gospel, and the happiness of
those who live under it,«that now life and immorr
tality are brought to light. There was not that free
access to God then that there is now ; God has now
opened a wider door, and there is room for more,
yea even for as many as are truly willing to return
unto him by Christ.
II. That the first tabernacle was only a figure for
the time then present, v. 9. It was a dark dispen
sation, and but of short continuance, only designed
for a while to typify the great things of Christ and
the gospel; that were in due time to shineforth in
their own brightness, and thereby cause all the
shadows to flee away, and disappear, as the stars
before the rising sun.
III. That ndjjae of the gifts and sacrifices there
offered could make the offerers perfect aspertaining
to conscience ;'(v. 9.) that is, they could not take
away either the desert, or defilement, or dominion,
of sin ; they could not deliver conscience from, a
dread of the wrath of God; they could neither dis
charge thedebts, nor. resolve 'the doubts, of him
who did the service. A man might run through
them all in their several orders and frequent returns,
and continue to do so all hid days, and yet not find
his conscience either pacified or purified by them ;
he might thereby be saved from corporal and tem
poral punishments that were threatened against the
non-observers, but he could' not be saved by them
from sin or hell, as all those are, who belfeve, |n
Ghrist. . l"'--
IV. The Holy Ghost hereby signifies that the Old-
Testament institutions were but external carnal or
dinances imposed upon them until the time of refor
mation, v. 10. Their imperfection lay in three
things. 1. Their nature ; they were but external
and carnal meats and drhiks, and divers washings.
All these were bodily exercises, which profit little ;
they could only satisfy the flesh, or at best sanc

tify to the purifying of the flesh. 2. They were not
such as were left indifferent to' them to use or disuse,
but they StVere imposed upon them by grievous cor
poral puriishments, and this was ordered on purpose
to make them look more to the promised Seed, arid
long more for him. 3. These were never designed!
for a perpetuity, but only to continue till the time of
reformation, till the better things provided for them
were actually bestowed (upon them. Gospel-times
are and should- be times of reformation, of clearer
light as to all things necessary to be known, of greater
love, inducing us to bear ill-will to none, but good
will to all, and to have complacency in all that are
like God; of greater liberty and freedom both of
spirit and speech, and of a more holy living accord
ing to the rule of the gospel. We have far greSjIP
advantages under the gospel than they had under tie
law ; 'and we musUeither be better,, or we shall be
worse than they; a conversation becoming the gos
pel, is an excellent waytof living ,; nothing mean, pj|
foolish, or vain, or Servile'becomes the gospel. '*H
V. The Holy Ghost signifies to us hereby,, that!*
we never make the right use of types but when wej
apply1 them to the Antitype; and whenever we dol
so, it will be very evident that the Antitype (as un
reason it should) greatly excels the type, which is
the main drift and design of all that is said. ' And
as he writes to those who believed that Christ was1
come, and that Jesus was the Christ; so he very
justly infers, that he is infinitely above all the legal
high priests, (v. 11, 12.) and he illustrates it very
fuHy. Fifty
1. Christ is the High Priest of good things tq comet's
by which may be understood, (1.) All the good*
things that were to come during the Old Testament,
and now are come under the New. All the spiritual ,
and eternal blessings the Old Testament saints had
in their day and under their dispensation, were owing
to the Messiah to come, on whom they believed.;,
The Old Testament set forth in shadows what was
to come ; the New Testament is the accomplishment
of the Old. (2.) All the good things yet to corns?
and to be enjoyed in a gospel-state, when the pfo^ :
riiises and prophecies made to the gospel- church iri|
the latter days shall be accomplished ; all these de-j
pend upon Christ and his priesthood, and shall be.
fulfilled. (3. ) Of all the good things to come in the
heavenly state, which will perfect "both the Testa
ments ; as the state of glory will perfect the stafelqf,
grace, this state will be In a much higher sense the.'
perfection of the New Testament, than the Np*
Testament was the perfection oflge Old. Obserflgl
All good things past, present, and to come, were", ana
a*ei, founded uppn, and flowing from, the priestly.'
office'sof Christ **,m;
2. Christ is a High ~P5$.estiby a greater and, more
perfect tabernacle, (y:. il.) a tabernacle not made
.with hands, that, is to say, not of this buildmg,'h\A
his own body, or rather human nature, conceived by
the Holy Ghost overshS^fwing the blessed virgin.v
This was a new fabric, a new order of building, in-,
finitely superior to all earthly structures, not except"!
ing the tabernacle or the teriiple itself. ¦ ...
3. Christ, our High Priest, is entered into heaven,
not as their high priest entered into the holiest^wifh
the blood of bulls and qf goats, but by his own blood
typified by their's, and infinitely more precious. And
4. Not for one year only, which shewed the im
perfection of that priesthood, that it did but typical
ly obtain a year's reprieve or pardon. But our High
Priest entered into heaven once for all, and'has<ob*f
tained not a yearly respite, "but, eternal redeipptj6p4
and so needs npt to make an annual entrance. Tri
each of the types there was something thatshewed
it was a type, and resembled the antitype, and some
thing that shewed it was but a type, and fell short

HEBREWS, IX.

729

of the Antitype, and therefore ought by no means
to be set up in competition with the Antitype.
5. The Holy Ghost further signified and shewed
what was the efficacy of the blood of the Old-Tes
tament sacrifices, and from thence infers the much
greater efficacy of the blood of Christ. (1.) The
efficacy of the blood of the legal sacrifices extended
to the purifying of the flesh ; (v. 13.) it freed the out
ward man from ceremonial uncleanness, and from
temporal punishment, and entitled him to, and fitted
him for, some external privileges. (20 He infers
; very justly from hence the far greater efficacy of the
iblood of Christ; (v. 14.) How much more shall the
blood of Christ, &c Here observe,
[1.] What it was, that gave such efficacy to the
blood of Christ. First, It was his offering himself
to God, the human nature upon the altar of his di
vine nature, he being both Priest, Altar, and Sacri
fice, his divine nature serving for the two first, and
his human nature for the last ; now such a Priest,
Altar, and Sacrifice, could not but be propitiatory.
Secondly, It was Christ's offering up himself to God
through the eternal Spirit, not only as the divine
nature supported the human, but the Holy Ghost,
which he had without measure, helping him in all,
and in this great act of obedience offering himself.
Thirdly, It was Christ's offering himself to God
without spot, without any sinful stain either in his
nature or life ; this was conformable to the law of
sacrifices, which were to be without blemish. Now
further observe,
[2.] What the efficacy of Christ's blood is ; it is
very great, For, First, It is sufficient to purge the
conscience from dead works, it reaches to the very
soul and conscience ; the defiled soul, defiled with
sin, which is a dead work, proceeds from spiritual
death, and tends to death eternal. As the touching
of a dead body gave a legal uncleanness, so med
dling with sin gives a moral and real defilement,
Sixes it in the very soul ; but the blood of grace has
dfficacy to purge it out. Secondly, It is sufficient to
enable us to serve the living God, not only by purg
ing away that guilt that separates between God and
Manners, but by sanctifying and renewing the soul
through the gracious influences of the Holy Spirit,
purchased by Christ for this purpose, that we might
De enabled to serve the living God in a lively manner.
15. And for this cause he is the Media
tor of the new testament, that by means
of. death, for the redemption of the trans
gressions that were under the first testament,
they which are called might receive the pro
mise of eternal inheritance. 16. For where
a testament is, there must also of necessity
be the death of the testator. 17. For a
testament is of force after men are dead :
otherwise it is of no strength at all whilst
the testator liveth. 1 8. Whereupon neither
the first testament was dedicated without
blood. 19. For when Moses had spoken
every precept to all the people according
to the law, he took the blood of calves and
of goats, with water, and scarlet wool, and
hyssop, and sprinkled both the book, and
ail the people, 20. Saying, This fs the blood
of the testament which God hath enjoined
Unto you. 21. Moreover he sprinkled like
wise with blood both the tabernacle, and
all the vessels of the ministry. 22. And
almost all things are by the law purged
Vol. vi.— 4 Z

with blood;, and without shedding of blood
is no remission.
In these verses the apostle considers the gospel
under the notion of a will or testament, the new or
last will and testament of Christ, and shews the ne
cessity and efficacy of the blood of Christ to make
this testament valid and effectual.
I. The gospel is here considered as a testament,
the new and last will and testament of our Lord and
Saviour Jesus Christ. It is observable, that the so
lemn transactions that pass between God and man
are sometimes called a covenant, here a testament.
A covenant is an agreement between two or more
parties about. things that are in their own power, or
may be so ; and this either with or without a medi
ator ; this agreement takes effect at such time and
in such manner as is therein declared. A testament
is a voluntary act and deed of a single person, duly
executed and witnessed, bestowing legacies on such
legatees as are described and characterized by the
testator, and which can only take effect upon his
death. Now observe,
Christ is the Mediator of a New Testament ; (v.
15.) and- he is so for several ends and purposes here
mentioned. 1. To redeem persons from their trans
gressions committed against the law or first testa
ment, which makes every transgression a forfeiture
of liberty, and makes men debtors, and slaves or pri
soners, who need to be redeemed. 2. To qualify all
those that are effectually called, to receive the pro
mise of an eternal inheritance. These are the great
legacies that Christ by his last will and testament
has bequeathed to the truly characterized legatees.
II. To make this new testament effectual, it was
necessary that Christ should die ; the legacies ac
crue by means of death. This he proves by two
arguments. 1. From the general nature of every will or tes
tamentary disposition, v. 16. Where a testament
is, where it acts and operates, there must of neces
sity be the death of the testator ; till then the pro
perty is still in the testator's hand, and he has
power to revoke, cancel, or alter, his will as he
pleases ; so that no estate, no right, is conveyed by
will, till the testator's death has made it unalterable
and effectual.
2. From the particular method that was taken by
Moses in the ratification ofthe first testament, which
was not done without blood, v. 18, 19, &c. All men
by sin were become guilty before God, had forfeited
their inheritance, their "liberties, and their very
lives, into the hands of divine justice ; but God, be
ing willing to shew the greatness of his mercy, pro
claimed a covenant of grace, and ordered it to be
typically administered under the Old Testament,
but not without the blood and life of the creature':
and God accepted the blood of bulls and goats, as
typifying the blood of Christ ; and by these means
the covenant of grace was ratified under the former
dispensation. The method taken by Moses accord
ing to the direction he had received from God, is
here particularly related.
(1. ) Moses spake every precept to all the people,
according to the law, v. 19. He published to them
the tenour ofthe covenant ; both the duties required,
the rewards promised to those who did their duty,
and the punishment threatened against the trans
gressors, and he called for their consent to the terms
of the covenant ; and this in an express manner.
(2.) Then he took the blood of calves, and of
goats, with water, and scarlet wool, and hyssop, and
applied this blood by sprinkling it. This blood and
water signified the blood and water that came out of
our Saviour's pierced side, for justification and sanc
tification ; and also shadowed forth the two sacra
ments of the New Testament, Baptism and the

730

HEBREWS, IX.

Lord's Supper, with scarlet wool, signifying the
righteousness of Christ with which we must be
clothed; the hyssop signifying that faith by which
we must apply all. Now with, these Moses sprin
kled, [1.] The book of the law and covenant; to
shew that tiie covenant of grace is confirmed by the
blood of Christ, and made effectual to our good. [2. ]
The people; intimating that the shedding of the
blood of Christ will be no advantage to us, if it be
not applied to us. And the sprinkling of both the
book and the people, signified the mutual consent
of both parties, God and man, and their mutual en
gagements to each other in this covenant through
Christ ; Moses at the same time using these words,
This is the blood qf the Testament which God hath
enjoined unto you. This blood, typifying the blood
of Christ, is the ratification of the covenant of grace
to all true believers. [3.] He sprinkled the taber
nacle and all the utensils of it, intimating that all the
sacrifices offered up, and services performed there,
were accepted only through the blood of Christ,
which procures the remission of that iniquity that
cleaves to our holy things, which could not have
been remitted but by that atoning blood.
23. It was therefore necessary that the
patterns of things in the heavens should be
purified with these; but the heavenly things
themselves with better sacrifices than
these. 24. For Christ is not entered into
the holy places made with hands, which are
the figures of the true; but into heaven it
self, now to appear in the presence of God
for us : 25. Nor yet that he should offer
himself often, as the high priest entereth
into the holy place every year with blood
of others ; 26. For then must he often have
suffered since the foundation of the world :
but now once in the end of the world hath
he appeared to put away sin by the sacrifice
of himself. 27. And as it is appointed unto
men once to die, but after this the judgment :
28. So Christ was once offered to bear the
sins of many ; and unto them that look for
him shall he appear the second time with
out sin unto salvation.
In this last part of the chapter, the apostle goes on
to tell us what the Holy Ghost has signified to us
by the legal purifications ofthe patterns ofthe things
in heaven ; inferring from thence the necessity of
better sacrifices to consecrate the heavenly things
themselves. I. The necessitv of purifying the patterns of the
things in heaven, "v. 23. 1 his necessity arises both
from the divine appointment, which must always
be obeyed, and from the reason of that appointment,
which was to preserve a proper resemblance be
tween the things typifying and the things typified.
It is observable here, that the sanctuary of God on
earth is a pattern of heaven, and communion with
God in his sanctuary is to his people a heaven upon
II. The necessity that the heavenly things them
selves should be purified with better sacrifices than
of bulls and goats ; the things themselves are better
than the patterns, and must therefore be consecrat
ed with better sacrifices. These heavenly things
are the privileges of the gospel-state,' begun in grace,
perfected in glory ; these must be ratified by a suit
able sanction or consecration ; and that was the blood
of Christ. Now it is very evident that the sacrifices

of Christ are infinitely better than those of the law.
1. From the places in which the sacrifices under
the law, and those under the gospel, were offered.
Those under the law were the holy places made
with hands, which are but figures of the true sanc
tuary, v. -24. Christ's sacrifice, though offered upon
earth, was by himself carried up into heaven, and
is there presented in a way of daily intercession ;
for he appears in the presence of God for us. He
is gone to heaven, not only to enjoy the rest, and re
ceive the honour, due to him, but to appear in the
presence of God for us, to present our persons and
our performances, to answer and rebuke our adver
sary and accuser, to secure our interest, to perfect,
all our affairs, and to prepare a place for us. 2.
From the sacrifices themselves, v. 26. Those under
the law were the lives and blood of other creatures
of a different nature from the offerers — the blood
of beasts, a thing of small value, and would have
been of none at all in this matter, had it not had a
typiqal respect to the blood of Christ ; but the sa
crifice of Christ was the oblation of himself j he ofr
fered his own blood, truly called, by virtue of the;
hypostatical union, the blood of God; and therefore '"•
oi infinite value. 3. From the frequent repetition
of the legal sacrifices. This shewed the imperfec
tion bf that law ; but it is the honour and perfection
of Christ's sacrifice, that, being once offered, it was
sufficient to all the ends of it ; and indeed the con
trary would have been absurd ; for then he must
have been still dying and rising again, and ascend
ing and then again descending and dying; and the
great work had been always in fieri — a-doing, and
always to do, but never finished ; which Would be
as contrary to reason as it is to revelation, and to the
dignity of his person ; but now once in the end ofthe
world hath he appeared, to put away sin by the sa
crifice qf himself. The gospel is the last dispensa
tion of the grace of God to men. 4. From the inef-(
ficacy of the legal sacrifices, and the efficacy of
Christ's sacrifice, the legal sacrifices could not of
therti selves put away sin ; neither procure pardon
for it, nor power against it. Sin would still have
lain upon us, and had dominion over us ; but Jesus
Christ by one sacrifice has made an end of sin, he
has destroyed the works of the Devil.
III. The apostle illustrates the argument from the
appointment of God concerning men, (v. 27, 28.)
and observes something like it in the appointment
of God concerning Christ.
1. The appointment of God concerning men, con
tains in it two things. (1.) That they must once
die, or, however, undergo a change equivalent to
death. It is an awful thing to die, to have the vital
knot loosed or cut asunder, all relations here dropt
at once, an end put to our probation and prepara
tion-state, and to enter ihto another world. It is
a great work, and it is a work that can be but once
done, and therefore had need to be well done. This
is matter of comfort to the godly, that they shall
die well, and die but once ; but it is matter of terror
to the wicked, who die in their sins, that they can
not return again to do that great work better. (2.)
It is appointed to men, that after death they shall
come to judgment, to a particular judgment iriime-
diately after death ; for the soul returns to God as
to its Judge, to be determined to its eternal state ;
and men shall be brought to the general judgment,
at the end of the world. This is the unalterable
decree of God, concerning men — they must die,
and they must be judged. It is appointed for them,
and it is to be believed and seriously considered by
them. 2. The appointment of God concerning Christ,
bearing some, resemblance to the other. (1.) He
must be once offered, to bear the sins of many, of
all the Father had given to him, of all who should

HEBREWS, X.

731

believe in his name. He was not offered for any sin
of his own, he was wounded for our transgressions.
God laid on him the iniquity of all his people ; and
these are many, though not so many as the rest of
mankind ; yet, when they are all gathered to him,
he will be the First-born among many brethren. (2. )
It is appointed that Christ shajl appear the second
time withput sin, to the salvation of those who look
for him. [1.] He will then appear without sin : at
his first appearance, though he had no sin of his
own, yet he stood charged with the sins of many ;
he was the Lamb of God that bore upon him the
sins of the world ; and then he appeared in the form
of sinful .flesh : but his second appearance will be
without any such charge upon him, he having fully
discharged it before, and then his visage shall not
be marred, but shall be exceedingly glorious. [2.]
This will be to the salvation of all who look for him,
he will then perfect their holiness, their happiness ;
their number shall then be accomplished, and their
salvation completed. Observe, It is the distinguish
ing character of true believers, that they are looking
for Christ ; they look to him by faith ; they look for
him by hope and holy desires. They look for him
in every duty, in every ordinance, in every provi
dence now ; and they expect his second coming,
and are preparing for it ; and thqugh it will be sud
den destruction to the rest of the world, who scoff
at the report of it; it will be eternal salvation to
those who look for it.
CHAP. X.
The apostle knew very well that the Hebrews, to whom he
wrote, were strangely fond ofthe Levitical dispensation,
and therefore he nils his mouth with arguments to wean
them from it ; and in order thereto proceeds in this chapter,
I. To lay low the whole of that priesthood and sacrifice, v.
1 . . 6. II. He raises and exalts the priesthood of Christ
very high, that he might effectually recommend him and
!» $ ';' his gospel to them, v. 7. . IS. III. He shews to believers
Afc \ the' honours and dignities of their state, and calls them to
suitable duties, v. 19, to the end.
1. T^OR the law, having a snadow of
J_ good things to come, and not the very
image of the things, can never with those
sacrifices which they offered year by year
continually make the comers thereunto per
fect. 2. For then would they not have
ceased to be offered? Because that the
worshippers once purged should have had
no more conscience of sins. 3. But in those
sacrifices there is a remembrance again
made of sins every year. 4. For it is not
•possible that the blood of bulls and of
goats should take away sins. 5. Where
fore When he cometh into the world, he
saith, Sacrifice and offering thou wouldest
not, but a body hast thou prepared me : 6.
In burnt-offerings and sacrifices for sin thou
hast had no pleasure.
Here the apostle, by the direction of the Spirit of
God, sets himself to lay low the Levitical dispensa
tion ; for though it was of divine appointment, and
very excellent and useful in its time and place, yet,
when it was set up in competition with Christ, to
whom it was only designed to lead the people, it was
very proper and necessary to shew the weakness
and imperfection of it, which the apostle does effec
tually, from several arguments. As,
1. That the law had a shadow, and but a shadow,
of good things to come ; and who would dote upon
a shadow, though of good things, especially when

the substance is come? Observe, (1.) The things
of Christ and the gospel are good things ; they are
the best things ; they are best in themselves, and
the best for us : they are realities of an excellent
nature. (2.) These good things were, under the
Old Testament, good things to come, not clearly
discovered, nor fully enjoyed. (3.) That the Jews
then had but the shadow of the good things of Christ,
some adumbrations of them ; we under the gospel
have the substance.
2. That the law was not the very image of the
good things to come. An image is an exact draught
of the thing represented thereby. The law did
not go so far, but was only a shadow, as the image
of a person in a looking-glass is a much more per
fect representation than his shadow upon the wall.
The law was a very rough draught of the great de
sign of divirie grace, and therefore not to be so much
doted on.
3. The legal sacrifices, being offered year by
year, could never make the comers thereunto per
fect ; for then there would have been an end of
offering them, v. 1, 2. Could they have satisfied
the demands of justice, and made reconciliation for
iniquity ; could they have purified and pacified con
science; then they had Ceased, as being no farther
necessary ; since the offerers would have had no
more sin lying upon their consciences. But this was
not the case ; after one day of atonement was over,
the sinner would fall again into one fault or other,
and so there would be need of another day of atone
ment, and of one every year, beside the daily minis
trations. Whereas now under the gospel, the
atonement is perfect, and not to be repeated ; and
the sinner, once pardoned, is ever pardoned as to
his state, and only needs to renew his repentance and
faith, that he may have a comfortable sense of a
continued pardon.
4. As the legal sacrifices did not of themselves
take away sin, so it was impossible they should, v.
4. There was an essential defect in them. (1.)
They were not ofthe same nature with us who sin
ned. (2. ) They were not of sufficient value to make
satisfaction for the affronts done to the justice and
government of God, as they were not of the same
nature that offended, and so could not be suitable.
They, were much less of the same nature that was
offended ; and nothing less than the nature that was
offended could make the sacrifice a full satisfaction
for the offence. (3. ) The beasts offered up under
the law could not consent to put themselves in the
sinner's room and place. The atoning sacrifice
must be one capable of consenting, and must volun
tarily substitute himself in the sinner's stead : Christ
did so.
5. There was a time fixed and foretold by the
great God, and that time was now come, when
these legal sacrifices would be no longer accepted
by him, or useful to men. God never did desire
them for themselves, and now he abrogated them ;
and therefore to adhere to them now, would be re
sisting God and rejecting him. This time of the re
peal of the Levitical laws was foretold by David,
(Ps. 40. 7.) and is recited here as now come. Thus
industriously does the apostle lay low the Mosaical
dispensation. 7. Then said I, Lo, I come (in the volume
of the book it is written of me) to do thy
will, O God. 8, Above when he said, Sa
crifice and offering and burnt-offerings and
offering for sin thou wouldest not, neither
hadst pleasure therein; (which are offered
by the law ;) 9. Then said he, Lo, I come
to do thy will, O God. He taketh away

732

HEBREWS, X.

the first, that he may establish the second.
10. By the which will we are sanctified
through the offering of the body of Jesus
Christ once for all. 1 1 . And every priest
standeth daily ministering and offering of
tentimes the same sacrifices, which can
never take away sins: 12. But this man,
after he had offered one sacrifice for sins,
for ever sat down on the right hand of God ;
1 3. From henceforth expecting till his ene
mies be made his footstool. 1 4. For by one
offering he hath perfected for ever them
that are sanctified. 1 5. Whereof the Holy
Ghost also is a witness to us: for after that
he hath said before, 16. This is the cove
nant that I will make with them after those
days, saith the Lord, I will put my laws
into their hearts, and in their minds will I
write them; 17. And their sins and iniqui
ties will I remember no more. 18. Now
where remission of these is, there is no more
offering for sin.
Here the apostle raises up and exalts the Lord
Jesus Christ, as high as he had laid the Levitical
priesthood low. He recommends Christ to them as
the true High Priest, the true atoning Sacrifice, the
Antitype of all the rest : and this he illustrates,
1. From the purpose and promise, of God con
cerning Christ, which are frequently recorded in
the volume of the book of God, v. 7. God had not
pnly decreed, but declared by Moses and the pro
phets, that Christ should come and be the great
High Priest of the church, and should offer up a per
fect and a perfecting sacrifice. It was written .of
Christ in the beginning of the book of God, that the
Seed ofthe woman should break the serpent's head;
and the Old Testament abounds with prophecies
concerning Christ. Now since he is the Person so
often promised, so much spoken of, so long expected
by the people of God, he ought to be received with
great honour and gratitude.-
2. From what God had done in preparing a body
for Christ, that is a human nature, that he might be
qualified to be our Redeemer and Advocate ; uniting
the two natures in his own person, he wasa fit Me
diator to go between God and man ; a Day 's-Man to
lay his hand upon both, a Peace-Maker, to reconcile
them, and an everlasting Band of union between
God. and the creature — "Mine ears hast thou open
ed ; thou hast fully instructed me, furnished and fit
ted me for the work, and engaged mein it," Ps. 40.
6. Now a Saviour, thus provided and prepared by
God himself in so extraordinary a manner, ought to
be received with great affection and gladness.
3. From the readiness and willingness that Christ
discovered to engage in this work, when no other
sacrifice would be accepted, v. 7—9. When no
lesser sacrifice would be a proper satisfaction to the
justice of God than that of Christ hiiriself, then
Christ voluntarily came into it; "Lo, I come! I
delight to do thy will, O God! Let thy curse fall
upon me, but let these go their waVi Father, I de
light to fulfil thy counsels, and my covenant with
thee for them ; I delight to perform all thy pro
mises, to fulfil all the prophecies. " This should en
dear Christ and our Bibles to us, that in Christ we
have the fulfilling of the scriptures.
4. From the errand and design upon which Christ
came ; and that was, to do the will of God, not only
as a Prophet to reveal the will of God, not only as a

King to give forth divine laws, but as a Priest to sa
tisfy the demands of justice, and to fulfil all righ*
teousness. Christ came to do the will of God in two
instances. (1.) In taking away the first priesthood,
which God had no pleasure in ; not only taking away
the curse of the covenant of works, and cancelling
the sentence denounced against 'us as sinners, but
taking away the insufficient typical priesthood, and
blotting out the hand-writing of ceremonial ordi
nances, and nailing it to his cross. (2.) In establish
ing the second, that is, his own priesthood and the
everlasting gospel, the most pure and perfect dis
pensation of the covenant of grace ; this is the great
design upon which the heart of God was set from all
eternity. The will of God centres and terminates
in it ; and it is not more agreeable to the will of God
than it is advantageous to the souls of men ; for it is
by this will that we are sanctified, through the offer
ing of the body of Jesus Christ once for all, v. 10.
Observe, [1.] What is the fountain of all that
Christ has done for his people — the sovereign will
and grace of God. [2.] How we come to partake
of what Christ has done for us — by being sanctified,
converted, effectually called, wherein we are united
to Christ, and so partake of the benefits of his re
demption ; and this sanctification is owing to the ob
lation he made of himself to God.
5. From the perfect efficacy of the priesthood of
Christ; (v. 14.) By one offering he hath for ever
perfected them that are sanctified ; he has and will
perfectly deliver those that are brought over to him,
from all the guilt, power, and punishment of sin,
and will put them into the sure possession of perfect
holiness and felicity. This is what the Levitical
priesthood could never do ; ahd if we indeed are
aiming at a perfect state, we must receive the Lord
Jesus as the only High Priest that can bring us to
that state.
6. From the place to which our Lord Jesus is now
exalted, the honour he has there, and the further
honour he shall have; (v. 12, 13.) This man, after
he had offered one sacrifice for sins, for ever sat
down at the right hand of Goa, from henceforth ex
pecting till his enemies be made his footstool. Here
observe, (1.) To what honour Christ, as Man and
Mediator, is exalted — to the right hand of God, the
seat of power, interest, and activity : the giving
hand ; all the favours that God bestows on his pep-
Ele, are handed to them by Christ : the receiving
and ; all the duties that God accepts from men,
are presented by Christ : the working hand; all in
the kingdoms of providenceand grace, is adminis
tered by Christ ; and therefore this is the highest
postofhonour. (2.) How Christ came to this honour
— not merely by the purpose or donation of the Fa
ther, but by his own merit and purchase, as a re
ward due to his sufferings ; and as he can never be
deprived of an honour so much his due, so he will
never quit it, nor cease to employ it for his people's
good. (3.) How he enjoys this honour — with the
greatest satisfaction and rest ; he is for ever sat down
there. The Father acquiesces and is satisfied in
him ; he is satisfied in his Father's will and pre
sence ; this is his rest for ever ; here he will dwell :
for he hath both desired and deserved it. (4.) He
has further expectations, which shall not be disap
pointed ; for they are grounded upon the promise of
the Father, who hath said unto him, Sit thou on my
right hand, until I make thine enemies thy footstool,
Ps. 110. lA One would think such a Person as
Christ could have no enemies, except in hell ; but
it is certain that he has enemies on earth, very ma
ny, and very inveterate ones. Let not Christians
then wonder that they have enemies, thougH they
desire to live peaceably with all men. But Christ s
enemies shall be made his footstool ; some by con
version, others by confusion ; and Which way soever

HEBREWS, X.

733

it be, Christ will be honoured ; of this Christ is as
sured, this he is expecting ; and his people should
rejoice in the expectation of it ; for when his enemies
are subdued, their enemies, that are so for his sake,
shall be subdued also.
7. And lastly, The apostle recommends Christ
from the witness the Holy Ghost has given in the
scriptures concerning him ; this relates chiefly to
what "should be the happy fruit and consequence
of his humiliation and sufferings, which in general
is that new and gracious covenant that is founded
upon his satisfaction, <arid sealed by his blood ; (v.
15.) whereof the Holy Ghost is a Witness. The
passage is cited from Jer. 31. 31. in which covenant
God promises, (1.) That God would pour out his
Spirit upon his people, so as to give them wisdom,
will, and power, to obey his word; he will put his
laws in their hearts, and write them in their minds,
Vi 16. This will make their cluty plain, easy, and
pleasant. (2.) Their sins and iniquities he will re-
rivember no more, (v. 17. ) which , will alone shew
the riches of divine grace, and the sufficiency of
Christ's satisfaction, that it needs not be repeated,
v. 18. For there shall be no more remembrance of
sin against true believers, either to shame them
now, or to condemn them hereafter. This was
much more than the Levitical priesthood and sacri
fices could effect.
And now we have gone through the doctrinal part
of the epistle, in which wehave met with many
things dark and difficult to be understood, which we
must impute to the weakness and dulness of our
own minds. The apostle now proceeds to apply
this great doctrine, so as to influence their affections,
and direct their practice, setting before them the
dignities and duties of the gospel-state.
i9. Having therefore, brethren, boldness
to enter into the holiest by the blood of Je
sus, 20. By a new and living way, which
he hath consecrated for us, through the
vail, that is to say, his flesh ; 21. And hav
ing a high priest over the house of God ; 22.
Let us draw near with a true heart in full
assurance of faith, having our hearts sprin
kled from an evil conscience, and our bo
dies washed with pure water. 23. Let us
hold fast the profession of our faith without
wavering; for he is faithful that promised :
24. And let us consider one another to pro
voke unto love and to good works: 25.
Not forsaking the assembling of ourselves
together, as the manner of some is; but
exhorting one another: and so much the
more, as ye see the day approaching. 26.
For if we sin wilfully after that we have re
ceived the knowledge of the truth, there re
maineth no more sacrifice for sins, 27. But
a certain fearful looking for of judgment
and fiery indignation, which shall devour
the adversaries. 28. He that despised
Moses' law, died without mercy, under
two or three witnesses : 29. Of how much
sorer punishment, suppose ye, shall he be
thought worthy, who hath trodden under
foot the Son of God, and hath counted the
blood of the covenant, wherewith he was
sanctified, an unholy thing, and hath done

despite unto the Spirit of grace ? 30. For
we know him that hath said, Vengeance
belongeth unto me, I will recompense, saith
the Lord. And again, The Lord shall
judge his people. 31. It is a fearful thing
to fall into the hands of the living God. 32.
liut call to remembrance the former days,
in which, after ye were illuminated, ye en
dured a great fight of afflictions ; 33. Partly,
while ye were made a gazing-stock both by
reproaches and afflictions ; and partly, while
ye became companions of them that were so
used. 34. For ye had compassion of me
in my bonds, and took joyfully the spoiling
of your goods, knowing in yourselves that
ye have in heaven a better and an enduring
substance. 35. Cast not away therefore
your confidence, which hath great recom
pense of reward. 36. For ye have need
of patience, that, after ye have done the
will of God, ye might receive the promise.
37. For yet a little while, and he that shall
come will come, and will not tarry 38.
Now the just shall live by faith: but if any
man draw back, my soul shall have no
pleasure in him. 39. But we are not of
them who draw back unto perdition; but
of them that believe to the saving of the
soul. Here the apostle sets forth,
I. The dignities of the gospel-state. It is fit that
believers should know the honours and 'privileges
that Christ has procured them, that, while they
take the comfort, they may give him the glory of
all. The privileges are, 1. Boldness to enter into
the holiest. They have access to God, light to di
rect them, liberty of spirit and of speech to conform
to the direction ; they have a right to the privilege,
and a readiness for it ; assistance to use and improve
it, and assurance of acceptance and advantage.
They may enter into the gracious presence of God
in his holy oracles, ordinances, providences, and
covenant,, and so into communion with God, where
they receive communications from him, till they are
prepared to enter into his glorious presence in hea
ven. 2. A High Priest over the house of God, even
this blessed Jesus, who presides over the church mi
litant, and every member thereof on earth, and over
the church triumphant in heaven. God is willing to
dwell with men on earth, and to have them dwell
with him in heaven ; but fallen man cannot dwell
with God, without a High Priest, who is the Medi
ator of reconciliation here, and of fruition hereafter.
II. The apostle tells us the way and means by
which Christians enjoy such privileges, and, in gene
ral, declares it to be by the blood of Jesus, by the
merit of that blood which he offered up to God as an
atoning sacrifice : he has purchased for all who be
lieve in him, free access to God in the ordinances of
his grace here, and in the kingdom of his glory.
This blood, being sprinkled on the conscience,
chases away slavish fear, and gives the believer as
surance both of his safety, and his welcome into the
divine presence. Now the apostle having given
this general account of the way by which we have
access to God, he enters further into the particulars
of it, v. 20. As, 1. It is the only way ; there is no
other left but this ; the first way to the tree of life

734

HEBREWS, X.

is, and has been, long shut up. 2. It is a new way,
both in opposition to the covenant of works, and to
the antiquated dispensation of the Old Testament;
it is via novissima — the last way that will ever be
opened to men ; they who will not enter in this way,
exclude themselves for ever ; it is a way that will
always be effectual. 3. It is a living way. It would
be death to attempt to come to God in the way of
the covenant of works ; but this way we may come
to God, and live. It is by a living Saviour, who,
though he was dead, is alive; and it is a way that
gives life and lively hope to those who enter into it.
4. It is a way that Christ has consecrated for us
through the vail, that'is, his flesh. The. vail in the
tabernacle and temple signified the body of Christ ;
when he died, the vail of the temple was rent in sun
der, and this was at the time of the evening sacrifice,
and gave the people a surprising view into the holy
of holies, which they never had before. Our way to
heaven is by a crucified Saviour ; his death is to us
the way of life ; to those who believe this, he Will be
precious. III. The apostle proceeds to shew the Hebrews
the duties which they were obliged to upon the ac
count of these privileges conferred upon them in such
an extraordinary way, v. 22, 23, &c.
1. They must draw near to God, and that in a
right manner. They must draw near to God ; since
such a way of access and return to God is opened, it
would be the greatest ingratitude and contempt of
God and Christ, still to keep at a distance from him.
They must draw near by conversion, and by taking
hold of his covenant ; they must draw near in all
holy conversation, like Enoch walking with God;
they must draw near in humble adorations, wor
shipping at his footstool; they must draw near in
holy dependence, and in a strict observation of the
divine conduct toward them ; they must draw near
in conformity to God, and communion with him,
living under his blessed influence, still endeavouring
to get nearer and nearer, till they come to dwell in
his presence; but they must see to it, that they
make their approach to God after a right manner.
(1.) With a true heart, without any allowed guile
or hypocrisy. God is the Searcher of hearts, and
he requires truth in the inward parts. Sincerity is
our gospel-perfection, though not our justifying
righteousness. (2.) In full assurance of faith ; with
a faith grown up to a full persuasion that when we
come to God by Christ, we shall have audience and
acceptance. We should lay aside all sinful dis
trust ; without faith we cannot please God ; and the
stronger our faith is, the more glory we giVe to God.
And,^.) Having our hearts sprinkled from an evil
conscience by a believing application ofthe blood of
Christ to our souls. They may be cleansed from
guilt, from filth, and from sinful fear and torment,
from all aversion to God and duty, from ignorance,
and error, and superstition, and whatever evils the
consciences of men are subject to by reason of sin.
(4.) Our bodies washed with pure water, with the
water of baptism, by which we are recorded among
the disciples of Christ, members of his mystical bo
dy, or with the sanctifying virtue of the Holy Spirit
reforming and regulating our outward conversation
as well as our inward frame ; cleansing from the fil
thiness of the flesh as well as of the Spirit. The
priests under the law were to wash, before they
went info the presence of the Lord to offer before
him. There fnustbe a due preparation for making
our approaches to God.
2. The apostle exhorts believers to hold fast the
profession of their faith, v. 23. Here observe, (1.)
The duty itself— to hold fast the profession of our
faith, to embrace all the truths and ways of the gos
pel ; to get fast hold of them, and to keep that hold
against all temptation and opposition. Our spiritual

enemies will do what they can to wrest our faith,
and hope,. and holiness, and comfort, out of our
hands, but we must hold fast our religion as our
best treasure. (2.) The manner how we must do
this — without wavering, without doubting, without
disputing, without dallying with temptation to apos
tasy. Having once settled these great things be
tween God and our souls, we must be steadfast and
immovable. They who begin to waver in matters
of Christian faith and practice, are in danger of fall
ing away. (3.) The motive or reason enforcing this
duty — he is faithful, that hath promised. God has
made great and precious promises to believers, and
he is a faithful God, true to his word ; there is no
falseness or fickleness with him, and there should
be none with us ; his faithfulness should excite and
encourage us to be faithful, and we must depend
more upon his promises to us than upon our pro
mises made with him, and we must plead with him
the promise of grace sufficient.
IV. We have the means prescribed for preventing
our apostasy, and promoting our fidelity and perse
verance, v. 24, 25, &c. He mentions several ; as,
1. That we should consider one another, to pro
voke to love and to good works. Christians ought
to have a tender consideration and concern for one,
another; they should affectionately consider what
their several wants, weaknesses, and temptations
are ; and they should do this, not to reproach one
another, not provoke one another to anger, but to
promote love and good works, calling upon them
selves and one another to love God and Christ more,
to love duty and holiness more, to love their bre
thren in Christ more, and to do all the good offices
of Christian affection both to the bodies and the souls
of each other.1 A good example given to others is
the best and most effectual provocation to love and
good works.
2. Not to forsake the assembling of ourselves to
gether, v. 25. It is the will of Christ, that his dis
ciples should assemble themselves together, some
times more privately for conference and prayer, and
in public for hearing and joining in all the ordinances
of gospel-worship. There were in the apostles'
times, and should be in every age, Christian assem
blies for the worship of God, and for mutual edifi
cation. And it seems even in those times there
were some who forsook these assemblies, and so be
gan to apostatize. from religion itself. The commu
nion of saints is a great help and privilege, and a
good means of steadiness and perseverance ; hereby
their hearts and hands are mutually strengthened.
3. To exhort one another, to exhort ourselves and
each other; to warn ourselves and one another of
the sin and danger of backsliding, to put ourselves
and our fellow-Christians in mind of our duty, of
our failures and corruptions, to watch over one an
other, arid be jealous of ourselves and one another
with a godly jealousy. This, managed with a true
gospel-spirit, would be the best and most cordial
friendship. 4. That we should observe the approaching of
times of ^rial, and be thereby quickened to greater
diligence ; so much the more, as ye see the day ap
proaching. Christians ought to observe the signs
of the times, such as God has foretold. There was
a day approaching, a terrible day to the Jewish na
tion, when their city should be destroyed, and the
body of the people rejected of God for rejecting
Christ.. This would be a day of dispersion and
temptation to the chosen remnant. Now the apos
tle puts them upon observing what signs there were
of the approach of such a terrible day,' and upon be
ing the more constant in meeting together and ex
horting one another, that they might be the better
prepared for such a day. There is a tiying day
coming on us all, the day of our death, and we should

HEBREWS, X.

735

observe all the signs of its approaching, and improve
them to greater watchfulness and diligence in duty.
V. After having mentioned these means of esta
blishment, the apostle proceeds, in the close of the
chapter, to enforce his exhortations to perseverance,
and against apostasy, by many very weighty con
siderations, v. 26, 27, &c.
1. From the description he gives of the sin of
apostasy. It is sinning wilfully after we have re
ceived the knowledge of the truth ; sinning wilfully
against that truth we have had convincing evidence
of. This text has been the occasion of great dis
tress to some gracious souls ; they have been ready
to conclude that every wilful sin, after conviction
and against knowledge, is the unpardonable sin :
. but this has been their infirmity and error. The
sin here mentioned is a total and final apostasy,
when men with a full and fixed will and resolution
- ;despise and reject Christ the only Saviour; despise
and resist the Spirit^ the only Sanctifier ; and des
pise and renounce the gospel, the only way of sal
vation, and the words of eternal life ; and all this,
, after they have known, owned, and professed, the
Christian religion, and continue to do so obstinately
,and maliciously. This is the great transgression:
the apostle seems to refer to the law concerning
presumptuous sinners, Numb. 15. 30, 31. They
were to> be cut off.
2. From the dreadful doom of such apostates.
(1.) There remains no more sacrifice for such sins ;
no other Christ to come to save such ; they sin
against the last resort and remedy. There were.
some sins under the law, for which no sacrifices
were provided ; but yet if they who committed them
did truly repent, though they might not escape tem
poral death, they might escape eternal destruction ;
' for Christ would come, and make atonement. But
now those under the gospel, who will not accept of
Christ, that they may be saved by him, have no
other refuge left them. (2.) There remains only
for them a certain fearful looking for of judgment,
v. 27. Some think this refers to the dreadful de
struction of the Jewish church and state ; but cer
tainly it refers also to the utter destruction that
waits for all obstinate apostates at death and judg
ment, when the Judge will discover a fiery indigna
tion against them, that will devour the adversaries ;
they will be consigned over to the devouring fire,
and to everlasting burnings. Of this destruction
God gives some notorious sinners, while on earth,
a fearful foreboding in their own consciences, a
dreadful looking for it, with a despair of ever being
able either to endure or escape it.
3. From the methods of divine justice with those
who despised Moses's law, that is, sinned presump
tuously, despising his authority, his threatenings,
and his power. These, when convicted by two or
three witnesses, were put to death ; they died with
out mercy, a temporal death. Observe, Wise go
vernors should be careful to keep up the credit of
their government and the authority of the laws, by
punishing presumptuous offenders : but then in such
cases there should be good evidence of the fact.
Thus God ordained in Moses's law ; and hence the
apostle infers the heavy doom that will fall upon
those that apostatize from Christ. Here he refers
himself to their own consciences, to judge how much
sorer punishment the despisers of Christ (after they
have professed to know him) are likely to undergo ;
and they may judge of the greatness of the punish
ment bythe greatness of the sin.
(1.) They have trodden under foot the Son of
God. To trample upon an ordinary person, shews
intolerable insolence ; to treat a person of honour in
that vile manner, is insufferable ; but to deal thus
with the Son of God, who himself is God, must be
the highest provocation ; to trample upon his person,

denying him to be the Messiah ; to trample upon
his authority, andundermine his kingdom ; to tram
ple upon his members as the off-scouring of all
things, and not fit to live in the world, what pun
ishment can be too great for such men ?
(2.) They have counted the blood ofthe covenant,
wherewith he was sanctified, an unholy thing. The
blood of Christ, with which the covenant was pur
chased and sealed, and wherewith Christ himself
was consecrated, or wherewith the apostate was
sanctified, that is, baptized, visibly initiated into the
new covenant by baptism, and admitted to the Lord's
supper. Observe, There is a kind of sanctification
which persons may partake of, and yet fall away :
they may be distinguished by common gifts and
graces; by an outward profession; by a form of god
liness ; a course of duties, and a set of privileges,
and yet fall away finally. Men who have seemed
before to have the blood of Christ in high esteem,
may come to account it an unholy thing, no better
than the blood of a malefactor, though it was the
world's ransom, and every drop of it of infinite value.
(3.) They have done despite unto the Spirit of
grace; the Spirit that is graciously given to men,
and that works grace wherever it is ; the Spirit of
grace, that should be regarded and attended to with
the greatest care; this Spirit they have grieved,
resisted, quenched, yea done despite to him ; which
is the highest act of wickedness, and makes the case
ofthe sinner desperate; refusing to have the gospel-
salvation applied to him. Now he leaves it to the
consciences of all, appeals to universal reason and
equity, whether such aggravated crimes ought not.
to receive a suitable punishment, a sorer punish
ment than they had, who died without mercy ? But
what punishment can be sorer than to die without
mercy ? I answer, To die by mercy, by the mercy
and grace which they have despised. How dread
ful is the case, when not only the justice of God, but
his abused grace and mercy, call for vengeance !
4. From the description we have in the scripture
of the nature of God's vindictive justice, v. 30. We
know tha^ he has said, Vengeance is mine. This is
taken out of Ps. 94. 1. vengeance belongs unto
me ; the terrors ofthe Lord are known both by re
velation and reason. Vindictive justice is a glorious,
though terrible attribute of God ; it belongs to him,
and he will use and execute it upon the heads of
such sinners as despise his grace ; he will avenge
himself, and his Son, and Spirit, and covenant, upon
apostates. And how dreadful then will their case
be ! The other quotation is from Deut. 32. 36. The
Lord will judge his people ; he will search and try
his visible church, and will discover and detect those
who say they are Jews, but are of the synagogue of
Satan ; and he Will separate the precious from the
vile, and will punish the sinners in Zion with the
greatest severity. Now those who know him who
hath said, Vengeance belongeth to me, I will recom
pense, must needs conclude, as the apostle does,
(v. 31.) It is a fearful thing to fall into the hands of
the living God; they who know the joy that results
from the favour of God, can thereby judge of the
power and dread of his vindictive wrath.
Observe here, what will be the eternal misery of
impenitent sinners and apostates; they shall fall
into the hands of the living God ; their punishment
shall come from God's own hand ; he takes them
into the hand of his justice ; he will deal with them
himself; their greatest misery will be the immedi
ate impressions of divine wrath on the soul. When
he punishes them by creatures, the instrument abates
something of the force of the blow ; but when he
does it by his own hand, it is infinite misery. This
they shall have at God's hand; they shall lie down
in sorrow; their destruction shall come from his
glorious powerful presence; when they make their

736

HEBREWS, X.

woeful bed in hell, they will find that God is there,
and his presence will be their greatest terror and
torment And he is a living God; he lives for ever,
and will punish for ever.
5. He presses them to perseverance, by putting
them in mind of their former sufferings for Christ ;
(v. 32.) But call to mind the former days, in which,
after ye were illuminated, ye endured a great fight
qf afflictions. In the early days of the gospel, there
was a very hot persecution raised up against the
professors of the Christian religion, and the believ
ing Hebrews had their share of it : he would have
them to remember,
(1.) When they had suffered; informer days,
after they were illuminated; that is, as soon as God
had breathed life into their souls, and caused divine
light to spring up in their minds, and taken them into
his favour and covenant ; then earth and hell com
bined all their force against them. Here observe,
a natural state is a dark state, and those who con
tinue in that state meet with no disturbance from
Satan and the world ; but a state of grace is a state
of light, and therefore the powers of darkness will
violently oppose it They who will live godly in
Christ Jesus, must suffer persecution.
(2.) What they suffered; they endured a great
fight of affliction, many and various afflictions unit-
ea together against them, and they had a great con
flict with them. Many are the troubles ofthe righ
teous. [1.] They were afflicted in themselves. In
their own persons they were made gazing-stocks,
spectacles to the world, angels, and men, 1 Cor. 4.
9. In their names and reputation, (v. 33.) by many
reproaches. Christians ought to value their repu
tation ; and they do so especially because the repu;
tation of religion i s concerned. This m akes reproach
a great affliction ; they were afflicted in their estates,
by the spoiling of their goods, by fines and forfeitures.
[2.] They were afflicted in the afflictions of their
brethren ; partly, while ye became companions of
those that were so used. The Christian spirit is a
sympathizing spirit, not a selfish spirit, but a com
passionate spirit ; it makes every Christian's suffer
ing our own, puts us upon pitying others, visiting
them, helping them, and pleading for them. Chris
tians are one body, animated by one spirit, efnbarked
in one common cause and interest, and are the chil
dren of that God who is afflicted in all the afflictions
of his people. If one member of the body suffers,
all the rest suffer with it. And the apostle takes
particular notice how they had sympathized with
him ; (v. 34.) Ye had compassion on me in my bonds.
We must thankfully acknowledge the compassions
our Christian friends have shewed for us under our
afflictions. (3.) How they had suffered. They had been
mightily supported under their former sufferings ;
they took their sufferings patiently, and not only so,
but joyfully received it from God as a favour and
honour conferred upon them, that they should be
thought worthy to suffer reproach for the name of
Christ. God can strengthen his suffering people
with all might in the inner man, to all patience and
long-suffering, and that with joyfulness, Col. 1. 11.
(4.) What it was, that enabled them thus to bear
up under their sufferings. They knew in them selves
that they had in heaven a better and a more endur
ing substance. Observe, [1.] The happiness of
the saints in heaven is substance, something of real
weight and worth. All things here are but shadows.
[2.] It is a better substance than any thing they can
nave or lose here. [3.] It is an enduring substance,
it will out-live time, and run parallel with eternity ;
they can never spend it ; their enemies can never
take it from them, as they did their earthly goods.
[4.] This will make a rich amends for all they can
lose and suffer here. In heaven they shall have a

better life, a better estate, better liberty, better so
ciety, better hearts, better work, every thing better.
[5.] Christians should know this in themselves,
they should get the assurance of it in themselves,
(the Spirit of God witnessing with their spirits;)
for the assured knowledge of this will help them to
endure any fight of afflictions they may be encoun
tered with in this world.
6. He presses them to persevere, from that re
compense of reward that waited for all faithful
Christians; (v. 35.) Cast not away therefore your
confidence, which hath great recompense of reward.
Where, (1. ) He exhorts them not to. cast away their
confidence, that is their holy courage and boldness,
but to hold fast that profession for which they had
suffered so much before, and borne those sufferings
so well. (2.) He encourages them to this, by assur
ing them that the reward of their holy confidence
would be very great ; it carries a present reward in
it, in holy peace and joy, and much of God's'presence
and his power visiting upon them ; and it shall have
a great recompense of reward hereafter. - (3.) He
shews them how necessary a grace the grace of pa
tience is in our present state ; (v. 36.) Ye have need
of patience, that after ye have done the will of God,
ye might receive the promise; that is, this promised
reward. Observe, The greatest part of the saints'
happiness is in promise; they must first do the will
of God before they receive the promise ; and after
they have done the will of God, they have need of
patience to wait for the time when the promise shall
be fulfilled ; they have need of patience to live till
God calls them away. It is a trial of the patience of
Christians, to be content to live after their work is
done, and to stay for the reward till God's time to give
it them is come. We must be God's waiting servants,
when we can be no longer his working servants; they
who have had and exercised much patience already, "',<
must have and exercise more till they die. (4.) To ;
help their patience, he assures them of the near
approach of Christ's coming to deliver and to reward
them; (v. 37.) For yet a little while, and he that shall J
come will come, and will not tarry. He will soon
come to them at death, and put an end to all their
sufferings, and give them a crown of life. He will
soon come to judgment, and put an end to the suf
ferings of the whole church, (all his mystical body.)
and give them an ample and glorious reward in tire
most public manner. There is an appointed time
for both, and beyond that time he will not tarry,
Hab. 2. 3. The Christian's present conflict may
be sharp, but it will be soon over.
7. And lastly, He presses them to perseverance,
by telling them that this is their distinguishing cha
racter, and will be their happiness; whereas apostasy
is the reproach, and will be the ruin, of all who are
guilty of it ; (v. 38, 39. ) Now the just shall live by
faith, &c. (1.) It is the honourable character of
just men, that in times of the greatest afflictions,
they can live by faith ; they can live upon the assur
ed persua"sion they have of the truth of God's pro
mises. Faith puts life and vigour into them ; they
can trust God, and live upon him, and wait his time;
and as their faith maintains their spiritual life how,
it shall be crowned with eternal life hereafter. (% )
Apostasy is the mark and the brand of those in
whom God takes no pleasure ; and it is a cause of
God's severe displeasure and anger. God never was
pleased with the formal profession and external du
ties and services of such as do not persevere ; he saw
the hypocrisy of their hearts then ; and he is greatly
provoked when their formality in religion ends in an
open apostasy from religion ; h,e beholds them with
great displeasure ; they are an offence to him. (3.)
The apostle concludes with declaring his good hope
concerning himself and these Hebrews, that they
should not forfeit the character and happiness of the

HEBREWS, XI.

737

lost, atd fall under the brand and misery of the
'wicked j (w> 39.) But we are not, &c. as it he had
said, " I hope we are not of Chem who drawback. I
bftpe that you' and I, who have met with great trials
already, and have been' supported under them by the .
grace of God strengthening our faith, shall not be at
any time left to ourselves, to draw back to perdition f
but that God will still keep us by his mighty power
through faith unto salvation." Observe, [l.j Pro
fessors may go a great way, and after all draw back ;
arid that drawing back from God is drawing onto
perdition: the further we depart froni God, the
mearer we apprdach to ruin. fl&] Those who have'
Seen kept faithful in great trials for the time past,
have reason to hope that the' same grace shall be
sufficient to help them still to live by faith, till they
receive the .end.of their faith and patience, even the
* salvation of their souls. If we live by faith, and die
in faith, our souls are safe for ever.
CHAP. XI.
The' apostle having, in the cjpse of the foregoing chapter,
recommended the grace of faith and a life of faith as the
/hest preservative against apostasy ; he now enlarges upon
ijrihe nature and fruits of this excellent grace. I. The nature
\ Jof it, and the honour it reflects upon all who live in the exer-
!< cise of it, v. 1 . . 3. II. The great examples we have in the
Old Testament of those who lived by faith, and did and suf
fered extraordinary things by the strength of this grace, v.
".4.. 38. And, III. The" advantages that we have in the
' Jfgospel for the exercise of this grace above what^ they had
, who lived in the times ofthe Old Testament, v. 39*40.
1. ^j^TOW faith is the substance of things
\>_L^I hoped for, the evidence of things
not seen. 2. For by it the elders "obtained
a good report. 3. Through faith We under •„
stand that the worlds, were framed by the
•word of God, so that things which are seen
were not made- of things which do appear.'
itJ£I,ere we have, 1. A definition or. description of
*& grace of faith in two parts. (1.) It is the substance
effhmgs hp^edfor. Faith and hope go together; and
trig, same things thatafe the.object of bur hope, are
tife object of ojir faith. It is a firm. persuasion and
¦ 8j||ectation, that God will perform1 all that he has
promised to us in Christ ; and this persuasion is so
strong, jh&t it gives the soul' a kind of possession and
present "fruition pf those things; gives them a subsist
ence in the soul, by the first-fruits and foretastes of
"them :-so that believers in the exercise of faith are
filled with joy unspeakable" and full of glory.
Christ 4wells in the soul .by faith", and the soul is
filled with the„ fulness of God, as far as his- present
measure will admit; he experiences a substantial
reality in the objects "of faith. (2. ) It is the evidence
of things not seen. Faith demonstrates to the eye of
.the mind' the reality of those things that cannot be
discerned -by the eye of the body. Faith is the firm
assent of the soul to the divine revelation and every
part of it, and sets to its seal that God is true. It is
a full approbation of all that God has revealed, as
holy, just, and good; it helps the soul to make appli
cation of all to itself with suitable affections and en
deavours ; and so it is designed to serve the believer
instead of sight, and to be to the soul all that the
senses are to the body. That iaith is but opinion or
fancy, which does not realize invisible things to the
soul, and excite the soul to act agreeably to the nature
and importance of them.
2. An account of the honour it reflects upon all
those who have lived in the exercise of it; (v.%)
By it the elders obtained a good report ; the ancient
believers, who lived in the first ages of the world.
Observe, (1.) True faith is an old grace, and has the
best plea to antiquity : it is not a new invention, a
modern fancy ; it is a grace that has been planted in
Vol. vi.— S A

the soul of man ever since the covenant of grace was
published in the world ; and it has been practised
from thebeginning bf the revelation ; the eldest arid
best men that ever were in the world, were believers.
(2. ) Their faith was their honour; it reflectedhonour
uponthem ; they were an honour to their faith, and
their faith was an honour to them ; ifput them upon
doing the things that were of good report, and God
hastaken cafe that a record shall be kept andreport
made of the excellent things they did in the strength
of this grace. The genuine actings of faith will bear
to be reported, deserve to be reported', and will,
when reported, redound to the honour of true be
lievers. 3. We have here one of the first acts and articles
of faith, which has a great influence on all the rest,
and' which is common to all believers in every age
and part of the world, and that is, the creation of
the worlds by the word of God, not out of pre-exist-
ent matter, but out of nothing, v. 3. The grace of
faith has a retrospect as well as prospect;0 it looks'
not only forward to the end of the world, but back to
the beginning of the wdrld. By faith we understand
much more of , the formation ot the world than ever
could be' understood by .the naked eye of natural
reason. Faith is not a force upon the understanding,
; but a friend and a help to it. Now what does faith
give us to understand concerning the worlds, that is,
the upper, middle, and lower regions of the universe?
(1.) That these worlds were not eternal, nor did they
produce themselves, but they were niade by*another,
(2.) That the Maker of the worlds is God; he is the
maker of all things ; and whoever is so, must be
God. (-3.) Tha£-he made the world with great
exactness; it was a framed work, in every thing
duly adapted, and disposed to answer its end, and to
express the perfections of the Creator. (4) That
God made the world by his word, that is, by his
essential wisdom and eternal Son, arid by his active
will, saying, Let it be done, and it was done, Ps. 33.
9. (5.) That the. world was thus framed out of
nothing, out of no pre-existent matter, contrary to
thereceived maxim, that "out of nothing nothing
can be made;" which, though true of created power,
can have no place with God, who can call things that
are not, 'as if they were, and command them into
being. These things we understand by faith. The
Bible gives us the truest and most exact account of
the origin of all things, and we are to believe it, and
not to wrest or run down the scripture-account of
the creati6n, because it does not suit with some fan
tastic hypotheses of our own, which has been in some
learned but conceited men the first remarkable step
towards infidelity, and has led them into many more.
4. By faith Abel offered unto God a more
excellent sacrifice than Cain, by which he
obtained witness that he was righteous,
God testifying qf his gifts : and by it he being
dead yet speaketh. 5. By faith Enoch was
translated, that he should not see death ;
and was not found, because God had trans
lated him: for before his translation he had
this testimony, that he pleased God. 6.
But without faith it is impossible to please
him: for he that cometh to God, must be
lieve that he is, and that he is a rewarder
of them that diligently seek him. 7. By
faith Noah, being warned of God of things
not seen as yet, moved with fear, prepared
an ark to the saving of his house; by the
which he condemned the world, and became

738

-HEBREWS,' XI.

heir ofthe righteousness which is by faith.
8. By faith Abraham, when he was" called
to go outanto a place which he should after
receive for an inheritance, obeyed ^ and he
went out, not knowing' whither -he went.
9. By faith he sojourned in the land-of pro-
mise,.as in a strange country^dwelling in-
tabernacles with Isaac and Jaco'b,the heirs
with him. of the same promise : 1 0. For lje
looked for a city, which, hath' foundatipns,
whose, builder "and maker is Godv* 11.
Through faith also Sarah ' herself received
strength to conceive seed, and was«delivered
of a child when she was pa^st age,. because
she judged him faithful who'had promised,.
12. Therefore sprang there even of 'one,
and him as .good as dead, so many as the
stars ofthe sky in multitude, and as the sand
which "is 'by the sea-shore, innumerable.
13. These all Hied in faith, noi Slaving x&
ceived the promises, but- having seen .them,
afar off, and were .persuaded of, them, and
embraced them, and. confessed* that 'they
were strangel-s ahd pilgrims on the earth.
14-., For they 'that say sv/ch things, declare
plainly that they seek a country. 1,5. And
truly, if they had been mindful of that coun
try from whence they came out,'the.y might
have had opportunity fo have returned :
16. But now they desire a better country,
that is, a heavenly: where/ore God is not
ashamed to be called their Gqd : for he hath
prepared for them a city.. 1 7. By faith Abra-
liam; when he was tried, offered up, Isaac:
and he that had received the prqmis'es, of
fered up his only, -begotten son; 18. Df
whom it was said, That in Isaac shall thy
seed be called : 1 9. Accounting that God
was able to raise him up, even -from the,
dead"; from whence also he received him in
a figure. ' ,'• m A • • ( '¦ •
The apostle,, having given us a more general ac
count ofthe grace of faith; now -proceeds to set
before us some illustrious examples of it in the Old-
Testament times, "and these may be divided into two
classes : I.. Those whose names" are mentioned,
and the particular exercise 'and actings "of whose
faith are specified. II, Those whose names are
barely mentioned, and an accoUht given in general
of the exploits of their faith; which it is left to the
reader to accommodate, and apply to the particu
lar persons, from what he gatriers up in the sacred
story. I. Those whose names are not only 'mentioned,
but the particular trials and actings of their faith
subjoined; and in these verses are included the
several instances from Abel to Isaac1.
1. The leading instance apd example of faith here
, recorded, is that of Abel. It is^ observable "that the
Spirit of God has not thought fit to say any thing
here of the faith qf our first parents ; and yet the
church of God has generally; by a pious charity,
taken it for granted that God gave them repentance
and faith in the promised seed ; that he instructed
them in the mystery of sacrificing, that they instruct-

ed^their children in it, and -that they found mercy
with God, after theyliad ruined„tnemselves and afl'
their posterity. But Gbd has left the ipatter still
.under some doubt, as a warning to all wjio have
great talents given to thehi, sriid a great trust repose'd
in themi that they do not prove unfaithful, since
God wo\iM. not enuol bur first jpSrents among the
nuinber of believers in 'tfiffi blessed'calendar." '*¦
It begins with Abel, 6ne of the "first Saints, and
the first martyr for 'religion, of all the sqntTof • Adam,
'oriewho Ij^-ed By faith, and died'forit, and there
fore a fit pattern for the Hebrews to imitate.
i 'Observe*; (1.) What Abel didhf, faith ; he offered"
up a more excellent sacrifice them. Cain, a jnOre full j
and perfect sacrifice, ra-\«»va tSuria.\, Hence learnp ,
[1. J That, after the Fall, <Jod opened' a new way"-
for the children of men to return to him in religious ;
worshjp. " This* is dffe of the first instances that «'-
upon record,, df fallen men going in to worship' God}
and- it was a 'wonder of mercy that all intercourse
between God' and man was not cut off by,the Fall.
j^j'TJiat', after the FalUjGod must be' wprshippgd. ,
by. sacrifices, a way of worship which carries in it'a '
cgnfeSsion of sin, and rff the desert of sin, and a prefc "
fession of faith* in a Redeemer, wjio wasto be a Rani '
som fpr the soubj of men. [3. ] That, from "the begin- •
ning^tnere hasbeen a remarkable differerfce between
the worshippers ; here were two persons, brethren,
both go in tp worship God, and yet there was a vsfst
difference ;' Cain was the elder Brother, but. Abel '
has. the preference. It.is riot seniority of birth, but
grace, that make.s*men truly honourable. ^The dif- ¦
ference is observable, both in theifr persSns, (Aife\
was an upright perspnr'a^ righteous man, a true
Jbaiiever; Cain wgs_a,fprmalist, had not a principle"
»of special grace,)' and in their princjplesV^beracted
urirleiHlie' power of faith;- Cain onlyfrofn the.force
of education,* or natural conscience*, and there wasi
i also % very observable difference in their "offerings ;
AbeJ brought a sacrifice of qton'ement,. ,brought>off
¦«tkefirstlings ofthefiock, acknowledging himself to
he a sinner who deserverj to die, and only hoped fi>r
mefcey through the" great Sacrifice; Qajp' brought J
only a sacrifice. of acknowledgment, amerc'thank-*,
.offering, •^e'^/rtn'; ofthe ground;. which mjjght™ and'*
perhaps must, have been offered in innocency ; hei;e
w&s no confession of sin, no regard to the Ransom ;
this waslin essential defect in Cain's offering. . "There
will always be a*difference betweenthosejvho wor
ship the true Gbd; srjme will compass- liim about .
with lies, others will be faithful with-the paints; some,"
like the Pharisee/will" lean- to-their ownt righteous
ness; others, likethe p^ljKc'an, will confess (Jeiririrt *
andcast themselves upohthe^mercy of God in Christ.
. (2. ) What, Abel gained by'his faith ; the original
record in Geji...4. -4. God fad respect to Abe{fin.cl
to Ms offering ; first tp his person as graciou,s,i&eri.
to his offering as proceeding from gfacev especially. u
frgm the grace of faith. . In this plaoe we are tola.
that he obtaineS by his faith some special advantage's;
as; [1.] Witness that he was righteous, & justifWc},
sanctified, and accepfed person; this, very.prqbabfy,
was attested by fire from heaven, kindling and con
suming his sacrifice. [2. ] God gave witness to the
righteousness of his person, by testifying his accept
ance of his gifts. When the fire, an' emblem Of
Gbd's justice, accepted* the offering, it .was a sign
that the mercy of God accepted the bffer.for the,
sake'of the great' Sacrifice.. [3.yBy~it he, being
dead,yet^speaketh. He had the honour toleave be
hind nim an instructive speaking case ; and' what
does it speak to us ? What should we leani from 'it?
First, That fallen man has leave to go in to worship
God, with hope of acceptance. Secondly, That if
our persons and offerings be accepted, it must, be
through faith in the Messiah. Thirdly, That ac
ceptance with God is a peculiar and distinguishing

HEBREWS, XI.

739

fay,our Fourthly, That those who obtain this fa
vour from God, must'expect the envy and malice
of the world. , Fifthly, That God will not suffer the
injuries done to^ his people to remain unpunished,
•nor their sufferings unrewarded. These are very
good and useful instructions, and yet the blood of
sprinkling speaketh better things than that of Abel.
^xthly pThat God would not suffer Abel's faith to
die with'him, but woi^ld raise up others, who should
obtain like fprecious faith ; and so he did' iii a, little
tifne ; for in the next verse we read,
2. Of the faith of Enoch, v. 5. He is the second
of those elders that through faith have obtained a
¦good'f-eport. And,
(1. ) What is here reported of him ? In this place,
(and in Gen. '5. 22, &c.) we read, [1.,] That he
walked with.God, that, he was really, emjpentlj-,
actively, progressively, and perseveringly, religious
in'his conformity to God, communion with God, and
complacency in God. [2. ] That he was translated,
that he should hot .see death, nor any part of him be
found upon;earth ; fpr God took him, soul and body,
linto heaven, as he will do those of the saints who
.shall be found aljve at his' second coming. [3t] That
before his translation he had this testimony, that he
pleased Gqd. He.had the evidence of it in his own
conscience, and the Spirit of God witnesses, with his
'spirit. , Those who by faith walk with God in a sin
ful world, are pleasing to him, and 'he will give them
mairKs of his favour, and put honour upon theip.
.(2.) What is here" said of his faith? v. 6. .It js
said, that without this faith it is impossible to please
Gpd, without' sach a faith as helps us to walk-with
Gbd, an active "faith, and .that-we cannot come to
God, unless we believe that he is, and that he is a
Sewarder of those that diligently seek him. [1.]
He must believe that God is, and that he is what he
is, what he has revealed himself to be in the scrip
ture, a Being Of infinite perfections, subsisting in
.three persons, Father, Son, and Holy Ghost. Ob-
|erve, The practical belief of the existence of God,
as revealed in the word, would be a powerful awe-
band upon our souls, a bridle of restraint to keep us
ftotn sin, and a spur of constraint to_put us upon all
manner of gospel-obedience. - [2. ] That he isa Re-
warder qf them that diligently seek him. Here ob
serve, First, By the Fall we have lost God; we haye
lost the divine light, life, love, likeness, and, com-
riiunion. Secondly, God is again to be/ound of us
through Christ the second Adam. Thirdly, God
has prescribed means and ways wherein he mSy be
found ; to wit, a strict attention to his oracles, attend-
- ance on his ordinances, and ministers duly discharg
ing their office and associating with his people, ob
serving his providential conduct, and in all things
humbly waiting for his gracious presence. Fourthly,
,3,'hey who would find God in these ways of his, must
seek him diligently; they must seek early, earnestly,
and perseveringly; then shall they seek him, and find
him, if they seek him with all their heart; and when
once.they have found him, as their reconciled God,
they will never repent the pains they have spent in
seeking after him.
3. The faith of Noah, v. 7. Observe, (1.) The
ground of Noah's faith — a warning he had received
from God of things as yet not seen; he had a divine
revelation, whether by voice or vision does not ap
pear"; but it was such as carried in it its own evi
dence; he was forewarned of things not seen as yet,
that is, of a great and severe judgment, such as the
ivorld had never yet seen, and of which, in the course
of second causes, there was not yet the least sign :
this secret warning he was to communicate to the
world, who would be sure to despise both him and
his message. God usually warns sinners before he
strikes; and where his warnings are slighted, the
blow will fall the heavier. (2.) The actings of

Noah's faith, and the influence it had both upon his
mind and practice. [1.] Upon his mind; it im
pressed his soul with a fear of God's judgments ; he
was moved with fear. .Faith first influences our af
fections, then our actions; and faith, works upon
those affections that are suitable to the matter re
vealed. If it be some good thing, faith stirs up love
|in<J desire ; if some evil thing, faith stirs up fear.
[2.], His faith influenced his practice; his fear, thus
excited by believing Gad's threatening, moved him
to prepare an ark, in which, no doubt, he met with
the scorns and reproaches of a wicked generation :
he^lid not dispute with God why he should make
an ark, nor how it could be capable of containing
what was to be lodged in it, nor how such a vessel
could possibly weather out so great -a storm. His
Father silenced all objections, and set him to work
in earnest. ,[3.] The blessed fruits and rewards of
Noah's faith. First, Hereby himself and his house
were saved, when a whole world *of sinners were
perishing, about them. God.saved his family for his
sake ; it was well for then) that they were Noah's
sons and daughters ; it was well for those women
that they married into Noah's family ; perhaps they
might have married to great estates in other fami
lies, but then- they had been drowned. We often
say, " It is good to be akin to an estate ;" but sUrely
it is good to he akin to the covenant. Secondly,
Hereby he judged .and condemned the world; his
holy fear condemned their security and vain confi
dence; his faith condemned their unbelief; his obe
dience their contempt and rebellion. Good exam
ples will eitlier convert sinners or condemn them.
There is Something very convincing in a life of strict
holiness and regard to God; it commends itself to
every man's conscience in the sight of God, and they
are judged by it. This is the best way the people
of God can take to condemri the wicked ; not by
harsh and censorious language, but by a holy exem
plary conversation. Thirdly, Hereby he became an
heir of the righteousness which is by faith, l.He
was possessed of a true justifying righteousness ; he
was heir to it: and, 2. This his right of inheritance
was through faith in Christ, as a member, of Christ,
a child of God, and if a child, then an heir. His
righteousness was relative, resulting from his adop
tion, through faith in the promised Seed. As ever
we expect to be justified and saved in the great and
terrible day of the Lord, let us now, prepare an ark,
secure an interest in Christ, and in the ark ofthe co
venant',, and do it speedily before the door be shut,
for there is no salvation in any other,
4. The faith of Abraham, the friend of God, and
father of the faithful, in whom the Hebrews boasted,
and from whom they derived their pedigree and pri-;
vileges ; and therefore the apostle, that he might
both please .and profit them, enlarges more upon the
heroic achievements of Abraham's faith, than any
other of the patriarchs ; and in the midst of his ac
count of the faith of Abraham, he inserts the story
of Sarah's faith, whose daughters those women are,
that continue to do well. Observe,
(1.) The ground of Abraham's faith — the call and
promise of God, v. 8.
[1.] This call, though it was a very trying call,
was the call of God, and therefore a sufficient ground
for faith, and rule of obedience. The manner in
which he was called, Stephen relates in Acts 7. 2,
The God of glory appeared to our father Abraham,
when he was in Mesopotamia.  And said unto
him, Get thee out of thy country, and from thy kin
dred, and come into the land which I shall shew thee,
This was an effectual call, by which he was con
verted from the idolatry of his father's house, Gen.
12. 1. This call was renewed after his father's death
in Charran. Observe, First, The grace of God is
absolutely free, in taking some of the worst of men,

740

HEBREWS, XT.

and making them the best. Secondly, God must
cofn& to us before we come to him. Thirdly, In
calling and converting sinners, God appears as a
Godof glory, and works a glorious work m the soul.
Fourthly, Tjris calls us not only to leave sin, but
sinful company, and whatever is inconsistent with
our,dev0tedness to him. Fifthly, We neeti to be
called, not only to set out well, but to go on mell.
Sixthly, He will not have his people take up that
rest any where short of the heavenly Canaan.
[2.] The promise of God; God. promised Abra
ham that the place he was called to he'should after
ward receive, for an inheritance; after a while* he
should have the heavenly Canaan for his inheritance,
and in process of time, his posterity should inherit
the earthly Canaan, Observe Jiere, First, God calls
his people to an inheritance : by his effectual caljLhe
makes them children, and so heirs. Secondly, .This
inheritance is not immediately possessed by them,
they must wait s*bme time for it : but the promise is
sure, arid shall have unseasonable accomplishment
Thirdly, The faith of parents often procures bless
ings for their posterity. ,
(2.) The exercise of Abraham's faitb; heyielded
an implicit regard to the call of God. [1.] He went
out, not knowing whither he went. He put himself
into the hand of God, to send him whithersoever he
pleased; he subscribed to God's wffidom, as fittest to
direct; and submitted to his. will, as fittest to deter
mine every thirig that concerned him. Implicit faith
and obedience are due to God, and to him only ; all
that are effectually called, resigp up their own will
and wisdom to the will and wisdom of God, and it is
their wisdom to do so ; though they know not always
their way, yet they know their guide, and that sa
tisfies them. [2. ] He sojourned in the land of pro
mise, as in a strange country. This was an exer<-
cise of his faith. Observe, First, How Canaaif is
called the land of promise, because yet only pro
mised, not possessed. Secondly, How Abraham
lived in Canaan, not as an heir and proprietor, but
as a sojourner only ; he did not serve an ejectment)
or raise a war against the old inhabitants, to dispos
sess thenvbut contented himself to live as a stran
ger ; to bear their unkindhesses patiently, to receive
any favours from them thankfully, and to keep his
heart fixed upon his home, the heavenly Canaan,
Thirdly, He dwelt in tabernacles with Isaac and
Jacob, heirs with him of the. same promise.. He
lived there in an ambulatory moving condition, living
in a daily readiness for his removal : and thus should
¦we all live in this world. He had good company
.with him, and they were a great comfort to him, in
his sojourning state. Abraham lived till Isaac was
seventy-five years old, and Jacob fifteen. Isaac and
Jacob were heirs ofthe same promise ; for the pro
mise was renewed to Isaac, (Gen. 26. 3.) and to
Jacob, .Gen. 28. • 13. ''All the saints are heirs of the
same promise. The promise is made to believers
and their children, and to as many as the Lord our
God shall call. And it is pleasant to see parents
and children sojourning together in this world, as
heirs of the heavenly inheritance.
(3.) T,he supports of Abraham's faith; (v. 10.)
He looked fir a city that hath foundations, whose
Builder and Maker is God. Observe here, [1.]
The description given of heaven : it is a city, a re
gular society, well established, well defended, and
well supplied : it is a city that hath foundations, even
the immutable purposes and almighty power of God ;
the infinite merits and mediation of the Lord Jesus
Christ ; the promises of an everlasting covenant ; its
own purity, and the perfection, of its inhabitants:
and it is a city, whose Builder and Maker is God.
He contrived the model ; he accordingly made it,
and he has laid open a new and living way into it,
and prepared it for his people; he puts them into

possession of it, prefers them in* it, and "is himself
the Substance and Felicity of it. [2. 1 "Observe the
due> regard that Abraham had to this heavenly city:
he looked for it ; he believed there lyas such a state-;
he waited for it, and in the mean time he conversed
in it by faith; he had raised and rejoicing horJes, that
in God's time and way, he should be brought safely
to it, [3.3 The influence this had upon hig present
conversation; it was a support tp him under all" the
trials of his sojourning state ; helped him- patienjly
to bear all the inconveniences of it, and actively to
discharge all the duties of it, ^persevering" therein
unto the end.-
5. In. the midst df the story of Abraham,' we^have
inserted an account of the'faith of Sarah. Here ob
serve, . (1.) Hie difficulties of Sarah's faith, which were
very great. * As, [1.] The prevalencyof unbeljef ¦
for a time 3 she laughed at the promise, as impossi* *
ble to be made good. [8. ] She had gone out of thft"
way of, her duty through unbelief, in putting Abraf
ham upon taking 'Hagar to his .bed; that he might ,
have a posterity. Now this snj of Iter's would make
it more difficult for her to act by faith after^var82<»
[3. ] The great improbability of the thing promised}.
that she should be the mother of a child, when she'
was of sterile constitution naturally, and now past •
the prolific age. . . • •
(2.) The actings of -her fkith„ Her unbeljef is
pardoned arid forgotten but her faith prevailed and
is,reporded. JShe judged him faithful, who had pro
mised, v. 11.' She received the promise as the prep
miseof.God; and being convinced of that, she truly '
judged he both could and would perform it', hoTg
impossible soever it might'^eem to reason ; for the
faithfulness of God wiil not suffer him to deceive his
^people. (30 The fruits and rewards of her faith. [1.]
She received strength' to conceive seed. The"strength
of nature, as well »as grace, is from God ; he can
make the barren soiil fruitful, as well as the barren •
W.omb, [2.] She was delivered of a child,- a man- ,
child, a child of the promise, the comfort of his pa
rents' advanced years, and the hope of future ages.^
[3.]- From them, by 'this son, sprang, a numerous' .
progeny 6i illifstrious persons, as the stars ofthe sky%
(v. 12.) a great', powerful, , and renowned natiori;"
above all the rest in the world; and a nation of saints,'
the peculiar church and people of God ; and, which'
was the highest honour and reward of all, of these,
according to the fiesh, tfie Messiah came; who is over
all, God blessed for evermore.
6. The apostle proceeds to make mention of the
faith of the other, patriarchs, Isaac and Jacob, and
the rest of this happy family, v.- 13. Where ob
serve, (1.) The trial of their faith in the imperfection of
their present state. They had not received the pro
mises, that is, they had ndt received the things pro
mised ; they had not yet been put into possession of
Canaan ; they had not yet seen their numerous issue;
they had not seen Christ in the flesh. Observe, [1.]
Many that are interested in the promises, do not
presently receive the things promised. [$'] That
one imperfection of the present state of the saints on
earth, is, that their happiness lies more in promise
and reversion than in actual enjoyment and posses
sion. The gospel-state is much more perfect than
the patriarchal, because more of the promises are
now fulfilled. The heavenly state will be most per
fect of all ; for there all the promises will have their
full accomplishment.
(2.) The actings of their faith during this imper
fect state of things ; though they had not received*
the promises, yet, [1. ] They saw them afar off.
Faith has a clear and a strong eye, and can see pro
mised mercies at a great distance. Abraham saw

HEBREWS, XI.

741

Christ's day, wh^n it was afar off, and rejoiced, John
8. 56. [2.- J .They were persuaded of them, that
, they were true and should be fulfilled : Faith sets to
.'its seal, that God is true, and thereby settles and
satisfiesthe soul. [3.] They embraced them. Their
faith was a faith of consent. "Faith has a long arm,
and can lay hold of blessings at a great distance; can
make them present ; can love them, and rejoice in
thjem; and thus antedate the enjoyment of them.
T&] They confessed that they were strangers and
%Ugrims on eflrth. Observe, Firstj Their condition,
strangers and pilgrims. They are strangers as
saints, whose home is heaven ; they are pilgrims as
they are travelling toward their home, though often
meanly and slowly." Secondly, Their acknowledg
ment of this their condition ; they were not ashamed
to own it ; both their lips arid their lives confessed
their present conditiori ; they expected little from
the world; they cared not to engage much in it; they
endeavoured to lay aside every weight ; to gird up
the loins of their minds'; to mind their way, to keep
company and pace with their fellow-travellers, look
ing for difficulties, arid bearing them, and longing to
get-home. [5.] Hereby they declared plainly that
they sought another country, (v. 14.) heaven, their
own country. For their spiritual birth is from
thence, there are their best relations, and there is
their inheritance. This country they seek ; their
designs are for it ; their desires are after it ; their
discourse is about it ; they diligently endeavour to
clear up their title to it ; to have their temper suited
to it ; to4iave their conversation in it, and to come to
the enjoyment of it. [6.] They gave full proof of
their .sincerity in making such a confession. For,
First, They were not mindful of that country from
whence they came, v. 15. ' They did not hanker
after the plenty and pleasures of it, nor regret and
*epent that they had left it ; they had no desire to
return to it. Note, Those that are once effectually
apd savingly called out of a sinful state, have no mind
to return into it again; they now know better things.
fflkeondtu, They did not take the opportunity that
offered itself for their return ; they might have had
such an opportunity; they had time enough to re
turn; they had natural strength to return; they knew
the way; those with whom they sojourned would
have been willing enough to have parted with them;
their old friends would have been glad to receive
them ; they had sufficient to bear the charges of
their journey ; and flesh and blood, a corrupt coun
sellor, would be sometimes suggesting to them a re
turn, but they steadfastly adhered to God and duty
under all discouragements, and against all tempta
tions to revolt from him. So should we all do. We
shall not want opportunities to revolt from God;
but we must shew the truth of our faith and profes
sion by a steady adherence to him to the end of our
days. Thirdly, Their sincerity appeared not only
in not returning to their former country, but in de-
siriag a better country, that is, a heavenly. Ob
serve, 1. The heavenly country is better than any
upon earth ; it is better situated, better stored with
every thing that is good, better secured from every
thing that is evil ; the employments, the enjoyments,
ftg society, and every thing in it, are better than
the best in this world. 2. All true believers desire
this better country. True faith draws forth sincere
and fervent desires ; and the stronger faith is, the
more fervent those desires will be. [7.] They
died in the faith pf those promises ; not only lived by
the faith of them, but died in the full persuasion
that all the promises should be fulfilled to them
and their's, v. 13. That faith held out to the last
% faith, when they were dying, they received the
atonement; they acquiesced in the will of God;
they quenched all the fiery darts of the devil ; they
overcame the terrors of death, disarmed it of its

sting, and bade a cheerful farewell to this world,
arid to all the comforts and crosses of it. These
were the actings of their faith. Now observe,
(3. ) The gracious and great reward of their faith ;
(v. 16.) God is not ashamed to be their God, for he
hath prepared for them a city. Note, [1.] God is
the God of all true believers ; faith gives them an
interest in God, and in all his fulness. [2.] He is
called their God : he calls himself so ; / am the
God of Abraham, and the God of Isaac, and the
God of Jacob ; he gives them leave to call him so ;
and he gives them the spirit of adoption, to enable
them to cry Abba, Father, [3.] Notwithstanding
their meanness by nature, vileness by sin, and the
poverty of their outward condition, God is not
ashamed to be called their God; such is his conde
scension, such is his love to them ; therefore let them
never be ashamed of being called his people, nor of
any of those that are truly so, how much soever
despised in the world. Above all, let them take
care that they be not a shame and reproach to their
God, and so provoke him to be ashamed of them ;
but let them act so as to be to him for a name, and
for a praise, and for a glory. [4.] As the proof of
this, God has prepared for them a city, a happiness
suitable to the relation into which he has taken
them. For there is nothing in this world commen
surate to the love of God in being the God of his
people ; and if God neither could nor would give his
people soriiething better than this world affords, he
would be ashamed to be called their God. If he
takes them into such a relation to himself, he will
provide for them accordingly. If he takes to him
self the title of their God, he will fully answer it,
and act up to it, and he has prepared that for them
in heaven, that will fully answer this character and
relation, so that it shall never be said, to the reproach
and dishonour of God, that he has adopted a people
to be his own children, and then take no care to
make a suitable provision for them. The considera
tion of this should inflame the affections, enlarge the
desires, and excite the diligent endeavours, of the
people of God after this city that he has prepared
for them.
7. Now after the apostle has given this account
of the faith of others, with Abraham, he returns to
him again, and gives us an instance of the greatest
trial and act of faith that stands upon record, either
in the story of the father of the faithful, or of any
of his spiritual seed ; and that was, his offering up
of Isaac ; (v. 17.) By faith Abraham, when he was
tried, offered up Isaac ; and he that had received the
promises, offered up his only begotten son. In this
great example observe,
(1.) The trial and exercise of Abraham's faith ;
he was tried indeed. It is said, (Gen. 22. 1.) God
in this tempted Abraham; not to sin, for so God
tempteth no man, but only tried his faith and obe
dience to purpose. God had before this tempted or
tried the faith of Abraham, when he called him
away from his country and father's house ; when by
a famine he was forced out of Canaan into Egypt;
when he was obliged to fight with five kings fo
rescue Lot ; when Sarah was taken from him by
Abimelech, and in many other instances. But this
trial was greater than all ; he was commanded to
offer up his son Isaac. Read the account of it, Gen.
22. 2. There you will find every word was a trial ;
" Take now thy son, thine only son Isaac, whom
thou lovest, and get thee into the land qf Moriah,
and offer him therefor a burnt?offering upon one of
the mountains which I will tell thee of. Take thy
son, not one of thy beasts or slaves, thine only son by
Sarah, Isaac thy laughter, the child of thy joy and
delight, whom thou lovest as thine own soul ; take
him away to a distant place, three days' journey,
the land of Moriah ; do not only leave him there, but

742

HEBREWS, XL

offer him for a burnt-offering. " A gneafer trial was
never put upon any creature. The apostle here
mentions some things that very much added to the
greatness of this trial.
[1. ] He was put upon it after he had received the
promises, that this Isaac should build up his family,
that in him his seed should be called, (v. 18. ) and
that he should be one ofthe progenitors of the Mes
siah, and all nations blessed in him; so that in being
called to offer up his Isaac, he seemed to be called
to destroy and cut off his own family, to cancel the
promises of God, to prevent the coming of Christ,
to destroy the whole world, to sacrifice his own
soul and his hopes of salvation, and to cutoff the
church of God at one blow ; a most terrible trial !
[2.] That this Isaac was his only begotten son
by his wife Sarah, the only one he was to have by
her, and the only one that was to be the child and
heir of the promise. Ishmael was to be put off with
earthly greatness. Either the promises of a pos
terity, and of the Messiah, must be fulfilled by
means of this son, or not at all ; so that beside his
most tender affection to this his son, all his expec
tations were bound up in him, and if he perished,
must perish with him. If Abraham had ever so
many sons, this was the only son who could convey
to all nations the promised blessing ; a son for whom
he waited so long, received in so extraordinary a
manner, upon whom his heart was set, to have this
son offered up as a sacrifice, and that by his own
hand ; it was a trial that would have overset the
firmest and the strongest mind that ever informed
a human body.
(2.) The actings of Abraham's faith in so great a
trial ; he obeyed ; he offered up Isaac ; he intention
ally gave him up by his submissive soul to God, and
was ready to have donejt actually, according to the
command of God ; he went as far in it as to the very
critical moment, and would have gone through -with
it if God had not prevented him. Nothing could
be more tender and moving than those words of
Isaac, My father, here is the wood, here is the fire;
but where is the lamb for the burnt-offering ? little
thinking that he was to be the lamb ; but Abraham
knew it, and yet he went on with the great design.
(3.) The supports of his faith ; they must be very
great, suitable to the greatness of the trial ; He
accounted that God was able to raise him from the
dead, v. 19. His faith was supported by the sense
he had of the mighty power of God, who was able
to raise the dead ; he reasoned thus with himself,
and so he resolved all his doubts. It does not ap
pear that- he had any expectation of being counter
manded, and prevented from offering up his son;
the expectation of that would have spoiled the
trial, and consequently the triumph, of his faith ;
but he knew that God was able to raise him from
the dead ; and he believed that God would do so,
since such great things depended upon his son,
which must have failed if Isaac had not a further
life. Observe, [1.] God is able to raise the dead,
to raise dead bodies, and to raise dead souls. [2. ]
The belief of this will carry us through the greatest
difficulties and trials that we can meet with, [3.]
It is our duty to be reasoning down our doubts and
fears, by the consideration of the almighty power
of God.
(4.) The reward of his faith in this great trial;
(v. 19.) he received his son from the dead in a
figure, in a parable. [1.] He received his son.
He had parted i with him to God, and God gave
him back again. The best way to enjoy our com
forts with comfort, is to resign them up to God ; he
will then return them, if not in kind yet in kind
ness. [2.] He received him from the dead, for he
gave him up for dead ; he was as a dead child to
him, and the return was to him no less than a re

surrection. [3.] "This was a figure, or parable of
something further. It' was a,.figure of .the, sacrifice
and resurrection of Christ, of whom Isaac *was a .
type. It was a figure and earnest of the glorious'.
resurrection of all true believers, whose life is not
lost, but hid with Christ in God.' We come now to
the faith of other Old-Testament saints, mentioned
by name, and by theparticular trials and actings of
their.faith. •*.
20. By faith Isaac blessed Jacob and
Esau concerning things, to come.' 21. By
faith Jacob, when he was a dying, blessed
both the sons of Joseph ; and worshipped^
leaning upon the 'top of his staff. 22. By
faith Joseph, when ne died, made mention
of the departing of the children of Israel ;
and gave commandment concerning his
bones. 23. By faith Moses, when he, was
born, was hid three months of his parents,
because they saw he was a proper, child;..'
and they were not afraid of the king's com-'
mandment. 24. By faith Moses, when he
was come to years, refused to be called
the son of Pharaoh's daughter; 25. Choos
ing rather to suffer affliction with the peo
ple of God, than to enjoy the pleasures of
sin for a season ; 26. Esteeming the re
proach of Christ greater riches than the
treasures in Egypt : for he had respect unto
the recompense of the reward. 27. By
faith he .forsook Egypt, not fearing the
wrath of the king : for lie endured as see
ing him who is invisible. 28. Through
faith he kept the passover, and the sprink
ling of blood, lest he that destroyed the
first-born should touch them. 29. By faith
they passed through the Red sea as by dry •
land : which the Egyptians assaying to do;
were drowned. 30. By faith the walls of
Jericho fell down, after they were com
passed about seven days. 31. By faith the
harlot Rahab perished not with them that
believed not, when she had received the
spies with peace.
In this roll of believers we have an account, f
I. Of the faith of Isaac ; something of him we had
before interwoven with the story of Abraham. Here
we have something of a distinct nature — that by
faith he blessed his two sons Jacob and Esau, con
cerning things to come. Where observe,
1. The actings of his faith ; He blessed Jacoband
Esau concerning things to come. He blessed them ;
that is, he resigned them up to God in covenant; he
recommended God and religion to them ; he prayed
for them, and prophesied concerning them, what
would be their condition, and the condition in times
to come; the account we have of this iri Gen. 27.
Observe, (1.) Both Jacob and Esau were blessed
as Isaac's children, at .least as to temporal good'
things. It is a great privilege to be the offspring
of good parents, and often the wicked children of
good parents fare the better in this world for their
parents' sake ; for things present are in the cove
nant; they are not the best things; and no man
knoweth love or hatred by having or wanting such
things. (2.) Jacob had the precedency and the

HEBREWS., XL

743

principal blessing, which shews that it is grace and
the new birth that exalt persons above their fellows,
and qualify them*for the best blessings;' and that it
is owing to the sovereign- free grace of God, that in
the same 'family one is taken and another left, one
loved and the other hated, since all the race of
Adam are by nature hateful to God ; that if one has
his portion in this world, and the other in the better
world, it is God whs makes the difference; for
even the tomforts of this life are more and better
than any ofthe children of men deserve.
2. The difficulties Isaac's faith . struggled with.
(1.) He seemed to- have forgotten how God had de
termined the matter at the' birth of these his sons,
Gert. 25. 25.- This should have been a rule to* him
jail afong, but he was rather swayed by natural af
fection and general custom, which give the' double
portion of honour, affection, and advantage, to* the
nrst-born. (2.)- He acted in this matter with some
reluctance, when he came to pronounce the bless
ings ; (Gen.. 27. 33.) He' trembled very exceedingly ,
and charged Jacob that he had subtly taken away
Esau's blessing, v. 33, 35. But for all this, Isaac's
jfaith recovered itself, and he. ratified the blessing;
I'have blessedhim, yea, and he shall be blessed. Re-
'becca and Jacob are not to be justified in the indi
rect means they .used.to* obtain this blessing, but
'God will- be justified in overruling even the sins of
men to .serve the purposes of his glory. *Ncw the
¦faith, of Isaac thus prevailing oVer his unbelief, it
has.plea.sed the God of Isaac to pass by the weak
ness pf his /aith, to commend the<sincerityof it, and
record him*ariiong the elders, who through faith
have obtained a 'good-report. We now go on to,
, II. The faith of Jacob, (v. 21.) who, when he
was' dying, blessed both the sons of Joseph ; and
worshipped, leaning upon the top of his staff. There"
were- a great many instances of the faith of Jacob ;
'his- life was. a life of faith, and his faith met with
%reat exercise. But it has pleased God to single
•two instances out of many of the faith of this patri
arch, beside what has been already mentioned in
fhe aecount of Abraham. Where observe, *
1„ The. actings of his faith here mentioned, and
they are two. (1.) He blessed both the sons of
' Joseph, Ephraim and Manasseh ; he adopted them
IritOi.the number of his own sons, and' so into the
congregation of Israel, though they were born in
Egypt. It is doubtless a great blessing, to be joined
to the visible .church of God in profession and privi
lege, but .more to be so in spirit and truth. [1.]
He made them both heads of different tribes, as if
they had been his own immediate sons. [2. ] He
prayed for them, that they might both be blessed
esf'God. [3.] He prophesied that they should be
blessed; but as Isaac did before, so now Jacob pre
fers the younger, Ephraim ; and though Joseph had
«placed,'them so, that" the right hand of his father
should be laid on Manasseh, the elder, Jacob wit
tingly laid it on Ephraim, and this by divine direc
tion, for he could not see ; to shew that the Gentile
church, the younger, should have a more abundant
blessing than the Jewish church, the elder. (2.)
He worshipped, leaning on his staff; that is, he
praised <God for what he had done for him, and
for the prospect he had of approaching blessed
ness ; and he prayed for those he was leaving be
hind him, that religion might live in his family
when he was gone. He did this, leaning on the top
of his staff; not as the papists dream, that he wor
shipped some image of God engraven on the head
of his staff; but intimating to us his great natural
weakness, that he was not able to support himself
so far as to sit up in his bed without a staff; and yet
that he would not make this an excuse for neglect
ing the worshipping pf God; he would do it as well
as he could with his body, as well as with his spirit,

though he could not do it as well as he would. He
Shewed thereby his 'dependence upon God, and tes
tified his condition here, as a pilgrim with his staff,
and his weariness of the world, and willingness to
be at rest.
2. The time and season when Jacob thus acted
his faith : when he was dying, he lived by faith,
and he died by faith and in faith. Observe, Though
the grace of faith is of universal use throughout bur
whole lives, yet it is especially so when we come to
die. Faith has its greatest work to do at last, to
help the believer to finish well, to die to the Lord,
so as to honour him, by patience, hope ahd joy, so
as to leave a witness behind of the truth of God's
¦word, and the excellency of his ways, for the con
viction and establishment of all who attend them in
their dying moments. The best wav in which pa
rents can firiish their course, is* blessing their fami
lies and worshipping the'ir God. We are now come
to, III. The faith of Joseph, v. 22. And here also we
consider, 1. What he did by his faith ; he made
mention of the departing of the' children of Israel,
and gave commandment concerning his bones. The
passage is out'of Gen. 50. 24, 25. Joseph was emi
nent for his faith, though he had not enjoyed the
helps for it, that the rest of his brethren had ; he
was sold into Egypt, he was triefl by temptations,
by sin, by persecution, for retaining his -integrity;
he was tried by preferment and power in the court
of IJharaoh, and yet his faith held out and carried
him through to the last. (1.) He made mention by
faith of the,departing of tne children of Israel' ; the
time should come when they should be delivered
out of Egypt ; and he did this, both that he might
caution them against the thoughts of settling in
Egypt, which was. now a place of plenty and ease
to them ; and also that he might keep them from
sinking under the calamities and distresses which
he foresaw were coming upon them"there; and he
does it to comfort himself, that though he should
not live to see their deliverance, yet he could die in
the faith of it. (2.) He gave commandment con
cerning his bones, that they should preserve them
unburied in Egypt, till God should deliver _them out
of that house of bondage,, and that then they should
carry his bones along with them into Canaan, and
deposit them there.- Though believers are chiefly
concerned for their souls, yet they cannot wholly
neglect their boaies, as being members of Christ
and parts.of themselves, which shall at length be
raised up,, and be the happy companions^ oi their
glorified souls to all .eternity. Now Joseph gave
this order, not that he thought his being buried in
Egypt would either prejudice his soul, or prevent
the resurrection of hisbddy. Some of the Rabbies
fancied that all the Jews who were buried out of
Canaan, must be conveyed under ground to Canaan
before they could rise again. .But he gave this or
der, to testify, 1. That though he had lived and died
iri Egypt, yet he did not live and die an Egyptian,
but an Israelite. 2. That he preferred a significant
burial in Canaan before a. magnificent one in Egypt.
(3.), That he would go as far with his people as he
could, though he could not go as far as he would.
(4.) That he believed the resurrection ofthe body,
and the communion that his soul should presently
have with departed saints, as his body had with their
dead bodies. (-5.) To assure them that God would
be with them in Egypt, and deliver them out of it
in his own time and way. Observe here when it
was that the faith of Joseph acted after this manner ;
that was, as in the case of Jacob, when dying. God
often gives his people living comforts in dying mo
ments ; Sid when he does, it is their duty, as they
can, to communicate them to those about them, for
the glory of God, for the honour bf religion, and for

744

HEBREWS, XI.

¦ the good of their brethren arid friends. We go on
now toj
IV» The fajth of the parents of Moses, which is
cited from Exod. 2. 3, &c. Where observe,
1." The acting of their faith ;' they hid ' this their
son three months. Though the mother of Moses is
only mentioned in the history, yet by what is here
said, it seems his father not only consented to it, but
consulted about it. It is a happy thing where yoke
fellows draw together in the yoke of faith, as heirs
of the grace of God ; and when they do this in a
religious concern for the good of their children, to
preserve them not only from those who would de
stroy their lives, but corrupt their minds. Observe,
Moses was persecuted betimes, and forced to be>
concealed ; in this he was a type of Christ, who was
persecuted almost as, soon as he was born,' and his
parents forced to flee with him into Egypt for his
preservation. It is a great mercy to be freed from
.wicked laws and edicts ; but when we are not, we
must use all lawful means for our security. In this
faith of Moses's parents there was a mixture of
unbelief, but God was pleased to overlook, it.
2. The, reasons of then; thus acting. No doubt,
natural affection could not but move them ; but
there was something further. They saw he was a
proper child, a goodly child, (Expd. % 2. ) exceeding
fair; as in Acts 7. 20. AtHus t? 0sJ— venrustus Deo'
—fair to God; there appeared in him something
uncommon ; the beauty of the Lord sat upon him,
as a presage that he was born to great things, and
that by conversing with God his face should shine,
(Exod. 34. 29. ) what bright and illustrious actions
he should do for the deliverance of Israel, and how
his name should shine in the sacred records. Some
times, not always, the countenance is the index of
the mind. .
3. The prevalency of their faith over their fear.
They were not afraid of the king's commandment,
Exod. 1. 22. That was a wicked anti a cruel edict,
that all the males of the Israelites should be de
stroyed in their infancy, and so the name of Israel
must be destroyed out of. the earth. But they did
not so fear as presently to give up their child ; they
considered that if none of the males were preserved,
there would be an end and utter ruin of the church
of God and the true religion, and that though in
their present state of Servitude and oppression, one
would praise the dead rather than the living, yet
they believed God would preserve' his people, and
the time was coming when jt would be worth while
foi; an Israelite to live. Som e must hazard their own
lives to preserve their children, and they were re
solved to do it ; they knew the king's commandment
was evil in itself, contrary to the laws of God and
nature, and therefore of no authority or obligation.
Faith is a great preservative against the sinful sla-
vish'fear ,of men, as it sets God before the soul, and
shews the vanity of the creature, and its subordina
tion to the will and power of God. The apostle
next proceeds to,
V. The faith of Moses himself, v. 24, 25, &c.
Where observe, "
I. An instance of his faith in conquering the world.
(1.) He refused to be called the sqn of Pharaoh's
daughter, whose foundling he was, and her fondling
too ; she had adopted him for her son, and he re
fused it. Observe, Jl.] How great a teihptatipn
Moses was under ;. Pharaoh's daughter is said to
have been his only child, and was herself childless ;
arid having found Moses, and saved him as she did,
they resolved to take him and bring him up as her
son ; and so he stood .fair to be in time king of
Egypt, and he might thereby have been serviceable
to Israel. He owed his life to this princes! ; and to
refuse such kindness from her, would look not only
like ingratitude to her, but a neglect of Providence,

that seemed to intend his advancement and his
brethren's advantage. [2.] How glorious was the
triumph of his faith in so great a trial ! He refused
to be called the .son' of Pharaoh's daughter, lest hfe
should undervalue the truer honour of beinga son
of Abraham,, the father of the faithful, j he refused
to be called the son of Pharaoh's daughter, lest it
should look Jike renouncing his religion as well'as
his relation to Israel ; and no doubt both, tivesg he*
must have done if he had accepted this.honour; he
therefore nobl^1 refuses it.
(2.)' He chose rather to suffer affliction With the
people of God, than to enjoy 'the pleasures of sin
for a season, v. 25. He was willing to take his lot
with* the people of God here, though it was a suffer^ .
ing lot, that he might have his portion with then)
hereafter, rather than to enjoy all the sensual sinful
t leisures of Pharaoh's court, which would be but •
>r a season, and then punished' with everlasting
misery. Herein he acted rationally as well as reli
giously, and conquered the temptation 'to worldly'*
pletfsure, as he had done before to worldly prefer
ment. Here observe, (1.) Thepleasures of sin areW
and will be, but short ; they rnust .end in speeds-
repentance or in speedy ruin. (2.) The plea'suTes
of this world, and especially those of a court, are'
toproften the pleasures;'of sin ; and they are alwayi
so when we cannotienjoy them without deserting
God -and his people; a true believer will despise'
them when they are offered upon such terriis. (3.;f
Suffering is to be chosen rather* than sin ; there be
ing more evil in the least sin than there can be in the-
greatest suffering. (4.) It greatly alleviates the
evil of suffering, when we suffer, with the people or"
God, embarked in the'same interest, and animated*
by the same Spirit. ,.• _ •
*" (3.) He esteemed the reproaches 6f Christ greater
riches than the treasures of Egypt, v. 2*6. See how-
Moses weighed matters; in one scale* he: put .the
worst of religion — the reproaches of Christ ; in • the .
other scale the best of the world — the treasures qf
Egypt ; and in his judgment directed by faith', the"
worst of religion weighed down the best of the
world: the reproaches of the church of God are the,
reproaches qfChrist,.who is, and has ever been, the.
Head of »the church. Now, here Moses conquerew'
the riches of the world, as before he had conquered
its honours and pleasures. God's people are, and
always have been, a reproached people. Christ
accounts himself reproached In their reproaches^
and while he thus interests himself in their £%¦
proaches, they become riches, and greater riches,
than the treasures of the-richest empire in the world;
for Christ will reward them with a crown of glory
that fades not away. Faith discerns this, and de
termines and acts accordingly.
2. The circumstance of time is taken notice of,
when Moses by his faith gained this victory over the
world, in all its honours, pleasures and treasures ;
when he was come to years j v. 24. not only to years
of discretion, but of experience, to the age of forty
years ; when he was great, or come to maturity.
Some would take this as ari extenuation of his victo
ry, that he gained it So late, that he did not make
this choice sooner ; but it is rather an enhancement
of the honour of his self-denial ^nd victory over the
world, that he made this choice when he was grown
ripe for judgment and enjoyment, able to know what
he did, and why he did it. • It was not the act of a
child, 'that prefers counters to gold, but it proceeded
from mature deliberation. It is an excellent thing
for persons to be seriously religious, when in the
midst of worldly business and enjoyments ; to des
pise the world, when they are most capable of re
lishing and enjoying it.
3. What it was, that supported and strengthened
the faith of Moses to that degree, as to enable him

HEBREWS, XI.

745

to gain such a victory of the world ; he had respect
to the recompense of reward, that is, say some, the
deliverance out of Egypt ; but doubtless it means
much more— the glorious reward of faith and fideli
ty in the other world. Observe here, (1.) Heaven
is a great reward, surpassing not only all our de-
servings, but all our conceptions. It is a reward
suitable to the price paid for it — the blood of Christ ;
suitable to the perfections of God, and fully answer
ing to all his promises. It is a recompense of re
ward, because given by a righteous Judge for th*e
righteousness of Christ to righteous p'ersons, accord
ing to the righteous rule of the covenant of grace.
(2. ) Believers may and ought to have respect to this
recompense of reward; they should acquainUhem-
selves with it, approve of it, and live in the daily
and delightful expectation o£it. Thus it will prove
a land-mark to direct their course ; a load-stone to
draw their hearts ; a sword, to conquer their ene-
itiies ; a spur to quicken them*to duty; and a cordial
to refresh them under all the difficulties of doing
and suffering work.
. 4. We have another instance of the faith of Mo-
ges, and that was in. forsaking Egypt'; v. 27. By
faith he forsook Egypt, not fearing the wrath of
Me king. Twice Moses forsook Egypt ; (10 As a
Mpposed criminal, when the king's wrath wa&in-
:$gensed against him for killing the Egyptian ; wTfere
it is said, he feared ; (Exod. 2/14,' 15. ) not with a
fear of despondency, but of discretion to save his
life. (2.) As a commander arid ruler in Jeshurun,
after God had employed him to humble Pharaoh,
and make him, willing to let Israel go. Observe
here, [1.] The product of his faith; He forsook Egypt,,
and all its power and pleasures, and undertook the
conduct of Israel out of it. '<
,[2.] The prevalency of his faith. It raised him
above the fear of the king's wrath, though he knew
Jhat it was great, and levelled at him in particular ;
|fhat it marched atthe head of a numerous hpst'to
pursue him; he was not dismayed, and he said to
Israel, Fear not, Exod. 14. 13^ Those who forsake
Egypt, must expect the wrath of men ;* but they
need not fear it, for they are under, the conduct of,
that God who is able to make the wrath of .man tp
praise him, and restrain the remainder of it. .
. [3.] The princirJle upon which his faith acted in
thesehis motions ; He endured, as seeing him that
was invisible ; he bore up with invincible courage
under all danger, and endured all the fatigue of his
employment, which was very great ; and this by
seeing the invisible God. Observe, First* The God
with whom we have to do, is an invisible God ; he
is so to our senses, to the eye of the body; and this
shews the folly of those who pretend to make images
' qfGod ; whom no man hath seen, or can see. Se
condly, By faith we may see this invisible God ; we
may Jbe fully assured pf his existence,- of his provi
dence, and of his gracious and powerful presence?
with us. Thirdly, Such a sight of God will enable
believers to endure to the end, whatever they may
meet with in the way.
5. We have yet another instance of the faith of.
Moses, in keeping (lie passover and sprinkling of
blood, v. 28. The account of thi s we 'have in Exod.
12.. 13— 23. Though all Israel kept. this passover,
yet it was by Moses that God delivered the institu-,
tion of it ; and though it was a great mystery, Moses
by faith both delivered it to the. people, and kept it
that- night in 'the house where he lodged.. The
passover was one of the most solemn institutions- of
the 'Old Testament, and a very significant type of
Christ. The occasion of its first observation was
extraordinary: it was in the. same night that God
New the first-born of the Egyptians; but though
the Israelites lived among them, the destroyingangel
Vol. vi.— 5 B

passed over their houses, and spared them and
their's. Now, tp entitle them to this distinguishing favour,
and to mark them out for it, a lamb must be slain ;
the blood of it' must be sprinkled with a bunch of
hyssop upon the lintel of the door, and on the two
side-posts ; the flesh of the lamb, must be roasted
with fire ; and it must be all of it eaten that veiy
night with bitter herbs, in a travelling posture, their
loins girt, their shoes on their feet, and their staff
in their'hand. This was accordingly done, and the
destroying, angel passed over them, and slew the
first-born ofthe Egyptians. This opened a way for
the return of Abraham's .posterity into the land of
promise. The accommodation, of this type is not difficult.
(1. ) Christ is that Lamb, he is our Passover, he was
sacrificed for us. (2.) His blood must be sprinkled;
it must be applied to those who have the saving
benefit of it. (3.) It is applied effectually only to
the Israelites, the chosen people of God. (4. ) It is
not owing to our inherent righteousness or best per-
forriiances, that we are saved from the wrath of
God, but to the blood of Christ and his imputed
righteousness; If any of the families of Israel had
neglected the sprinkling of this blood upon their
doors, though they should have spent all the night
in prayer, the destroying Angel would have bro
ken in upon them, and slain their first-born. (5.)
Wherever this blood is applied, the soul receives a
¦wjhole Christ by faith, and lives upon him. (6.)
This true faith makes sin bitter to the soul, even
while it receives the pardon and atonement. (7.)
All our spiritual privileges on earth should quicken.
us to set out early, and get forward, in our way to
heaven. (8.) Those who have been marked out,
'must ever remember and acknowledge free and dis
tinguishing grace.
VI. The next instance of faith is that of the Is
raelites passing through the Red Sea under the con
duct of Moses their leader, v. 29. The story we
have in Exodus, ch. 14. Where observe,
1. The preservation and safe passage of the Is
raelites through the Red Sea, when there was no
other way to escape from Pharaoh and his host, who
were closely pursuing them. Here we may observe,
(1.) Israel's danger was very great; an enraged en
emy with chariots and horsemen behind them ; steep
racks and'mountains on each hand, and the Red Sea
before them;' (2.) Their deliverance was very glo
rious. By faith they passed through the Red Sea as
by dry tend ; the grace bf faith will help us through
all the dangers 'we meet with in our way to heaven.
2. The destruction of the Egyptians. They, pre
sumptuously attempting to follow Israel through the
Red Sea,,being thus blinded and hardened to their
ruin, .were all drowned. Their rashness was great,
and their ruin was grievous. When God judges, he
will overcome ; and it is plain that the destruction
of sinners is of themselves.
VII. The next instance bf faith is that of the Is
raelites, under Joshua their leader, before the walls
bf Jeriaho. The story we have Josh. 6. 5. where ob
serve, 1. The means prescribed of God to bring
down the walls of Jericho, and that was, that they
should compas's the walls about once a day for seven
days togetiier, and seven times the last day, and that
the priests should carry the ark when they com
passed the walls about, and should blow with trum
pets made of rams' horns, and sound a longer blast
than before, and then all the people should shout,
and the walls of Jericho should fall before them.
Here was a great trial of their faith ; the method
prescribed seems very improbable to answer such an
end, and wouM doubtless expose them to the daily
contempt of their enemies ; the ark of God would
seem to be in danger. But this was the way God

746

HEBREWS, XL

commanded them to take, and he loves to do great
things by small and contemptible means, that his
own arm may be made bare. 2. The.powerful suc
cess of the prescribed means ; the walls of Jericho
fell before them. This was a frontier-town in the
land of Canaan, the first that stood out against the
Israelites. God was pleased in this extraordinary
manner to slight and dismantle, it, in order to mag
nify himself, to terrify the Canaanites, to strengthen;:
the faith of the Israelites, and to exclude all boast
ing. God can, and will, in his own time antLway,
cause all the powerful opposition that is made to his
interest and glory, to fall down, and the grace-of
faith is mighty through God for the pulling down of
strong-holds; he will make Babylon fall before, the
faith of his people, and when he has some great thing
to do for them, he raises up great and- strong faith in
them. VIII. The next instance is the faith ofRahab, v.
31. Among the noble army of believing worthies,
bravely marshalled by the apostle, Rahab comes in
the rear, to shew that God is no respecter of persons.
Here consider, 1. Who this Rahal* was : (1.) She
was a Canaanite, a stranger to the commonwealth of
Israel, and had but little help for faith, and yet she
was a believer : the power of divine grace greatly
appears, when it works without the usual means of
grace. (2. ) She was a harlot, and lived in a way of
sin ; she was not only a keeper of a public house, but
a common woman ofthe town, and yet she believed,
that the greatness of sin, if truly repented of, shall
beno bar to the pardoning mercy of God. Christ has
saved the chief of sinners ; where sin has abounded,
grace has superabounded. 2. What she did by her-
faith; she received the spies in peace, the men that
Joshua had sent to spy out Jericho, Josh. 2. 6,- 7./ She
not only bade them welcome, but she concealed them *
from their enemies who sought to cut them off, and
she made a noble confession of her faith, v. 9 — li.
She engaged them to covenant with hen to shew fa
vour to her and her's, when God should shew kind
ness to them, and that they would give her a sign,
which they did, a line of scarlet, which she was to
hang forth out of the window ; she sent them away
with prudent and friendly advice. Learn here, (1. )'
True faith will shew itself in good works, especially
toward the people of God. (2.) Faith will venture
all hazards in the cause of God and his people ; a
true believer will sooner expose his own person than
God's interest and people. (3.) A true believer is
desirous, riot only to be in covenant with God, but in
communion with the people of God, and is willing
to cast in his lot with them, and to fare as they fare. ,
3. Observe what Rahab gained by hep faith,; she
escaped perishing with those that Relieved not. Ob
serve, (1.) The generality of her neighbours, friends,
and fellow-citizens, perished ; it was an utterdestruc-
tion that befell that city ; man and beast were cut
off. (2.) The cause of the people of Jericho's de
struction—unbelief ; they believed not that -Israel's
God was the true God, and that Israel was the pe
culiar people of God, though they had evidence suf
ficient of it (3.) The signal preservation, of Rahab."
Joshua gave a strict cliarge that she should be spared,
and none but she and her's ; and she taking.care that
the sign, the scarlet- thread, should be hung out, her
family were marked out for mercy, and pemshed not.
Singular faith, when the generality are not only un
believers, but against believers, will be rewarded
with singular favours in times of common calamity.
32. And what shall I more say ? For
the time would fail me to tell of Gideon,
and qf Barak, and o/" Samson, and o/"Jeph;
thah ; qf David also, and Samuel, and of
the prophets : 33. Who through faith sub

dued kingdems, wrought righteousness, ob
tained promises, stopped; the mouths of
lions; 34. Quenched the violence of fire,
escaped the edge of the sword, out of weak
ness were made strong, waxed valiant in
fight, turned to flight the armies of the
aliens. 35. Women received their dead
raised to life again : and others were tor
tured, not accepting deliverance; that they
might obtain a better resurrection. 36.
And others had trial.of cruel mockings and
scourgings^yea, moreover of bonds and im
prisonment. 37. IThey were stoned, they
were sawn asunder, were tempted, were
slain with .the. swgrd:, they wandered about
in sheepskins and goat-skins, being desti
tute, afflicted, tormented; 38. (Of whom
the world was not worthy,:) they wandered
in deserts; and- in mountains, and in dens
and caves of the earth: 39. And these all,
haying obtained a good report through faith,
received not the promise : 40. God having
provided some better thing for us, that they
without us should not be made perfect.
I. The apostle having given us a classis of many
eminent believers, whose names are .mentioned, and
the particular trials and actings of their faith re-
•corded ; he now concludes his narrative with a more
summary account of another set of Relievers, where
the particular acts are not ascribed to particular
persons by name, but left to be applied by those who
are well acquainted with the sacred story ; and, like
a divine orator, he prefaces this part of the narra
tive with an elegant .expostulation ; What shall I
say more? Time would fail me ; as if he had said,
" It is in vain to attempt to exhaust this subject';
should I not restrain my pen,- it would soon run be
yond the bounds of an epistle ; and therefore I shall
but 'just mention a few more, and leave you to en
large upon them." Observe, 1. After all our re
searches into the scripture, there is still more to be
learned from them. 2S We must well consider in
divine matters what we should say, and suit it as well
as we can to the time.* 3. We should be pleased to
think .how great the number of believers was under
the Old Testament, and how strong their faith,
though the objects thereof were not then so fully re
vealed. . And,*4. We should lament it, "that now, in
gospel-times, when the rule of faith is more clear
and perfect, -the number of believers should^ lae so
small, and their faith so weak.
In this summary account the apostle, 1. Mentions
'Gideon, whose story we have in Judges 6. 11, &c. '
He was an eminent instrument raised up of God to
deliver his people from the oppression of the Mi
dianites ; he was a person of mean tribe arid family,
called 'from a mean employment, (threshing wheat,)
and saluted by an angel of God in this surprising
manner, The Lord is with thee, thou mighty man of
war. Gideon could not at first receive such honours,
hut humbly expostulates with the angel about their
low and distressed state : the angel of the Lord de
livered him his commission,and assured him of suc
cess, confirming if by fire out ofthe rock. Gideon
is directed to offer sacrifice, and, instructed in his
duty,' goes forth against the Midianites, when his
army was reduced from thirty-two thousand to three
hundred ; yet by these,- with their lamps and pitchers,
God put the whole army of the Midianites to confu
sion and ruin : -and the same faith that gave Gideon

HEBREWS, Xt

747

so much courage; and honour, enabled him to act
with great meekness and modesty toward his bre-
* thren afterward. It is the excellency of the grace of
faith, that, while it helps men to do great things, it
keeps them from having high and great thoughts of
themselves. 2. Barak, another instrument raised up to deliver
Israel out of the hand of Jabin, king of Canaan,
(Judges 4.) where we read, (1.) Though he was a
soldier, yet he received his commission and instruc
tions from Deborah, apfophetess ofthe Lord'; and
: he insisted upon havirig this divine oracle with him
-in his expedition. (2.) He obtained a great victory
by his faith over 'all .the host of Sisera. (3.) His
faith taught him to return all the praise and glory-
to God : this is the nature of faith ; it.has recourse
unto God in .all dangers and difficulties, and then
makes grateful 'returns to God for all mercies 'Smd
deliverances. » J
3. Samson.-another instrument thattrod raised up
to deliver Israel from the Philistines : his story we
have in Judges, ch. 13, 14, 15, and 16'.' and from it we
learn, that the grace of faith is the strength of the
soul for great service. If Samson had not had a
.|{rong faith as well as astrong arm, he had never
performed such exploits. (1.) By faith the servants
of God shall overcome even the roaring lion. (2.)
True faith is acknowledged and accepted, even when
^mingled with many failings. (3. ) The believer's faith
endures to the end, and, in dying, gives him victory
over death and all his deadly enemies ; his greatest
conquest he gains by 'dying.
4. Jephthah, whose story we have, Judg. 11. -be-
4bre Samson ; he was raised up to deliver Israel from
the Ammonites. As various and new enemies rise
up against the. people of God, varipus and new de
liverers are raised up for them. In the story of Jeph-
™ehah, observe, (1.) The grace of God often finds out,
arid fastens upon, the most undeserving and ill-de-
^serving persons, to do great things for them and by
them. Jephthah. was the son of a harlot. (2.) The
grace of faith, wherever it is, will put men upon ac
knowledging God in all their ways ; (ch. 11. 11.)
Jephthah rehearsed all his words before the Lord in
Mizpeh. (3.) The grace of faith will make men
boldand venturous in a good cause. _ (4.) Faith will
not only put men upon making their vows to God,
but paying their vows after the mercy received ; yea
though they have vowed to their own great grief,
hurt, and loss, as in the case of Jephthah and his
daughter. 5. David, that great man after God's own heart.
'Few ever met with greater trials, and few ever dis
covered a more lively faith ; his first appearance on
the stage of thes world was a great evidence of- his
faith J having, when young, slain the lion and the
bear, bis faith in God encouraged him to encounter
the great Goliath, and helped him to triumph over
hiui. The same faith enabled him to bearjiatiently
the ungrateful malice of Saul andjiis favourites, and
to wait till.God should put him into possession of the
promised power and dignity. The same faith made
him a very .successful and victorious prince, and,
after a long life of virtue and honour, (though not
without some foul stains of sin,) he died in faith, re.-;
lying upon the everlasting covenant that God had
made with him and his* ordered ui all things, and
sure ; and hejias left behind him such excellent me
moirs of .the trials and acts of faith in the book of
Psalms, as will ever be of great esteem and use,
. among the people of God. . „ -j
6. Samuel? raised 4p to be a most eminent pro
phet of the Lord to Israel, as well as.a ruler over
them. God revealed himself « to Samuel, when he
mas but a child, and continued to do so till his^death.
In his story observe, (10 Those are like tto grow up
to lome eminencv in'faith, who begin betimes in the

exercise. of it.' (2.) They, whose business it is to
reveal the fhind and will .of God to others, had need
to be well established in the belief of it themselves.
To Samuel he adds, and of the prophets, who
were extraordinary ihinistersof the Old-Testament
church, employed of God sometimes to denounce
judgment, sometimes to promise mercy, always to
reprove sin ; sometimes to foretell remarkable events,
known only to God ; and chiefly to give notice of the
Messiah, his coming, person, and offices ; for in him
the prophets as well as the law centre. Now a true
and strong faith was very requisite for the right dis
charge .of such an office as this.
II. And now, having done naming particular per
sons, he proceeds to tell us, what things were done
by their faith ; he mentions some things that easily
apply themselves to one or other of the persons
named ; but he mentions other things that are not
so easy to be accommodated to any here named, but
must be left to general conjecture or accommodation.
1. By faith they subdued kingdoms, v. 33, Thus
did David, Joshua, and many of the judges. Learn
hence, (1.) The interests and powers of kings and
Itingdoms are often set up in opposition to God and
his people. (2.) God can easily subdue all those
kings and kingdoms that set themselves to oppose
him. (3.) Faith is a suitable and excellent qualifi
cation of those who fight in the wars ofthe Lord;
it makes them just, bold, and wise.
2 They wrought righteousness, both in their pub
lic arid personal capacities ; they turned many from
idolatry to the ways of righteousness ; they believed
God, and it was imputed to them for righteousness ;
they walked and acted righteously toward God and
man. It is a greater honour and happiness to work
righteousness*than to work miracles ; faith is an ac
tive principle of universal righteousness.
3: They obtained promises both general and spe
cial.. It is faith that gives us an interest in thejftro-
mises; it is by faith that we have the comfort of the
promises; and it is by faith that we are prepared to
wait for the promises, and in due time to receive
them. 4. They stopped the mouths of lions; so did Sam
son, Judg. 14. 5, 6. and David, I Sam. 17. 34, 35. and
Daniel 6. 22. Here leam, (1.) The power of God
is above the power ofthe creature. And, (2.) Faith
engages the power of God for his people, whenever
it shall be for his glory to overcome brute beasts and
brutish 'men. ¦
5. They quenched the violence of the fire, v. 34.
So Moses, by the prayer of faith, quenched the fire
of God's wrath that was kindled against the people
of Israel, Numb. 11. 1, 2. So did the three children,
or rather mighty champions, Dan. 3. 17, 27. Their
faith in God, refusing to worship the golden image,
exposed, them to the fiery furnace which Nebuchad
nezzar had prepared for them, and their faith en
gaged for them that power and presence of God in
the furnace; which quenched the violence of the fire,
scvthat not so much as the smell thereof passed on
them.' Never was the grace oi faith more severely
tried, never more nobly exerted, nor ever more glo
riously rewarded, than their's was.
•6. They escaped fpe edge of the sword. Thus
David escaped the swortl of Goliath and of Saul ;
and Mordecai and the Jews escaped the sword of
Haman. The swords of men are held in the hand
of God, and he can" blunt the edge of the sword, and
turn it away from his people against their enemies
when he pleases: Faith takes hold of that hand of
God, which has hold of the swords of men ; and
God has often suffered himself to be prevailed upon
by the faith of his people.
7. Out qf weakness they were made strong; from
national weakness, into which the Jews often fell by
their unbelief; upon the revjp»l oi faith, all their

748

HEBREWS, XII.

interest and affairs revived and flourished : from bo
dily weakness ; thus Hezekiah, believing the word
of God, recovered out of a mortal djstemper j»and
he ascribed his recovery to the promise and power
of God ; (Isa. 38. 15.) What, shall I say? He hath
spoken it, and he hath also done it. — Lord, by these
things men live, and in these is the life of my sfdrit.
And it is the same grace oi faith that from spiritual
weakness helps men to recover and renew their
strength. 8. They grew valiant in fight ; so did Joshua,
the judges, and David. True faith gives truest
courage and patience, as it discerns the strength of
God, and thereby the weakness of all his enemies;
and they were not only valiant, but successful. Ged,
as a reward and encouragement of their faith, put
to flight the armies of the aliens, of those who were
aliens to their commonwealth, and enemies to their
religion; God made them flee and fall before his
faithful servants. Believing and praying command
ers, at the head of believing and praying armies, have
been so owned and honoured of God, that nothing'
could stand before them. . >
9. Women received their dead raised to life aq-aiy,
v. 35. So did the widow of Zarephath, (1 Kings
17. 23.) and the Shunamite, 2 Kings 4. 36. (1.) In
Christ there is neither male nor female ; many of
the weaker sex have been strong in faith. (2.).
Though the covenant of grace takes in the children
of believers, yet it leaves them subject to natural
death. (3.) Poor mothers are loath to resign up
their interest in their children ; though death has
taken them away from them.. (4. ) God has some
times yielded so far to the tender affections of sor
rowful women, as to restore their dead, children to
life again. Thus Christ had compassion on ' the
widow ofNain, Luke 7. 12, &c. (5.) This should
confirm our faith in the general resurrection. A
III. The apostle tells us what these believers
endured by faith:
1. They were tortured, not accepting deliverance,
v. 35. They were put upon the rack, to make them
renounce their God, their Saviour, and their reli
gion ; they bore the torture, and would not accept
of deliverance upon such vile terms,; that which.
animated them thus to suffer, was, the hope they
had of obtaining a better resurrection, and deliver
ance upon more honourable terms. This is thought
to refer to that memorable story, 2 Mace. ch. 7, &c.
2. They endured trials of cruel mockings and
scourgings, and bonds and imprisonment, v. 36.
They were persecuted in their reputation by mock
ings, which are cruel to an ingenuous mind ; in their
persons by scourging, the punishment qf slaves ; in
their liberty by bonds and imprisonment. Observe
how inveterate is the malice that wicked men- have
toward the righteous; how far it will go, and' what
a variety of cruelties it will invent and exercise upon >
those against whom they have no cause .of quarrel,
except in the matters of their God.
3. They wereput to death in tjie mpst cruel mari
ner; some were stoned, as Zechariah? (3'Chron.
24. 21.) sawn asunder, as Isaiah by Manasseh.
They were tempted ; some read it, burnt, 2'Macc.
7. 5. They wer.e slain with the swprdt. All sorts
of death were prepared for them ;" their enemies
clothed death in all the array of cruelty and terror,
and yet fhey boldly met it, and endured it.
4. Those Who escaped death, were used so ill,
that death might seem more eligible thai^such a
life. Their enemies spared them, only to prolong
their misery, and wear out all their patience;, for
they were forced to wander about in sheepskins
and goatskins, being destitute, afflicted, and tor
mented; they wandered about in deserts, and On
mountains, and in dens and caves of the earth, v.
37, 38. They wereOT-ipped pf the conveniences of

life, turned out of house and harbour ; they had not
raiment to put on, but were forced to cover them
selves with the skins of slain-beasts ; they were dri
ven out of all human society, and forced to converse
with the beasts of the field, to hide themselves in
dens and caves; and make their complaint to rocks
and 'rivers} not more obdurate than their enemies.
Such sufferings as these they endured then for their'
faith ; and such they endured through the power
of the grace of faith: and which shall we most
admire, the wickedness of human nature, that is
capable of acting such cruelties on fellow-creatures,
or, the excellency pf divine grace, that is able to
bear up the faithful under such cruelties, and to
carry them safely through all!
IV. WhalSthey obtained by their faith.
1, A most honourable character and commenda
tion from God, the true Judge and Fountain of
honour — \ha$t,the world was not worthy of such
men ; the world did not deserve such blessings $-„
(they did not know how to value them, nor how to
use them. Wicked men! The righteous are nor
worthy to live in the world, and God declares, the
world is not worthy of them; and though they
widely differ in -their judgment, they agree in this,
that it is not fit gopd men should have their rest in
this world ; and therefore God receives them out of
it, £o. that world that isr suitable to them, and yet
far beyond the merit of all their- services and suffer
ings. ¦ .
'2. They obtained a good report, (v. 39.) of all
good men, and of the truth itself, and have the
honour to be- enrolled in this sacred calendar of the.
Old Testament worthies, God's witnesses; yea,
they had a witness for them in the consciences of
their enemies, who, while they thus abused them,
were condemned by their own consciences, as per
secuting thpse who were more righteous than them- <
selves. 3. They obtained an, interest in the promises;
though Jiot the full possession of them. They had a
title to the promises, though they received not the
great things proniised. This is not meant of the
felicity of the heavenly state, for that they did re
ceive, when they died, in the measure of a part, in*
one coristituent part of their persons, and the much
better part; but it is meant of the felicity of the
gospel state ; they had types, but not the antitype ;
they had shadows, but had not seen the substance;-
and yet, under this imperfect dispensation, they
discovered tiiis'precibus faith : this the apostle in
sists upon, to render their faith more illustrious, and
to provoke Christians to a hbly jealousy and emula
tion ; that they .should not suffer themsglveS to be
outdone in the exercise oi faith by those who came
so short of them in all the "helps and advantages for
belfeving. He tells the Hebrews, God had provided
some better things for them, (v. 40.) and therefore
they might be assured that he expected at least as
good things from them ; and that, since the gospel
is the end and perfection of* the Old Testsfment,
which had no excellency but in its reference to
Christ and the gospel, it was expected that their
faith should be as much, more perfectthan the faith
of the Old Testament saints ; for' their faith and
dispensation were more perfect than the former,
and were indeed' the perfection and completion of
the former ; for without the gospel-church the Jew
ish church must have remained in an incomplete
and imperfect State. This reasoning is strong, <and
should be effectually prevalent with us all.
CHAP. XII.
The apostle, in this chapter, applies what he has collected in
the chapter foregoing, and makes use of it as a great mo
tive to patience and perseverance in the Christian faith ana
state, pressing home the argument, I. From a greater ex-

HEBREWS, XII.

749

ample than ne had yet mentioned, andfh^t is Christ him
self, v. I . . 3. II. From the gentle and gracious nature of
the afflictions they endured in their Christian course, v.
4. . 17. III. From the communion and conformity be
tween the state of the gospel-church on earth, and the tri
umphant diurch in heaven, from v. 18, to the end of the
chapter.
1. TT^HEREFORE, seeing we also are
TT compasseH about with so great a
cloud of witnesses, let us lay aside every
weight, and the" sin which doth so easily
beset us, and let us run with patience the
race that is set before us, 2. Lpoking unto
Jesus the author and finisher of our faith ;
who for the joy* that was set before him en
tered the cross, despising the shame, and
is §et down at the right hand of the throne
of God. 3. For consider him that endured
such contradiction of sinners against him
self, lest ye be wearied and faint in your
minds.
' felere observe what is the great duty which the
Ipostle uj'ges upon the Hebrews, and which he so
much desires they would comply with, and that is,
to lay aside every weight, and the sin that did so
easily beset them, and run with patience the race set
'before them. The duty consists of two parts, the
one preparatory, the other perfective.
I. Preparatory; Lay aside every weight, and the
sin, jkc. 1. Every weight, that is, jail inordinate
affection and concern for the body, and the present
life and world ; inordinate care for the present life,
and fondness for it, is a dead weight upon the soul,
that pulls it down when it would ascend upward,
arid pulls it back when it should press forward ; it
makes duty and difficulties" harder and heavier than
!i%ey would be. 2. The sin that doth so easily beset
,vs; the sin that has the greatest advantage against
us; by the circumstances we are in, our constitution,
our company. This may mean either the damning
sin of unbelief, or rather the darling sin of the Jews,
an over-fondness for their own dispensation. Let us
lay aside all external and internal hinderances.
II. Perfective ; Run with patience the race that
was set before them. The apostle speaks in the
.gymnastic style, taken from the Olympic and other
exercises. 1. Christians have a race to run ; arace
of'service and a race of sufferings ; a course of active
and passive obedience. 2. This race is set before
them : it is marked out unto them, both by the word
of God' arid the examples of the faithful servants of
God, that cloud of witnesses with which they are
compassed about. It is set out by proper limits and
^direction ; the mark they run to, and the prize they
ryn for, are set before them. 3. This race must be
rim with- patience and perseverance. There will
be need oi patience to encounter the difficulties that
lie in our way, of perseverance to resist all tempta
tions to desist, or turn aside. Faith and patience
are the conquering graces ; and therefore must be
always cultivated, and kept in lively exercise. 4.
Christians have a greater Example to animate and
encourage them in their Christian course than any
or all who have been mentioned before, and that is
the Lord Jesus Christ; (v. 2.) Looking unto Jesus
the Author and Finisher of our faith : here ob
serve, (1.) What our Lord Jesus is to his people ; he is
the Author and Finisher of their faith ; the Begin
ning, Perfecter, and Rewarder of it. [1.} He is the
Author of their faith ; not only the Object, but the
Author. He is the great Leader and Precedent of
our faith, he trusted in God ; he is the Purchaser of

the Spirit oi faith ; the Publisher of the rule of
faith; the efficient cause of the grace of faith ; and,
mall respects, the Author of our faith. [2.] He
is the Pinisher of our faith ; he is the Fulfiller, and
the Fulfilling of all scripture promises and prophe
cies ; he is the Perfecter of the canon of scripture ;
he is the Finisher of grace, and of the work of faith
with power in the souls of his people ; and he is the
Judge and the Rewarder of their faith ; he deter
mines who they are, that reach the mark, and from
him, and in him, they have the prize.
(2.) What trials Christ met with in his race and
course: [1.] He endured the contradiction of sin
ners against himself; (v. 3. ) he bore the opposition
that they made to him, both in their words and be
haviour ; they were continually contradicting him,
and crossing in upon his great designs ; and though
he could easily have both confuted and confounded
them, and sometimes gave them a specimen of his
power, yet he endured their evil manners with great
patience ; their contradictions were levelled against
Christ himself, , against his person as God-man ;
against his authority ; against his preaching ; and
yet he endured ail. [2.] He endured the cross-
all those sufferings that he met with in the world ;
for he took up his cross betimes, and was at length
nailed to it, and endured a painful, ignominious, and
accursed death ; in which he was numbered with the
transgressors, the vilest malefactors ; yet all this he
endured with invincible patience and resolution.
[3.] He despised the shame, all the reproaches that
were cast upon him, both in his life, and at his
death, he despised them all, was infinitely above
them ; he knew his innocency, and his own excel-'
lency, and despised the ignorance and malice of his
despisers. (3.) What it was that supported the human soul
of Christ under these unparalleled sufferings ; and
that was the joy that was set before him. He had
something in view under all his sufferings, which
was pleasant to him ; he rejoiced to see, that by his
sufferings he should make satisfaction to the injured
justice of God, and give security to his honour and
government ; that he should make peace between
God and man ; that he should seal the covenant of
grace, and be the Mediator of it ; that he should
open a way of salvation to the chief of sinners, and
that he should effectually save all those whom the
Father had given him, and himself be the First-born
among many brethren. This was the joy that was
set before him.
(4. ) The reward of his suffering ; he is sat down
at the right hand of the throne of God. Christ, as
Mediator, is exalted to a station of the highest
honour, of the greatest power and influence ; he is
at the right hand of the Father ; nothing passes be
tween heaven and earth but by him ; he does all that
is done ; he ever lives to make intercession for his
people. (5.) What is our duty with respect to this Jesus ;
we must, [1.] Look unto him ; that is, we must set
him continually before us as our Example, and our
great Encouragement ;' we must look to him for di
rection, for assistance, and for acceptance, in all our
sufferings. [2.] We must consider him, meditate
much upon him, and reason with ourselves from his
case to our own. We must analogize, as the word
is; compare Christ's sufferings and our's; and we
shall find, that as his sufferings far exceeded our's,
in the nature and measure of them, so his patience
far excels our's, and is a perfect pattern for us to
imitate. (6.) The advantage we shall reap by thus doing ;
it will be a means to prevent our weariness and
fainting, v. 3. Lest ye be weary and faint in your
minds. Observe, [1.] There is a proneness in the
best to grow weary, and to faint under their trials

750
and afflictions, especially when they prove heavy
and of long continuance ; this proceeds from the im
perfection of grace and the remains of corruption.
[2.] The best way to prevent this, is, to look unto
Jesus, and to consider him. Faith and meditation
will fetch in fresh supplies of strength, comfort, and
courage ; for he has assured them, if they suffer with
him, they shall also reign with him: and this hope
will be their helmet.
4. Ye have not yet resisted unto blood,
striving against sin. 5. And ye have forgot
ten the exhortation which speaketh unto you
as unto children, My son, despise not thou
the chastening of the Lord, nor faint when
thou art rebuked of him : 6. For whom the
Lord loveth he chasteneth, and scourgeth
every son whom he receiveth. 7. If ye
endure chastening, God dealeth with you
as with sons ; for what son is he whom the
father chasteneth. not? 8. But if ye be
without chastisement, whereof all are par
takers, then are ye bastards, and not sons.
9. Furthermore we have had fathers of our
flesh, which corrected us, and we gave them
reverence : shall we not much rather be in
subjection unto the Father of spirits, and
live? 10. For they verily for a few days
chastened us after their own pleasure ; but
he for our profit, that we might be partakers
of his holiness. 11. Now no chastening
for the present seemeth to be joyous, but
grievous : nevertheless afterward it yield-
eth the peaceable fruit of righteousness unto
them which are exercised thereby. 12.
Wherefore lift up the hands which hang
down, and the feeble knees ; 1 3. And make
straight paths for your feet, lest that whieh
is lame be turnedout of the way ; but let
it rather be healed. 1 4. Follow peace with
all men, and holiness, without which no
man shall see the Lord : 15. Looking dili
gently lest any man fail of the grace of
God ; lest any root of bitterness springing
up trouble you, and thereby many be > de
filed; 16. Lest there be any fornicator, or
profane person, as Esau, who for one mor
sel of meat sold his birth-right. 17. For
ye know how that afterward, when he would
have inherited the blessing, he was reject
ed : for he found no place of repentance,
though he sought it carefully with tears.
Here the apostle presses the exhortation to pa
tience and perseverance by an argument taken from
the gentle measure and gracious nature of those suf
ferings which the believing Hebrews endured in
their Christian- course.
I. From the gentle and moderate degree and mea
sure of their sufferings ; Ye have not yet resisted unto
blood, striving against sin, v. 4. Observe, 1. He
owns that they had suffered much, they had been
striving to an agony against sin. Here, (1.) The
cause of the conflict was sin, and to be engaged
against sin is to fight in a good cause ; for sin is the
worst enemy both to God ahd man. Our spiritual

HEBREWS, Xli.

warfare is both honourable and necessary; for we
are only defending ourselves against that which
would destroy us, if it should get the victory over
us ; we fight for, ourselves, for our lives, and there
fore ought to be patient and resolute. .(2.). Every
Christian is enlisted under Christ's banner, to strive
against sin, against sinful doctrines, sinful practices,
and sinful habits, and customs,, both in himself and
in others. Observe, 2. He puts thehi in mind, that
they might have suffered more ; others have suffer
ed more; -for they had not yefi resisted unto blood;
they had not been called to martyrdom as yet,
though they knew not how soon they might be!
Learn here, (1.) Our Lord Jesus, the Captain of our
salvation, does not call his people out to the hardest
trials at first, but wisely trains them up by lesser
sufferings to be prepared for greater. He will not
put new wine into weak vessels; he is the gentle
Shepherd, who will not over-drive the young ones of
the flock. (2. ) It becomes Christians to take notice
of the gentleness of Christ in accommodating their
trial to their strength; they, should not magnify
their afflictions, but should take notice of the mercy
that is mixed with them, and should pity those who
are called to the fiery trial to resist to blood; not to
shed the blood of their enemiesj but to seal their tes
timony with their own blood. (3.) Christians should
be ashamed to faint under lesser trials, when thej-
see others bear up under greater, and do not know
how soon they may meet with greater themselves.
If we run with the footmen, and they have wearied*
us, how shall we contend with horses? If we be
wearied in a land of peace, what shall we do in the
swellings of Jordan? Jer. 12. 5.
II. He argues from the peculiar and gracious na
ture of those sufferings that befall the people of
God ; though their enemies and persecutors may be
the instruments of inflicting such sufferings on them,
vet they are divine chastisements ; their heavenly
Father has his hand in all, and his wise end to serve
by all ; of this he has given them due notice, and
they should not forget it, v. 5. Observe,
1. Those afflictions which may be truly persecu
tion as far as men are concerned in them, are father
ly rebukes and chastisements as far as God is con
cerned in them. Persecution for religion, is some
times a correction and rebuke for the sins of profes
sors of religion. Men persecute them because thef
are religious ; God chastises them because, they are i
not more so : men persecute them because they will
not give up their profession; God chastises them
because they have not lived up to their professioa
2. God has directed his people how they ought to
behave themselves under all their afflictions j„they
must avoid the extremes that many run into.*(l.)
They must not despise the chastening of the' Lord ;
they must not make light of .afflictions, and be stupid
and insensible under them ; for they are the hand arid •
rod of God, and his rebukes for sin. They who make
light of affliction, make light of God, and make light
of sin. (2. ) They must not faint when they arc re
buked ; they must not despond and sink under their
trial, nor fret and repine, Dut bear up with faith and
patience. (3.) If they run into either of these ex
tremes, it is a sign they have forgotten their heaven
ly Father's advice and exhortation, -\vhich he has
given them in true and tender affection.
3. Afflictions, rightly endured, though they may
be the fruits of God's displeasure, are yet proofs of
his paternal love to his people, and care for them ;
(v. 6, 7.) Whom the Lord loveth he chasteneth; and
scourgeth every son he receiveth. Observe, (1.)
The best of God's children need chastisement ; they
have their faults and follies, which need to be cor
rected. (2.) Though God may let others alone in
their sins, he will correct sin in his own children ;
they are of his family, and shall not escape his re-

HEBREWS, XII.

751

bukes when $iey want them. (3.) In this he acts
as becomes a father, and treats them like children ;
no wise and good father will wink at faults in his
own children, as he would in others ; his relation
and his affections oblige him to take more notice of
the faults of his own children, than of others. (4.)
To be suffered to go" on in sin without a rebuke, is a
sad sign of alienation from God ; such are bastards,
not sons. They may call him Father, because born
in the pale of the church ;' but they are the spurious
pffspring of anotheivfather, not God, v. 7, 8.
< 4. Those that are impatient under the discipline
of their heavenly Father^ behave .worse toward him,
than they would do toward earthly parents, v. 9,
10. .Here, (1.) The apostle commends a dutiful
and submissive behaviour in children toward their
earthly parents ; we gave them reverence even when
they corrected us. It is the duty of children to give
the reverence of obedience to the just commands of
their parents, and the reverence of submission to
&eir correction when they have been disobedient.
brents have not only authority, but a charge, from
God, to -give their children correction when it is
due, and he has commanded children to take such
correction well : to be stubborn and discontent un
der due correction is a double fault ; for the cor-
|ection supposes there has been a fault already com
mitted against the" parent's commanding power,
and superadds a further fault against his chastising
power. (2. ) From hence he recommends a humble
and submissive behaviour towards our heavenly
Bather, when under his correction; and this he
does by an argument from the less to the greater.
[1.] Our earthly fathers are but the fathers of our
flesh, but God is the Father of our spirits. Our fa
thers on earth vrere instrumental in the production
of our bodies, which are but flesh, a mean, mortal,
vile thing, formed out of the dust of the earth, as
the bodies of the beasts are ; and yet as they are
#uriously wrought, and made parts of our persons,
a proper tabernacle for the soul to dwell in, and an
organ for it to act by, we owe reverence and affec
tion to those who were instrumental in their pro-
feeation ; but then we must owe much more to him
who is the Father of our spirits. Our souls are
not of a material* substance, not of the most refined
sort; they are not ex traduce — by traduction; to
affirm it is bad philosophy, and worse divinity : they
are the immediate offspring of God, who, after he
had formed the body of man out of the earth,
breathed into him a vital spirit, and so he became a
Iking soul. [2.] Our earthly parents chastened us
for their own pleasure. Sometimes they did it to
. gratify their passion rather than to reform our man
ners. - This is a weakness the fathers of our flesh are
subject to, and this they should carefully watch
against; for hereby they dishonour that parental
authority which God has put upon them, and very
much hinder the efficacy of their chastisements.
But the Father of our spirits never grieves willingly,
nor afflicts the children of men, much less his own
«ildren. It is always for our profit; and the ad-
ntage he intends thereby, is no less than our being
partakers of his holiness ; it is to correct and cure
those sinful disorders which make us unlike to
God, and to improve and increase those graces
fthich. are the image of God in us, that we may
be and act more like our heavenly Father. God
loves his children so, that he would have them to
be as like himself as can be, and for this end he
chastises them when they -need it. [3.] The fa
thers of our flesh corrected us for a few days, in our
State of childhood, when minors ; and though we
were in that weak and peevish state, we owed them
reverence ; and when we came to maturity, we
loved and honoured them the more for it. Our
Whole life here is a state of childhood, minority, and

imperfection, and therefore we must submit to the
discipline of such a state ; when we come to a state
of perfection, we Shall be fully reconciled to all the
measures of God's discipline over us now. [4.]
God's c6rrection is no condemnation ; his children
may at first fear lest affliction should come upon
that dreadful errand, and we cry, Do not condemn
me, but shem me wherefore thou contenclest with me,
Job 10. 2. But that is so far from being the design
of God to his own people, that he therefore chastens
them now, that they may not be condemned with the
world, 1 Cor. 11. 32. He does it to prevent the
death and destruction of their souls, that they may
live to God, and be like God, and for ever with him.
5. The children of God, under their afflictions,
ought not to judge of his dealings with them by pre
sent sense, but by reason, and faith, and experience;
(v. 11.) No chastening for the present seemeth to be
joyous, but grievous; nevertheless afterward it
yieldeth the peaceable fruits of righteousness. Where
observe, (1.) The judgment of sense in this case —
Afflictions are not grateful to the sense, but grievous;
the flesh will feel them, and be grieved by them,
and groan under them. (2.) The judgment of
faith, which corrects that of sense, and declares
that a sanctified affliction, produces the fruits of
righteousness ; these fruits are peaceable, and tend
to the quieting and comforting of the soul. Afflic
tion produces peace, by producing more righteous
ness ; for the fruit of righteousness is peace. And
if the pain of the body contribute thus to the peace
of the mind, and short present affliction produces
blessed fruits of a long continuance, they have no
reason to fret or faint under it ; but their great con-
cerh is, that the chastening they are under may be
endured by them with patience, and improved to a
greater degree of holiness.
[1.] That their affliction may be endured with
patience, which is the main drift of the apostle's
discourse on this subject ; and he again returns to
exhort them, that for the reason before mentioned,
they should lift up the hands that hang down, and
the feeble knees, v. 12. A burthen of affliction is
apt to make the Christian's hands hang down, and
his knees grow feeble, to dispirit him and discourage
him ; but this he must strive against, and that for
two reasons. First, That he may the better run
his spiritual race and course. Faith, and patience,
and holy courage and resolution, will make him
walk more steadily, keep a straiter path, prevent
wavering and wandering. Secondly, That he may
encourage and not dispirit others that are in the
same way with him. There are many that are in
the way to heaven, who yet walk but weakly and
lamely in it. Such are apt to discourage one ano
ther, and hinder one another ; but it is their duty to '
take courage, and act by faith, and so help one ano
ther forward in the way to heaven.
[2.] That their affliction may be improved to a
greater degree of holiness. Since this is God's de
sign, it ought to be the design and concern of his
children, that with renewed strength and patience
they may follow peace with all men, and holiness, v.
14. If the children of God grow impatient under
affliction, they will neither walk so quietly and
peaceably toward men, nor so piously toward God,
as they should do ; but faith and patience will ena
ble them to follow peace and holiness too, as a man
follows his calling, constantly, diligently, and with
pleasure. Observe, First, It is the duty of Chris
tians, even when in a suffering state, to follow peace
with all men, yea even with those who may be in
strumental in their sufferings. That is a hard lesson,
and a high attainment, but it is what Christ has
called his people to. Sufferings are apt to sour the
spirit, and sharpen the passions ; but the children
of God must follow peace with all men. Secondly,

752

HEBREWS, XIL

Peace and holiness are connected together ; there
can be no right peace without holiness. There may
be prudence and discreet forbearance, and a shew
of friendship and good-will to all ; but this true
Christian peaceableness is never found separate
from holiness. We must not, under pretence of
living peaceably with all men, leave the ways of
holiness, but cultivate peace in a way of holiness.
Thirdly, Without holiness no man shall see the
Lord. The vision of God our Saviour in heaven is
reserved as the reward of holiness, and the stress of
our salvation is laid upon our holiness; though a
placid peaceable disposition contributes much to our
meetness for heaven.
6. Where afflictions and sufferings for the sake of
Christ are not considered by men as the chastise
ment pf their heavenly Father, and improved as.
such", they will be a dangerous snare and temptation
to apostasy, which every Christian should most
carefully watch against; (v. 15, 16.) Looking dili
gently lest any man fail ofthe grace of God. Here
the apostle enters a serious caveat against apostasy,
and backs it with an awful example.
(1.) He enters a serious caveat against apostasy,
v. 15. Where you may observe, [1.] The nature
of apostasy ; it is failing of the grace of God ; it is
to become bankrupts'in religion, for want of a good
foundation, and suitable care and diligence; it is
failing ofthe grace of God ; coming short of a prin
ciple of true grace in the soul, notwithstanding the
means of grace and a profession of religion ; and so
coming short of the love and favour of God here and
hereafter. [2.] The consequences of apostasy :
where persons fail of having the true grace qfGod,
a root of bitterness will spring up ; corruption will
prevail and break forth ; a root of bitterness, a bitter
root producing bitter fruits to themselves and others;
to themselves corrupt principles, which lead to
apostasy ; and are greatly strengthened and radica
ted by apostasy ; damnable errors, (to the corrupt
ing of the doctrine and worship of the Christian
church, ) and corrupt practices. Apostates general
ly grow worse and worse, and fall into th5%rossest
wickedness, which usuallv ends either in downright
atheism or in despair. This produces bitter fruits
to others, to the churches to which these men be
longed ; by their corrupt principles and practices
many are troubled, the peace of the churches bro
ken, the peace of men's minds disturbed, and many
defiled, tainted with those bad principles, and drawn
into defiling practices ; so that the churches suffer
both in their purity and peace. But the apostates
themselves will be the greatest sufferers at last.
(2.) The apostle backs the caution with an awful
example, and that is, that of Esau ; who, though
born within the pale of the church, and having the
birthright as the eldest son, and so entitled to the
privilege of being prophet, priest, and king, in his
family, was so profane as to despise these sacred
privileges, and to sell his birthright for a morsel of
meat. Where observe, [1.] Esau's sin; he pro
fanely despised and sold the birthright, and all the
advantages attending it; so do apostates, who, to
avoid persecution, and enjoy sensual ease and plea
sure, though they bore the character of the children
of God, and had a visible right to the blessing and
inheritance, give up all the pretensions thereto.
[2.] Esau's punishment suitable to his sin. His
conscience was convinced of his sin and folly, when
it was too late ; he would afterwards have inherited
the blessing, but he was rejected, &c. His punish
ment lay in two things. First, He was condemned
by his own conscience ; he now saw that the bless
ing he had made so light of, was worth the having,
worth the seeking, though with much carefulness
and many tears. Secondly, He was rejected of
God; he found no place qf repentance in God, In

his father, or pf true repentance in his own soul ;
the blessing was given to another, even to him tp
whom he sold it for a mess of pottage. Esarf, in his
great wickedness', had made the bargain, and God,
in his righteous judgment, ratifies and confirms it,
and would not suffer Isaac to reverse it. Learn, 1.
Apostasy from Christ is the fruit of preferring the
gratification of the flesh to the blessing of God and
the heavenly inheritance. 2. Sinners will not always
have such mean thoughts-of the divihe blessing and
inheritance as now they have. The time is coming
when they will think no pains too great, no cares, no
tears too much to obtain the lost blessing. 3. When
the day of grace is over, (as sometimes it may be in
this life,) they will find no place for repentance:
they cannot repent aright of their sins ; and God will
not repent ofthe sentence he.has passed upon them
for their sin. And therefore, as the design of all,
Christians should never give up their title, and hope
of their Father's blessing and inheritance, and-ex-
pose themselves to his irrevocable wrath and curse,
by deserting their holy religion, to avoid suffering j
which, though this may be perse'cution as far as
wicked men are concerned in it, is only a rod of cor
rection and chastisement in the hand of their hea
venly Father; to bring them near to himself in con
formity and communion. This is' the force of the
apostle's arguing from the nature of the sufferings •
of the people of God, even when they suffer for
righteousness' sake ; and the reasoning is very strong.
1 8. For ye are not come unto the mount
that might be touched, and that burned
with fire, nor unto blackness, and darkness,
and tempest, 19. And the sound of a
trumpet, and the voice of words;, which
voice they that heard, entreated that the
Word should not be spoken to them any
more: 20. (For they could not endure
that which was commanded, And if so
much as a beast touch the mountain, it
shall be stoned, or thrust through with a
dart: 21. And so terrible was the sight,
that Moses said, I exceedingly fear and
quake :) 22. But ye are come unto mount
Sion, and unto the city of the living" Gqd,
the heavenly Jerusalem, and to an innu-'
merable company of angels, 23. To the
general assembly and church of the' first
born, which are written in heaven, and to
God the judge of all, and to the spirits of
just men made perfect, 24. And to Jesus
the mediator of the new covenant, and to
the blood of sprinkling, that speaketh better
things than that of Abel. 25. See that ye,
refuse not him that speaketh. For if thejf,^
escaped not who refused him that spake ,
on earth, much more shall not we escape,
if we turn away from him that speaketh
from heaven : 26. Whose voice then shook
the earth: but now he hath promised, say
ing, Yet once more I shake not the earth
only, but also heaven. 27. And this word,
Yet once more, signifieth the removing of
those things that are shaken, as of -things
that are made, that those things which can
not be shaken may remain. 28. Wherefore

HEBREWS, XII

753

we receiving a kingdom which cannot be
moved, let us have grace, whereby we may
serve God acceptably with reverence and
godly fear. 29. For our God is a consum
ing fire.
> Here the apostle goes on to engage the professing
Hebrews to perseverance in their Christian course
arid conflict, and not to relapse again into Judaibm.
This he does by shewing them how much the state
of the gospel-church differed from that of the Jewish
jchurch, and how much it resembles the state of the
church in heaven, and on both accounts demands
and deserves our diligence, patience, and persever
ance in Christianity.
I. How much the gospel-chrirch differs from the
Jewish church, and how much it excels. And here
We have a very particular description of the state
of the church under the Mosaic dispensation, v. 18
—21. J.. It was a gross sensible state. Mount, Sinai,
on which that church state was constituted, was a
moupt that might be touched, fy. 18.) a gross pal
pable place ; so was the dispensation. It was very
¦ riSuch external and earthly, and so more heavy. The
feate of the gospH-church on mount Zion is more
spiritual, rational, and easy. 2. It was a dark dis
pensation. Upon that mount there were blackness
and darkness, arid that church state was covered
with dark shadows and types : the gospel-state is
much more clear anti bright. 3. It was a dreadful
and terrible, dispensation ; the Jews could not bear
the terror of it. JThe^thunder and the lightning, the
trumpet sounding, the voice of God himself speaking
to them, struck thein with such dread, Jhat they
entweated that the- word should not be so spoken to
them any more, v. 19. Yea, Moses himself said, /
^exceedingly fisr and quake. The best of "men on
ffiarth are nofrsable to converse immediately with
,God and his holy "angels. ..The gosj>el-state is mild,
and kind/,and condescending, suited "to our weak
frame. 4.*It was a limited dispensation ; all might
not approach to that mount, but only Moses and
jAaron. Tjnder«the gospel we have all access with
boldness, to God. 5. It jsvas a very dangerous dis
pensation. The mount burned with fire, and what-
: ever man or^beast touehed the mount, they must be
, or thrust through with a dart, v. 20. It is

iSrufe^itwill be aljyays dangerous for presumptuous
and bjiSish sinners to draw nigh to God ; but it is not
iWwfediate and^certain death, as?here it was. This
was the state of the Jewish church, fitted to awe a
stubborn and hard-hearted_ people, to set forth the
strict aid 'tremendous justice of God, to wean the
people of God from that dispensation, and to make
them more readily to embrace the sweet and gentle
ec"onrimy of the gospel-church, and adhere to it.
II. He^sbjews how much the gospel-church repre-
sentsUhe church triumphantin heaven ; what com
munication there is between the one and the other.
The "gpspel-church is- called mount Zion,, the hea
venly ' Jerusalem, which is free; in opposition to
igountJSinai, Which tendeth to bondage, Gal. 4. 24.
This was the hill on" which, God set his King the
Messiah. * Now incoming to mount Zion, believers
fiomeyrito lilavenly places, and into a heavenly so
ciety. *
' Lln^oheavenlyplaces; the city of the Hying God.
God has taken- fip his gracious residence in the gos
pel-church jtarhich on that account is, an emblern of
heaven. There his people may find him ruling,
fending, sanctifying, and comforting them; there
lie speaks to them by the gbspel-ministry ; there
they speak to him by prayer, and„ he hears them ;
jjiere he trains them up for heaven, and gives them
the earnest of their inheritance. To the heavenly
feflisalem as born and bred there ; as free denizens
Vol. vi.— 5 C

there. Here believers have clearer views of heaven,
plainer evidences for heaven, and a greater meek
ness and more heavenly temper of soul.
2. Tb a heavenly society. (1.) To an innumer
able company of angels, who are of the same faifiily
with the saints, under the same head, afid in a great
measure employed in the same work, ministering to
believers for their good; keeping them all in their
ways, and pitching their tents about them. These
for number are innumerable, and for order and union
are a company, and a glorious one. Aud those who
by faith are joined to the gospel -church, »are joined
to the angels, and shall at length be like them, and
equal with them. (2. ) To the general assembly and
church of the first-born that are written in heaven,
that is, to the universal church, however dispersed.
By faith we come to them ; have communion with
them in the same Head, by the same Spirit, and in
the same blessed hope ; and walk ih the same way"of
holiness ; grappling with the same spiritual enemies,
and,hasting to the same rest, victory, and glorious tri- -
umph ; where will be the general assembly of the
first-born, the saints of former and earlier times, who
saw the promises of the gospel-state, but received
them not, as well as those who first received them
under the gospel, and were regenerated thereby, and
so were the first-born, and the first-fruits of the gos
pel-church ; and thereby, as the first-born, advanced
to greater honours and privileges than the rest, ofthe
world. Indeed all the children of God ate heirs,
and every one has the privileges of the first-born.
The names of these are written in heaven,. in the
records of the church there, written among the liv
ing in Jerusalem ; they have a good repute for their
faith and fidelity, and are enrolled in" the Lamb's
book'of life, as citizens are enrolled in the livery-
books. (3.) To God the Judge of all; that great
God who will judge both Jew and Gentile according
to the vlaw they are under: believers come to hiiji
now by faith, make supplication to their Judge, and
receive a sentence of absolution in the gospel, and in
the court of their consciences now, by which they
know they shall be justified hereafter. (4.) To the
spirits of just men made, perfect ; to the best sort of
men, the righteous, who are more excellent than
their neighbours ; to the best part of just men, their
spirits, and to these in their best state made perfect*
Believers have union with departed saints in one
and the same Head and Spirit, and a title to the
same inheritance, of which those on earth are heirs,
those in heaven possessors. (5.) To Jesus the Me
diator ofthe new covenant,'&nd to the blood of sprin
kling that speaketh better things than that of Abel.
This is none of the least of the many encourage-,
ments there are to perseverance in the gospel-state,
since it is a state of communion with Christ the Me
diator of the new covenant, and of pommunicatibn ,
of his blood that speaketh better things than the
blood of Abel. [1.] The gospel-covenant is a new
covenant distinct from the covenant of works, and it
is now under a new dispensation distinct from that
of the old testament. [2.] Christ is the Mediator
of this new covenant; he is the middle Person that
goes between both parties,. God and man ; to bring
them together in this covenant ; to keep them toge
ther, notwithstanding the sins of the people, .and
God's displeasure'against them for sin ; to offer up
our prayers to God, and to bring down the favours
of God to us ; to plead with Gbd for us, and to plead
with us for God ; and at length to bring God and
his people together in heaven, and to be a Mediator
of fruition between them forever; they beholding
and enjoying God in Christ, and God beholding arid
blessing them in Christ. [3.] This covenant is ra
tified by the blood of Christ sprinkled upon our con
sciences, as the blood of the sacrifice was sprinkled
upon the altar and the sacrifice. This blood 'of

754

HEBREWS, XIII.

Christ pacifies Gpd, and purifies the consciences of
men. [4.] This is speaking blood, and it speaks
better things than that of Abel. First, It speaks to
God in ibehalf of sinners ; it pleads not for vengeance,
as the bipod, of -Abel did on him who shed it, but for
riiercy. 'Secondly, To sinners, in the name of God,
it speaks pardon to their sins, peace to their souls ;
and bespeaks their strictest'obedience, and highest
love and thankfulness.
Now the apostle having thus enlarged upon the
argument to perseverance taken from the heavenly
nature of the gospel-church state, he closes the chap
ter by improving the argument in a manner suitable
to the weight of it; (v. 25. &c.) See then that ye
refuse not him that speaketh ; that speaketh by his
blood ; and not only speaketh after another manner
than the blood of Abel spake from the ground, but
than God spake by the angels, and by Moses spake
on mount Sinai; then he spake on earth, now he
speaks from heaven. Here observe,
1. When God speaks to men in the most excel
lent manner, he justly expects from them the most
strict attention and regdrd. Now it is in the gospel
that God speaks to men in the most excellent man
ner. For, (1.) He now speaks from a higher and
rnore glorious seat and throne, not from mount Sinai,
which was on this earth, but from heaven. (2. ) He,
speaks now more iiff mediately by his inspired word,
and by his Spirit, which are his witnesses. He
speaks not now any new thing to men, but by his
Spirit speaks the same word home to the conscience.
(3.) He speaks now more powerfully and effectual
ly; Then indeed his voice shook the earth, but now,
byfaitroducing the gospel-state, he hath shaken not
only the earth, but the heavens ; not only shaken the
hills and mountains, or the spirits of men, or the
ciril state of the land of Canaan, to make room for
his people : he hath not only shaken the world, as
he, then did, but he hath shaken the church, that
is," the Jewish nation, and shaken them in their
church-state, which was in Old-Testament times a
heaven upon earth ; this their heavenly spiritual
state he' hath now shaken. It is by the gospel from
heaven that God shook to pieces the civil and eccle
siastical state of the Jewish nation, and introduced
a new state of the church, that cannot be removed,
shall never be changed for any other on earth, but
shall remain till it be made perfect in heaven.
2. When God speaks to men in the most excellent
manner, the guilt of those who refuse him is the
greater, and their punishment will be more unavoid
able and intolerable; there is no escaping, no bear
ing it, v, 25. The different mariner of God's deal
ing with men under the gospel, in a way of grace,
assures us, that he will deal with the despisers of the
gospel, after a different manner than he does with
other men, in a way of judgment. The glory of the
gospel, Which should greatly recommend it to our
regard, appears in these three things: (10 It was
by sound of the gospel-trumpet, that the former dis
pensation and state of the church of God 'were
shaken and removed; and shall we despise that
voice of God, that pulled down a church and state,
of so long standing, and of God's own building ? (2. )
It was by the sound of the gospel-trumpet that a new
kingdom is erected for God in the world, which can
never be so shaken as to be removed. This was a
change made once for all ; no other change shall
take place, till time shall be no more. We have now
received a kingdom that cannot be moved, shall
never be removed, never give way to any new
dispensation. The canon of scripture is now per
fected, the Spirit qf prophecy is ceased, the mystery
of God finished, he has put his last hand to it.
The gospel-church may be made more large, more
prosperous, more purified from contracted pollution,
out it shall never be altered for another dispensa

tion : they who perish under the gospel, perish With
out remedy. And from hence the apostle justly
conchies, [1.] How necessary it is for us to oDt
tain grace from God, to serve himacceptably : if we
be not accepted of God under this dispensation, we
shall never be accepted at all ; and we lose all our
labour in religion, if we be not accepted of God. [2. j
We cannot worship God acceptably, unless we wor
ship him with*godly reverence ana fear. As faith,
so noly feari is necessary to acceptable worship.
[3.] It is only the grace of God that enables us to
worship God in a right manner : nature cannot, come
up to it ; it can produce neither that precious faith
nor that holy fear, that are necessary to acceptable
worship. (3.) God is the same just and righteous
God under the gospel, that he appearedto be under
the law ; though he be our God in Christ, and now
deals with us in a more kind and'gracious way, yet
he is in himself a consuming Fire; that is, a God of
strict justice, who will avenge himself on all the de,-
spisers of his grace, and upon all apostates; ana,
under the gospel, the justice of God is displayed in
a more awful manner, though not in so sensible a
manner as under the law ; for here we behold divine
justice seizing upon the Lord Jesus Christ, and mak
ing him a propitiatory Sacrifice, his soul and body
an offering for sin, which is a display of jusBce far
beyond what was seen and hearoVon mount Sinai
when the law was given. *
CHAP. XJIL
The apostle, having treated largely of Christ, and faith, and
free grace, and gospel-privileges„and warned the. Hebrews
against apostasy, now, in the cl|38e of all, recommends se
veral excellent duties to theiri? aS'the proper fruit? offaith ;
(v. 1 . . 17.) then bespeaks thjir prayers for him, and offers
' " id

up his prayers to God for them, gives them some hope of
seeing himself and Timothy, and ends rath the ereneral sa
lutation and benediction, v. 18, to the en

I. If ET brotherly love continue. 2. Be
J-i not forgetful ho entertain strangers:
for thereby some have. 'entertained angels
unawares. 3. Remember them that are in
bonds, as bound with them; and, them
Which suffer adversity, as being yourselves a
also in the body. 4. Marriage is honour- '
able in all, and the bed undented : , but
whoremongers and adulterers God will
judge. 5. Let your conversation iewithout
covetousness; and be content* with sTtich
things as ye have : for he hath said^l WjJ|
never leave thee, nor forsalte< thee. 6. So
that we may boldly sa!y, The Lord is, my
helper, and twill not fear what man, shall
do unto me. "% 7. Remember them" which
have the rule over you, who have spciken
unto you the word of, God: whose" faith
follow, considering the end of their conver
sation: 8. Jesus Christthe same yesterday,
and to-day, and for ever. 9. Be not carrierl
about with divers and strange doctrines.
For itjs a good tljing that the heart be es
tablished with grace; not with meats,
which have-not profited them that have.
been occupied therein. 10. We have an
altar, whereof they have no right to eat
which serve the tabernacle.' 1 1 . For the
bodies of those beasts, whose blood is
brought into the sanctuary by the "high-

HEBREWS, XIII.

755

priest for sin, are burnt without the camp.
12. Wherefore Jesus also, that he might
sanctify the people with his own blood, suf
fered without the gate. 1 3. Let us go forth
therefore unto him without the camp, bear
ing his reproach. 1 4. For here we have no
continuing city, but we seek one to come.
15. By him therefore let us offer the sacri
fice of praise to God continually, that is,
the fru.it of our lips, giving thanks to his
pame/ 1 6. But to do good and to commu
nicate forget not:, for with such sacrifices
God is well pleased. 17. Obey them that
have the rule over you, and submit your
selves : for they watch for your souls, as
they that must give account, that they may
do it with joy, and not with grief: for that
. is unprofitable for you.
A The design of Christ in giving himself for us, is
that he may purchase to himself a peculiar people,
zealous of good works. Now the apostle calls the
believing Hebrews to the performance of many ex
cellent duties, in which it becomes Christians to
excel. I. To brotherly love ; (v. 1. ) by which he does not
only mean a general affection to all men, as our bre
thren by nature', all made of the same blood, nor
that more limited affection which is due to those who
are ofthe same immediate parents, but that) special
and 'spiritual affection which ought to be among the
children of God. 1. It is here supposed that the
Hebrews had this love one for another ; though, at
this time, that nation was miserably divided and dis
tracted among themselves, both about matters of
religion and the civil state, yet there was true bro
therly love left among those of them who believed
'on Christ ; and this appeared in a very eminent man-
, nerjpresently'af ter toe" shedding, forth of the Holy
¦NHSBs?; when they had all things common, and sold
their possessions to make a general fund of subsist-
Wne&to their brethren. The spirit of Christianity
is a spirit of love; faith works by love; the true re
ligion is the strongest bond of friendship ; if it he not
stf, it has its name for nothing. 2. This brotherly
love Was in danger ef being lost, and that in a time
bf persecution, when it would be most necessary;
it was in danger of being lost by those disputes that
were among them concerning the respect they ought
still to hjive to the ceremonies of the Mosaic law.
Disputes about religion too ofteri produce a decay of
Christian affection ; but this must be guarded against,
and all proper means used tojireserve brothe^ylope :
Christians should always love andjive-as i brethren,
arid the more they §row in devout affection to God
1 their heavenly Father, the more they will grow in
4ove to one another for his sake.

IL.To hospitality; (v. 2.) Be no$ fargetm^to
entertain strangers. We must add hto brotherly
%hfiness, charity. Where observe, 1. The, duty
required — to entertain strangers, both those that
are strangers to the commonwealth of Israel, and
strangers to our persons ; especially those who know
themselves to be strangers here, and are seeking an
other country; which is the case of the people of
God, and was so at this time; the believing Jews
were in a desperate and distressed condition ; but he
seems to speak of strangers as such, though we know
not who they are, nor whence they come ; yet, see
ing they are without any certain dwelling place* we
should allow them room in our hearts and in our
houses, as we have opportunity and ability. 2. The

motive — thereby some have entertained angels una
wares; so Abraham did, (Gen. 18.) and Lot; (Gen.
19.) and one of those that Abraham entertained,
was, the Son of God; and though we cannot sup
pose this will ever be our case, yet what we do to
strangers, in obedience to him, he. will reckon and
reward as done to himself; (Matt* 25. .35. ) I was a
stranger, and ye took me in. God has often bestowed
honours and favours upon his hospitable servants,
beyond all their thoughts, unawares,
III. To Christian sympathy; (v. 3.) Remember
those that are in bonds. Where observe, 1. The
duty — to remember those that are in bonds and in
adversity. (1.) God often orders it so, that while
some Christians and churches _ are in adversity,'
others enjoy peace and liberty. All are not called
at the same time to resist unto blood. (2.) Those
that are themselves at liberty, must sympathize with
those that are in bonds and adversity, as if they were
bound with them in the same chain : they must feel
the sufferings of their brethren. 2. The reason of
the duty — as being yourselves in the body ; not only
in the body natural, and so liable to the like suffer
ings ; and you should sympathize with them now,
that others may sympathize with you when your
time of trial comes ; but in the same mystical J>ody$
under the same Head ; and if one member sufferfall
the rest suffer with it, 1 Cor. 12. 26. It would be
unnatural in Christians not to bear each other's bur
thens, »
IV. To purity and chastity, v. 4. Here you have}'
1. A recommendation of God's, ordinance of mar
riage, that it is honourable in all, and ought to be so
esteemed by all, and not denied to those" to whom
God has not denied it; it is honourable; for God in
stituted it for man in paradise, knowing* it was not
good for him to be alone; he married and blessed1
the first couple, the first parents of mankind, to di
rect all to look unto God in that great concern, arid
to marry in the Lord. Christ honoured marriage-
with his presence and first miracle ; it "is honourable,
as a means to prevent impurity and a defileS bed;
it is honourable and happy, when persons come to- t
gether pure and chaste, and preserve the marriage
bed undefiled, not only from unlawful,<but inordinate -
affections, 2. A dreadful, but jiist censure of impuri
ty and lewdness ; whoremongers+and adulterers God
will judge. (1. ) God knows who are guilty of such
sins, no darkness pan hide them from him. (2, ) He
will call such sins by their proper" names, not by the
names of love_and gallantry, but of whoredom and
adultery; whoredom in the single state, and adul
tery in the married state. (3.) He will bring them
into judgment; he will judge them, eitheir by their
own consciences here, arid set their sins in order be
fore then® for their deep humiliation ; and conscience*,
"when awakened, will be very severe upon such sin
ners ; or he will set them at his tribunal at death, and*
in the last day ; hewnl convict thenill condemn them,
ana feast them out for ever, if they die under the
gtQlt of this sin.*- •
\5-. To Christian contentment, v. 5, 6. Here ob
serve, 1. The sin that is contrary1 to this grace
and duty — covetousness, an_pver eager desire of the
wealth of this world, envying those who have more
thin we ; this sin we must allo# no place in our con
vernation ; for though it be a secret lust lurking in
the heart, if it be not subdued, it will enter into our
conversation, and discover itself in our manner of
speaking and acting ; we must take care not only to
keep this. sin down, hut to root it out of our souls,
2. The duty and grace is contrary to covetousness —
being satisfied arid pleased with such things as we
have ; present things, for past things cannot be re
called, and future things are only in the hand of
God ; what God gives us from day to day, we must
be content with it, though it fall short of what we

756

HEBREWS, XIII.

have enjoyed heretofore, and though it do not come
up to our expectations for the future ; we must be
content with our present lot, we must bring our minds
to our present condition, and this is the sure way to
contentment ; and they who cannot do it, would not
be contented though God should raise their condition
to their minds, for the mind would rise with the con
dition. Haman was the great court-favourite, and
yet not contented ; Ah,ab, on the throne, and yet not
contented ; Adam, in paradise, and yet not con
tented ; yea, the angels, in heaven, and yet not con
tested ; but Paul, though abased and empty, had
learned in every state, in any state, therewith to be
content. 3. What reason Christians have to be con-
'iented-.with their present lot : (1.) God hath said, I
will never leave thee, nor forsake thee, v. 5, 6. This
was said to Joshua, (ch. 1. 5.) but belongs toall the
faithful servants of God. Old-Testament promises
may be applied'to New-Testament saints ; this pro
mise contains the sum and substance of all the pro
mises; I will never, no, never leave thee, nor ever
forsake thee. Here are no less than five negatives
heaped together, to confirm the promise ; the true
believer shall have the gracious presence of God
with him in life, at death, and for ever. (2. ) From
this comprehensive promise they may assure them
selves of help from God; (v. 6.") So that we may
boldly say, The Lord is my Helper; I will not fear
what man shall do unto me. * Men can do nothing
against>God, and God can make all that men do
against his people, to -turn to their good.
W. To the^duty Christians owe to their ministers,
and that both to those that are dead, and to those
that are yet alive.
1. To those that are dead; (v. 7.) Remember
them that have had the rule over you. Here ob
serve," (1.) The description given of them ; they
were such as had the rule over them, and had spoken
to them the word of God ; their guides and gover
nors, wfio had spoken to them the word of God.
Here is the dignity to which they were advanced —
to be rulers and leaders of the people, not according
to "their own will, but the will and word of God; and
this-character they filled up with suitable duty : they
did not rule at a distance, and rule by others, but
they^ruled by personal presence and instruction, ac-
tording to the word of God. (2.) The duty owing
to them, even when they were dead ; [1. ] " Re
member them — their preaching, their praying, their
private counsel, their exairiple." [2.] " Follow their
faith ; besteadfast in the profession oithe faith they
E reached to you, and labour after the grace oi faith,
y which tKey HVSed and died so well. Consider the
end of their conversation, how quickly, how comforts
ably, how joyfully, they finished their course !"
Now thiS.duty of following the same true faith in
which they had been instructed, tly; apostle en-'
larges much upon, and pressesthem earnestly to it,
not only from the renfembrance of their faithfuLde-
ceased guides, but from several other motives*
First, From the immutability and eternity'of the
Lord Jesus Christ. Though their ministers were
some dead, others dying, yet the .great Head and
High Priest of the church, the Bishop of their souls,
ever lives, and is ever the same ; and they should be
steadfast and unmoveable, in imitation of Christ,
and should remember that Christ ever lives to ob
serve and reward their faithful adherence to his
truths, and to observe and punish their sinful depar
ture from him. Christ is the same in the Old-Tes
tament day, in the gospel day, and will be so to his
people forever.
Secondly, From the nature and tendency of those
erroneous doctrines that they were in danger of fall
ing in with. 1. Theywere divers and various, (v. 9.)
different from what they had received from their
former faithful teachers, arid inconsistent with them

selves. 2.*They were strange doctrines, such as the
gospel-church was unacquainted with, foreign to the
gospel. 3. They were of an, unsettling, distracting
nature, like the wind by which the ship is tossed,
and in danger of being driven from its anchor, car
ried away, and split upon the rocks. They were
quite, contrary to that grace of God, that fixes fanrl
establishes the heart, whichjs an excellent thing.
These strange doctrines keep the heart always fluc
tuating and unsettled. 4. They are mean and low
as to their subject ; they are about external, little,
perishing things, such as meats and drinks, &c. 5.
They were unprofitable ; those who were mosttakeri
with thein, and employed about them, got no real'
good by them to their owp souls ; "they did not
make them more holy, nor more humble, nor more
thankful, nor more heavenly. "6. They wouldjtex-
clude those who embraced them, from the pri
vileges' of the Christian altar; (i/.*10.) We have
an altar. This is an argument of great weight,
and therefore the apostle insists the longer upon hyt
Observe, *.
(1.) The Christian church has" its altar. It was
objected against the primitive Christians, , that their
assemblies were destitute of an altar; but that was
not true. We have an altar, not a material' altar,
but a personal one, and that is Christ ; he is both our*
'Altar, and our Sacrifice; he sanctifies the gift. The
altars under the law were types of Christy the
brazen altar Of the sacrifice, the golden altar of his
intercession. (2.) This altar furnishes out a feast for true be
lievers, a feast upon the sacrifice, a feast "tilpfdP
things ; spiritual strength, and growth, and holy des
light, and pleasure. The Lord's table is not our;
altar, but it is furnished with provision from the*
altar. Christ our Passover is sacrificed for Us, (V
Cor. 5. 7.) and it follows, therefore let us keefi the
feast. The Lord's supper is the feast of the gospel-
>>passover. v
(3.) Those who adhere to the tabernacle, or the
Levitical dispensation, or return to it again, exclude
themselves from the privileges of this a//ar,sfrom.v
the benefits purchased by Christ. If they servethe j
tabernacle, they are resolved to, subject themselvesj,
to antiquated rites and ceremonies, to renounce theiri
right to the Christian altar; shid this part of the ar^
gument he first proves, and then ¦ij^jproves. [1.]'
He prpves that this servile adherence to the Jewish
state is a bar to the privileges of the gospel-altai*;
and he argues thus under the Jewish law ; No part
ofthe sin-offering was to be eaten, but all must bf,
burnt without the, camMwhile they dwell in taber>
nacles, andjivithout the gates when they dwell in
cities : nowslf they will still be siiijject to tiiat law,
they cannot eat at the'* gospelja/ter ; for that which
is, eaten there, is furnished from Christ, who iithe
great Sin-offerings Nojfthat it is the-very sin-offer
ing itself, as the papists affirm ; for then it was not
to be eaten, but burnt; but- the gospel-feast is the
fruit and proc%ement of the sacrifice, which they
havemo right lo, who do not acknowledge the sack-'
fieejnseli. And that it might 'appear that Christ,
was really the Antitype of the sin-offering, and, as-
such, might sanctify qr cleanse his people with his
own blood, he conformed himself to the type, in
suffering without the gate. This was a striking spe
cimen of his humiliation, as if he had not been fit
either for sacred or civil society ! And this shews,
how sin, wjiich was the meritorious cause of the
sufferings of Christ, is a forfeiture of all sacred and
civil rights,' and the sinner a common plague and
nuisance to all society, if God should be strict to
mark iniquity. Having thus shewed that adher
ence to the Levitical law would, even according to
its own rules, debar men from the Christian altar ;
he proceeds, [2.] To improve this argument, (v.

HEBREWS, Xin."

757

13 — 15.) in suitable advices. First, Let us go forth
therefore unto him without the camp ; go forth from
the ceremonial law, from sin, from the world, from
ourselves, our very bodies, when he calls us. Se
condly, Let us be willing to bearjiis reproach, be
tvjlling to, be accounted the offscouring of all things,
not •Storthy to live, not worthy to die a common death.
This was his "reproach, and we must submit tojt ;
and we have the more reason, because, whether we
go firth from this world to Christ or no, we must
necessarily go forth' in a little time by death ; for
here we have no continuing city ; sin, sinners, death,
will not suffer us to continue long here ; and there
fore we should go forth now by fafth, and seek in
Christ, the rest and settlement which this world can
not afford us, v. 14. Thirdly, Let us make a right
use df this altar; not only partake of the .privileges
qf it, but discharge the duties of the altar, as.those
whom Chrigt has iriade priests fo attend on this altar.
Let us bring .pur sacrifices-to this altar, and to this
our High Priest, and offer them up by him, v. 15,
16. Now what are the sacrifices which we must
bring and offer on this Altar, even Christ ? Not any
expiatory sacrifices, there is no neecPof them, Christ
has offered the great Sacrifice ofatonement, our's are
only the sacrifices of acknowledgment ; and they are,
it The sacrifice of praise lo God, which we should
Offer up to God continually. In thfe are included
all jdoration and prayer, as well as thanksgiving ;
this is the fruit of our lips'; we must , speak fortp
the praises of God from unfeigned lips; and this must
be only offered, to God, not to angels, OY saiifts,'or any
creature, but to the name of God alone ; and its must
be hy Christ, in a dependence, upon his meritorious
satisfaction and intercession. 2. The sacrifice of
ajms-deeds, and Christian tcharity; (v. 16.) To. do
good, and to communicate, forget not: for pith such
sacrifices God is well pleased,. We must, according
"to our power, communicate to th€ necessities of the
souls and bodies of men ; nQt contenting ourselves to
, <Sier the sacrifice of our lips, mere w»rds,«but the
sacrifice qf good deeds: and these.we must lay down
upon this. altar, not depending upon the merit of our'
gofd deeds, but of our great High Prj'est ; and with
such sacrifices as these, adoration and alms thus of
fered up, God is well pleased $, he will accept the
offering with pleasure, and wiU accept and bless the
offerers through Christ.
.2. Having thus told us the duty Christians owe to
their deceased ministers, which principally con
sists in following their faith, and not departing from
it; the apostle tells us what.js the duty that people
owe to th#ir' living minsters,, (v. 17.) and the rea
sons of that duty: (1.) The duty— to obey them,
and' submit themselves to them. It is not an impli
cit obedience, or absolute s'ubmjssion, that is here
Vequired, but only so fa»as is agreeable to the mind*
arid wiltofGod revealed int his Word ; "and yet it is
truly obedience and subriiission, and that not only to,
God, but to'the authority of the ministerial office,
which is. of God ; as.certainlv in all things belonging
to that office, as the authority of parents or the civil
magistrates in the things within their sphere.
Christians must submit to be instructed by their
ministers, and not think themselves too wise, too
good, or too great, to learn from them ; and when
they find that ministerial instructions are agreeable
to the written word, they must obey them. (2.)
The motives to this duty: [1.] They have the rule
over the people ; their office, though not magiste
rial, yet is truly authoritative ; they have no authori
ty to lord it over the people, but fo lead them in the
ways of God, by informing and instructing them,
explaining the word ot God to them, and applying
it to their several cases ; they are not to make laws
of their own, but to interpret the laws of God ; nor
is their interpretation to be immediately received

without examination, but the people must search
the scriptures\ and so far as the instructions of their
ministers are according to that rule, they ought to
receive them, not as the' word ef men, but, as they
are indeed, the word of Goa\ that works effectually
in those that believe. [2.] They watch for the souls
of the people, not to insnare them, but to save
.thein ; to gain them, not to themselves, but to
Christ ; to build them up in knowledge, faith, and
holiness : thev are tp watch against every thing that
may be hurtful to the souls of men, and to give them
warning of dangerous errors, of the devices of Satan,
of approacjtingjudgments ; they are to watch for all
opportunities of helping the- souls of men forward in
the way to heaven. [3.] They must give an ac
count how they have discharged their duty, and
what is become of the souls committed to their trust,
whether any have been lost through Jheir neglect,
and whether any of them have been brought in -and
built up under their ministry. [4.] They would
be glad to give a good account of themselves and
their hearers. If they can then give in an account
of their own fidelity and success, it will be a joyful
'day to them ; fhose souls that have been converted
and confirmed under their ministry, will be their
joy, and their crown, in the day of the Lord Jesus.
[5.] If they give up'their account with grief, it will
be the people's ioss»as well as their's. it is the in
terest of hearers,' that the account their ministers
give of them may be with joy, and not with grief.
If fSithful ministers be not successful, the grief will
be their's, but the loss will be the people's. ¦ Faith
ful ministers have delivered their own souls, but a
fruitless and faithless people's blood and ruin wiil be
upon their own heads.
1 8, Pray for us : for we trust we have a
good conscience, in all things willing to
¦live. honestly. * 19. But I beseech you the
rather to do this, that I may be restored
to you the sOoner. 20.. Now the God of
peace, that brought again from the dead
our Lord Jesus, that great shepherd of the
sheep, through the blood of the everlasting
covenant, 21. Make you perfect- in every
f;ood work to do his will, working in you
hat which is well pleasing in his sight,
through Jesus Christ ; |o whom be glory for
ever and ever. Amen. 22. And I beseech
you, brethren, suffer the word of exhorta
tion ; for I have written a letter unto you
in few words. 23. Know ye, that our
brother Timothy is set at liberty ; with
whom, if he come shortly, 1 will see you.
24. Salute all them that have the rule over
you, and all the saints. They of Italy sa
lute you. 25. Grace be with you all. Amen.
I. The apostle recommends himself, and his fel
low-sufferers, to the prayers of the Hebrew be
lievers ; (v. 18.) " Pray for us; forme, and Timo
thy," (mentioned!'. 23.) "and for all those of us
who labour in the ministry of the gospel. " 1. This
is one part of the duty which people owe to their
ministers ; they need the prayers of the people ; and
the more earnestly the people pray for their minis
ters, the more benefit they may expect to reap from
their ministry ; they should pray that God would
teach those who are to teach them, that he would
make them vigilant, and wise, and zealous, and suc
cessful ; that he would assist them in all their la-

758

HEBREWS, Xin.

bours, support them under all their burthens, and
strengthen them under all their teriiptations. 2.
There are good reasons why people should pray for
their ministers ; he mentions two : (1.) We trust we
have a good conscience, &c, v. '18. Many ofthe
Jews had an ill opinion of Paul, because he, being a
Hebrew of the Hebrews, had cast off the Levitical
law, and preached up Christ : now he here modestly.
asserts his own integrity ; We trust we have a good
conscience, in all things willing to UvehOriestly. We
trust, he might have said,. We'know ; but he chose
to speak in a humble style, to teach us all not to be
too confident of ourselves, but to maintain a godly
jealousy over our own hearts. We \rust we have a
good conscience, an enlightened and well-informed-
conscience^ a clean and pure conscience ^ a tender
and faithful conscience, a conscience testifying for us,
not against us : a good conscience in all things, in
the duties both of the first and second table, toward
God, arid toward men ; and especially in all things
pertaining to our ministry, we would act honestly
and sincerely in all things." Observe, [1.] Agoqd
conscience has a respect to all God's commands, and
all our duty. [2.] That those who have this good
conscience, yet need the prayers of others. [3.]
Conscientious ministers are public blessings, and
deserve the prayers of the people.- (2.) Another
reason why he desires their prayers, is, that he
hoped thereby tq be the sooner restored to them,
(v. 19.) intimating that he had been formerjy
arripng them ; and that, now he was absent from
them, he had a great desire and real intention to
come again to them ; and that- the best way to fa
cilitate his return to them, and to make it a mercy
to him and them, was, to riiake it a iriatter of their
prayer. When ministers come to a people as a re
turn* of prayer, they come with greater satisfaction
to themselves, and success to the people. We
should fetch in all our mercies by prayer.
II. He offers Up his prayers to God for" them, be
ing willing to do for them as he deSired they should
do for him ; (v. 20.) Now the .God of peace, &c.
In this excellent prayer, observe, 1. The title-given
to God — the God of' peace, who has found out a way
for peace and reconciliation between himself and
sinners, and who loves peace on earth, and espe
cially in his churches. 2. The great work ascribed
to him ; he hath brought again from the dead our
Lord Jesus, &c Jesus raised,, himself by his own
power; and yet the Father was concerned in it,
attesting thereby that justice was satisfied, and the
law fulfilled. He rose again for our justification ;
and that divine power by which he was raised, is
able to do every thing for us, that we stand in need
of. 3. The titles given to Christ— our Lord Jesus,
our Sovereign, our Saviour, and the great Shepherd
ofthe sheep, promised in Isa. 40. 11. declared by
himself to be so, John 10. 14, 15. Ministers are
under-shepherds, Christ is the great Shepherd.
This denotes his interest iri his people ; they are the
flock of his pasture, and his care and concern are
for them ; he feeds them, and leads them, and
watches over them. . 4. The way and method in
which God is reconciled, and Christ raised from

the dead-?— through the bloodqf the everlasting co
venant. The blood of Christ satisfied. divine jus
tice, and so procured Christ's release from the pri
son, of the %rave, as having paid our debt, according
to an eternal covenant or agreement between the
Father andthe Son; -and this blood is the sanction
and seal of an everlasting covenant between God
and his people. 5. The mercy prayed for ; (v. 21.)
Make you perfect in every good work, &c. Ob
serve; (1.) The perfection of the saints in every
good work, is the great thing desired by them and
fpr them; that they may here have a perfection of
integrity, a clear mind, a clean heart, lively affec
tions, regula^ and resolved wills, and suitable
strength for every good work to which they are
called now; and at length a perfection of degrees
to fit them for the employment and felicity of heai
yen. t (2.) The way in which God makes his peo
ple perfect ; it is by working in them always what
is pleasing in his sight, and that through Jesus
Christ, to. whom be glory fir ever. Observe, [1.]
There is no good thing wrought in us, but it is
the work of God ; he works in us, before we are fit
for any good work. [2.] No good thing is wrought-
in us by God, byit.through Jesus Christ, for his sake
and by his Spirit. And therefore, [3. ] Eternal gldfy
is due to him, who is the Cause ofall the good prin
ciples wrought in us, and all the good works done
by us. To this every one should say, Amen.
III. He-gives the Hebrews an account of Timo
thy's liberty, arid his hopes of seeing them with him
in a little time, v. 23. It seems, Timothy had been
a prisoner, doubtless for the gospel, But now he was
set at liberty. The imprisonment of faithful minis
ters is ari honour to them, and their enlargeriient
matter of joy to the people; he was pleased with
the hopes of not only seeing Tiniothy, but seeing the
Hebrews' with him., Opportunities of writing to the
chuYches of Christ, areMesired by the^aithMnii-*
nisters of- Christ, and pleasant to them'. ,
IV. Having given a brief account of this his let
ter, and begged tiieir attention to it,,(w. 22.) he
closes with salutations, and a solemn, though short.
benediction. ', *¦"
1. The sanitation. (.1.) From himself to them,
directed to all their ministers who had rule over
fhem, and to all the shints; to them all, ministers
and people. (2.) From the Christians in Italy fo
them.,, It is a good thing to have the law of holy
love and kindness written in the hearts of Christians
one towards another. Religion teaches men the
truest civility and good-breeding. It is not a sour
or morose thing.
. 2. The solemn, though shtirt bene'dictiori ; (v. 25. )
Grace be with you all. Amen, het the ^favour of
God be toward you, and his grace continually work
ing in you, and with you, bririging forth the fruits of
"holiness, as the first-frjiits of glory. When the
people of God have been, conversing together. by
word or writing, it is good to part with prayer, de
siring /or each other the continuance of the gra
cious presence of God, -that they may meet together
again in the world of praise.

AN

EXPOSIT IO N,

WITH

PRACTICAL OBSERVATIONS,

OF .THE

GENERAL EPISTLE OF JAMES.
V
, ' Completed by Dr. S. Wright. „

THE writer of this espistle w.as not James the son of Zebedee : for he was put to death by Herod, (Acts
SiS.) before Christianity had gained so much ground among the Jews of the dispersion, as is here implied.
But it was jhe other James, the son of Alpheus ; who was cousin-german to Christ, and one of the
twelve apostles, Matt 10. 3. He is called a pillar; (Gal. 2. 9.) and this epistle of his cannot be dis-
buted, without loosening a fouhdation-stone. *
Itis'called a, general epistle, because (as some.think) not directed to any particular person or church ;
, but such a one as we call a circular letter. Others think it is called general or catholic, to distinguish
it from the epistles of Ignatius, Barnabas, Polycarp, and others who were noted in the primitive tunes,
but riotf generally received hvthe church, and on that account not canonical, as this is. Eusebius tells
' us, that this epistle was generally .read in the chuYches with the other catholic epistles. Hist. Eccles.
page 53; Ed. Val. Anno 1678. St. James, our author, was "called the just, for his great piety. He was
an eminent example of those graces which he presses upon others. He was so exceedingly revered for
¦ his justice, temperance, and devotion, that Josephus the Jewish historian records it as one of the causes
ofthe destruction of Jerusalem, "That St. James was martyred in it" This is mentioned in hopes of
procuring the greater regard to what is penned by so holy and excellent a man.
flaie time when this epistle was written is uncertain. The design of it is, to reprove Christians for their
.'great degeneracy both in faith and manners ; and to prevent the spreading of those libertine doctrines
"which threatened the destruction of all-practical godliness. (Particulars shall be laid down in the con- '
tents at the beginning of each chapter.) It was also a special intention of the author of this epistle, to
»«Svaken the Jewish nation to a sense of the greatness and nearness of those judgments which were coming
' , upon them ; and to support all true Christians in the way of their duty, under the calamities and per-
• sequtions they might meet with. i The truths laid down are very momentous, and necessary to be
; maintained ; and the rules for practice, as here stated, are such as ought to be observed in our times as
well as in preceding ages.

JAMES, I.

CHAP. I.
After the inscription and salutation, (v. 1.) Christians are
taught how to conduct themselves when under the cross.
Several graces and duties are recommended ; and those
.who endure their trials and afflictions as the apostle here
directs, -age, pronounced blessed, and are assured of a glo
rious reward, v. 2 . . 12. But those sins which bring suf
ferings, or the weaknesses and faults men are chargeable
with under them, are by no means to be imputed to God ;
who cannot be the author of sin, but is the Author of all
good, v. 13.. 18. All passion and rash anger, and vile
affections, ought to he suppressed. The word of God
should be made our chief study : and what we hear and
know of it, we must take care to practise ; otherwise our
religion will prove but a vain thing. To this is added an
account wherein pure religion consists, v. 19 . . 27.
1. TAMES, a servant of God and of the
•I Lord Jesus Christ, to the twelve
tribes which are scattered abroad, greeting.
2. My brethren, count it all joy when ye
fell into divers temptations; 3. Knowing

this, that the trying of your faith worketh
patience. 4. But let patience have her per
fect work, that ye may be perfect and en
tire, wanting nothing. 5. If any of you lack
wisdom, let him ask of God, that giveth to
all men liberally, and upbraideth not; and
it shall be given him. 6. But let him ask
in faith, nothing wavering For he that
wavereth is like a wave of the sea, driven
with the wind, and tossed. 7. For let not
that man think that he shall receive any
thing of the Lord. 8. A double-minded
man is unstable in all his ways. 9. Let
the brother of low degree rejoice in that he
is exalted: 10. But the rich, in that he is
made low : because as the flower of the
grass he shall pass away. 11. For the sun

760

JAMES, I.

is no sooner risen with a burning heat, but
it withereth the grass, and the flower thereof
faileth, and the grace of the fashion of it
perisheth : so also shall the rich man fade
away in his ways. 1 2. Blessed is- the man
that endureth temptation : for when he is
tried, he shall receive the crowjn of life,
which the Lord hath promised to thejn thai
love him. '+
* * . • , •
We are here to consider, first, the inscription of
this epistle, and then the matter of it.
The inscription has three principal parts.
1. The character by which bur Author desires to
be known — James, g, servant qf God, and of the
Lord Jesus Christ. Though he was a prime minis
ter in Christ's kingdom, yet he^ styles himself enly a
servant. Note" hence, Those'who are highest in
office or attainments in the church of Christ, are
but servants. They shoujd not therefore act as
masters, but as •ministers., Further;,' though, St.
James is called by the evangelist the brother of our
Lord, yet it was his glory to serve Christ in the
spirit, rather than to boast of his being akin accord
ing to the flesh. ' From hence let us learn to' prize
this title above all others in the world — the servants
of God and of Christ. Again, it is to be observed
that St. James professes himself a servant of God
and of the Lord Jesus Christ, to teach us that in all
services we should have'an eye to the Son as well as
the Father. We cannot acceptably serve the Fa
ther, unless we are also servants of the Son. God
will have all men to honour the Son as they honour
the Father, (John 5. 23.) looking for acceptance in
Christ, and assistance from him, and yielding all
obedience to him ; thus confessing that Jesus Christ
is Lord, to the glory of God the Father.
2. The apostle here mentions the conditions of
those to whom he writes — the twelve tribes which
are scattered abroad. Some understand this of the
dispersion upon the persecution of Stephen, Acts 8.
But that only reached to Judea and Samaria. Others
by the Jews of the dispersion understand those who
were in Assyria, Babylon, Egypt, and other king
doms into which their wars had driven them. The
greatest part indeed often ofthe twelve tribes were
lost in captivity; but yet some of every tribe were
preserved, and are still honoured with the anGient
style of twelve tribes. These however were scat
tered apd dispersed. (1.) They were dispersed in
mercy. Having the scriptures of the Old Testa
ment, the providence of God so ordered it, that they
were scattered in several countries for the diffusing
of the light of divine revelation. (2.) They bejjan
now to be scattered in wrath. The Jewish nation
was crumbling into parties and factions, and many
were forced to leave their own country. Even good
people among them shared in the common calamity.
(3.) These Jews of the dispersion ^vere those who
had embraced the Christian faith, .They were per
secuted, and forced to seek for shelter in other
countries ; the Gentiles being kinder to Christians
than the Jews were. Note here, It is often the lot
even of God's own tribes to be scattered abroad.
The gathering day is reserved for the end of time ;
when all the dispersed children of God shall be ga
thered together to Christ their Head. In the mean
time, while God's tribes are scattered abroad, he
will send to look after them. Here is an apostle
writing to the scattered ; an epistle from God to
them, when driven away from his temple, and seem
ingly neglected by him. Apply here that of the
prophet Ezekiel, (ch. 11. 16.) Thus saith the Lord
God, Although 1 have cast them far off among the
heathen, andalthough I Ifave scattered them among

the countries, yet will I be to them as a little sanctu
ary in the countries where fhey shall come. God has
a particular care of his outcasts'. , Let mine outcasts
dwell with thee, Moab, Isa. 16. 3, 4. - .,
God's tribes may be scattered ; therefore we
should not value ourselves too much on outward pri
vileges. And, on the other hand, we should not
despond, and think ourselves rejected, under out-.
ward calamities; because God remembers, and"
sends comfort to,*his scattered people.
3. St'Jameshere shews the respect he had even
for the dispersed ; greeting, saluting them, wishjng
peace and salvation to them. T^rue Christians should
not be the less valued for their hardships. It wa*
the deshseof this apostle's heart, that those who
were scattered, might be comforted — that they
might 'do.well and farewell, and be enabled to re
joice -even, in thein distresses. God's people have
reason to rejoice 'in all places, and at all times ; as
will abundajitly appeSr from what follows.
We next come to consider the matter of this epis
tle. In the verses now before us we hsfve these
'following things to be obseiwed.c
I. The suffering state of Christians in this worjd
is represented, and that in a yery instructive' man
ner ; if we attend to/what is plainly and necessarily
implied, together with what is fully expressed.
1. It is implied, that troubles andjifflictionstmay
be the lot of the best Christians, even of thpse who
have the most reason to think and hope well of
themselves. Such as have ,a title to the greatest
joy, may yet endure very grievous afflictions. As
good people are liable to be scattered, they must
not think it strange if they meet with troubles.
2. These outward afflictions and troubles are
temptations lo them. The Devil endeavours by
sufferings and crosses to draw men to sin, and to
deter them from duty, or unfit them for if: but as
our afflictions are in God's hand, Jthey are intended
for the trial and improvement of our graces. The
gold is put into the furnace^that it may be purified.
3. These temptations may be numerous and va- •
ripus ; divers temptations, as the apostle speaks.
Our trials may be of many and different kinds, and'
therefore we have need to put on' the whole armour
of God. We must be armed on every side, because
temptations lie on all sides. \ •
4. The trials of a good man are such as he does
not create to himself, or sinfully pull upon himself ;
but they are such as he is said to fall into. /And
for this reason they are the better borne by him.
II. The graces and duties of a state of trial and
affliction are here pointed out to us, , Could we at
tend to these thin*gs, and grow in' them as wcshould
do, how good would it be for us to be afflictedV,
1. One Christian grace to be exercised, is 'joy ;
Count it%a,Hjoy, v. 2. We must not sink into a sad
ahd disconsolate frame of mind, that would make
us faint under our trials; but must endeavour to
keep our spirits dilated and enlarged, the»better^o'
take in a trufe sense of our case, and with greater
advantage to set ourselves to make the best of ;it
Philosophy may instruct men to becalm under their
troubles ; but Christianity teaches them to be joy
ful ; because such exercises proceed from love, and
not fury in "God. In them we are conformable to
Christ our Head, and they become marks of our
adoption ; by suffering'in the ways o\ righteousness,
we are serving the interests of our Lord's kingdom
among men, and edifying the body of Christ ; and
our trials will brighten our graces now, and our
crown at last. Therefore there is reason to count it
all joy, when trials and difficulties become our lot
in the way of our duty. And this is not purely a
New Testament paradox, but even in Job's time it
was' said, Behold, happy is the man whom pod
correcteth. There is the more reason for joy in af-

JAMES, I.

761

flictions, if we consider the other graces that are
promoted by them.
2. Faith is a grace that one expression supposes,
and another expressly requires ; Knowing this, that
the trial of your faith, v, 3. Andthen in v. 6. let
him ask in faith. There must be a sound believing
of the great truths of Christianity, and a resolute
cleaving to them, in times of trial. That faith which
is spoken of here as tried by afflictions, consists in a
belief of the power and promise of God, and in fideli
ty and constancy to the Lord Jesus.
3. There must be patience ; The trial of faith
worketh patience. Trying of one grace produces
another ; and the more the suffering graces of a
Christian are exercised, the stronger they grow.
Tribulation worketh patience, Rom. 5. 3. Now to
exercise Christian patience aright, we must, (1.) Let
it work. It is not a stupid, but an active thing. A
Meical apathy and a Christian patience are very dif
ferent : by the one men become, in some measure,
insensible of their afflictions ; but by the other they
Become triumphant in and over them. Let us take
care, in times, of trial, that patience, and not pas
sion, be set at work in us : whatever is said or done,
let patience have the saying and doing of it": let us
not allow the indulging of our passions to hinder the
¦Ij&ration and noble effects of patience ; let us give
it leave to work, and it will work wonders, in a
time of trouble. (2.) We must let it have its per
fect work. Do nothing to limit it, or to weaken it ;
but let it have its full scope : if one affliction come
upon the heels of another, and a train of them are
drawn upon us, yet let patience go on till its work
is perfected. When we bear all that God appoints,
ahd as long as he appoints, and with a humble
obedient eye to him, and when we not only bear
troubles, but rejoice in them, then patience hath
its, perfect work. (3.) When the work of patience
is complete, then the Christian is entire, and no-
fing will be wanting : it will furnish us with all
at is necessary for our Christian race and war-
' {are, and will enable us to persevere to the end, and
thenite work will be ended, and crowned with glory.
After we have abounded in other graces, we have
need of patience, Heb. 10. 36. But let patience have
itstpeifect work, and we shall be perfect and entire,
wanting nothing.
4. Prayer is a duty recommended also to suffer-
' nig Christians ; and here the apostle shews,
(1.) What we ought more especially to pray for
—wisdom ; If any lack wisdo/n, let him ask of God.
We should not pray so much for the removal of an
affliction as for wisdom to make a right use of it.
And who is there that does not want wisdom upder
any great' trials or exercises, to guide him, both in
bis judging of things, in the conduct of his own spirit
fl temper, and in the management of his affairs ?
be wise in trying times is a special gift of God,
'and' to him we 'must seek for it
\\2.) In what way this is to be obtained — upon our
petitioning or asking for it Let the foolish be
come beggars at the throne of grace, and they are
in a fair way to be wise. It is not said " Let such
s*k of man," no not of any man, but, "Let him
ask of God," who made him, and gave him his un
derstanding and reasonable powers at first ; of him,
in whom are all' the treasures of wisdom and know
ledge. Let us confess our want of wisdom to God,
and daily ask it of him.
. *J3T) We have the greatest encouragement to do
this, he giveth to all men liberally, and upbraideth
turf.'- Yga^it is expressly premised that it shall be
given, -f. 5. Here is, something in answer to every
qsctjpragmg turn of the mind, when Ve go to God,
•unBer a sense of our own weakness and folly, to^sk
Jor wisdom. *He to whom, we are sentVlwe are sure,
Tfias it*togive: and he is of a giving disposition,*in-
' VOL.VK— 5 D

clined to bestow this upon those who ask. Nor is
there any fear of his favours being limited to some
in this case, so as to exclude others, or any humble
petitioning soul ; for he gives to all men. And if
you should say you want a great deal oi wisdom, a
small portion will not serve your turn; recollect,
he gives liberally. And lest you should be afraid
of going to him unseasonably, or being iput to shame
for your folly ; it is added, he upbraideth not. Ask
when you will, and as often as you will, you will
meet with no upbraidings. And if, after all, any
should say, "This may be the case with some,
but I fear I shall not succeed so well in my seeking
for wisdom as some others may;" let such consi
der how particular and express the promise is, it
shall be given him. Justly then must fools perish
in their foolishness, if wisdom may be had for ask
ing, and they will not pray to God for it. But,
(4.) There is one thing necessary to be observed
in our asking, namely, that we do it with a believ
ing, steady mind ; hi. 6.) Let him ask in faith,
nothing wavering. The promise above is very sure,
taking this proviso along with us; wisdom shall be
given to those who ask it of God, provided they be
lieve that God is able to make the simple wise, and
is faithful to make good his word to those who ap
ply to him. This was the condition Christ insisted
on, in treating with those who came to him for
healing; Believest thou that I am able to do this?
There must be no wavering, no staggering at ^the
promise of God through unbelief, or through a
sense of any disadvantages that lie on our own part.
Here therefore we see,
5. That oneness, and sincerity of intention, and a
steadiness of mind, constitute another duty required
under affliction ; He that wavereth, is like a wave
'of a sea, driven with the wind, and tossed. To be
sometimes lifted up by faith, and then thrown down
again by distrust ; to mount sometimes toward the
heavens, with an intention to secure glory, ahd
honour, and immortality ; and then to sink again in
seeking the ease of the body, or the enjoyments of
this world; this is very fitly and elegantly compared
to a wave of the sea, that rises and falls, swells and
sinks, just as the wind tosses it higher or lower, that
way or this. A mind that has but one single and
prevailing regard to its spiritual and eternal interest,
and that keeps steady in its purposes for God, will
grow wise by afflictions, will continue fervent in its
devotions, and will be superior to all trials and op
positions. Now for the cure of a wavering spirit
and a weak faith, the apostle shews the ill effects of
these ; (1.) In that the success of prayer is spoiled.
hereby; (v. 7.) Let not that man think that he
shall receive' any thing of the Lord. Such a dis
trustful, shifting, unsettled person is not likely to
value a favour from God as he should do, and there
fore cannot expect to receive it. In asking for
divine and heavenly wisdom, we are never like to
prevail, if we have not a heart to prize it above
rubies, and the greatest things in this world. (2.) A
wavering faith and spirit has an ill influence upon
our conversation; (v. 8.) A double-minded man is
unstable in all his ways. When our faith and spirits
rise and fall with second causes, there will be great
unsteadiness in all our conversation arid actions.
This may sometimes expose men. to contempt in
the world ; but it is certain that such ways cannot
please God, nor procure any good for us in the end.
While we have but' one God to trust to, we have
but one God to be governed by, and Shis should
keep us even and steady. 'He that is unstable as
water, shall, not excel. Hereupon,
III. The holy, huMble temper pi a Christian, both
in advancement and. debasement, is described : and
bothibiiildl

poor waffriekare directed on what.grounds to
1 their joy and eoihfiwt, p. 9—11. •

762

JAMES, 1.

Here we may observe, I. Those of low degree
are to he looked upon as brethren ; Let the brother
qf low degree, &c. Poverty does not destroy the
relation among Christians.
2. Observe also, Good Christians may be rich in
the world, v, 10. Grace and wealth are not wholly
inconsistent. Abraham, the father of the faithful,
was rich in silver and gold.
3. Observe, Both these are allowed to rejoice.
No condition of life puts us out of a capacity of re
joicing in God. If we do not rejoice in him always,
it is our own fault. Those Of low degree many re
joice, if they are exalted to be rich in faith and heirs
ofthe kingdom of God; (as Dr. Whitby explains
this place;) and the rich may rejoice in humbling
providences, as they produce a lowly and humble
disposition of mind, which is highly valuable in the
sight of God. Where any are made poor for righ
teousness' sake, their very poverty is their exaltation.
It is an honour to be dishonoured for the sake of
Christ. To you 'it is given to suffer, Phil. 1. 29.
All who are brought low, and made lowly by grace,
may rejoice in the prospect of their exaltation at
last in heaven.
4. Observe what reason rich people have, not
withstanding their riches, to be humble and low in
their own eyes; because both they and their riches
are passing away,* As the flower of the grass he
shall pass away. He, and his wealth with him,
v. 1 1. For the sun is no sooner risen with a burn
ing heal, than it withereth the grass. Note hence,
Worldly wealth is a withering thing. Riches are
too uncertain (says Mr. Baxter on this place,) too
inconsiderable things to make any great or just al
teration in our minds. As a flower fades before the
heat ofthe scorching sun, so shall the rich man fade
away in his ways. His projects, counsels, and
Managements for this world, are called his ways :
in these he shall fade away. For this reason let
him that is rich, rejoice, not so much in the provi
dence of God, that makes him rich, as in the grace
Of God, that makes and keeps him humble ; and in
those trials and exercises that teach him to seek his
felicity in and from God, and not from these perish
ing enjoyments.
IV. A blessing is pronounced on those who endure
their exercises and trials, as here directed ; (v. 12.)
Blessed is the man that endureth temptation.
Observe, 1. It is not the man who suffers only,
who is blessed, but he who endures; who with pa
tience and constancy goes through ail difficulties in
the way of his duty.
Observe, -2. Afflictions cannot make us miserable,
if it be not our own fault. A blessing may arise
from them, and we may be blessed in them. They
are so far from taking away a good man's felicity,
that they really increase it. Observe,
3. Sufferings and temptations are the way to eter
nal blessedness; When he is tried, he shall receive
the crown of life, tiniftut •ywifxttm-vwhen he is ap
proved; when his graces are found to be true, and
of the highest worth ; (so metals are tried as to their
excellency by the fire ;) and when his integrity is
manifested, and all is approved of the great Judge.
Note hence, To be approved of God is the great
aim of>a Christian in all his trials ; and it will be his
blessedness at last, when he shall receive the crown
pf life. The tried Christian shall be a crowned
one : and the crown he shall wear, will be a crown
of life. It will be life and bliss to him, and will last
for ever. We only bear the cross for a while, but
we shall wear the crown to eternity.
4. Obserye.iff'his blessedness, involve4 in a crown
of life, is. afiromised thing to the righteous sufferer.
•It is therefore what we may mpst surely depend
upon : for when heaven'and«earih shall pass away,'
this .word of Ged shall notrfail.of being fulfilled. ¦¦

But withal let us take notice^that our future reward
comes, not as a debt, but by a gracious promise.
5. Observe, Our enduring temptations must be
from a principle of love to God and to our Lord
Jesus Christ, otherwise we are not interested in this
promise; The Lord hath promised to them that
love him. St. Paul supposes that a man may for
some point of religion even give his body to be burnt,
and yet not be pleasing to God, nor regarded" by
him, because of his want of charity," or a prevailing
sincere love to God and man, 1 Cor. 13. 3.
6. Observe, The crown of life is promised not
only to great and eminent saints, but to all those
who have the love of God reigning in their hearts.
Every soul that truly loves God, shall have its trials
in tins world fully recompensed in that world above,
where love is made perfect.
13. Let no man say when he is tempted,
I am tempted of God: for God cannot be
tempted with evil, neither tempteth he any
man: 14. But every man is tempted, when
he is drawn away of his own lust, and en
ticed. 1.5. Then when lust hath conceived,
it bringeth forth sin: and sin, when it is
finished, bringeth forth death. 16. Do not
err, my beloved brethren. 17. Every good
gift and every perfect gift is from above,
and cometh down from the Father of lights,
with whom is no variableness, neither sha
dow of turning. 1 8. Of his own will begat he
us with the word of truth, that we should
be a kind of first-fruits of his creatures.
We are here taught several things.
I. We are taught that God is not the author of
any man's sin. Whoever they are, who raise per
secutions against men, and whatever injustice and
sin they may be guilty of in proceeding against
them, God is not to be charged with it! And what
ever sins good men may themselves be provoked to
by their exercises and afflictions, God-is not the
cause of them. It seems to be here supposed thai
some professors might fall in the hour of temptation :
that the rod resting upon them, might carry some
into ill courses, and make them put forth their
hands unto iniquity. But though this should be the
case, and though such'delinquents should attempt
to lay their fault on God } yet the blame of their
misconduct must lie entirely upon themsdves. For,
1. There is nothing in the nature of God, that
they can lay the blame upon ; Let no man say,
when he is tempted to take any evil course, or do
any evil thirig, i" am tempted of God ; for God
cannot be tempted with evil. All moral .evil is Ow
ing to some disorder in the being that is chargeable
with it ; to a want either of wisdom, or of power, or
of decorum and purity in the will. But who csih
impeach the holy God with the warft of these,
which are his very essence ? No exigence of affairs
can ever tempt him to dishonour or deny himself,
and therefore ne cannot be tempted with evil.
2. There is nothing in the providential dispensa
tions of God, that the blame of any man's sin can
be laid upon ; (v, 13.) Neither tempteth he any man.
As God cannot be tempted with evil , himself* sp
neither can he be a tempter of others. ' He cannot
be a promoter of what, is repugnant to his nature.
The carnal mind is willing to charge its own sins^
on God : there is something hereditary in tms; our
first father Adam tells God, 2 The woman fhOU

JAMES, T.

763

it is much worse, when we have dene amiss, to
charge it upon God, and say it was owing to him.
They who lay the blame of their sins either upon
their constitution, or upon their condition in the
world, or pretend they are under a fatal necessity of
sinning, wrong God, as if he was the author of sin.
Afflictions, as sent by God, are designed to draw out
our graces, but not our corruptions.
II. We are taught where the true cause of evil
lies, and where the blame ought to be laid ; (v. 14.)
Every man is tempted, (in an ill sense,) when he is
drawn away of his own lust, and enticed. In other
^scriptures the Devil is called the tempter; and other
ttiliogs may sometimes concur to tempt us ; but nei
ther the Devil nor any other person or thing is to be
blamed so as to excuse ourselves ; for the true origi
nal of evil apd temptation is in our own hearts. The
combustible matter is in us, though the flame may be
blown up by some outward causes. And therefore,
if thou scornest, thou alone shalt bear it, Prov. 9. 12.
Observe here, 1. The method of sin in its pro
ceeding. First it draws away, then entices.
As holiness consists of two parts — forsaking that
which is evil, and cleaving to that which is good ; so
these two things, reversed, are the two parts of sin.
The heart is carried from that which is good, and
enticed to cleave to that which is evil. It is first by
Corrupt inclinations, or by lusting after, and covet
ing some sensual or worldly thing, estranged from
the life of God, and then by degrees fixed in a course
bf sin.
2. We may observe from hence the power and
policy of sin. The word here rendered drawn
away,, signifies a being forcibly haled or compelled.
The word translated enticed, signifies being wheed
led and beguiled by allurements and d,pceitfal repre
sentations of things, Ufttouftnac xkt SiXia.gffA.i-xiu
There is a great deal of force done to conscience and
,,, to the mind by the power of corruption : and there
$ is a great deal of cunning and deceit and flattery in
„4>in to gain us to its interests. The force and power
of sin could never prevail, were it not for its cunning
and guile. Sinners who perish, are wheedled and
pattered to their own destruction. And this will
justify God for ever in their damnation, that they
destroyed themselves. Their sin lies at their own
door, and therefore their blood will lie upon their
own heads.
-. 3. Observe the success of corruption in their
hearts; (V. 15.) Then when lust hath conceived, it
bringeth forth sin; that is, Sin being allowed to ex
cite desires in us, it will soon ripen those desires into
consent ; and then it is said to have conceived. The
sin truly exists, though it be but in embryo. And
When it is grown to its full size in the mind, it is then
brought forth in actual execution. Stop the begin
nings of sin therefore, or else all the evils it pro
duces must be wholly charged upon us.
4. Observe the final issue of sin, and how it ends ;
m,when it is finished, bringeth forth death. After
' sin is brought forth in actual commissions, the finish
ing of it (as Dr. Manton observes) is its being
strengthened by frequent acts, and settled into a
habit And when the iniquities of men are thus
filled up, death is brought forth. There is a death
upon the soul, and death comes upon the body.
And beside death spiritual and temporal, the wages
of sin ts eternal death too. Let sin therefore be re
pented of, and forsaken, before it be finished. Wliy
wilt ye die, O house of Israel! Ezek. 33. 11. God
has no pleasure in your death, as he has no hand in
your sin ; but both sin and misery are owing to your
selves. Your own hearts' lusts and corruptions are
your tempters ; and When by degrees they have ear
ned you off from God, and finished the power and
dominion of sin in yeu, then they will prove your de-
jtniyers. '

III. We. are taught yet further, that while we are
the authors and procurers of all sin and misery to
ourselves, God is t/ie Fatlier and Fountain of all
good, v. 16, 17. We should take particular care
not to err in our conceptions of God ; "Do not err,
my beloved brethren, pi) jr^airuo-fls — do not wander,
that is, from the word of God, and the accounts of
him you have there. Do not stray into erroneous
opinions, and go off from the standard of truth ; the
things which you have received from the Lord Jesus,
and by the direction of his Spirit." The loose opi
nions of Simon, and the Nicolaitans, (from whom
the Gnostics, a most sensual corrupt set of people,
arose afterward,) may, perhaps, by the apostle here,
be more especially cautioned against. Those who
are disposed to look into these, may consult the first
book of Irenseus against heresies. Let corrupt men
run into what notions they will, the truth, as it is in
Jesus, stands thus ; that God is not, cannot be, the
author and patronizer of any thing that is evil ; but
must be acknowledged as the Cause and Spring of
every thing that is good ; (v. 17.) Every good and
every perfect gift is from above, and cometh down
from the' Father of lights.
Here observe, 1. God is the Father of lights. The
visible light of the sun and the heavenly bodies is
from him. He said, Let there be light, and. there
was light. Thus God is at once represented as the
Creator of the sun, and in some respects compared
to it. "As the sun is the same in its nature and
influences, though the earth and clouds, oft inter
posing, make it seem to us as varying, by its rising
and setting, and by its different appearances, or en
tire withdrawment ; when the change is not in it : so
God is unchangeable, and our changes and shadows
are not from any mutability, or shadowy alterations
in him, but from ourselves." Mr. Baxter. The Fa
ther of lights, with whom there is no variableness,
neither shadow of turning. What the sun is in na
ture, God is in grace, providence, and glory; aye,
and infinitely more. For,
2. Observe, Every good gift is from him. As the
Father of lights, he gives the light of reason. The
inspiration of the Almighty giveth understanding,
Job 32. 8. He gives also the light of learning : Solo
mon's wisdom in the knowledge of nature, in- the
arts of government, and in all his improvements, is
ascribed to God. The light of divinerevelation is
more immediately from above. The light of faith,
purity, and all manner of consolation, is from him.
So that we have nothing good but what we receive
from God ; as there is no evil or sin in us, or done by
us, but what is owing to ourselves. We must own
God as the Author of all the powers and perfections
that are in the creature, and the Giver of all tiie
benefits which we have in and by those powers and
perfections : but none of their darknesses, their im
perfections, or their ill actions are to be charged on
the Father of lights ; from him proceeds every good
and perfect gift, both pertaining to this life and that
which is tq come. .
3. Observe, As every good gift is from God, so
particularly the renovation of our natures, our re
generation, and all the holy, happy consequences of
it, must be ascribed to him; (v. 18.) Ofhisownwill
begat he us with tiie word qf truth. Here let us take
notice, (1.) A true Christian is a creature begotten
anew. He becomes as different a person from what
he was, before the renewing influences of divine
grace, as if he were formed over again, and born
afresh. (2.) The original of. this good work is here
declared : it is of God's own will ; not by our skill or
power ; not from any good foreseen in us, or done by
us, but purely from the good- will and grace of God.
(3.) The means whereby this is effected, are pointed
out; the word of truth, that, is, the gospel; as St
Paul expresses it more plainly, 1 Cor. 4. 15. 1 have

764

JAMES, I.

begotten you in Jesus Christ through the gospel.
This gospel is indeed a word of truth ; or else it
could never produce such real, such lasting, such
great and noble effects. We may rely upon it, and
venture our immortal souls upon it. And we shall
find it a means of our sanctification as it is a word of
truth, John 17. 17. (4.) The end and design of
God's giving renewing grace is here laid down ; that
we should be a kind of first-fruits of his creatures ;
that we should be God's portion and treasure, and
a more peculiar property to him, as the first-fruits
were ; and that we should become holy to the Lord,
as the first-fruits were consecrated to him. Christ
is the First-fruits of Christians, Christians are the
first-fruits of creatures.
1 9. Wherefore, my beloved brethren, let
every man be swift to hear, slow to speak,
slow to wrath : 20. For the wrath of man
worketh not the righteousness of God. 2 1 .
Wherefore lay apart all filthiness, and su
perfluity of naughtiness, and receive with
meekness the.engrafted word, which is able
to save your souls. 22. But be ye doers of
thejvord, and not hearers onlyj deceiving
your own selves. 23. For if any man be
a hearer ofthe word, and not a doer, he is
like unto a man beholding his natural face
in a glass : 24. For he behojdeth himself,
and goeth his way, and straightway forget-
teth what manner of man he was. 25. But
whoso looketh into the perfect law of
liberty, and continueth therein, he being not
a forgetful hearer, but a doer of the work,
this man shall be blessed in his deed. 26.
If any man among you seem to be religious,
and bridle not his tongue, but deceive his
own heart, this man's religion is vain. 27.
Pure religion and undefiled before God and
the Father is this, To visit the fatherless
and widows in their affliction, and to keep
himself unspotted from the world.
In this part of the chapter we are required,
I. To restrain the workings of passion. This les
son we should learn under afflictions ; and this we
shall learn, if we are indeed begotten again by the
word of truth. For thus the connexion stands — An
angry and hasty spirit is soon provoked to ill things
by afflictions ; and errors and ill opinions become
prevalent through the workings of our own vile and
vain affections : but the renewing grace of God and
the word of the gospel teach us to subdue these;
Wherefore, my beloved brethren, let every man be
swift to hear, slow to speak, slow to wrath. This
may refer,
1. To.the word of truth spoken of in the verse
foregoing. And so we may observe, It is our duty
rather to hear God's word, and apply our minds to
understand it, than to speak according to our own
fancies or the opinions of men, and. to run into heat
andpassion thereupon. Let not such errors as that
of God's being the occasion of men's sin, ever be
hastily, .much less angrily, mentioned by you ; (and
so as to other errors ;) but be ready to hear and con
sider what God's word teaches in all such cases. 2.
This may be applied to the afflictions and tempta
tions spoken of in the beginning of the chapter.
And then we may observe, It is our duty rather to
hear how God explains his providences, and what
he designs by them ; than to say as David didin his

haste, lam cut off; or as Jonah did in his passion,
Ido well to be angry. Instead of censuring God
under our trials, let us open our ears and hearts to
hear what he will say to us. 3. This may be under
stood as referring tothe disputes and differences that
Christians, in those times of trial, were running into
among themselves : and -so this part of the chapter
may be considered without any connexion with what
goes before. Here we may observe that, whenever
matters of difference arise among Christians, each
side should be willing to hear the other. People
are often stiff in their own opinions, because they are
not willing to hear what others have to offer against
them : whereas we should be swift to hear reason
and truth on all sides, and be slow to speak any thing
that should prevent this : and when we do speak,
there should be nothing of wrath ; for a soft answer
turneth away wrath. As this epistle is designed to
correct a variety of disorders that were among'Chris-
tians, these words, swift to hear, slow to speak, slow
to wrath, may be very well interpreted according to
this last explication. And we may further observe
from them, that, if men would govern their tongues,
they must govern their passions. When Moses's
spirit was provoked, he spake unadvisedly with his
lips. If we would be slow to speak, we must he stow
to wrath.
II. A very good reason is given for suppressing of
anger ; (v. 20. ) For the wrath of man worketh not
the righteousness of God. It is as if the apostle had
said, " Whereas men often pretend zeal for God and
his glory, in their heat and passion, let them know
that God needs not the passions of any man ; his
cause is better served by mildness and meekness
than by wrath and fury."" Solomon says, The words
of the wise are heard in quiet, more than the cry of
him that ruleth among fools, Eccl. 9. 17. Dr. Man-
ton here says of some assemblies, " That if we were
as swift to hear as we are ready to speak, there would
be less of wrath, and more of profit, in our meetings.
I remember when a Manichee contested with Au
gustine, and with importunate clamour cried, Hear'
me ! hear me ! the father modestly replied, Nee ego
te, nee tu me, sed ambo audiamus apostolum — Nei
ther let me hear thee, nor do thou hear me, but let us
both hear the apostle." The worst thing we can '
bring to a religious controversy, is, anger. This,
however it pretends to be raised by a concern for
what is just and-right,'is not to be trusted. Wrath'.
is a human thing, and the wrath qf man stands op
posed to the righteousness of God. Those who pre
tend to serve the CaUse of God hereby, shew that
they are acquainted neither with God nor his cause.
This passion must especially be watched against,
when we are hearing the word of God. See 1 Pet.
2. 1, 2.
. III. We are called upon to suppress other corrupt
affections, as well as rash anger; (v. 21.) Lay aside
all filthiness and superfluity of naughtiness. The
word here translated filthiness, signifies those lusts
which have the greatest turpitude and sensuality
in them ; and the words rendered superfluity of
naughtiness may be understood of the overflowings
of malice, or any other spiritual wickednesses.
Hereby we are taught, as Christians, to watch
against, and lay aside, not only those more gross and
fleshly dispositions and affections which denominate *
a person filthy, but all the disorders of a corrupt
heart, which would prejudice it against the word
and ways of God.
Observe, 1. Sin is a defiling thing; it is called
filthiness itself. 2.. There is abundance of that
which is evil in us, to be watched against; there is
superfluity of naughtiness. 3. It is not enough to
restrain evil affections, but they must be cast from
us, or laid apart, Isa. 30. 22. Thou shalt cast them
away as a menstruous cloth; thou shalt say, Get ye,

JAMES, 1.

¦ 765

hence. 4. This must extend1 not only to outward
' sins, and greater abominations, but to all sin of
thought and affection as well as speech and practice ;
a-jo-d.* iuTrnpiw — all filthiness, everything that is cor
rupt and sinful. 5. Observe,- From the foregoing
parts of this chapter, the laying aside of all filthi
ness, is what a time of temptation and affliction calls
for, and is necessary to the avoiding of error, and
the right receiving and improving of the word of
truth: for,
IV. We are here fully, though briefly, instructed
•concerning hearing the word of God.
•i 1. We are required to prepare ourselves for it ;
(v. 21.) to 'get rid of every corrupt affection, and of
every prejudice and prepossession, and to lay aside
those sins which pervert the judgment and blind the
mind. All the filthiness and superfluity of naughti
ness, before explained, must, in an especial manner,
be subdued and cast off, by all such as attend on the
word of the gospel.
2. We are directed how to hear it ; Receive with
meekness the engrafted word, which is able to save
your souls. (1.) In hearing the word of God, we
are to receive it ; assent to the truths of it, consent
to the laws of it ; receive it as the stock does the
graft; so as that the fruit which is produced, may
be, not according to the nature of the sour stock, but
according to the nature of that word of the gospel,
which is engrafted into our souls. (2.) We must
therefore yield ourselves to the word of God, with
most submissive, humble, and tractable tempers:
this is to receive it with meekness. Being willing to
hear of our faults, and taking it not only patiently,
but thankfully; desiring also to be moulded and
formed by,the doctrines and precepts of the gospel.
(3.) In all our hearing we should aim at the salva
tion of our souls. It is the design of the word of
God to make us wise to salvation; and they who
propose any meaner or lower ends to themselves in
attending upon it, dishonour the gospel, and disap
point their souls. We should come to the word of
God, (both to read it and hear it, ) as those who'know
itis^A<? power of God unto salvation to every one
that believeth, Rom. 1. 16.
3. We are taught what is to be done after hear
ing ; (v. 22.) But be ye doers of the word, and not
bearers only, deceiving your own selves. Observe
here, (10 Hearing is in order to doing ; the most
attentive and the most frequent hearing of the word
of God will not avail us, unless* we be also doers of
it, If we were to hear a sermon every day of the
week, and an angel from heaven were the preacher,
yet,', if we rested in bare hearing, it would never
bring us to heaven. Therefore the apostle insists
much upon it, (and, without doubt, it'is indispensar
My -necessary,) that we practise what we hear.
" There must be inward practice by meditation, and
outward practice in true obedience." Mr. Baxter.
It is nqt enough to remember what we hear, and to
be able to repeat if,, and 'to give testimony to it, and
commend it, and write it, and preserve what we
have written ; that which all this is in order to, and
which crowns the rest, i& that we be doers of the
word. 'Observe, (2.) Bare hearers are self-deceiv
ers; the toriginal word n-JfyttkoyiZiftivot, signifies
men's arguing sophistically to themselves ;,, the;r
reasoning is manifestly deceitful and false, when
they would make one part of their work discharge
them from theiobligation they lie under to another ;
orpersuade themselves, that filling their heads with
notions is sufficient* though their hearts be empty Of
good affections and resolutions, and their lives fruit
less of good works. Self-deceit will ,be found, the
worst deceit at last . • -¦
4. The apostle tshews what is the nroper use of
the word of God, who'they are, that do not use it as
th^r ought, and who they are, that do make a right

use of it, v. 23 — 25. Let lis consider, each of these
distinctly. (1.) The use we are to make of God's
word may be learnt from its being compared to a
glass, in which a man may behold his natural face.
As a looking-glass shews us the spots gad defile
ments upon our faces, that they may be remedied
and washed off; so the word of God shews us our
sins, that we may repent qf them and get them par-,
doned ; it shews us what is amiss, that it may be
amended. There are glasses that will flatter peo
ple ; but that which is truly the word of God, js no
flattering glass. If you flatter yourselves, it is your
own fault; the truth, as it is in Jesus, flatters no
man. • Let the word of truth be carefully attended
to, and it will set before you thexorruption.of your
nature, the disorders "of your hearts and lives ; it
will tell you plainly what you are. -St. Paxil describes
himself as insensible of the corruption of his nature
till he saw himself in the glass of the law ; (Rom. 7.
9.) "I was alive without the law; I took all to be
right with me, and thought myself not only clean,
but, compared with the generality of the world,
beautiful too ; but when the commandment came,
when, the glass of the law was set before me, then
sin revived, and I died; then I saw my spots and
deformities, and discovered that amiss in myself,
which before I was not aware of; and such was the
power of the law, and of sin, that I then perceived
myself in a state of death and Condemnation. " Thus,
when we attend to the word of God, so as to see
ourselves, our true state and condition, to rectify
what is amiss, and to form and dress ourselves anew
by the glass of God's word, this is to make a proper
use of it. (2.) WeJiavehere an account of those
who do not use this glass of the word as they ought ;
(v. 24.) He that beholds himself, and goes his way,
and straightway forgets what manner qf man he
was. This is the true description of one, who hears
the word of God, and does it not. How many are
there, who, when they sit under the word, are af
fected with their own sinfulness, misery, and dan
ger, acknowledge* the evil of sin, and .their need of
Christ; but, when their hearing is over, all is for
gotten, convictions are lost, good affections are va
nished, and pass away like the waters of a land-flood ;
he straightway forgets. "The word of God (as
" Dr. Manton speaks) .discovers how we may do
" away our'sins, and deck and attire our souls with
" the righteousness of Jesus Christ Maculse sunt
" peccata, quse ostendit lex; aqua est sanguis
"Christi, qtkm ostendit evangeliynP — Our sins, are
"the spots which the law discomers; Christ's blood
" is the laver whiohtthegospel'shews." But in vain
dp we hear God's ,word7 and look.intonthe gospel-
glass, if we. go away, and forget our spots, instead
of washing them off, and forgetf our remedjs, inste&d
of applying to it This is the case of those who ,do«
not hear the word as they ought* (3.) Those also
are described, and pronounced blessed1, who hear
aright, and who use the glass of God's wojd as they
should do; (v. 25.) Whoso looketh -into the perfect
law of liberty, and continueth therein, &c Observe
here, The gospelis a law of liberty, or, as Mr. Bax- ¦
ter expresses it, of liberation, givif g usxleliveraltee
from the Jewish law, and from*sin and guilt, and
wrath and death. AThe ceremonial' law was a yoke
of bondage,the gospel of Christ is a^aw of liberty^
Observ^.'again, It is a perfect, law ; 'nothin^can be
added to it. Observe further,, In hearing the word;
we look into this perfect law; we*; consult it for
counsel and direction ; we lookfinto it, that from
thence we may take our measures: but observe
withal, then only do we'loak into the law of liberty
as weshould, when we continue therein ; ." when we
"dwell in the study of it, till it turn to a spiritual
"life, engrafted and digested in us ;" (Mr. Baxter)
when we are not forgetful'bf it, but practise it as our

•7.&e

JAMES, II.

work anilj^usiness<;,s>t it .always before our eyes,
and mike it the Constant rule of our conversation and
behavjpjir, and model the temper bf our minds by
it., Obsery4 once more from this place, They who
thus do, and 'continue in the law, and word of God,
are, ahd.sl&tt be, 'blessed in-their deed; blessed in all
theirways, according to the first psalm, which, some
think, St James here alludes to. He that meditates
in the f aw of God,, and walks according to it, the
psalmist says, shall, prosper in whatsoever he does.
And he that is not a forgetful hearer, but a doer of
the Work which God's word' sets him about, St.
James says, shall be blessed. The papists pretend,
that here we hsive a clear text to prove we are bless
ed tforqur good deedf; but Dr. Manton, in .answer
to that pretence, putsthe reader upon marking the
distinctness of scripture-phrase. The apostle does
not say, fir his deeds, that any man is blessed, but
irahis deed. This is a way in which we shall cer
tainly find blessedness, biit not the cause of it. This
blessedness does hot lie in knowing, but in doing the
will of God; (John 13. 17.) If ye know these things,
happy are ye if ye do them. It is not talking, but
walking,. that will brir^'us to heaven.
, V, The apostleSiext informs us how we may dis
tinguish betwixt a vain, religion, and that which is
pure and approved of Gqd. Great and hot dis
putes there are in the wOrld about this matter :
what religion is false and'T>az'tt, and what is true and
pure. I wish men would agree to let the holy scrip
ture in this place 'deteftriine the question : and here
it is plainly and peremptorily declared.
1. What is a. fain religion; (v. 26.) If any man
among you seem to be religious, and bridle hot his
tongue, but deceive his OWn heart, this man's religion
is vain. Here are three'lhings to be observed ¦ (1.)
In avainreligioti there is much of shew, ahd affect
ing to seem religiqus in the eyes of others. This, I
think, is mentioned in a manner that should fix our
thonghts on the word seemeth. When men are more
concerned to seem religious than really to be so, it is
a sign that their religion is- but vain. Not that reli
gion itself is a vain, thing ; (they do it a great deal
of wrong, to say, It is in vain to serve the Lord;)
but it is possibleifor people,to make it a vain thing,
if they have only -a form ef^godliness, and not the
power. (2.) In a vain'veligion there, is much cen-
suring,„reviling, ,and\tetjactin{r Of .others. The not
bridling the tongue here, is chiefly* meant of not ab
staining from these evils y>i the tongue. When we
hear .people ready to speak of the faults of Others,
or to censure, them as holding scandalous errors, or
to lessen the *isdom -and piety of tiiose about them,
that themselves .may Seem the wiser and better,
thi§ is a sign that they have but a vain religion.
The man who has a detracting tongue, cannot nave
a Jruly huiyible gfWous heart. He who delights to
injure his neighbour, in vain pretends to love God ;
thepfore aireviiing. tongue will prove a man a hy
pocrite- Qensuringis a pleasing sin, extremely com
pliant with nature ; and therefore evidences a man's
being in a natural state. These sins of the tongue
were 'the greaj sins ,of. that age in which St. James
wrote; (asiothertpartsof this epistle fully shew;)
and ft i» a strong sjgn of a vain religion, (says Dr.
Manton,)itobe.carried away with the evil of the
times.-. This has ev^ been a leading sin with hy
pocrites, that the more ambitious they have been to
seem well themselves, the more free they are in cen
soring anrfrutfting down others; and there is such
quick intercourse betwixt the tongue and the heart,
that the one may be known by the other. On these
accounts it is that theappstle has made an ungovem-
ed tongue an undoubted certain proof of a main re
ligion. There is no strength nor power in that re
ligion which will- not enable a man to bridle his
tongue, (3.) In a vain religion a man deceive* his

own heart; he goes on in such a course of detract
ing from others, and making himself seem some
body, that at last the vanity of his religion is con
summated by the deceiving of his own soul. When
once religion comes.to be a vain thing, how great is
the vanity ! .,
2. It is here plainly and peremptorily declared
wherein true religion consists; (v. 27.) Pure reli
gion and undefiled before God and the Father, is
this. Observe, (l. ) It is the glory of religion to be
pure and undefiled; not mixed with the inventions
of men, nor the corruptions of the world. False' re
ligions may be known by their impurity and un
charitableness; according to that oi St'. John, He
that doeth not righteousness, is not of God, neither
he that loveth not his brother, 1 John 3. 10. But on
the other hand, a holy life and a charitable heart
shew a trUe religion. Qur religion isnot (says Dr.
Manton) adorned with ceremonies, but purity and
charity. And it is a good observation of his, that
a religion which is pure, should be kept undefiled.
Observe, (2.) That religion is pure and undefiled,
which is so before God and the Father. That is
right, which is so in God's eye, and which chiefly
aims at his approbation. True religion teaches us
to do every thing as in the presence of God ; and to
seek his favour, and study to please him in all our
actions. Observe, (3.) Compassion and charity to
the poor and distressed, is a very great and neces- ,
sary part of true religion ; visiting the fatherless and
widow in their affliction. Visiting is here put for all
manner of relief which we are capable of giving to
others : and fatherless andwidows are here particu>-
larly mentipned, because they are generally most
apt to be neglected or oppressed : but by, them we
are to understand all others who are objects of cha
rity ; all who are in affliction. It is very remark
able, that if the sum of religion be drawn up in two
articles, this is one — to be charitable, and relieve the
afflicted. Observe, (4. ) An unspotted Hfe must ac
company an unfeigned love and charity; to keep
himself i unspotted from the world. The world is'
apt to spot and blemish the soul, and it is hard to
live in it, and have to db with it, and not be defiled ;
but this mji.st be our constant endeavour. Herein
consists pure and undefiled religion.- The very
things of the world too much tairit our spirits, if we
are much conversant with them ; but the sins and
lusts of the world deface and (defile them very woe
fully indeed. St. John comprises all that is in the
world, which we are not to love, under three heads.;
the lust of the fiesh, the lust of the eyes, and the
pride qf life; and to keep one's self unspotted from
all these, is to keep ourselves unspotted -from the
world. May God by his grace keep both ourhearts
and lives clean from the love ofthe world, and from
the temptations of wicked worldly men.
CHAP. II.
In this chapter, the apostle condemns a sinful regarding the
rich, and despising the poor ; which he imputes to parti
ality and injustice, and shews it to be an acting contrary
to God, who has chosen the P°or> and whose interest u
often persecuted, and his name blasphemed, by the rich,
v. 1 , . 7. He shews tha| the whole law is to.be fulfilled,
Imd that mercy should be followed, as well as justice, v.
8 . . 13-. Hfe exposes the error and folly of those who boast
of faith without works, telling us that this is but a dead
.faith, and such a faith as devils have, not the faith of Abra
ham, or of Rahab, v. 14, to the end. <
1. ~|l/fl"Y brethren, have not the faith of
If J. our Lord Jesus Christ, the Lord
of glory, ¦with respect pf persons. 2. For if
there come unto your assembly a man with
a gqld ring; in goodly apparel, and there
come in also a poor man in vile, raiment;

JAMES, II.

767

3. And ye have respect to him that weareth
the gay clothing, and say unto him, Sit
thou here in a good place : and lay to the
f psr, Stand thou there, or sit here under
my footstool: 4. Are ye not then partial
in .yourselves, .and are become judges of
evil thoughts ? 5. Hearken, my beloved
" rethren, Hath not Gpd chosen the poor of
[lis world rich in faith, and heirs of the
kingdom which he hath promised to them
nat love him ? 6. But ye have despised
the poor. Do not rich men oppress you,
and draw yoii before the judgment-seats !
7. Do not they blaspheme that worthy name
by which ye are called ?
The apostle is here reproving a very corrupt prac
tice; he shews how much mischief there is in the
sin of ir(i><raiitt>\>i-{U — respect of persons, which seem
ed to be a very growing evil in the churches of
Christ, even hj tiaose early ages, aud which, in these
after-times, has sadly corrupted and divided Chris
tian nations and societies. Here we have,
I. A caution against this sin laid down in general ;
(v, 1.) My brethren, have not the faith of our Lord
Jesus Christ, the Lord of glory, with respect of per
sons. Observe here, 1. The character of Christians
fully implied ; they are such as have the faith of our
Lord Jesus Christ; they embrace it, they receive
it, they govern themselves by it ; they entertain the
. ijactrine, and submit to the law and government, of
yhrist ; they have it as"a trust, they have it as a
toeasure. Observe, 2. How honourably St. James
speaks of Jesus Christ ; he calls him the Lord of
jglory; for he is the Brightness of his Feather's
Wflory., and the express Image of his person. Ob-
^srve, 3. Christ's being the Lord of glory should
teach us not to respect Christians -for anything so
much as their -relation and conformity to .Christ.
You who profess to believe the glory of our Lord
Jesus Christ, which the poorest Christian shall par
take of equally with the rich, and to which all
worldly glory is but vanity, you should not make
men's outward and worldly advantages the measure
of your respect In professing the faith qf our Lord
Jesus Christ, we should not shew respect to men, so
as to cloud or lessen the glory of our glorious Lord :
however any may think of it, this is certainly a very
heinous sin. *
II; We have this sin described and cautioned
against, by an instance or example of it ; (v. 2, 3.)
mor if there come into your assembly a man with a
geld ring, &c. Assembly here is meant of those
meetings which were appointed for deciding matters
of difference among the members of the church ;
V, for^determining when censures should be passed
upon anjt, and' what those censures should be ; there
fore the Greek word here used, ruiaryaiyi,, signifies
aieh an assembly as that in the Jewish synagogues,
when they met to :do justice. Mahsranides says, (as
I find the passage quotdfl by De Manton,) "That it
'• was«spressly provided bytfae Jews' constitutions,
<f ' that when a podr man and aurich plead togeth^",
" the rich shall not be bidden to 'sit down, and the
"PUOTttand, or 6ifm>a worse place^bufrboth sk, or
V both stand alike." "Bothis^thf! phrases used by
tJte anostie have a most plain -^efe»ence, and there- '
%*sfethe assembly here spokeh of, must be some such
*s the synagogue assemblies-of the Jews were, when
tfcey met to hear causes, and to esecute justice : to
these fhe ar bitriitipns andc^Beures #their Christian
assemblies are compared. :' But -we must he careful
aot to apply awfcftls here said to 4he common As

semblies for Worship ; for in tftese certainly there
may be appointed different places for persons, ac
cording to their rank and- circumstances, without
sk. They do not understand the apostle, who fix
his severity here upon' this practice ; they do not
consider the wordyud^ra^usedih f. 4.) nor what is
said of their being convicted as' transgressors^ of the
taw, if they had such a respect offierso'ns as is here
spoken of, according to v. 9. Thus, now put the
case; "There comes into y'dur assembly (when of
the Sams' nature with some -oi those at the syna
gogue) a man that is distinguished by histlress, atid
who makes a figure, and there comes inalioapoor
man in vile raiment, and ye act partially; and de?
termine wrong, merely because- tile one' makes a
better appearance, or is in better circumstances,
than the' other." Observe fromTience/l. God has
his remnant among all sorts of people ; among those
that wear soft and gay clothirtgiarid among those
that wear poor and vile raiment. But observe, 2.
In matters of religion,,- rich ai\d poor stand upon a
level ; no man's riches set him in -tiie least nearer to
God, nor does any manypbverjy set him at a dis
tance from God. With the Most High there is no
respect of persons, and, therefore in matters of con
science there should be none with us.' Observe, 3.
All undue honouring of worldly greatness and riches
should especially be watched against in Christian
societies. . St. James does not here encourage rude
ness or disorder; civi^ respect must be paid, and
some difference may'Tje-aliow^d ih our carriage to
ward persons' of different, ranks ;'but this respect
must never be such as to influence the proceedings
of Christian societies : in disposing of the offices of the
church; or in passing the censures of. the church, or
in any thing that is purely a fn'atter of religion ;' here
we afe;to know no man after the fiesh. It is the cha
racter of a»citizen of Zion, that m'his eyes a vileper-
son is contemned, but he honoureth them that fear
the Lord. Jf a poor man be a good man, we must
not value hjm a' whit the less for his poverty ; and
if a rich man be a bad mani' (though he may have
both gay»cl6thihg and a gay profession,) "we must not
value himsany.Whit»the more- for his riches. Ob
serve, 4. Of what importance -it isto take care what
rule we go by in- judging;of: men.; if we allow our
selves commonly to'judj^tbyioutward appearance,
this will too much inflhentfto^r spirits and our con
duct in religious" -aSSeiiiblieS.; there is many a man,
whose wickedness rendersiiim vile and despica
ble, whb yet makes a figure in the world-; and on
the other hand*there is many a humble, heavenly^
good Christian, who is plothed meanly ; but neither
should he nor his Christianity be thought the worse
of on this account.
III. We have the greatness of this sin set forth,
v. 4, 5. It is great partiality, it is injustice, and it
is to set ourselves against -God, who has chosen the
poor, and will honour and advance them, (if good)
let who will despise them. ... ¦ ,
1. In this sin there is shameful partiality ; Are ye
nqt then partial in yourselves?-. The question is here
put, as what could not fail of being-answered by every
man's conscience, -that would put it seriously to him
self. According to the strict rendering of the* ori
ginal, the question is, " Have ye not made a differ
ence? And, in -that difference;' do you not judge by
a false rule, and go upon false measures ? And does
not the charge* of a partiality, condemned by the
law, lie fully against you? Does not your own con
science tell you that you are guilty?" Appeals to
conscience areof great advantage, when we have fo
do with such as^make a profession, even though
theyjnay be fallen into a very corrupt state. .
2.-fThisrespect ofpersoMis owing to the aril and
injustice of the thoughts. As Jhe temper, conduct,
and ,j»»cgeclings?' are partial, so the heart and

768

JAMES, II.

thoughts, ffiom whence all floWS, are evil; ," Ye are
become judges of evil thoughts; ye are judges ac
cording to those unjust estimations and corrupt opi
nions which you have formed to yourselves. Trace
your partiality, till you come to those hidden thoughts
which accompany and* support it, and* you- will find
those to be exceeding evil. You secretly prefer out
ward pomp before inward grace, and the things, that
are seen before those which are not seen." The de
formity of sin is never truly and fully discerned, till
\he*evil of our thoughts he disclosed : and it is this
which highly aggravates the faults of our tempers
and lives — that the imagination of the thoughts of
the heart are evjl, Gen. 6. 5.
3. This respect of persons is a heinous sin, be
cause it is to shew ourselves.most directly contrary
to God ; (v. 5.) " Hath not God chosen the poor of
this world, rich in^ faith ? $s:c'. But ye have despised
them;,v. 6. God* has made : those heirs of a. king
dom, whom you make of no reputation; and has
givenvery great and glorious promises to those to
whpm you can hardly give a good word or a respect-
fuHook. And is not this a monstrous iniquity in you
who pretend to be the children of God, and con
formed to him ? Hearken, my beloved brethren; by
all the love I have for you, and all the regards you
have to me, I beg you would consider these things :
take notice.of it, that' many of the poor of this world
are the chosen of God. Their being God's chosen
does not pr^v'erit their being poor; their being poor
does not at all prejudice the evidences of their being
chosen, Matt 11. 5. The poor are evangelized."
God designed' to recommend his holy religion to
men's esteem and affection, not by the external ad
vantages of gaiety and^pojnp, but by its intrinsic
worth and excellency ; and therefore chose the poor
of this world. Again take notice/Thatm^ny/iooj-
in the world, are- rich in faith; thus the poosest
may "become rich ; and this is what they ought to
be especially ambitious of : it is expected from those
who have* wealth and 'estates, that they be rich in
good works ; because the more they have, the more
they have to do good with : but it is expected from
the poorin the world, that they be rich in faith; for
the less they have here, the more they may, and
should, live in the believing expectation of better
things in a better world. Take notice further,
Believing'Christians are rich in. title, and'in'being
heirs of a kingdom, though they may be very poor
as to present: possessions; what is laid out upon
them is but little, what is laid up for them is un
speakably rich and great. Note again} Where any
are rich in faith, there will b.e also divine love ; faith
working by love, will be in all the heirs of glory.
Note once more, under this head, Heaven is a king
dom, and a kingdom promised to them that love
God. We read of the crown promised to them that
love God, in the former chapter* (v. 12.) we here
find there is a kingdom too. And rs the crown is a
crown of life, so me kingdom will be an everlasting
kingdom. J »
All these things/laid together, shew how highly
the poor in this world, if rich in faith, are now ho
noured, and shall hereafter be advanced by God;
and consequently how very sinful a thing it .was for
them to despise the poor. ' After such considerations
as these, the charge is cutting indeed ; But ye have
despised the poor, v. 6. *
4. Respecting persons, in the senSe of this place,
on account of their riches or outward, figure, is
shewn to be a very great sin, ^because of thejfiis-
Chiefs which are owing to worldly wealth and great
ness, and the folly which there is in Christians,'
paying undue regards to those who had so lit4e.re-
tgard either to their God. Or them* "Do not rich
men oppress you, and draw you before the. judg
ment-seat? Do not they\blaspheme 'that worthy

name by which ye are colled?, v. 7. Consider how
commonly riches are the incentives of vice and
mischief, of blasphemy and persecution : consider
how many* calamities you yourselves sustain, and
how great reproaches are thrown upon your religion
and your God by men of wealth, and power, and
worldly greatness ; and this will make your sin ap
pear exceeding sinful and foolish, in setting up that
which tends to pull you down, and to destroy all
that you are building up, and to dishonour thdt.wor-
tfiy name by which you are called." The name of
Christ is a worthy name; it reflects honour, and
gives worth to them who wear it.
* 8. If ye fulfil the royal law according to
the scripture, thou shalt love they neigh
bour as thyself, ye do well. 9. But if ye
have respect to persons, ye commit sin, and
are convinced of the law as transgressors;
,10. For whosoever shall keep the whole
law, and yet offend in one point, he is
guilty of all. 11. For he that said, Do not
commit adultery, said also, Do not kill.'
Now if thou commit no adultery, yet if
thou kill, thou art become a transgressor
of the law. 1 2. So speak ye, and so do,
as they that shall be judged by the law of.
liberty. 13. For he shall have judgment
without mercy, that hath shewed no mer
cy; and mercy rejoice|h against judgment.
The apostle, having condemned the sin of those
who had an undue respect of persons, and. having
urged what was sufficient to convict them of the
greatness of this evil, now proceeds to shew how
the matter may be mended ; it is the work of a gos,^
pel-ministry, not only to reprove and warn, but t<?A
teach and direct ; (Col. 1. 28.) Warning every man,
and teaching every man. And here,
1. We have the law that is to guide us in all our
regards to men set down in general ; (v. 8.) If ye.
fulfil the royal Jaw, according to the scripture,
Thou shalt love thy neighbour as thyself, ye do welL
Lest any should think St. James, had been pleading
for the poor so as to throw contempt on the rich, h^
now lets them know, that he did not design to en
courage ijnproper conduct towards any ; they mus^
not hate, or be rude to, the rich, any more than
despise the poor ; but, as the scripture teaches us tb
love all our neighbours, be they rich or poor,- as
ourselves, so, in our having a steady regard tothis
rule, we shall do well. Observe from hence, (1.)
The rule for Christians towalk by, is settled in the
scriptures ; if, according to the scriptures, &c It
is not great men, nor worldly wealth, nor corrupt
practices among ^professors themselves, that must
guide us, but the scriptures of truths Observe, (20
The scripture gives us this as a "law, to love our
neighbour as ourselves; it is what still, reniains in
full force, and is rathfer carried*higher and further
by Christ, thanimade less important Jto us. Ob
serve, (3.) This law is a royal law, incomes from
the King of kings ; its own -worth arid dignity deserve
it«should be thus 'honoured ; and the state in which*,
all Christians now are, as it is a state of liberty „and
mot of bondftge^pr oppression* makes this»law, by
which they are to. r,egulates,all their actions to one,
'another, a royal law. Observe, (4^ A pretence
of observing this roya{ law, when it iS iriferpreJ^J
with partiality, will not excuse men many unjust
proceedings. It is implied here,, thatfiomi? wei£
ready to»flatteSS«ch men, and be, partial tQ*them,
because, if they were in the like circumstances,
they shouhj expect such regards to tlj&tnselv.eS; or,

JAMES* II.

769

(they Blight plead, that, to shew a distinguished re
spect to those whom God in his providence had dis
tinguished by their rank and degree in the world,
this was but doing right; therefore the apostle al
low^, that, so far as they were concerned to observe
the duties of the second table, they did well in giv
ing honour to whom honour was due; but this fair
pretence would not cbver their sin, in that undue
rtsfiect of persons which they stood chargeable
J'rith; for,
'2. This general law is to be considered together
e^ith a particular law ; (v. 9.) " If ye have respect
lo persons, ye commit sin, and are convinced of the
law as transgressors. Notwithstanding the law of
laws, To love your neighbour as yourselves, and to
shew that respect to them which you would be apt
to look for yourselves if in their circumstances, yet
this will not excuse your distributing either the fa
vours or the censures of the church according to
men's outward condition ; but here you must look to
a particular law, which God, who gave the other,
has given you together with it, and by this you will
sand fully convicted of the sin I have charged you
with ; this law is in Levit 19. 15. Tlfou shalt do no
vprighteousness in judgment ; thou shalt not respect
m person of the poor, nor the person of the mighty;
but in righteousness shalt thou judge thy neigh
bour." Yea, the very royal law itself, rightly ex
plained, would serve to convict them, because it
teaches them to put themselves as much in the
places 6f the poor as in those of the rich, and so to
ft equitably towards one as well as the other.
ehce he proceeds, *
¦2 3. To shew the extent of the law, and how far
;-|piience must be paid to it ; they must fulfil the
'foyal law, have a regard to one part as well as
another, otherwise it would not stand them in stead,
#hen they pretended to urge it as a reason for any
fticular actions; (v. 10.) For whosoever shall
h the whole law, and yet offend in one point, is
iltyofatl. This may be considered, (1.) With
vafeference to the case St James has been upon ; " Do
you plead for your respect to the rich, because you
Ire to love your neighbour as yourselves? Why
then shew also an equitable and due regard to the
poor, because you are to love your neighbour as
yourself: or else your offending in one point, will
Spoil your pretence of observing that law at all.
Whosoever shall keep the whole law, if he offend in
one'hoint, wilfully, allowedly, and with continuance,
ahd so as to think he shall be excused m some
ftatters, because of his disobedience in others, he is
guilty of all; he incurs the same penalty, and is
liable to the same punishment, by the sentence of
thelaw, as if he had broken it in other points, as
tell as that he stands chargeable with; not that all
sins are equal, but that all carry the same contempt
of the authority of the Lawgiver, and so bind over
to such punishment as is threatened on the breach
6r that &W. This shews us what a vanity it is to
think that our good deeds will atone for our bad deeds,
and pldnlv puts us uponlooking for someother atone
ment. (2.) This is further illustrated by putting
hse different from that before mentioned; (v. 11.)
rr he that said, Do not commit adultery, said alsoi
Iff not kill. Now, if thou commit no adultery, yet
thou kill, thou art become a transgressor qf the
law. One, perhaps, is very severe in the case of
adultery, or what tends to such pollutions of the
fesh,' but less ready to condemn murder, or what
!& to ruin the health, break the hearts, and de-
Sir the lives, of Others: another has a prodigious
M 0f murder, but has more easy thoughts of
adultery ; whereas one Who looks at the authqnty
df the Lawgiver, more than the matter of the com
mand, will see the same reason for condemning the
eat as the other. Obedience is then acceptable,
Vol. vi.— 5 E

when all is done with an eye to the will of God ; and
disobedience is to be condemned, in whatever b>
stance it be, as it is a contempt of the authority of
God ; and, for that reason, if we offend in one point,
we contemn the authority of him who gave the
whole law, and so far are guilty of all. Thus, if
you look to the law of old, you stand condemned ;
for cursed is every one that continueth not in all
things that are written in the book Of the law to do
them; Gal. 3. 10.
4. St. James directs Christians to govern and con
duct themselves more especially by the law of
Christ ; (v. 12.) So speak ye, and so do, as they that
shall be judged by the law of liberty. This will
teach us, not only to be just and impartial, but very
compassionate and merciful to the poor ; and it will
set us perfectly free from all sordid and undue re
gards to the rich. Observe here, (1.) The gospel
is called a law ; it has all the requisites of a law ;
precepts, with rewards and punishments annexed ;
it prescribes duty, as well as administers comfort ;
and Chirist is a King to rule us, as well as a Pro-*
phet to teach us, and a Priest to sacrifice and inter
cede for us. We are under the law to Christ. (2. )
It is a law of liberty; a law that we have no reason
to complain of, as a yoke or burthen ; for the service
of God, according to the gospel, is perfect free
dom ; it sets us at liberty from all slavish regards,
either to the persons or the things of this world. (3. )
We must all be judged by this law of liberty ; men's
eternal condition will be determined according to
the gospel; this is the book that will be opened,
when we shall stand before the judgment-seat n
there will be no relief to those whom the gospel
condemns, nor will any accusation lie against those
whom the gospel justifies. (4.) It concerns us
therefore sa to speak and act now, as becomes those
who must shortly be judged by this law of liberty;
that is, that we come up to gospel-terms, that we
make conscience of gospel-duties, that we be of a
gospel-temper, and that our conversation be a gos
pel-conversation, because by this rule we must be
judged. (5.) The consideration of our being judged!
by the gospel, should engage us more especially to
be merciful in our regards to the poor; (v. 13.) For
he shall have judgment without mercy, that hath
shewed no mercy ; and mercy rejoiceth against judg-,
ment. Take notice, here, The doom which will be
passed upon impenitent sinners at last, will he judg
ment without mercy ; there will be no mixtures or
allays in the cup of wrathj and qf trembling, the
dregs of which they must drink. Take notice
again, Such as shew no mercy now, shall find no
mercy in the great day. But we may note, on the
other hand, that there will be such as shall become
instances of the triumph of mercy, in whom mercy
rejoices against judgment: all the children of men,
in the last day, will be either vessels of wrath, or
vessels qf mercy. It concerns all to consider among
which they shall be found ; and let us remember,
that blessed are the merciful, for they shall obtain
mercy. 14. What doth it profit, my brethren,
though a man say he hath faith, and have
not Works ? Can faith save him ? 1 5. If a
brother or sister be naked, and destitute of
daily food* 16. And one of you say unto
them, Depart iii peace, be ye warmed and
filled; notwithstanding ye give them not
those things which are needful to the
body; what doth it profit? 17. Even so
faith, if it hath not works, is dead, being
alone. 18. Yea, a man may say, Thou

770

JAMES, II.

hast faith, and I have works : shew me
thy faith without thy works, and I will
shew thee my faith by my works. 1 9. Thou
believest that there is one God ; thou doest
well : the devils also believe, and tremble.
20. But wilt thou know, O vain man, that
faith without works is dead? 21. .Was
not Abraham our father justified by works,
when he had offered Isaac his son upon the
altar ? 22. Seest thou how faith wrought
with his works, and by works was faith
made perfect ? 23. And the scripture was
fulfilled, which saith, Abraham believed
God, and it was imputed unto him for
righteousness : and he was called the friend
of Gpd. 24. Ye see then how that by
works a man is justified, and not by faith
only. 25._ Likewise also was not flahab
the harlot justified by works, when she had
received the messengers, and had sent
them out another way? 26. For as the
body without the spirit is dead, so faith
without works is dead also.
In this latter part of the chapter, the apostle
shews the error of those who rested in a bare pror
fession of the Christian faith, as if that would save
them, while the temper of their minds and the
" tenor of their lives were altogether disagreeable to
that holy religion which they professed. To let
them see, therefore, what a wretched foundation
they built their hopes upon, it is here proved at
large, that a man is justified, not by faith only, but
by works. Now upon this arises a very great ques
tion, namely, how to reconcile St. Paul and St.
James ? St. Paul, in his epistles to the Romans and
Galatians, seems to assert the directly contrary
thing to what St. James here lays down, saying it
often, and with a great deal of emphasis, that we
are justified by faith only, and not by the works of
the law. Amies scripturarum lites, utinam et
nostra — There is a very happy agreement betwixt
one part of scripture and another, notwithstanding
seeming differences : it were well if the differences
among Christians were as easily reconciled. No
thing (says Mr. Baxter) but men's misunderstanding
the plain drift and sense of Paul's epistles, could
make so many take it for a matter of great diffi
culty to reconcile Paul and James. A general view
of those things which are insisted on by the Antino-
monians, may be seen in Mr. Baxter's paraphrase :
and many ways might be mentioned, which have
been invented among learned men, to make the
two apostles agree ; but it may be sufficient only to
observe these few things following :
1. When St. Paul says, that a man is justified by
faith, without the deeds ofthe law, (Rom. 3. 28.) he
plainly speaks of another sort of works than St.
James does, but not of another sort of faith. St.
Paul speaks of works wrought in obedience to the
law of Moses, and before men's embracing the faith
of the gospel ; and he had to deal with those who
valued themselves so highly upon those works, that
they rejected the gospel; (as Rom. 10. at the begin
ning, most expressly declares ;) but St. James
Speaks of works done in obedience to the gospel, and
as the proper ahd necessary effects and fruits of a
sound believing in Christ Jesus. Both are concerned
' to magnify the faith of the gospel, as that whith
alone could save us, ahd justify us ; but St. Paul
magnifies it, by shewing the insufficiency of any

works of the law before faith, or in opposition to the
doctrine of justification by Jesus Christ; St James
magnifies the same faith, by shewing what are the
genuine and necessary products and operations of it.
2. St Paul not only speaks of different works from
those insisted on by St. James; but he speaks of a
quite different use that was made of good worksi
from what is here urged and intended. St. Paul
had to do with those who depended on the merit of
their works in the sight of God, and thus he might
well make them of no manner of account : St.
James had to do with those who cried up faith, but
would not allow works to be used even as evidences.;
they depended upon a bare profession, as sufficient
to justify them ; and with these he might well urge
the necessity and vast importance of good works.
As we must not break one table of the law, by dash
ing it against the other ; so neither must we break
in pieces the laiy and the gospel, by making them
clash with one another : those who cry up the gos
pel, so as to set aside the law, and those who cry up
the law, so as to set aside the gospel, are both in the
wrong ; for we must take our work before us ; there
must be both faith in Jesus Christ, and good works
the fruit of faith.
3. The justification of which St. Paul speaks, is ,
different from that spoken of by St. James ; the one
speaks of our persons being justified before God, the
other speaks of onr faith being justified.before men ;
" Shew me thy faith by thy works," says St James,
" let thy faith be justified in the eyes of them that
behold thee by thy works;" but St. Paul speaks of
justification in the sight of God, who justifies them
only that believe in Jesus, and purely on account of
the redemption that is in him. Thus we see that
our persons are justified before God by faith, but our
faith is justified before men by works. This is so
plainly the scope and design of the apostle James,
that he is but confirming what St. Paul, in other
places, says of his faith; that it is a laborious faith,
and a faith working by love, Gal. 5. 6, 1 Thess. 1.
3. Titus 3. 8. and many other places.
4. St. Paul may be understood as speaking of that
justification which is inchoate, St. James of that
which is complete ; it is by faith only that we are
put into a justified state, but then good works come
in for the completing of our justification at the last
great day ; then, Come, ye children of my Father;
—for I was hungry, and ye gave me meat, &c.
Thus having cleared this part of scripture from
every thing of a contradiction to other parts of it,
let us see what is more particularly to be learnt from
this excellent passage of James ; we are taught,
I. That faith without works will not profit, and
cannot save us; (v. 14.) What doth it- profit^ my
brethren, if a man say he hath faith, and have not
works? Can faith save him? Observe here, 1.
That faith which does not save, will not really pro
fit us ; a bare profession may sometimes seem to be
profitable, to gain the good opinion of those who are
truly good; and it may procure, in some cases,
worldly good things ; but what profit will this be_,
for any to gain the world, and to lose their sojils?
What doth it profit? — Can faith save him ?< All
things should be accounted profitable or unprofitable
to us, as they tend to forward or hinder the salvation
of our souls. And above all other things, we should
take care thus to make account oi faith, as that
which does not profit, if it do not save, but will ag
gravate our condemnation and destruction at last.
Observe, 2. For a man to have faith, and to say he
has faith, are two different things ; the apostle does
not say, If a man have faith without works, for that
is not a supposable case ; the drift of this place of
scripture is plainly to shew, that an opinion, or spe:
culation, or assent, without works, is not faith; but
the case is put thus, If a ma,n say he hath faith, &c.

JAMES, II.

771

Men may boast of that to others, and be conceited
of that in themselves, which they are really desti
tute of.-
II. We are taught, that, as love or charity is an
operative principle, so is faith; or that neither of
them is good for .any thing ; and, by trying how it
looks for a person to pretend he is very charitable,
who yet never does any works of charity, you may
-judge what sense there is in pretending to have
Ifaith, without the proper and necessary fruits of it ;
fw. 15 — 170 "If a brother or sister be naked, and
Restitute of daily food; and one of you say unto
Ehem, Depart in peace, be ye warmed, and filled;
notwithstanding ye give them not those things which
are needful to the body ; what doth it profit ? What
will such a charity as this, that consists in bare
words, avail either you or the poor ? Will you come
before -God with such empty shews of charity as
these ? You might as well pretend that your love
and charity will stand the test, without acts of mer
cy, as think that a profession of faith will bear you
out before God, without works of piety and obedi
ence ; (v. 17.) Even so faith, if it hath not works,
is dead, being alone." We are too apt to rest in a
bare profession oi faith, and to think that this will
save us ; it is a cheap and easy religion to say, * ' We
believe the articles of the Christian faith ;" but it is
a great delusion to imagine that this is enough to bring
us to heaven ; those who argue thus, wrong God,
and put a cheat upon their own souls ; a mock-faith
is as nateful as mock-charity, and both shew a heart
dead to all real godliness ; you may as soon take
pleasure in a dead body, void of soul, or sense, or
f" .ction, as God take pleasure in a dead faith, where
here are no works.
• III. We are taught to compare a faith boasting of
dtself without works and a faith evidenced by works,
by looking on both together, to try how that will
Ijvork upon our minds ; (v. 18. ) Yea, a man may
way, thou hast faith, and I have works. Shew me
tyiy faith without thy works, and I will shew thee my
fiith by my works. Suppose a true believer thus
eading with a boasting hypocrite, " Thou makest
a profession, and sayest thou hast faith ; I make
"no such boasts, but leave my works to speak for
" me. Now give any evidence of having the faith
';?' thou professest without works if thou canst,, and
**'I will soon let thee see how my works flow from
" faith, and are the undoubted evidences of its exist
ence." This is the evidence by which the scrip
tures all along teach men to judge both of themselves
and others. And this is the evidence according to
which Christ will proceed at the day of judgment ;
(Rev. 20. 12.) The dead were judged according to
their works. How will they be exposed then, who
boast of that which they cannot evidence, or who go
about to evidence their faith by any thing but works
of piety and mercy !
K IV. We are taught to look upon a faith of bare
Speculation and knowledge as the faith of devils ;
(v. 19.) Thou believest that there is one God; thou
doest well: the devils also believe, and tremble.
That instance of faith which the apostle here
Chooses to mention, is the first principle of all reli
gion. " Thou believest that there is a God, against
the atheists -r and that there is but one God, against
the idolaters ; thou doest well, so far all is right.
But to rest here, and take up a good opinion of thy
self, or of thy state toward God, merely on account
of thy believing in him, this will render thee mise
rable; the devils also believe, and tremble. If thou
contentest thyself with a bare assent to articles of
faith, and some speculations upon them, thus far
the devils go. And as their faith and knowledge
only serve to excite horror, so in a little time will
thine." The word tremble is commonly looked upon
as denoting a good effect of faith ; but here it may

rather be taken as a bad effect, when applied to the
faith of devils. They tremble, not out of reverence,
but hatred and opposition to that one God on whom
they believe. 1 o rehearse that article of our creed,
therefore, / believe on God the Father Almighty,
will not distinguish us from devils at last, unless we
now give up ourselves to God as the gospel directs ;
and love him, and delight ourselves in him, and
serve him, which the devils do not, cannot do.
V. We are taught that he who boasts of faith
without works, is to be looked upon at present as a
foolish condemned person ; (v. 20.) But wilt thou
know, Ovain man, that faith without works is dead?
The words translated vain man — oM/raa-e urn, are ob
served to have the same signification with the word
Raca; which must never be used to private per
sons, or as an effect of anger, (Matt. 5. 22. ) but may
be used as here, to denote a just detestation of such
a sort of men as are empty of good works, and yet
boasters of their faith. And it plainly declares
them fools and abjects in the sight of God. Faith
without works is said to be dead, not only as void of
all those operations which are the proofs of spiritual
life ; but as unavailable to eternal life : such he-
lievers as rest in a bare profession of faith, are dead,
while they live.
VI. We are taught that a justifying faith cannot
be without works, from two examples, Abraham.
and Rahab.
The first instance is that of Abraham, the father
of the faithful, and the prime example of justifica
tion ; to whom the Jews had a special regard ; (v.
21.) Was not Abraham our father justified by works,
when he had offered Isaac his son upon the altar?
St Paul, on the other hand, says, (in ch. 4. of the
epistle to the Romans,) that Abraham believed, and
it was counted to him for ¦righteousness. But these
are well reconciled, by observing what is said in
Heb. 11. which shews that the faith both of Abra
ham and Rahab was such as to produce those good
works of which St. James speaks ; and which are
not to be separated from faith as justifying and sav
ing. By what Abraham did, it appeared that he
truly believed. Upon this foot the words of God
himself plainly put this.matter ; (Gen. 22. 16.) Be
cause thou hast done this thing, and hast not with
held thy son, thine only son ; therefore in blessing I
will bless thee. Thus the faith of Abraham was a
working faith ; (v. 22. ) it wrought with his works,
and by works was made perfect. And by this means
you come to the true sense of that scripture which
saith, (v. 23.) Abraham believed God, and it was
imputed unto him for righteousnessi And thus he
became the friend of God. Faith, producing such
works, endeared him to the Divine Being, and ad
vanced him to very peculiar favours and intimacies
with God. It is a great honour done to Abraham,
that he is called and counted the friend of God.
You see then, (v. 24.) how that by works a man is >
justified, (comes into such a state of favour and '
friendship, with God,) and not by faith only; not
by a bare opinion or profession, or believing without
obeying, but by having such a faith as is productive
of good works.
Now beside the explication of this passage and ex
ample, as thus illustrating and supporting the argu
ment St James is upon, many other useful lessons
may be learned by us from what is here said con
cerning Abraham. 1. Those who would have Abra
ham's blessings, must be careful to copy after his
faith: to boast of being Abraham's seed will not
avail any, if they do not beheve as he did. 2. Those
works which evidence true faith, must be works of
self-denial, and such as God himself commands, (as
Abraham's offering up his son, his only son, was,)
and not such works as are pleasing- to flesh and
blood, and may serve our interest, or are the mere

772

JAMES, III.

fruits of our own im agination and devising. 3. What
we piously purpose and sincerely resolve to do for
God, isaccepted as if actually performed. Thus
Abraham is regarded as offering up his son, though
lie did not actually proceed to make a sacrifice of
him. It was a thing done in the mind, and spirit,
and resolution of Abraham, and God accepts it as if
fully performed and accomplished. 4. The actings
of faith make it grow perfect, as the truth of faith
makes it act. 5. Such an acting faith will make
others, as well as Abraham, friends of God. Thus
Christ says to his disciples, (John 15. 15. ) I have
called you friends. All transactions betwixt God
and the truly believing soul are easy, pleasant, and
delightful." There is one will and one heart, and
there is a mutual complacency. God rejoiceth over
them who truly believe, to do them good ; and they
delight themselves in him.
The second example of faith's justifying itself and
ns, with and by works, is Rahab ; (v. 25.) Likewise
also was not Rahab the harlot justified by works,
when she had received the messengers, and had sent
them out another way ? The former instance was of
one renowned for his faith all his life long. This is
of one noted for sin, whose faith was meaner and of
a much lower degree; so that the strongest faith
will not do, nor the meanest be allowed to go with
out works. Some say, that the word here rendered
harlot, was the proper name of Rahab. Others
tell us, that it signifies no more than a hostess, or
one who keeps a public-house, with whom there
fore the spies lodged. But it is very probable that
her character was infamous ; and such an instance
is mentioned, to shew that faith will save the worst,
when evidenced by proper works ; and it willnot save
the best without such works as God requires. This
Rahab believed the report she had heard of God's
powerful presence with Israel ; but that which prov
ed her faith sincere, was, that, to the hazard of her
life, she received the messengers, and sent them out
another way. Observe here, (1.) The wonderful
power of faith in transforming and changing sin
ners. (2.) The regard which an operative faith
meets with from God, to obtain his mercy and fa
vour. (3.) Observe, Where great sins are pardon
ed, there must be great acts of self-denial. Rahab
must prefer the honour of God and the good of his
people before the preservation of her own country.
Her former acquaintance must be discarded, her
former course of life entirely abandoned, and she
must give signal proof and evidence of this, before
she can be in a justified state. (4. ) After she is jus
tified, yet her former character must be remember
ed ; not so much to her dishonour as to glorify the
rich grace and mercy of God. Though justified, she
is called Rahab the harlot.
And now upon the whole matter, the apostle
draws this conclusion, (v. 26.) -As the body without
the spirit is dead, so faith without works is dead
also. These words are read differently ; some read
ing them, As the body without the breath is dead, so
is faith without works: and then they shew that
works are the companions of faith, as breathing is
of life. Others read them, As the body without the
soul is dead, so faith without works is dead also : and
then they shew that as the body has no action, nor
beauty, but becomes a loathsome carcase, when the
sbul is gone ; so a bare profession without works is
useless, yea, loathsome and offensive.
Let us then take heed of running into extremes in
this case. For, [1.] The best works, without faith,
are dead ; they want their root and principle. It is
by faith that any thing we do is really good ; as
done with an eye to God, in obedience to, him; and
so as to aim principally at his acceptance. [2. ] The
most plausible profession of faith, without works, is
dead : as the root is dead when it produces nothing II

green, nothing of fruit. Faith is the root, good
works are the fruits, and we must see to it that we
have both. We must not think that either, with
out the other, will justify and save us. This is the
grace of God wherein we stand, and we should
stand to it.
CHAP. III.
The apostle here reproves ambition, and an arrogant magis
terial tongue; and shews the duty and advantage of brid
ling it, because of its power to do mischief. , Those who
profess religion, ought especially to govern their tongues, v.
1 . . 12. True wisdom makes men meek, and avoiders of
strife and envy: and hereby it may easily be distinguished
from a wisdom that is earthly and hypocritical, v. IS, to
the end.
1. TMTY brethren, be not many masters,
jLtjL knowing that we shall receive the
greater condemnation. 2. For in many
things we offend all. If any man offend
not in word, the same is a perfect man, and
able also to bridle the whole body. 3. Be
hold, we put bits in the horses' mouths,
that they may obey us; and we turn about
their whole body. 4. Behold also the
ships, which though they are so great, and
are driven of fierce winds, yet are they
turned about with a very small helm,
whithersoever the governor listeth. 5. Even
so the tongue is a little member; and boast-
eth great things. Behold*, how great a
matter a little fire kindleth ! 6. And the
tongue is a fire, a world of iniquity : so is the
tongue among our members, that it defileth
the whole body, and setteth on fire the
course of nature ; and it is set on fire of
hell. 7. For every kind of beasts, and of
birds, and of serpents, and of things in the
sea, is tamed, and hath been tamed of man
kind : 8. But the tongue can no man tame;
it is an unruly evil, full of deadly poison.
9. Therewith bless we God, even the Fa
ther; and therewith curse we men, who
are made after the similitude of God. 10.
Out of the same mouth proceed blessing
and cursing. My brethren, these things
ought not so to be. 11. Doth a fountain
send forth at the same place sweet water
and bitter ? 1 2. Can the fig-tree, my bre
thren, bear olive-berries, or a vine, figs?
So can no fountain both yield salt water and
fresh. The foregoing chapter shews how unprofitable
and dead faith is without works; it is plainly inti
mated by what this chapter first goes upon, that
such a faith is, however, apt to make -men conceit
ed and magisterial in their tempers and their talk.
Those who set up faith in the manner the former
chapter condemns, are most apt to run into those
sins of the tongue, which this chapter condemns.
And indeed the best need to be cautioned against a
dictating, censorious, mischievous use of their
tongues. We are therefore taught,
I. Not to use our tongues so as to lord it over
others; (v. 1.) My brethren, be not many-masters,
&c. These words do not forbid doing what we can
to direct and instruct others in the way of their

JAMES, III.

773

duty, or to reprove them in a Christian way for what
is amiss ; but we must not affect to speak and act
as those who are continually assuming the chair ; we
must not prescribe to one another, so as to make
our own sentiments a standard, by which to try all
pthers; because God gives various gifts to men,
and expects from each according to that measure
¦of light which he gives. "Therefore be not many
¦masters;" (or teachers, as some read it;) "do not
gwe yourselves the air of teachers, imposers, and
TOlges, but rather speak with the humility and
fifirit of learners; do not censure one another, as if
all must be brought to your standard." This is en
forced by two reasons. 1. Those who thus set up
jf^j judges and censurers, shall receive the greater
condemnation. Our judging others will but make
our own judgment the more strict and severe,
Matt 7. 1. Those who are curious to spy out the
faults of others, and arrogant in passing censures
jjpon them, may expect that God will be as ex
treme in marking what they say and do amiss. 2.
toother reason given against such acting the mas
ter, is, because we are all sinners; (v. 2.) In many
things we offend all. Were we to think more of
our own mistakes and offences, we should be less
apt to judge other people. While we are severe
against what we count offensive in others, we do not
qopsider bow much there is in us, which is justly
offensive to them. Self-justifiers are commonly seli-
deceivers. We are all guilty before God ; and they
who vaunt it over the frailties and infirmities of
others, little think how many things they offend in
themselves. Nay, perhaps their magisterial ma
nagements, and censorious tongues, may prove
worse than any faults they condemn in others. Let
Us learn to be severe in judging ourselves, but cha-
Jjtable in our judgments of other people.
' II. We are taught to govern our tongue so as to
prove ourselves perfect and upright men, arid such
as have an entire government over ourselves; If
any man offend not in word, the same is a perfect
man; and able also to bridle the whole body. It js.
jiere implied, that he whose conscience is affected
by tongue-sins, and who takes care to avoid them,
is an .upright man, and has an undoubted sign of
true grace. But on the other hand, if a man seem
to be religious, (as was declared in the first chapter,)
and bridle not his tongue; whatever profession he
makes, that man's religion is vain. Further, he
that, offends not in word, will not only prove himself
^sincere Christian, but a very much advanced and
jflVproved Christian. For the wisdom and grace
which enable him to rule his tongue, will enable
him also to rule all his actions. This we have illus
trated by two comparisons.
1. The governing and guiding all the motions of
a horse; by the bit which is put into his mouth ;
(tt 3.) Behold, we put bits in the horses' mouths,
that they may obey us, and we turn about their
viltole body. There is a great deal of brutish fierce
ness and wantonness in us. This shews itself very
much by the tongue : so that this must be bridled ;
according to Ps. 39. 1. / will keep my mouth with
a bridle, [or, I, will bridle my mouth,'] while the
Vjcked is before me. The more quick and lively
the tongue is,- the more should we thus take care to
Wyern it. Otherwise, as an unruly and ungoverna
ble horse runs away with his rider, or throws him,
so an unruly tongue will serve those in like manner,
who have no command over it. Whereas, let reso
lution and watchfulness, under the influence of the
grace of God, bridle the tongue, and then all the
motions and actions of the whole body will be easily
guided and over-ruled.
2. The governing of a ship by the right manage
ment ofthe helm; (v. 4, 5.) Behold also the ships,
Vf&h though they are so great, and are driven of

fierce winds, yet they are turned about with a very
small helm, whithersoever the governor listeth.
Even so, the tongue is a little member, and boasteth
great things. As the helm is a very small part of
the ship, so is the tongue a very small part of the
body : but the right governing of the helm or rud
der will steer and turn the ship as the governor
pleases ; and a right management of the tongue is,
in a great measure, the government of the whole
man. There is a wonderful beauty in these compa
risons, to shew how things of small bulk, yet may
be of vast use. And from hence we should learn to
make the due management of our tongues more our
study; because, though they are little members,
they are capable of doing a great deal of good, or a
great deal of hurt. Therefore,
III. We are taught to dread an unruly tongue, as
one of the greatest and most pernicious evils. It is
compared to a little fire placed among a great deal
of combustible matter which soon raises a flame
and consumes all before it; (v. 5, 6.) Behold, how
great a matter a little fire kmdleth! And the tongue
is a fire, a world of iniquity, &c. There is such an
abundance of sin in the tongue, that it may be called
a world of iniquity. How many defilements does
it occasion! How many and dreadful flames does it
kindle ! So is the tongue among the members, that it
defileth the whole body. Observe from hence,.
There is a great pollution and defilement in sins of
the tongue. Defiling passions are kindled, vented,
and cherished by this unruly member. And the
whole body is often drawn into sin and guilt by the
tongue. Therefore Solomon says, Suffer not thy
mouth to cause thy fiesh to sin, Eccles. 5. 6. The
snares into which men are sometimes led by the,
tongue, are insufferable to themselves, and destruc--
tive of others. It setteth on fire tlte course qf na
ture. The affairs of mankind and of societies are!
often thrown into confusion, and all is on a flame, by
the tongues of men. Some read it, all our genera?
tions are set on fire by the tongue. There is no age.
of the world, nor any condition of* life, private or
public, but will afford examples of this. And it is
set on fire of hell. Observe from hencfe, Hell has
more to do in promoting the fire of the tongue than
men are generally aware of. It is from some dia
bolical temptations, and to serve some diabolical
designs, that men's tongues are inflamed. The
Devil is expressly called a liar, a murderer, an ac
cuser of the brethren; and Whenever men's tongues
are employed any of these ways, they are set on
fire of hell. The Holy Ghost indeed once descend
ed in cloven tongues as of fire, Acts 2. And where ,
the tongue is thus guided and wrought upon by 'a
fire from heaven,- here it kindleth good thoughts,
holy affections, and ardent devotions.- But when it
is set on fire of hell, as in all undue heats it is, there
it is mischievous ; producing rage and hatred, and
those things which serve the purpose and designs
of the Devi'. As therefore you would dread fires'
and flames, you should dread contentions, revifings,
slanders, lies, and every thing that would kindle
the fire of wrath in your owii spirit, or in the spirits
of others. But,
IV. We are next taught how very hard, a thing
it is to govern the tongue ; -(v. 7, 8. ) For every kind •
of beasts, and of birds, and of serpents, and 'of
things in the sea, is tamed, and hath been tamed, of
mankind. But the tongue can/ia man tame. As
if the apostle had said, " Lions, and the most sa
vage beasts, as well as horses and camels, and crea
tures of the greatest strength, have been tamed and
governed by men : and so have birds, notwithstand
ing their wildness and timorousness, and their wings
to bear them up continually out of our reach : even
serpents, notwithstanding all their yenom; and all
their cunning, have been made familiar and harm-

774

JAMES, JIL

less : and things in the sea have been taken by
m§n, and made serviceable to them. And these
creatures have not been subdued or tamed only by
miracle; (as the. lions crouched-' to Daniel, instead
of devouring him ; and ravens fed Elijah ; and a
whale carried. Jonah through the depths of the sea
to dry land ;) but what is here spoken of is some
thing commonly done; not' only hath been tamed,
but is tamed of mankind. Yet the tongue is worse
than these, and cannot be tamed by the power and
art which serves to tame these things. No man can
tame the tongue without supernatural grace and as
sistance." The apostle does not intend to repre
sent it as a thing impossible, but as a thing ex
tremely difficult, which therefore will require great
watchfolness, and pains, .and prayer, to keep it in
due order. And sometinies all is too little, for it is
an unruly evil, full of deadly poison. Brute crea
tures may be kept within certain bounds, they may
be managed by certain rules, and even serpents
may be so used as to do no hurt with all their poi
son : but the tongue is apt to break through all
bounds and rules, and to spit out its poison on one
occasion or other, notwithstanding the utmost care.
So that it does not need only to be watched, and
guarded, and governed, as much as an unruly beast,
or a hurtful and poisonous creature; but much
more care and pains will be needful to prevent the
mischievous outbreakings and effects of the tongue.
However, V. We are taught to think of the use we make
of our tongues in religion and in the service of God,
and by such a consideration to keep it from cursing,
censuring^and every thing that is evil on other occa
sions; (v. 9, 10.) Therewith bless we God, even the
Father; and therewith , curse we men, who are
¦made after the' similitude of God. Out ofthe same
jnouth proceed blessing and cursing. My brethren,
these things ought not so to be. How absurd is it
that they who use their tongues in prayer and
praise, should ever use them in cursing, slandering,
and the like ! If we bless God as our Father, it
should teach us to speak well of, and kindly to, all
who bear his image. "That tongue which addresses
with reverence the Divine Being, cannot, without
the greatest inconsistence, turn upon fellow-crea
tures with reviling, brawling language. It is said
¦ of the Seraphim that praise God, they dare not
bring a railing accusation. And for men to re
proach those who have not only the image of God
in their natural faculties, but are renewed after the
image of God by the' grace of the gospel, this is a
_ most shameful contradiction to all their pretensions
of honouring the great Original, These things
ought not so to be ; and, if such considerations were
always at hand, surely they would not be. Piety is
disgraced in all the shews' of it, if'there be not cha
rity. . That tongue confutes itself; which one while
pretends to adore the perfections of God, and to
refer all things to him, and another while will con
demn even good men, if they do nof just come up to
the same words or expressions used by it
Further, to fix this thought, the apostle shews
that contrary effects ,from the same causes are
monstrous, and not to be found in nature ; and
therefore cannot be consistent with grace ; (v. 11,
12.) Doth a fountain send forth at the same place
sweet water and bitter? Can the fig-tree bear olive
berries, or a vine, figs? Or doth the same spring
yield both salt water and fresh? True religion will
not admit.of contradictions; and a truly religious
man can never allow of them either in his words or
his action's. How many sins would this prevent,
and recover men from, to put them upon being
always- consistent with themselves !
1 3. Who is a wise man and endued with

knowledge among you ? Let him shew
out of a good conversation his works with
meekness of wisdom. 14. But if ye_have
bitter envying and strife in your hearts,
glory notj and lie not against the truth.
15. This wisdom descendeth not from
above, but is earthly, sensual, devilish. 16.
For where envying and strife is-, there jj
confusion and every evil work. 17. But
the wisdom that is from above is first pure,
then peaceable, gentle, and easy to be en
treated, full of mercy and good fruits, with
out partiality, and without hypocrisy. 18.
And the fruit of righteousness is sown in
peace of them that make peace.
As the sins before condemned arise from an affec
tion of being thought more wise than others, and
being endued with more knowledge than they ; so
the apostle in these verses shews the difference be
tween men's pretending to be wise, and their being
really so ; and between the wisdom which is from
beneath, (from earth or hell,) and that which is
from above.
I. We have some account of true wisdom, with
the distinguishing marks and fruits of it; (v. 13.)
Who is, a wise man, and endued with knowledge
among you? Let him shew out of a good conversa
tion his works with meekness of wisdom. A truly
wise man is a very knowing man : he wiH not set
up for the reputation of being wise, without laying
in a good stock of knowledge ; and he will not value
himself merely upon knowing things, if he has not
wisdom to make a right application and use of that
knowledge. These two things must be put together,
to make up the account of true wisdom : who is
wise, and endued with knowledge ? Now where
this is the happy, case of any, there will be these,
following things.
1. A good conversation. If we are wiser than
others, this should be evidenced by the goodness of
our conversation ; not by the roughness or vanity
of it. Words that inform, and heal, and do good,
are the marks of wisdom ; not those that look
great, and do mischief, and are the occasions of evil,
either in ourselves or others.
2. True wisdom may be known by its works,
The conversation here does not refer only to words,
but to the whole of men's practice ; therefore it is
said, Let him shew out of a good conversation, his
works. True wisdom does not lie in good notions
or speculations so much as in good and useful ac
tions. Not he who thinks well, or he who talks
well, is in the sense of the scripture, allowed to be
wise, if he do not live and act well.
3. True wisdom may be known by the meekness
of the spirit and temper ; Let him shew with meek
ness, &c. It is a great instance of wisdom, prudent
ly to bridle our own anger, and patiently to bear the
anger, of others. And as wisdom will evidence
itself in meekness, so meekness will be a great
friend to wisdom. For nothing hinders the regular
apprehension, the solid judgment, and impartiality
of thought, necessary to our acting wisely, so much
as pagsion. When we are mild and calm, we are
best able to hear reason, and best able to speak it.
Wisdom produces meekness, and meekness in
creases wisdom.
II. We have the glorying of those taken away,
who are of a contrary character to that now men
tioned ; and their wisdom exposed in all its boasts
and productions; (v. 14 — 16.) " If ye have bitter
envying and strife in your hearts, glory not; &e.

JAMES, IV.

775

Pretend what you will; and think yourselves ever
so wise, yet you have abundance of reason to cease
your glorying, if you run down love and peace, and
give way to bitter envying and strife. Your zeal
for truth or orthodoxy, and your boasts of knowing
more than others, if you employ these only to make
others hateful, and to shew your own spite and
heart-burnings against them, are a shame to your
t'ofession of Christianity, and a downright contra
ction to it. Lie not thus against the truth. "
$ Observe, 1. Envyingand strife are opposed to the
sekness of wisdom. The heart is the seat of both ;
but envy and wisdom cannot dwell together in the
same heart. Holy zeal -and bitter envying are as
(different as the flames of seraphim and the fire of
hell. Observe, 2. The order of things here laid
down. Envying is first, and excites strife ; strife
.endeavours to excuse itself by vain-glorying and ly
ing; and then, (v. 16.) hereupon ensue -confusion
and every evil work. Those who live in malice,
envy, and contention, live in confusion; and are
liable to be provoked and hurried to any evil work.
Such disorders raise many temptations, strengthen
temptations, and involve men in a great deal of
guilt. One sin begets another; and it cannot be
imagined how much mischief is produced ; there is
every evil work. And is such wisdom as produces
tjiese effects, to be gloried in ? This cannot be with
out giving the lie to Christianity; and pretending
that this wisdom is what it is not. For observe, 3.-
From whence such wisdom cometh ; it descendeth
not from above, but ariseth from beneath ; and, to
Speak plainly, it is earthly, sensual, devilish, v. 15.
It springs from earthly principles, acts upon earthly
motives, and is intent upon serving earthly purposes.
It is sensual, indulging the flesh, and making pro
vision to fulfil the lusts and desires of it. Or, ac
cording to the original word, 4";t«»', it Is animal or
Inman ; the mere working of natural reason, with-
ut any supernatural light. And it is devilish ; such
'^||sdom being the wisdom of devils, to create un-
epjjness, and to do hurt; and being inspired by
mflvils. whose condemnation is pride, (lTim. 3. 6.)
aiia who are noted in other places of scripture for
their wrath, and their accusing of the brethren.
And therefore those, who are lifted up with such
wisdom as this, must fall into the condemnation of
.the Devil.
< III. We have the lovely picture of that wisdom
which is from above more, fully drawn, and set in
opposition to this which is from beneath ; (v. 17,
18. ^ But the Wisdom that is from above, is first pure,
then.peaceable, &c.
Observe here, True wisdom is God's gift. It is
not gained by conversing with men,' or by the know
ledge of the world, (as some think and speak,) but
it comes from above. It consists of these several
things : 1. It is pure, without mixture of maxims
or aims that would debase it:*and it is free from
iniquity and defilements, not allowing of.any known
sin, but studious of holiness both in heart and life.
2. TChe wisdom that is from above, is peaceable.
Peace follows purity, and depends upon it. Those
T?ho are truly wise, do what they can to preserve
peace, that it may not be broken; and to make
peace, that where it is lost, it may be restored. t. In
Kingdoms, in families, in churches, in all societies,
and in all interviews and transactions, heavenly wis
dom makes men peaceable. 3. It is gentle, not
standing upon extreme right in matters of property ;
not saying or doing any thing rigorous in points of
censure; not being furious about opinions; urging
our own beyond their weight, or their's Who oppose
us, beyond their intention! not being rude and over
bearing in conversation, nor harsh and Jruel instem-
per. Gentleness may thus be opposed to all these,
4. Heavenly wisdom is easy to be enfreated'i twrubk y

it is very persuadable, either to what is good, or
from what is evil. There is an easiness that is
weak and faulty ; but it is not a blamable easiness,
to yield ourselves to the persuasions of God's word,
and to all just and reasonable counsels or requests
of our fellow-creatures ; no, nor to give up a dispute,
where there appears .a godd reason for it, and a
good end may be answered by it. 5. Heavenly wis
dom is full of mercy and good fruits ; inwardly dis
posed to every thing that is kind -and good, both to
relieve those who want, and to forgive those who
offend, and actually to do this whenever proper oc
casions offer. "6. Heavenly wisdom is without par
tiality. The original word, iiianfrnt, signifies to be
without suspicion, or free from judgmg ; making"
no undue surmises, or differences in our conduct to
wards one person more 'than another. The margin
reads it, without wrangling ; not acting the part of
sectaries, and disputing merely for the sake of a
party; or censuring others purely on account of '
their differing from us. The wisest men are least
apt to be censurers. 7. That wisdom which is from
above, is without hypocrisy. It has no disguises or
deceits. It cannot fall in with those managements
which the world counts wise, which are crafty and
guileful ; but it is sincere, and open, and steady, and
uniform, and consistent with itself. O that you and "
I might always be guided by such wisdom as this !
That -with St. Paul we might be able to say, Not
with fleshly wisdom, but in simplicity and godly
sincerity, by the grace of God, we have our conver
sation. And then, lastly, true wisdom, will go on to
sow the fruits of righteousness' in peace, and thus, if
it may be, to make peace in the world, v. 18. And
that which is sown in peace, will produce a harvest-
'of joys. Let others reap the fruits of contentions,
and all the advantages they can propose to them
selves by them ; but let us go on peaceably tp sow
the seeds of righteousness, and we may depend upon
it, our labour shall not be lost. For light is sown for'
the righteous, and gladness for the upright in heart;
and the work of righteousness shall be peace, and
the effect of righteousness^ quietness and assurance
for ever.
CHAP. IV.
In this chapter, we are directed to consider, I. Some causSs
of contention, beside those mentioned in the .foregoing
chapter, and to watch against them, v. 1\ , 5. II. We*are
taught to abandon the friendship of this world, so as to sub
mit and ^ubject'ourselves Entirely to God, v. 4 . . 10. III.
All detraction and rash judgment of others are tote care
fully avoided, v. 1 1, 12. IV. We must preserve a constant
regard, and pay the utmost deference, to the disposals of-
Divine Providence, v. 13, to the end.
1. |/iROM whence come wars and fi'ght-
Jl ings among you.? Come they not
hence, even of your lusts that war in your
members ? 2. Ye lust, and have not : ye
kill, and .desire to have, and carinot obtain:
ye fight and war,' yet ye have not, because
ye ask not. 3. Ye ask, arid receive not,
because ye ask aniiss, that ye may consume
it upon your lusts. 4. Ye adulterers and
adulteresses, know ye not that the friend
ship ofthe world is enmity with God ? Who
soever therefore will be a friend of the
world, is the" enemy of God, 5. *Do. ye
think that the scripture saiflinn vain, The'*
spirit that dwelleth in us lusteth to envy ?
b\ But lie giveth 'more grace. Wherefoije
he saith;JGnod resisteth th"e proud, but giveth

776 JAMES, IV.
grace unto the humble. 7. Submit your
selves therefore to God. Resist the devil,
and he will flee from you : S. Draw nigh
to God, and he will draw nigh to you.
Cleanse your hand?, ye sinners; and purify
your hearts, ye double-minded. 9. Be afflict
ed, and mourn, and weep : let your laughter
be turned to mourning, and your joy to hea
viness. 10. Humble yourselves in the sight
of the Lord* and he shall lift you up.
The former chapter speaks of envying one an
other, as the great spring of strifes and contentions ;
this chapter speaks of a lust ¦after worldly things, and
a settingtoo great a value upon worldly pleasures and
friendships, as that which carried their divisions to a
shameful height
1. The apostle here reproves the Jewish Chris
tians for their wars, and for their lusts, as the cause
of them; (v. 1.) From whence come wars and fight
ings among you ? Come they not hencct even of your
lusts that war in your members? The Jews were a
very seditious people, and had therefore frequent
wars with the Romans ; and they were a very quar-
relsome, divided people, often fighting among them
selves; and many of those corrupt Christians,
against whose errors and vicesthis-epistle was writ-
.ten, seem to have fallen in with the Common quar
rels j hereupsn, our apostle informs them, that the
original of wars andfightings, was not (as they pre
tended)' a true zeal for their country, and for the
.honour of God, but that their prevailing lusts were
the cause of all. Observe from hence, What is
sheltered and shrouded under a specious pretence
of zeal for God and religion, often comes from men's
pride, malice, covetousness, ambition, and revenge.
The Jews had many struggles with the Roman
power, before they were entirely destroyed ; they
often unnecessarily embroiled-themselves, and then
fell into parties and factions about the different me
thods of managing their wars with their common
enemies ; and hence it came to pass, that when their
cause might be supposed good, yet their engaging in
it, and their management of» it, came from a bad
principle ; their worldly and fleshly lusts raised and
managed their wars and fightings ; but one would
think nere is eftou'gh said to subdue those lusts ; for,
1. They make a war within, as well asfightings
w.ithout ; impetuous passions and desires first war in
their membersf and then raise feuds in their'natioh ;
there is war between conscience and corruption, and
there is war also between one corruption- and an
other;" and from these contentions in themselves
arose their quarrels with each other. Apply this
to private cases, and may we not then say of fight
ings and strifes among relations and neighbours,
that they come from those lusts which war in the
members? From lust of power and dominion, lust
of pleasure, or last of riches, from some one or more
of these lusts, arise all the broils and contentions
that are in the world ; and since all wars andfight
ings come from the corruptions of our own hearts,
it is therefore the right method, for the aire qf con*
tention, to lay the axe to the root, and mortify those
lusts that war in the members.
2. It should kill these lusjts to think of their dis
appointment ; (vi 2.) " Ye lust, and have not; ye
kill, and desire to hope, and cannot obtain ; you
covet great things for yourselves, .and you think to
obtain them by-yoVr victories over the Romans, or
"by suppressing this and the 'other party among
yourselves; youthink you shall secure-great , plea
sures andhappiness^to yourselves, by overthrowing
every thing which 'th Warts your eager wishes ; but

alas, you are losing your labour and your blood, while
you kill one another with such views as these." In
ordinate desires are either totally disappointed, or,
however, not to be appeased and satisfied by obtain
ing the things desired. The words here rendered,
cannot obtain, signify, cannot gain the happiness
sought after. Note hence, Worldly and fleshly lusts
are the distemper which will not allow of content
ment or satisfaction in the mind.
3. Sinful desires and affections generally exclude
prayer, and the working of our desires toward God ;
" Ye fight and war, yet ye have not, because yb
ask not You fight, and do not succeed, because you
do not pray : you do not consult God in your under*
takings, whether he allow of them or not ; and you
do not commit your way to him, and make known .
your requests to him, but follow your own corrupt
views and inclinations, therefore Von meet with con
tinual disappointments ; or else,"
' 4. " Your lusts spoil your prayers, and make them
an abomination to God, whenever yOu put them uji
to him, v. 3. Ye ask, and receive not, because ye
ask amiss, that ye may consume it upon your lusts.'*
As if it had been said, " Though perhaps you may
sometimes pray for success against your enemies,
yet it is not your aim to improve the advantages yoil
gain, so as to promote true piety and religion, eitiW
in yourselves or others ; but pride, vanity, luxury,
and sensuality, are what you would Serve by your
successes, and by your very prayer's ; you want to
live in great power and plenty, in voluptuousness
and a sensual prosperity ; and thus you disgrace de
votion, and dishonour God, by such gross and base
ends ; and therefore your prayers are rejected."
Let us learn from hence, in the management of all
our worldly affairs, and in our prayers to God for
success in them, to see that our ends be right.
When men follow their worldly business, (suppose
them tradesmen or husbandmen,) and ask of Goft
prosperity, but do not receive what they ask for, it
is because theyaskwith wrong aims and intention^;
they ask God to give them success in their callings
or undertakings, not that they may glorify their
heavenly Father, and do good with what they have,
but that they may consume it upon their lusts ; that
they may be enabled to eat better meat, and drink
better drink, and wear better clothes, and so gratify
their pride, vanity, and voluptuousness. But if wi
thils seek the things of this world, it is just in God
to deny them ; whereas, if we seek any thing, that
we may serve God with it, we may expect he will
either give what we seek for, or give us hearts to be
content without it, and give opportunities of serving
and glorifying him some other way. Let us remem
ber this, that when we speed not in our prayers,, it
is because we ask amiss ; either we do not ask for
right ends, or not in a right manner ; not with faith,
or not with fervency : unbelieving and cold desires
beg denials ; and this we may be sure of, that when
our prayers are rather the language of Our lusts than
of our graces, they will return empty.
II. We haye fair warning to avoid all criminal
friendships with this world; (v. 4.) Ye adulterers
and Adulteresses, know ye not that the friendship pf
the world is enmity with God ? Worldly people are
here called adulterers and adulteresses, because bf
their perfidiousness to God, while they give their
best affections to the world. Covetousness is else
where called idolatry, and it is here called adultery ;
it is a forsaking him to whom we are devoted and
espoused, to cleave to other things ; there is this
brand put upon worldly-mindedness — that it is en
mity to God. A man mayjiave a competent portion
of tne good things of this life, and yet may keep
himself in tne love of God ; but he who sets his
heart upon the world, who .places his happiness in
it, and Will conform himself to it, and do any thing

JAMES, IV,

777

rather than lose its friendship, he is an enemy to
God ; it is constructive treason and rebellion against
Ood, to set the world upon his throne in our hearts.
Whosoever therefore would be a friend ofthe world,
is the enemy of God: he who will act upon this
principle, to keep the smiles of "the world, and to
{give its continual friendship, cannot but shew him
self, in spiritj and in his actions too, an enemy to
Gad. Ye cannot serve God and mammon, Matt.
f>,?4. J3From hence arise wars and fightings,' even from
this adulterous, idolatrous lave of the world, and
Roving of it : for what peace can there be among
men, so long as there is enmity toward God? Or,
who feapfight Qgainst God, and prosper? 'f Think
Kjaously with yourselves what the spirit of the world
is, and you will find that you cannot suit yourselves
to it as friends, but it must occasion your being en
vious, and full of evil inclinations, as the generality
ot the worl,d are. : Do you think that the scripture
saith in vain, The spirit that dwelleth in us, lusteth
to envy ?" v. 5. The account given in the holy
seriptures of the hearts of men by nature, is, that
thtyr$puigination is evil, only evil, and that continu
ally, Gen. 6. 5. Natural corruption principally
shews itself by envying, and there is a^pontinual pro
pensity to this ; the spirit which naturally dwells in
man, js always producing one evil imagination or an*
other,^lHGa.ys,enaulating such as we see and converse
with, and seeking those things which are possessed
and enjoyed by them;, now this way of the world,
affecting pomp and pleasure, and falling into strifes
and jmarrels for the sake of these things, is the cer
tain consequence of befog friends to the world ; for
there is no friendship without a oneness of spirit ;
and therefore Christians, to avoid contentions, must
avoid the friendship of the world, and must shew
that- they are actuated by nobler principles, and
tjjat a nobler spirit dwells m them ; for if we belong
tiGod, he gives more grace than to live and act as
g generality of the world do. The spirit of the
aiiLd teaches men to be churls, God tea,ches them
to be bountiful ; the spirit of the world teaches us to
lay up, or lay out, for ourselves, and according to
on- .own fancies ; God -teaches us to be witting to
communicate to the necessities, and to the comfort
9f( others, and S° as to do good to all about us, ac-
• wding to our ability. The grace of God is con-
fary to the spirit of the world, and therefore the
friendship of the world is to be avoided, if we pr,e-
'tjlid: to be friends of God: yea, the grace of God
jfjU correct apd cure the spirit that naturally dwells
in us; where he giveth grace, he giveth another
spirit than that df the world.
*III. We.are taught to observe the difference God
Makes between pride and humility; (v. 6.) Godre-
meth the proud, but giveth grace unto the humble.
toisis represented as the language of scripture in
the Old Testament ; for so it is declared in the book
of Psalms, thai God will save the afflicted people,
fif their spirits Be suited" to their c&djjfon,) but will
king down high looks; (Ps. 18. 270 and in t$e book
"^raverbs it isjsaid, Hescorneth the scorners, and
Two cast
cn-Urinal
word,! -tifleriSfT fl!u, 'signifies, i&ad's %%g himself
as*™ battle array ag'apfst them ; and Can tore be:i
than for. God to proclair^pa main 9

the wretched state of those who make God their
Enemy ? He will certainly fijl the faces of such with
shame (sooner or later) as have fiUed their hearts
with pride. We should therefore resist pride in our
hearts, if we would not have God to resist us. Ob
serve, 2. The honour and help God gives to the
humble ; grace, as opposed to ah5gi>*Ee, ls. honour ;
this God gives to the humble ; and where God gives
grace to the humble, there he will give all , other
graces ; and, as in the beginning of this sixth verse,
he will give more grace. Wherever Godgives true
grace, he will give more ; for to him that hath,' an^.
useth what he hath aright, more shall be given.
He will especially give more grace to the humble,
because they see their need of it, will pray for it,
and be thankful for it ; and such shall have it. For
this reason,
IV. We are taught to submit ourselves entirely
to God; (v. 7.) Submit yourselves therefore to God.
Resist the Devil, and he will flee from you. Chris
tians should forsake the friendship ofthe world, and
watch against that envy and pride which they see
prevailing in natural men, and should by grace learn
to glory in their submissions to God. " Submit
yourselves to him, as subjects to their prince, in
duty, and, as one, friend to another, in love and in
terest. Submit your understandings to the truths of
God ; submit your wills to the will of God, the will
of his precept, the will of his providence. " We are
subjects, and as such must be submissive ; not only
through fear, but through love ; not only for wrath,
but also for conscience' sake. " Submit yourselves
to God, as considering how many ways you are
bound to this, and as considering what advantage ydu
will gain by it ; for God will not hurt you by his do
minion over you, but will do you good."
Now as this subjection and submission to God #re
what the Devil most industriously strives to hinder,
so we ought with great care and steadiness to resist
his suggestions. If he would represent a tame
yielding to the will and providence of God as what
will bring calamities, and expose to contempt and
misery, we must resist these Suggestions of fear, ,
If he would represent submissions fo Godsasa hinder-
ance to our outward ease, or worldly preferments,
we must resist these suggestions of pride and sloth.
If he would tempt us to lay any of our miseries, and
crosses, and afflictions, to the charge of Providence,
so that we might avoid them by foMoSving his direc
tions instead of God's, we must resist these provoca
tions to anger, not fretting ourselves' in any Wise to
do evil. " Let not the Devil, in these or the like
attempts, prevail upon you ; but resist him, and he
willfieefrom you." If we basely yield to temptations,
the Devil will continually follow us ; but if we put
on the whole armour of God, and stand it out against
him, he will be gone from us. Resolution shuts and
bolts the door against temptation. »,
V. We are directed how to act -toward God, in
our becoming submissive to him, v. & — 10. '1. Draw
nigh to God: the heart, that has rebelled, must be
brought to the foot of God; the spirit, thatwas d!|-*
tant and estranged from aWe ctf com rauiagn ahd con
verse with God, must becomfe acwaintedwitii nim ;
" Draw mghto G'od, in h^sSvorsmp and institutibnsS' '
lantHh every d%y#e'tequirfs^pf you.'i [ 2. Cleanse
^om-'haWffs':--he who.rcqmesnirfto GpUfmusUhave
elean.'hands? -S^aul iflkreiDret4itects*io"?itft up
-¦¦-•afnana\dqubting^lrV)xa. 21
"es,: and evyry, thing
from every defile*
«feft r&M~;'h\hTs understanding" rMstetft th$fment of si/* he [spot subject; to God whofs a ser-
. truths of God-; in his wi^'he r&iSteth'Jhe laws pf [,vhntof sin ; the hands rau^t be =aeansed by- -faith,

eh^renemy", a tgaftoiflo his citfwn_ and ^|njty^|»,

Mfftto pifeed a'gauit Mm as suqh ,* ?Tifamj8re-

$bd; in his^passions^hSresisteth^the providence of
®M ; and -therefore no wonder that God, sets him*
self against the proud. Let proud spirits hear this
»d tremble, God resists them. Who can describe
Vol. vi.— 5 F

repentance, and reformation, or it. w.ill be in vain, for
us to Wraw nigh" lb God in praeyeV, or in any of the
exercises of devotion. 3. The hearts of the double-
jninded must be purified} those who halt between

778

JAMES, IV.

God and the worlds are here meant by the double-
minded: to purify the heart, is to be sincere, and to
act upon this- single aim and principle, rather to
please God than to seek after any thing in this world :
hypocrisy is'jheait-impurity; but they who submit
themselves to God aright, will purify their hearts
as well as cleanse their hands. 4. " Be afflicted,
and mourn, and weep; what afflictions God sends
take them as he would have you, and be duly sensi
ble of them ; be afflicted when afflictions are sent
upon you, and do not despise them ; or be afflicted
in your sympathies with those who' are so, and in
laying to heart the calamities of the church of God ;
mourn and weep for your own sins and the sins of
others ; times of contention and division are times
to mourn in ; and the sins that occasion wars and
fightings, should be mourned for ; let your laughter
be turned fo mourning, and your joy to heaviness."
This may be taken, either as a prediction of sorrow,
or a prescription of seriousness ; let men think to set
grief>at defiance, yet God can bring it upon them ;
none laugh so heartily, but he can turn their laugh
ter into mourning; and this the unconcerned Chris
tians St. James wrote to, are threatened should be
their case ; they are therefore » directed, before
things come to the worst, to lay aside their vain
mirth and their sensual pleasures, that they might
indulge godly sorrow and penitential tears. 5.
"Humble yourselves in the sight of the Lord ; let
the -inward acts of the soul be suitable to all those
outward expressions of grief, affliction, and sorrow,
before mentioned. "Humility of spirit is here requir
ed, as in the sight of him who looks principally at
the spirits of men ; let there be a thorough humilia
tion in bewailing every thing that is evil ; let there be
great humility in doing that which is good ; Humble
yourselves. ¦ VI. We have great encouragement to act thus
toward God ; he will draw nigh to them that draw
nigh to him, (v. 8.) and he will lift up those who
humble them selves in his sight, v. 10. Those Ma?
draw nigh to God in a way of duty, shall find God
drawing nigh to them in a way of mercy. Draw
nigh to him in faith, and trust, and obedience, and
he will draw nigh to you for your deliverance. If
there be not a close communion between God and us,
it is our fault, and not his. He shall lift up the hu mble.
Thus much our Lord himself declared, He that shall
humble himself , shall be exalted, Matt. 23. 12. If we
are truly penitent and humble under the marks of
God's»displeasure, we shall in a little time know
the advantages of his favour; he will lift us up out
of trouble, or he will lift us up, in our spirits and
comforts, under trouble ; he will lift us up to honour
and safety in the world, or he will lift us up in our
way to heaven, so as to raise our hearts and affections
above the world ; God will revive the spirit of the
humble; (Isa. 57. 15.) he -Will hear the desire ofthe
humble, (Ps. IG. 17.) and he will at last ttft them up
to glbry. Before honour is humility. T*ne highest
honour in heaven will be the reward of the greatest
humility on earth. f •; a'
11. Speak not evil one of another, bre
thren. He tha"t speaketh evil ofhis bfo.ther^
ahd judgeth his- 'brother, §peaketb-*evai of,
the raw," and j.u^getlr*<th& lajfcv: but if ;thtm
judge the la^^thou art not a doer of the
law, but a" judge.
giver, who is able
who art thou that judgest another? • 13
Go to now, ye that say, To-day or to-mor
row we will go into such a city, and con
tinue there a year, and buy and sell, and

get gain : 1 4, Whereas ye know not what
shaU be on the morrow. For what is your
life ? It is even a vapour, that appeareth
for a little time, and then vanisheth away.
1 5. For that ye ought to say, If the Lord
will, we shall live, and do this, or that.
1 6. But now ye rejoice in your boastings :
all such rejoicing is evil. 1 7. Therefore to
him that knoweth to do good, and doeth it
not, to him it is sin.
In this part of the chapter,
I. We are cautioned against the sin of evil-speak
ing; (v. 11.) Speak not evil one of another, brethren.
The Greek word, x.a']a.\tt.\avi, signifies speaking
any thing that may hurt or injure another; we must
not speak evil things of others, though they are true,
unless we be called to it, and there be some neces
sary occasion for it; much less must we report evil
things, when they are false, or, for aught we know»
may be so ; our lips must be guided by the law of
kindness, as well as truth and justice ; this, which
Solomon makes a necessary part of the character, of
his virtuous woman, that she openeth her mouth with
wisdom, and in her tongue is the law of kindness,
(PrOV. 31.- 26.) must needsbe a part of the charac
ter of every true Christian. Speak not evil one qf
another. 1. Because ye are brethren. The compellation,
as usedby the apostle here, carries an argument
along with it. Since Christians are brethren, they
should not revile or defame one another ; it is requir
ed of us, that we be tender of the good name of our
brethren; where we cannot speak well, we had bet
ter say nothing than speak evil ; we must not take
pleasure in making known the faults of others, divulg
ing things that are secret, merely to expose 'then}',"
nor in making more of their known faults than really
they deserve, and, least of all, in mating false stories,
and spreading things concerning theiri, of which they
are altogether innocent. What is this but to raise
the hatred and encourage the persecutions of the
world, against those who are engaged in the same
interests .with ourselves, and therefore with .whom
we ourselves must stand and fall ? Consider, ye are
brethren. ,, •. ,,
2. Speak not evil one of another, because this is
to, judge the law. He that speaketh evil of his bro
ther, and judgeth his brother, speaketh evil of the
law, and judgeth the law. The law of Moses says,
Thou shalt not go up and down as a tale-bearer
among thy people, Levit.19. 16. The law of Christ
is, Judge not, that ye be not judged, Matt. 7. i.
The sum and substance of both is, that men should
love one another. A detracting tongjieitherefcfe
condemns the law of God, and the commandment
of Christ, when it is defaming its ^neighbour. To
brgak God's, commandment, is, in effect, to speak
evil of them, and to judge them, as'ifthey weretoo
strict, and laid too great a restraint upon us. "I^ie
Christians to whom St. James wrote, were apt' to
speak very hard things bf ope. another, because
of Their differences about indifferent thiqgSjj (such*1

Gensure&an
•wilftijiimjin those things ^hich the,law> ofi Gpd has

for the sake of atiyjthing hot determined in the word
of God, does thereby refiect'oifthat word of God, as
if it were not a perfect rule; let us take heed of
Judging thelaw, for the law ofthe Lord isperfect;
if men break the law, leave that to judge them ; if

they do not break it, let not us judgement. " This is
a heinous evil, because it is to forget our place, that
we ought to be doers of the law, and it is to set up
ourselves above it, as if we were to be judges of it ;
he who is guilty of the sin here cautioned against, is
710/ a doer of the law, but a judge; he assumes an
office and a place that do'not belong to him, and he
will be sure to suffer for it in the end. Those who
are most ready to set up for judges ofthe law, gene-
snally fail most in their obedience to it.
3. Speak not evil one of another, because God, the
Lawgiver, has reserved the power of passing the
final sentence on men wholly to himself ; (v. 12.)
There is one Lawgiver, who is able to save, and
to destrby: who art thou that judgest another?
Princes and states are not excluded, by what is here
said, from making laws ; nor are subjects at all en
couraged to disobey human laws : but God is still to
he acknowledged as the supreme Lawgiver, who
gnly can give law to the conscience, and who alone
pto be absolutely obeyed. His right to enact laws
is incontestable, because he has such a power to en
force them ; he is able to save, and to destroy, so as
no other can ; he has power fully to reward the
«ervance of his laws, and to punish, all disobedi-
e ; he can save the soul, and make it happy for
tyer; or he can, after he has killed, cast mto hell;
¦and therefore should be feared and obeyed as the
great "Lawgiver, and all judgment should be commit
ted to him. Since there is one Lawgiver, we may
infer, that it is not for any man or company of men
Si the world, to pretend to give laws immediately to
bind conscience; for that is God's prerogative, which
must not be invaded. As the apostle had before
warned against being many masters, so here he cau
tions against being many judges; let us not prescribe
to our brethren, let us not censure and condemn
• them ; it is sufficient that we have the law of God,
Mhich is a rule to us all ; and therefore we should
Sot set up other rules ; let us not presume to set up
|ur own particular notions and opinions as a rule to
all about us ; there is one Lawgiver.
f, 3T II. We are cautioned against a presumptuous
rffeaifidence ofthe continuance of our lives, and against
"¦firming projects thereupon, with assurance of suc
cess, v. 13, 14. The apostle, having reproved those
wfio were judges and cbndemners of the law, now
jeproves Such as were disregardful of Providence ;
Go to now, an old way of speaking, designed to
Sngage attention ; the Greek word may be rendered,
Behold now .' pr " See, and consider, ye that say,
v %k-duy or to-morrow we will go into such a city,
And continue there a year, and buy and sell, and
gef'gain. Reflect a little on this way of thinking
and talking, call yourselves to account for it. " Seri-
rous reflection on our words and ways, would shew us
many evils that we are apt, through inadvertency,
to run into, and continue in. There were some who
said of old, as too many say still, We will go to such
tycity, and do this or that, for such a term of time,
while all serious regards to the disposals of Provi-
tiice were neglected. Observe here,
I. How apt worldly and projecting men are to
l^ave God out of their schemes ; where any are set
upon earthly things, these have a strange power
of engrossing the thoughts of the heart ; we should
therefore have a care of growing intent or eager
in our pursuits after any thing here below. Ob
serve, 2. How much of worldly happiness lies in the pro-
, mises men make to themselves beforehand ; their
hands are full of fine visions,, as to what they shall
cflij, artdbe, and enjoy, in some future time, when they
can neither be sure of time, nor of any of the advan
tages they prontise themselves ^therefore observe,
' J3. How vain a thing it is to look for any tiling good
^futurity," without the concurrence of Providence.

JAMES,, IV. 779
We will go tq such a city; (say they;) perhaps to
Antioch, or Damascus, or Alexandria, which were
then the great places for traffic ; but how could
they be sure, when they set out, that they should
reach any of these cities ? Something might possibly
stop their way, or call them elsewhere, or cut the
thread of life. Many who have set out on a journey,
have gone to their long home, and never reached
their journey's end. But suppose they should reach
the city they designed for, how did they know they
should continue there ; something might happen, to
send them back, or to call them from thence, and
to shorten their stay. Or suppose they should- stay
the full time they proposed, yet they could not be
certain that they should buy and sell there ; perhaps
they might lie sick there, or they might not meet
with those to trade with them, that they expected.
Yea, suppose they should go to that city, and con
tinue there a year, and should buy and sell, yet they
might not get gain; getting of gain in this world is
at best but an uncertain thing, and they might pro
bably make more losing bargains than gainful ones;
and then, as to all these particulars, the frailty,
shortness, and uncertainty of life, ought to check
the vanity and presumptuous confidence of such
projectors for futurity ; (v. 14.) What is your life?
It is even a vapour that appeareth for a little time,
and then vanisheth away. God hath wisely left us
in the dark concerning future events, and even con
cerning the duration of life itself; we know not what
shall be on the morrow; we may know what we in
tend to do, and to be, but a thousand things may
happen to prevent us; we are not sure of life itself,
since it is but as a vapour; something in appear
ance, but nothing solid or certain ; easily scattered
and gone. We can fix the hour and minute of the
sun's rising and setting to-morrow, but we cannot
fix the certain time of a vapour's being scattered ;
such is our life; it appears but for a little time, and
then vanisheth away ; it vanisheth as to this world,
but there is a life that will continue in the other
world ; and since this life is so uncertain, it concerns
us all to prepare and lay up in store for that to come.
III. We are taught to keep up a constant sense
of our dependence on the will of God, for life, and
all the actions and enjoyments of it ; (v. 15. ) Ye
ought to say, If the Lord will, we shall live, and do
this, or that. The apostle, having reproved theih
for what was amiss, now directs them how to be and
do better ; "Ye ought to say it in your hearts at all
times, and with your tongues upon proper occasions,
especially in your constant prayers and devotions,
that if the Lord will give leave, and if he will, own
and: bless you, you have such and such designs to
accomplish." This must be said, not in a slight,
formal, and customary way, but so as to thinkwhat
we say, and so as to be reverent and serious in what
we say. It is good to express ourselves thus whefi
we have to do with others, but it is indispensably-
requisite that we should say this to ourselves in all
that we go about Sin 0s? — with the leave and bless
ing of God, was used by the Greeks in the begin
ning of every undertaking. 1. If the Lord will, we
shall live. We must remember that our times are
not in our own hands, but at the disposal of ,God ;
we live as long as God appoints, and in the circum
stances God appoints, and therefore must be submis
sive to him, even as to life itself; and then, 2. If
the Lord will, we shall do this or that. All our.'
actions and designs are under the control of Heaven':
our heads may be filled with cares and contrivances^,
this and the other thing we may propose to do for
ourselves, or our families, or our friends ;'but Pro
vidence sometimes breaks all our measures, and
throws our schemes into, confusion ; therefore both
our counsels for action, and our conduct in action,
should be entirely referred to God ; all we design,

78Q

JAMES, V.

and all we do, should be with a submissive depend
ence on God.
IV. We are directed to avoid vain boasting, and
to look upon it not only as a weak, but a very evil
thing; (v. 16.) Ye rejoice in your boastings; all
such rejoicing is evil. They promised themselves
life and prosperity, and great things, in the world,
without any just regard to God ; and then they
boasted of these things. Such is the joy of worldly
teople, to boast of all their successes, yea often to
oast of their very projects before they know what
success they shall have. How common is it for men
to boast of things which they have no other title to,
than what arises from their own vanity and pre
sumption ! Such rejoicing (says the apostle) is evif;
it is foolish and it is hurtful, for men to boast of
worldly things, and of their aspiring projects, when
they should be attending to the humbling duties be
fore laid down in v. 8 — 10. It is a great sin in God's
account, it will bring great disappointments upon
themselves, and will prove their destruction in the
end. If we rejoice in God, that our times are in his
hand, that all events are at his disposal, and that he
is our God in covenant, this rejoicing is good ; the
wisdom, power, and providence of God, are then
concerned to make all things work together for our
good; but if we rejoice in our own vain confidences
and presumptuous boasts, this is evil ; it is an , evil
carefully to be avoided by all wise and good men.
V. We are taught, in the whole of our conduct,
to act up to our own convictions, and, whether we
have to do with God or men, to see that we never
go contrary to our own knowledge ;' (v. 17,) To him
that knoweth to do good, and doeth it not, to him it
is sin ; it is aggravated sin ; it is sinning with a wit
ness ; and it is to have the worst witness against a
man that can be, when he sins against his own con
science. Observe, This stands immediately con
nected with the plain lesson of saying, If the Lord
will, we shall do this or that; they might be ready
to say, " This is a very obvious thing ; who knows
not that we all depend upon almighty God for life,
and breath, and all things ?" Remember then, if
you dp know this, that whenever you act unsuitably
to 'such a dependence, to him that knows to do- good,
and does it not, to him it is sin, the greater sin. Ob
serve again, Omissions are sins which will come into
judgment, as well as commissions ; he that does not
the good he knows should be done, as well as he who
does, the evil he knows should not be done, will be
condemned. Let us therefore take care that con
science be rightly informed, and then that it be
faithfully and Constantly obeyed; for if our own
hearts condemn us not, then have we confidence to
ward God; but if we say, We see, and do not act
suitably to our sight, then our sin remaineth, John
9. 41.
CHAP. V.
In this chapter, the apostle denounces the judgments of God
upon those rich men who oppress the poor, shewing them
how great their sin and foil; are, in the sight of God, and
. how grievous the punishments would be, which should fall
upon themselves, v. 1 . . 6. Hereupon, all the faithful are
exhorted to patience under their trials and sufferings, v.
7 . . 11.. The sin of swearing is cautioned against, v. 12.
We are directed how to act, Doth under affliction,, and in
prosperity, v. IS. Prayer for the sick, and anointing with
' oil, are prescribed, v. 14, IS. Christians are directed to
', aclsnowleage their faults one to another, and to pray one
. ^Tor another, and the efficacy of prayer is proved, v. 16 . . 18.
And'lastly, it is recommended to us to do what we can for
• the reducing of them that stray from the ways of truth.
1. flO to now, ye rich men, weep and
vT howl for^your miseries that shall
come upon you. m % Your riches are cor
rupted, and your garments are moth-eaten.

3. Your gold and silver are cankered ; and
the rust of them shall be a witness against
you, and shall eat your flesh as it were fire.
Ye have heaped treasure together for the
last days. 4. Behold, the hire of the la
bourers who have reaped down your fields,
which is of you kept back by fraud, crieth :
and the cries of them which have reaped
are entered into the ears of the Lord of
sabaoth. 5. Ye have lived in pleasure on
the earth, and been wanton ; ye have nou
rished your hearts as in a day of slaughter.
6. Ye have condemned and killed the just;
and he doth not resist you. 7. Be patient
therefore, brethren, unto the coming ofthe
Lord. Behold, the husbandman waiteth
for the precious fruit ofthe earth, and hath
long patience for it, until he receive the
early and latter rain. 8. Be ye also pa
tient ; stablish your hearts : for thecomirig
of the Lord draweth nigh. 9. Grudge not
one against another, brethren, lest ye be
condemned : behold the judge standeth be
fore the door. 10. Take, my brethren, the
prophets, who have spoken in the name of
the Lord, for an example of suffering afflic
tion, and of patience. 1 1 . Behold, we count
them happy who endure. Ye have heard
of the patience of Job, and have seen the
end of the Lord ; that the Lord is very piti
ful, and of tender mercy.
The apostle is here addressing first sinners, and
then saints.
I. Let us consider the address to sinners ; and
here we find St. James seconding what his great'
Master had said ; Woe unto you that are rich ;for
ye haye received your consolation, Luke 6. 24. The
rich people, to whom this word of warning is sent,
were not such as professed the Christian religion,
but the worldly and unbelieving Jews, such as are
here said to condemn and kill the just, which the
Christians had no power to do; and though this
epistle was written for the sake of the faithful,„and
was sent principally to them, yet, by an apostrophe,
the infidel Jews may be well supposed here spoken
to ; they would not hear the word, and therefore it
is written, that they might read it ; and it is observ
able in the inscription of this epistle, that it is not
directed, as Paul's epistles were, to the brethren in
Christ, but, in general, to the twelve tribes ; and the
salutation is not, grace and peace from Christ, but,
in general, greeting; ch. 1. 1. The poor among
the Jews received the gospel, and many of them
believed; but the generality of the rich rejected
Christianity, and were hardened in their unbelief,
and hated and persecuted those who believed on
Christ ; to these oppressing, unbelieving, persecut
ing, rich people, the apostle directs himself in the
first six verses. - ,
1. He foretells the judgments of God, that should
come upon them ; (v. 1, 3.) they should havemise-
ries come upon them, and such dreadful miseries,
that the very apprehension of them was enough to
make them we ep and howl ; misery that should arise
from the yery things in which th^r placed! their
happiness„and misery that should be completed by
these things witnessing againstithem at the last, to
theix» utter destruction ; and they are now called to

JAMES, V.

781

reason upon,- and thoroughly to weigh, the matter,
and to think how they will stand before God in
judgment; Go to now, ye rich men. "(1.) "You
may be assured of this, that very dreadful calami
ties are coming upon you, calamities that shall carry
nothing of support or comfort in them, but all mise
ry, misery in time, misery to eternity ; misery in
your outward afflictions, misery in your inward
frame and temper of mind ; misery in this world,
misery in hell: you have not a single instance of mi
sery only coming upon you, but miseries ; the ruin
of your church and nation is at hand ; and there will
come a day of wrath, when riches shall not profit
men, but all the wicked shall be destroyed." (2.)
The very apprehension of such miseries as were
coming upon them, is enough to make them weep
and howl. Rich men are apt to say to themselves,
(and others are ready to say to them,) Eat, drink,
and be merry ; but God says, Weep and howl. It
is not said, Weep and repent, for this the apostle
does not expect from them, (he speaks in a way , of
denouncing rather than admonishing,) but, Weep
and howl, for, when your doom comes, there will
be nothing but weeping, and wailing, and gnashing
ofteethi Those who live like beasts, are called to
howl like such. Public calamities are most griev
ous to rich people, who live in pleasure, and are
secure and sensual ; and therefore they shall weep
and howl more than other people for the miseries
thatshall come upon them. (3.) Their misery shall
arise from the very things in which they placed
their happiness ; " Corruption, decay, rust, and
ruin, will come upon all your goodly things, v. 2.
Your riches are corrupted, and your garments are
moth-eaten : those things which you now inordinate
ly affect, will hereafter insupportably wound you:
they will be of no worth, of no use to you, but, on
the contrary, will pierce you through with many
sorrows: for," (4.) They will- witness against you,
and they will eat your fiesh as it weretfire, v. 3.
Things inanimate are frequentiy, represented in
Scripture as witnessing against wicked men. Hea
ven, earth, the stones of the field, the production of
Sfhe ground, and here the very rust and canker of
jH*gotten and ill-kept treasures, are said to witness
%|ainst impious rich men. They think to heap up
treasure for their last days, to live plentifully upon
when they come to be old ; but alas! they are only
heaping up treasures to become a prey to others ;
(aS the Jews had all taken from them by the Ro
mans ;) and treasures that will prbve at last to be
only treasures of wrath, in the Say of the revelation
4f the righteous judgment of God ; then shall their
iniquities, in the punishment of them, eat their flesh
as it were with fire. In the ruin of Jerusalem, many
thousands perished by fire ; in the last judgment
the wicked shall be condemned to everlasting-burn-^
mgs, prepared fort the Devil and his angels.
ft The Lord deliver us from the portion of -wicked
rich men .' and, in order to this, let us take care
that we do not fall into their sins, which* we are next
ts consider.
2. The apostle shews wljat those sins aire, which
%Kould bring such miseries,. To be in so deplorable,
' a condition, must doubtless be owing to some very
heinous crime: - "
(1.) Covetousness is laid to the oharge of this peo
ple ? they (Jaid by their garments till the£ bred
mbths, and were wten*; they hoarded up their gold
dnd silver till they were rusty and cankered: it is
a-iver'y great dipg/ace*to these things, that they car-
rj; in them tlte^ principles of -their own corruption
,Jfd*bonsflmption;-the garment breeds the moth.
"fiat frets if, ,the gold and silver breeds the canker
that eatp if; but the disgrace falls most heavy upon
those who hoard and lay up these things till they
icome to be thus corrupted, and cankered, and eaten.

God gives us ouij ivoDldJy possessions,! that we may
honour him, and do good, with, them.; but if, instead
of that, we sinfully hoard them up, through an un
due affection toward them, or a distrust of the pro
vidence of God for the future, this is a very heinous
crime, and will be witnessed against by .the very rust
and corruption of the treasure thus heaped toge
ther. ,.
(2. ) Another sin charged upon those against whom
St. James writes, is, oppression ;" (v. 4.) Behold, the
hire qf the labourers, who have reaped, down your
fields, which is of you kept back by fraud, crieth,
&c. . Those who have wealth in their hands, get
power into their hands, and then they are tempted
to abuse that power to oppress such as are under
them._ The rich we here find employing the poor
in their labours, and the rich have as much need of
the laboursof the ppor, as the poor have of wages
from thg rich, and could as. ill be without them ; but
yet, not considering this, 'they kept back the hire of
the labourers ; having power in their hands, it is
probable that they made as hard bargains with the
poor as they could ; and, even after that, would not
make good their bargain as they should Iiave done.
This is a crying sin, an iniquity that cries so as to
reach the ears'qf God ; and, in this case, God is to
be considered Jis the Lord of sabaoth, or the Lord
of hosts, Ku'/koc iraj2a.i8 ; «a phrase often used in the
Old Testament", when the people of God were de?
fenceless, and wanted protection ; and when their
enemies were numerous and powerful. The Lord
of hosts, 'whb has all ranks of beings and creatures
at his disposal,*.and who sets all in their several
places, he hear! the oppressed, when they cry by
reason of the cruelty or injustice qf the oppressor,
.and he will give orders to some of those hosts that
are under him,, (angels, devils, storms, distempers,
or the like,) to avenge, the Wrongs done to those who
are dealt with unrighteously and unmercifully. Take
heed of this Sin ot defrauding and oppressing, and
avoid the very app'earances of jt.
(3.) AnotheJ- sin here mentioned, is, sensuality
and voluptuousness ; (v. 5.) Ye have lived in plea
sure on the earth, and been wanton, &c. God does
not forbid us to use pleasure ; but to live in them as
if we lived for nothing else, is a very provoking sin ;
and to dp this on the earth, where we are but stran
gers and fijlgrims,.TNhere weare to continue but for
a while, ahd where we ought to be preparing for
eternity ; this, this is a grievous aggravation of the
sin of voluptuousness. Luxury makes people wan
ton, as in Trios. 13. 6S According to their pasture,
so Were they fille§ ; tliey were filled, and their heart
was exalted; therefore have }hey forgotten me.
Wantonness and luxury are commonly the effects
of great plepty ;&nd abundance ; it is hard for people
to have great estates* and not too much indulge
themselves in carnal, sensual pleasures ; "Ye have
nourished your hearts as in a day of slaughter : ye
live as if it was every day a day of sacrifices, a fes
tival,; .and hereby yojir hearts are fattened and nou-
jMfrftb stupidity, dulness, pride, and an insensibility
to the«wSnts Mid afflictions of others." Some may
say, " What haym js there in good cheer, provided
ne'oplef do hot'spend'aboye what they have ?" What!
Is it no harm for people to make gods of their bellies,
and to give all to these, instead of abounding in acts
o\ charity and piety' ? Is it no harm for people to
unfit themselves for minding the concerns of their
so,uls, by indulging the appetites of their bodies ?
Surely that which brought flames upon Sodom, and
would bring these miseries for which rich men are
here called to weep and howl, must be a heinous
evil! Pride, and idleness, and fulness of bread,
mean the same thing with living in pleasure, and
being wanton, and nourishing the heart as in a day
of slaughter.

782

JAM£S, y.

(4.) Anptljer sin here charged on the rich, was,
persecution ; f-v.,'6.) Ye have condemned and killed
the just, and Mgfatfi not resist you. This fills up
the measure of their iniquity.' They oppressed, and
acted very unjustly, to, get estates f. when they had
tbenij they.gave way to luxury and sensuality, till
they had lost all sense and feeling of jflhe wants or
afflictions of others ; and then the$ persecute and
kill without remorse: they pretend to act legally in
deed, they condetnn before they kill ; "but unjust
prosecutions, whatever' colour of law they may car
ry in them, will come into' the reckoning when God
shall make inquisition, for blood, as weU as massa
cres and downright murders. Observe here, The
just may be condemned and killed .^but-then again
observe, When such do suffer, and, without resist
ance, yield to the unjust sentence of oppressors, this
is marked by God, to'the honopr of the sufferers and
the infamy of their persecutors; this commonly
shews that judgments are fit- the door* and we may
certainly conclude that a reckoning-flay will come,
to reward the patience of the oppressed? and to
break to.pieces the oppressor." Thusfar theaddress
to sinners goes,
II. We have next subjoined an address to saints :
some have been ready to- despise 'or tb condemn this
way of preaching, when,ministers, -in their applica
tion, have brought a word tb shifters? and a word to
saints ; but, from the apostle's here'taking this me
thod, we may conclude, that this is' the best way
rightly to divide the word of. truth'. From what has
been said concerning wicked and oppressing rich
men, occasion is given to administer, cismforfc to Qpj""

afflicted people ; " J5e patient -therSiore ; 'since fjro^
will send such miseries on thewigjked, youVmay see
what is your duty, and where'your greatest enceur-*
agement lies." «
1. Attend to your duty ; Befiatieni: (v. 7. ) stablish
your hearts, (v. 8. ) grudge not ani against another,
brethren, v. 9. Consider well the meaning of these
three expressions : (1.) " Be patient; bear your af
flictions without murmuring, yoi^r .injuries without
revenge ; and "though God should not in'ahy signal
manner appear for you immediately, wait for him.
The vision is for an appointed time ; at the end it will
speak, and will not lie ; therefore wait for it.* It is
but a little while, and he thagshfilt come, wgll come,
and will npt larry. Let your patience.be lengthened
out to long-suffering ;" so the word' here used, ^ax/io-
8u^»V«t6, signifies. " When we hBve done our work,
we have need of fiatiente* to stay for our reward.
This Christian patience is not a mere yielding to ne
cessity, as the moral patience* taught by" soriie phi
losophers was, but it is'a.humble acquiescing in the
wisdom and will of God, with an eye fo atfuture glo
rious recompense. Be patient to the cqftlinfe off/iJ
Lord. And because this is,a- lesson Christians must
learn, though ever so hard or difficult to^heng,; it is
repeated in v. 8: Be ye alsofial&enP., ' (2.) '^Sta
blish your hearts ; let your faith be^firm, without
wavering ; your practice pf what is good; qcjisCant,
and continued, without tiring;- and^yoi^ resKmtiarg
for God and heaven fixed, in spite, of 'all -sufferings
or temptations." The prosperity of tfie wicSked and
the affliction of the righteous have in all ages 'betn
a very great trial to the faith of the people of God.
David tells us, that his feet were almost' gone, when
he saw the prosperity ofthe withed, Ps. 73. 2. Some
of those Christians to whom St. James wrote^might
probably be in the same tottering1 Condition; apd
therefore they are called upon to establish their
hearts ; faith and patience will establish the heart.
(3. ) Grudge not one against another ; the words sig
nify, Groan not one against another — /ti a-^ita^mt ;
that is, " Do not make one another uneasy by your
murmuring groans at what befalls you ; or by your
distrustful groans as to what may further come upon

you ; or by your revengeful groan against the in
struments of your sufferings ; or by your envious
groans at those who may be free from your calami
ties : do not make yourselves uneasy, and make one
another uneasy by thus groaning to, and grieving,
one another." " The apostle seemeth to me" (says
Dr. Manton) " to be here taxing those mutual
" injuries and animosities wherewith the Ch'ris-
" tians of those times, having banded under the
"names of circumcision and uncircumcision, did
" grieve one another, and give each other cause to
" groan ; So that they did not only sigh under the
" oppressions of the rich persecutors; but under the
" injuries which they sustained from many of the
" brethren who, together with them, did profess the
" holy faith." Those who are in the midst of common
enemies, and in any suffering Circumstances, should
be more especially careful not to grieve or to groan
against one ariother,.otherwise judgments will come
upon them as well as others ; and the. more such
grudgings preyail, the neare? do they shew judgment
to be.
2. ConsiderwhatencouragementhereisforChrisT ,
tians to be patient, to sidhlisli their hearts, and not to
grudge one against another. And, (1.) " Look to
the example of the husbandman; he, waits for the,
precious fruit of the earth, and hath long patienm
for it, until he receive the early and latter rain.},.
When you sow your corn ip the ground, ,y°u wait
many months for the former and latter rain, and are
willing to stay till harvest for the fruit of your la
bour; and shall not this teach you to bear a few
storms, andto be patient for a season, when you are
looking for a kingdom and everlasting felicity ? Con
sider him that waits for a crop of corn ; and will not
you wait for a crown of glory ? If you should be
Called to wait a little longer than the husbandntan
does, is it not something proportionably greater, and
infinitely more worth your waiting for ? But," (2.)
" Think *hqw short your waiting time njay possibly
be,rf."*8.. The coming»of the Lord draweth nigh;
and, v. 9. Behold, the Judge standeth before the
door, i Do not be impatien^, do not quarrel with one
another ; the great Judge, who will set all tq rights^,;
who^will punish the wicked and reward the good, is"-
at hand : lie should be conceived by you to stand as *¦
near as one wh<j is just knocking aff the door. " The
c^pnjng ofthe Lord to punish the wicked Jews, was
.then very nigh, when St. James wrote this epistle';
'and,, whenever tiie patience apd, other graces of his
people are triett in an extraordinary manner, the
certainW of Christ's looming asJijdge, and the near
ness of it, should establish tlieir hearts^ The Judge
is now a great dealttearer, inhis comiifg to judge the
world, than»when this epistle was written ; nearer
by above seventeen hundred; years ; and therefore
this should have the greater effect upon us. (3^
Tiie danger of our beiiy»condemned'when the Judge
appears, should excite us to mind our duty as before!
¦laid down; Grudge'not, lest ye be condemned? Fret-
fuiness and discontent expose us to the just judgment
¦ qfGod, and we bring more calamities jipon ourselves '
by our murmuring, distrustful, envious groans ahd
grufteings against one anqther, tnan we are aware*
of. If, we avoid these evils, and be patient ujjder our
trfafcgiGo'd will ribt copdAnn us. -L/t us enpourage
ourselves ^vith this. (4.) «c ar§ encouraged. to be
patient, by the example»of the jkro^hep; (v. 10.)
Take-llwproflhets,- Who ha%e\pokgn vfihe, name of
the Lord, fpr<tn,example of suffering affliction! an'd-
of patience,. Observe her% VheprMbets, c» whpfti
Godiput the greatest iionour^andffir wftojn he ha,d
the greatest favour, were most- afflicted : and yhen,
we think that the best me'n have had. the hardest
usage in this world,' we should hereby be'reqphciled
to affliction. Observe further, Tho^e who were^he
greatest examples of Suffering affliction, are also the

JAMES, Vi

783

best and greatest examples offiatience : tribulation
worketh patience. Hereupon St. James gives it us
as the common sense of the faithful, (v, 11.) We
count them happy who endure: we look upon righ
teous and patient sufferers as the happiest people.
See ch. 1. 2 — 12. (5.) Job also is proposed as an ex
ample for the encouragement ofthe afflicted; (v.
11.) Ye have heard ofthe patience of Job, and have
seen the end ofthe Lord, &c. In the case of Job you
have an instance of a variety of miseries, and of such
as were very grievous ; but under all he could bless
God, and, as to the general bent of his spirit, he was
patient and humble : and what came to him in the
end ? Why, truly God accomplished, and brought
about, those things for him, that plainly prove the
Lord is very pitiful, and offender mercy. The best
way to bear afflictions, is, to look to the end of 'them ;
and the pity of God is such, that he will not delay
the bringing of them to an end, when his purposes
are once answered ; and the tender mercy of God is
such, that he will make his people an abundant
amends for all their sufferings and afflictions ; his^
bowels are moved for them while suffering, his boun-*
ty is manifested afterward : let us serve our God,
and endure our trials, as those who believe the end
will crown all. - ,'*
-12. But above all things, my brethren,
swear not, neither by heaven, neither by the
earth, neither by any other oath: -but let
your yea be yea, and your nay nay; lest ye
fall into condemnation. 13. Is any among
you afflicted? Let him pray. Tsanymerry?
Let him sing psalms. 1 4. Is any-sick among
you ? Let him call for the elders of the
f|hurch; and let them pray over him, anoint
ing him with oil in the name of the Lord':
15. And the prayer of faith shall save the
sick, and the Lord shall raise him up; and
if he have committed sins, they shall be for-
, given him. 16. Confess your faults one to
another, and pray one for another, that
ye may be healed. The effectual fervent
prayer of a righteous man availed! much.
17. Elias was a man subject to like pas
sions as we are, and he prayed earnestly
that it might not rain: and it rained not on
? the earth by the space of three years and
six months. 1 8. And he* prayed .again, and
the heaven gave rain, and the earth brought
forth her fruit. 19. Brethren, if any of you
do err from the truth, and one convert him;
20, Let him know, that he who converteth
fcsinner from the error of his .way, shall
save, a soiil frdm death, and shall hide a
multitude of sins.t -
This epistle now drawing to a close, the penman
goes off verylquick from one thing to another ; hence
it is that matters so very different are insisted on in
these few verses.
*i. The sin of swearing is cautioned against ; (v.
12.)'But above all things, my brethren, swear not,
&c. Some understand this too strictly, as if the mean-
ingwas, " Swearnot at your persecutors, at those-thaf
refiroach you, and say all manner of evil of you; be
not put into a passion by the injuries they doyou, so
as in your passion to be provoked to swear. This
swearing is, no doubt, forbidden here; and it will
not excuse those that are guilty of this sin, to say,

they swear onlywhen they are provoked to it, and
before they are aware. But the apostle's warning
extends to other occasions of swearing as well as
this ; soiqe have translated the words, wfo vmlav —
.before all things; aiid so have made the sense of this
place to be, that they should not, in common conver
sation, before every thing they say, put an oath. All
customary needless swearing is undoubtedly forbid
den, and all along in scripture condemned, as a very
grievous sin. Profane swearing was very customary
among the Jews, and, since this epistle is directed in
gerieral^o the twelve tribes scattered abroad, (as be
fore has been observed,) we may conceive this ex
hortation sent to those who believed not. It is hard
to suppose that swearing should be one of the spots
of God'stchildreh, since Peter, when he was charg
ed with, being a disciple of Christ, and would dis
prove the charge, cursed and swore, thereby think
ing most effectually to convince them, that he was no
disciple of Jesus, it being well known of such, that
they durst not allow themselves in swearing ; but pos
sibly somefof the looser sort of those who were called
Christians, 'might, among other sins here charged
upon them; be guilty also of this. It is a sin that in
later years, has most scandalously prevailed, even
among those who would be thought above all others
entitled to the Christian name and privileges. It is
very rare indeed to hear of a dissenter from the
church of England, who is guilty of swearing, but
among those who glory in their being of the esta-
bllsheti'church .nothing is more common ;* and in
deed the most execrable oaths and curses now daily
wound the ears andhearts of all serious Christians.
St. James here says, Above all things, swearnot;
but how many are there who mind this the least of
all things, and>who make light of nothing so much
as common profane swearing ! But why above all
things is swearing here forbidden ? Because it strikes
most directly at the honour of God, and most ex
pressly throws contempt upon his name and autho
rity ; because this sin has, of all others, the least
temptation to it ; it is neither gain, nor pleasure, nor
reputation, that can move men to it, but a wanton
ness in sinning, and a needless shewing an enmity to
God. Thine enemies take thy name in vain, Ps. 139.
20. This is' a proof of men's being enemies to God,
however they may pretend to call themselves by his
name, or sometimes to compliment him in acts of
worship. It is also a sin that is most hardly let off
when once men are accustomed to it, therefore it
should* aljove all others be watched against. ¦ And
once more, '" Above all things swear not ; for how
can you expect the name of God should be a strong
tower to you in your distress, if you profane it and
play with it at other times."
But (as Mr. Baxter observes) " all this is so far
" from. foKbiddingiiecessary oaths, that it is but to
" confirm them, by preserving the due reverence of
"•them." And then he further notes, " That the
" true nature of an oath, is, by our speech, to pawn
" the reputation of some certain or great thing, for
"pie averring of a doubted lesser thing; and not
" (as is commonly held) an appeal to God, or other
" judge." Hence it was that swearing by the hea
vens, and by the earth, and by the other oaths the
apostle refers to, came to be in use. ' The Jews
thought if they did but admit the great oath of Chi-
Eloah, they were safe. But they grew so profane as
to swear by the creature, as if it was God ; and so ad-
* As this remark may he construed into a gratuitous and
far-fetched reflection on the established church, we wish it
had been either spared or modified. A community so exten
sive as that to which our author refers, may be expected to
include a great multitude of unworthy members ; but the fre
quent appeals to scripture, which are made in, that commu
nity, should be spoken of to its honour, and must leave all its
unworthy members without excuse. Ed.

784

JAMES, V.

vanced it into the plaqe of God 5 while on the 6ther
hand, they who swear eommonlyand profanely by
the name of God, do hereby put him upon thelevei
with every common thing.
But let your yea, be yea, and your nay nay ; lest
yefallinto condemnation; that is, " Let it suffice
you. to affirm or deny a thing as there .is occasion ;
and be sure to stand to your word, and be true to it,
so as to give no occasion for your bejng suspected of
falsehood ; and then you will be kept from the con
demnation of backing what you say or promjse by
•rash oaths, ahd from profaning the name 6? God to
justify yourselves. • It is being Suspected of falsehood
that leads men to swearing. Let it be known that
you keep to truth, and are firm to ypur word, and by
this means you will find there is no need tq'swear to
what you say. Thus shall you escape the condem
nation which is expressly annexed to the third com
mandment ; The Lord will not hold hjpi guiltless,
that taketh his name in vain."' ' »t .
II. As Christians, we are taught to su%t ourselves
to- the dispensations of Providence ; (v. 13.) Is* any
amongyou afflicted? Let him pray. Is 'any merry?
Let him sing psalms. Our condition in thi* world is
various ; and our wisdom is to submit to its being so,
and to behave as becomes us, both in prosperity and
under affliction. Sometimes we are in sadness, some
times in mirth ; God has set these one over against
the other, that we may the better observe the seve
ral duties he enjoins; and that the impressions made
on our passions and affections may be rendered ser
viceable to our devotions. Afflictions should put us
upon prayer ; and prosperity shoiSld make us abound
in praise. Not that prayer is to be'confined to a time
of trouble.or singing, to a time of njirth ; but these
several duties may be performed with»special advan
tage, and to the happiest purposes, ajt such seasons.
1. In a day of affliction nothing Js. more^ seasonable
than prayer. The person afflicted must pray him
self, as well as engage the prayers of others for him.
Times of affliction'should be praying times. To this
end God sends afflictions, that we may be engaged
to.seek him1 early ; and that those who at other times
have neglected him, may be brought to inquire after
him. The spirit is then most humble, the heart is
broken and tender ; and prayer is- most acceptable
to God when it comes from a contrite, humble srjrit.
Afflictions naturally draw out complaints ; and to
whom should we complain but to God ,in prayer ? It
is necessary to exercise faith and* hope under afflic
tions ; and prayer is the appointed means, both for
obtaining and increasing these graces in'us. * Is any
afflicted? Let him pray.
2. In a day of mirth and prosperity singing psalms
is very proper and seasonable. In the original it is
only said, sing, 4.*\\!to>, without the addition of
psalms, or any other word: and we learn from the
writings of several in the first ages of Christianity,
(particularly from a letter of Pljny's, and from- some
passages in Justin Martyr and Tertullian,) that the
Christians were used to sing hymns, either taken out
of scripture, or of more private composure, in their
worship of God. Though some have thought, that
St. Paul's advising both the Colossians and Ephe
sians to speak lo one another 4"*j"°<« 5 u/uvoi; *, $<f«.;r
miu/toUiKct'is — in psalms, and hymns, and spiritual
songs, refers only to the compositions of scripture ;
the psalms of David being distinguished in Hebrew,
by (Shurim, TehUlim, and Mizmorim,) words that
exactly answer these of the apostle. Let that be as
it will, this htowever we are sure of, that singing;
psalms is a gospel-ordinance, and that our joy .should
be holy joy, consecrated to God. Singing is so di
rected to here, as to shew that if any be in circum
stances of mirth and prosperity, he should turn his
mirth, though alone; and by himself, into this chan
nel. Holy mirth becomes families and retirements,

as well as public assemblies. Let our singing be
Such as to make melody with our hearts unto the .
Lord, and God yill assuredly be well pleased with
this kind'of devotion.
III. We have particular directions given as to
sick persons ; and healing, pardoning mercy pro
mised, upon the observance of those directions ; (v.
14, 15.) If any be sick, they are required, 1. To
send for the elders, irftrfiMpxi, A emcwrW«s-*.jAe
presbyters, pastors or ministers of the church. It
' lies upon sick people as a duty, to send for ministers,
and to desire their assistance and their prayers. 2.
It is the duty of ministers to pray over the sick,
when thus desired and called for. Let them pray
over him; let their prayers be suited to his case,
and their intercessions be as becomes those who are
affected with his calamities. 3. In the times of mi
raculous healing, the sick was to be anointed with
oil in the name of the Lord, Expositors generally
confine this anointing with oil to such as had the
power of working miracles; and when miracles
ceased, this institution ceased also. In St. Mark's
gospel we read of the apostles anointing with oil
many that were sick, and healing them, Mark. 6. 13;
And we have accounts of this being practised in the
church two hundred years after Christ j but then
the»gift of healing also accompanied it ; when that
miraculous gift ceased, this rite was laid aside. The ¦"
papists indeed haye made a sacrament of this, which
!,they call" the extreme unction. They use it, not to
heal the sick, as it was used by the apostles ; but,
as they generally run counter to scripture, in the
appointments of their church, so here they ordain,
that 'this should be administered only to such as are
at the very point of death. The apostle's anointing
was in order to heal the disease ; the popiph anpint-
ihgisfor the expulsion of the relics of sin, and to
enable the soul (as they pretend) the better to com
bat with the powers ef the air. When they cannot
prove, by any visible effects, that Christ ownsthenj
in the continuance of this rite, they wopld however
have people to believe that the invisible effects are
very wonderful. But it is surely much better to omdt
this anointing with oil, than to turn it quite contrary
to the purposes sppken of in scripture. Some pro-
testants. have, thought that this anointing was only
permitted or approved by Christ, .not instituted,
Bqt it should seem by the words of St. James here,
that it was a thing enjoined in cases where there
was faith'for healing. And sonie protestants hajyie
argued for it with this view. It was not*to be com
monly used, not even, in the aposJgMcal age ; and
Some have thought that it sltould not be wholly laid
asid^ in any age ; butfthat where there are extra
ordinary measures of faith*in the person anointing,
and in those who are anointed, an extraordinary
Dressing ipay attend the observance of this direction
for the sick. However that be, there is one thing
carefully to be fibserv-ed here, that^ the saving of the
sick is ijpt ascnbefjl to the anMntingwith o?/,"ftut to
prayer; (v. 15.) The prayer of faith shall save the
skk, &(;. So that; 4. Prayerover the sick mustpro-
ceed from, and be accompanied with, a lively faith.
Thgre must be faith both in the person praying, •
afld in the person.prayed for. In a time of sickness,
it is not the cold and formal prayer* thaS-is effectual,
but the prayer of iaith. ' 5. We should observe the ,
success of prayer. The Lord 'shall raise up; that
fe, if he be a person capable and fit for deliverance;
and if God has any thing further for.such,a person"
to do in the world,. And if he have committed sins,
they shall he forgiven him ; that is, -where sickness
is sent as a punishment for 3bme particular sin, that
sin shall be pardoned ; and in token theireof the sick
ness shall be removed. As when Christ said to the
impotent man, Go and sin no more, lest a worse
thing come unto thee, it is intimated that some par-

JAMES, V.

785

ticular sin was the cause of his sickness. The great
thing therefore we should beg of God for ourselves
and others in the time of sickness, is, the pardon of
sin. Sin is both the root of sickness and the sting
of it. If sin be pardoned, either affliction shall be
removed in mercy, or we shall see there is mercy
in the continuance of it. When healing is founded
upon pardon, we may say as Hezekiah did ; Thou
hast, in love to my soul, delivered it from the pit of
corruption, Isa. 38. 17. When you are sick and in
pain, it is most common to pray and cry, O give me
ease I 0 restore me to health ! But your prayer
should rather and chiefly be, 0 that God would
pardon my sins I
IV. Christians are directed to confess their faults
one to another, and so to join in their prayers with
ani for one another, v. 16. Some expositors con
nect this -y. 16. with v. 14. As if when sick people
send for ministers to pray over them, they should
then confess their faults to them. Indeed., where
any are conscious that their sickness is a vindictive
punishment of some particular sin, and they cannot
t0pk for the removal of their sickness without par
ticular applications to God for the pardon of such a
sin, there it may be proper to acknowledge and tell
his case, that those who pray over him may know
> how to plead rightly for him. But the confession
* here required, is, that of Christians one to another,
and riot, as the papists would have it, to a priest.
Where persons have injured one another, acts of
injustice must be confessed to those against whom
they have been committed. Where persons have
tempted one another to sin, or have consented in the
same evil actions, there they ought mutually to
blame themselves, and excite each other to repent-
anoe. Where crimes are of a public nature, and
have done any public mischief, there they ought to
he more publicly confessed, so as may best reach to
all who are concerned. And sometimes it may be
Xjfell to confess our faults to some prudent minister
¦or praying friend, that they may help us to plead
jgth God for mercy and pardon. But then we are
.not to think St. James puts us upon telling every
thing that we are conscious is amiss in ourselves, or
. in one another: but so far as confession is necessary
to our reconciliation with such as are at variance
with us, or for reparation of wrongs done to any, or
for gaining information in any point of conscience,
anil making our own spirits quiet and easy ; so far
, we should be ready to confess our faults. And some
times also it may be of good use to Christians, to
disclose their peculiar weaknesses and infirmities to
one another, where there are great intimacies and
friendships ; and where they may help each other
by their prayer to obtain pardon of their sins, and
power against them. Those who make confession
of their faults one to another, should thereupon pray
with and for one another. The 13th verse directs
persons to pray for themselves ; Is any afflicted let
him pray : the 14th directs to seek for the prayers
of ministers ; and the 16th directs private Christians
to pray one for another ; so that here we have all
sdrts'of prayer (ministerial, social, and secret,) re
commended. V- T.he great advantage and efficacy of prayer is
declared and proved ; fhe effectual fervent prayer
bf a righteous man availeth much, whether he pray
for himself or for others: witness the example of
Elias, v. 17, 18. He who prays, must be a righteous
man ; not righteous in an absolute sense, (for this
Elias was not, who' is here made a pattern to us,)
but righteous in a gospel-sense; not' loving or ap
proving of any known iniquity. If I regard iniquity
m my heart, the Lord will not hear my prayer, Ps.
66. 18. Further, the prayer itself must be a fer
vent, in-wrought, well-wrought prayer. It must
be a pouring out the heart to God ; and it must pro-
Vol. vi. — 5 G

ceed from a faith unfeigned. Such prayer avails
much. It is of great advantage to ourselves, it may
be very beneficial to our friends, and we are assured
of its being acceptable to God. It is good having
those for friends, whose prayers are available in the
sight of God.
The power of prayer is here proved from the
success of Elijah. This may be encouraging to us
even in common cases, if we consider that Elijah,
was a man of like passions with us. He was a zeal
ous good man, and a very great man, but he had his
infirmities, and was subject to disorder in his pas
sions, as well as others. In prayer we must not
look to the merit of man, but to the grace of God.
Only in this we should copy after Elijah, that he
prayed earnestly, or as it is in the original, inprayer
he prayed. It is not enough to say a prayer, but we
must pray in prayer. Our thoughts must be fixed,
our desires firm and ardent, and our graces in exer
cise ; and when we thus pray in prayer, we shall
speed in prayer. Elijah prayed that it might not
rain ; and God heard him in his pleading against an
idolatrous persecuting country, so that it rained not on
the earth by the space of three years and six months.
Again he prayed, and the heaven gave rain, &c.
Thus you see prayer is the key which opens and
shuts heaven. To this there is an allusion Rev. 11.
6. where the two witnesses are said to have power
to shut heaven, that it rain not. This instance of
the extraordinary efficacy of prayer is recorded for
encouragement even to ordinary Christians to be
instant and earnest in prayer. God never says to
any of the seed of Jacob, seek my face in vain. If
Elijah by prayer could do such great and wonderful
things, surely the prayers of no righteous man shall
return void. Where there may not be so much bf
miracle in God's answering our prayers, yet there
may be as much of grace. -
VI. This epistle, concludes with an exhortation to
do all we can in our places to further and promote ,
the conversion and salvation of others, v. 19, 20.
Some interpret these verses as an apology which ,
the apostle is making for himself, that he should so
plainly and sharply reprove the Jewish Christians •
for their many faults and errors. And certainly St.
James gives a very good reason why he was so much
concerned to reclaim them from their errors ; be
cause in thus doing he should save soiils, and hide a
multitude of sins.. But we are not to restrain this
place to the apostle's converting such as erred from
the truth ; no, nor to other ministerial endeavours
of the like nature ; since it is said, " If any err, and
one convert him, let him be who he will that does
so good an office for another, he is therein an instrur
ment of saving a soul from death," Those whom
the apostle here calls brethren, he yet supposes lia
ble to err. It is no mark of a wise or holy man, to
boast of his being free from error, or to refuse to
acknowledge when he is in an error. But if any do
err, be they ever so great, you must not be afraid to
shew them their error ; and be they ever so weak
and little, you must not disdain' to make them wiser
and better. If they err from the truth, that is, from
the gospel, (the great rule and standard of truth,)
whether it be in opinion or practice, you must en
deavour to bring them agam to the rule. Errors in
judgment and in life generally go together. There
is some doctrinal mistake at the bottom of every
practical mistake. There is no one habitually bad,
but upon some bad principle. Now to convert such,
is to reduce them from their error, and to reclaim
them from the evils they have been led into._ We
are not presently to accuse and exclaim against an
erring brother, and seek to bring reproaches and
calamities upon him, but to convert him: and if by
all our endeavours we cannot do this, yet we are no
where impowered to persecute and destroy him. If

786

I. PETER, I.

•we are instrumental in the conversion of any, we are
said to convert them, though this be principally and
efficiently the work of God. And if we can do no
more toward the conversion of sinners, yet we may
do this — pray for the grace and Spirit of God to
convert and ehange them. And let those that are
any way serviceable to convert others, know what
will be the happy consequences of their doing this:
they may take great comfort in it at present," and
they will meet with a crown at last.
He that is said to err from the truth, (in v. 19.) is
described as erring in his way ; (in v. 20.) and we
cannot be said to convert any, merely by altering
their opinions, unless we can bring them to correct
and amend their ways. This is conversion — to turn
a sinner from the error of his ways, and not to turn
him from one party to another, or merely from one
notion and way of thinking to another. He who thus
converteth a sinner from the error of his ways, shall
save a soul from death. There is a soul in the case ;
and what is done toward the salvation of that, shall
certainly turn to good account. The soul being the
principal part of the man, the saving of that only is
mentioned, but it includes the salvation of the whole
man: the spirit shall be saved from hell, the body

raised from the grave, and both saved from eternal
death. And then, by such conversion of heart and
life, a multitude of sins shall be hid. A most com
fortable passage ot scripture this is. We learn from
hence, that though our sins are many, even a mul
titude, yet they may be hid or pardoned ; and that
when sin is turned from or forsaken, it shall be hid,
never to appear in judgment against us. Let people
contrive to cover or excuse their sin as they will,
there is no way effectually and finally to hide it, but
forsaking it. Some make the sense of this text to
be, that conversion shall prevent a multitude of sins j
and it is a truth beyond dispute, that many sins are
Erevented in the party converted ; many also may
e prevented in others that he may have an influence
upon, or may converse with. Upon the whole, how
should we lay out ourselves with all possible con
cern for the'conversion of sinners ! It will be for the
happiness and salvation of the converted; it will
prevent much mischief, and the spreading and mul-.
tiplying of sin in the world ; it will be for the glory
and honour of God ; and it will mightily redound to
our comfort and renown in the, great day. They
that turn many to righteousness, and they who helpt
to do so, shall shine as the stars for ever and ever. '

AN

EXPOSITION,

PRACTICAL OBSERVATIONS,

FIRST EPISTLE GENERAL OF PETER.
Completed by Mr. Z. Marriot,

TWO. epistles we have enrolled in the sacred canon of the scripture, written by Peter, who was a most
eminent apostle of Jesus Christ, and whose character shines bright, as it is described in the Four Gos-
k pels, and in the Acts of the Apostles, but as it is painted by the papists and legendary writers, it
represents a person of extravagant pride and ambition.
It'is certain from scripture, that Simon Peter was one of the first of those whom our Lord called to be his
disciples and followers; that he was a person of excellent endowments, both natural and gracious-, bf
great parts, and ready elocution, quick to apprehend, and bold to execute, whatever heknew to be his
duty. When our Saviour called his apostles, and gave them their commission, he nominated him first
in th'eJist; and bjfhis behaviour toward Itim he seems fo have distinguished, him as a special favourite
among the -twelve.' Many instances of ourLorti's affection to him, both during his life, and after his
resurrection, -are upon recor,d.
But there are many things confidently affirmed of this holy man, that are directly false : as, That he had
a primacy and Superior power over the rest Of the apostles ; that he was more than their equal ; that he
was their prince, monarch, and sovereign ; and that he exercised1 a jurisdiction over the whole college
•of the apostles : moreover, That'he was the sole universal pastor over all the Christian world, the only
vicar of Christ -upon earth; that he was for above twenty years bishop of Rome, that the Popes of '
Rome succeed to St. Peter, and derive' from him & upiVersal supremacy and jurisdiction over all-
churches and Christians upon earth ; and that all this was by our Lord's ordering and appointment
Whereas Christ never gave him any pre-eminence of this kind, but positively forbade it, ahd gave

 .„„• very chiefest apostles. Here Is no exception of St. Peter's superior dignity ,
took the freedom to blame, and withstood him to the face, Gal. 2. 11. And Peter himself never assumed

I. PETER, I.

787

anything like it, but modestly styles himself an apostle of Jesus Christ; and when he writes to the
,.;? presbyters of the church, he humbly places,himselfin the same rank with them ; The elders which are
among you lexhort, who am also an elder, ch. 5. 1. See Dr. BarroW on the Pope's supremacy.
The design of this first epistle is,
I. To explain more fully the doctrines of Christianity to these newly-converted Jews.
II. To direct and persuade them to a holy conversation, in the faithful discharge of all personal and'rela-
bve duties, whereby they would secure their own peace, and effectually confute the slanders and
reproaches pf their enemies.
III*To prepare them for sufferings. This seems to be his principal intention ; for he has something to*
this purport in every chapter, and does, by a great variety of arguments, encourage them to patience
and perseverance in the faith, lest the persecutions and sad calamities that were coming upon them,
' , should prevail with them to .apostatize from Christ and the gospel.
It is remarkable that you find not so much as one word savouring of the spirit and pride of a pope in either
, ",«f these epistles. • •*

I. PETER, I.

CHAP. I.
The apostle describes the persons to whom he writes, and
J salutes them ; (v. 1, 2.) blesses God for their regeneration
.';' toa lively hope of eternal salvation ; (v. 3 . . 5.) in the hope
of this salvation, he shews they had great cause of rejoic-
¦— ^njr, though for a little while they were in heaviness and
BRMniction, for the trial of their faith, which would produce
'« joy unspeakable and full of glory, v. 6 . . 9. This is that
¦ ': salvation which the ancient prophets foretold, and the
angels desired to look into, v. 10. . 12. He exhorts them
HptD sobriety and holiness, which he presses from the con-
K^idei'ation of the blood of Jesus, the invaluable price of
Ifetan's redemption ; (v. 13 . . 21.) and to brotherly love, from
"""She consideration of their regeneration, and the excellency
! of their spiritual state, v. 22 . . 25.
W- T3ETER, an apostle of Jesus Christ,
' JL to the strangers scattered through
out Pontus, Galatia, Cappadocia, Asia, and
Bithynia, 2. Elect according to the fore
knowledge of God the Father, through
sanctification of the Spirit, unto obedience
and sprinkling of the blood of Jesus Christ :
Grace unto you, and peace, be multiplied.
In this inscription we have three parts.
. I. The author of it described. 1. By his name —
Peter. His first name was Simon, and Jesus Christ
gave him the surname of Peter, which signifies a
rock, as a commendation of his faith, and to denote
that he should be an eminent pillar in the church of
God, Gal. 2. 9. 2. By his office — an apostle of
Jesus Christ. The word signifies one sent, a legate,
. a puessenger, any one sent in Christ's name, and
about his work; but more strictly it signifies the
highest office in the Christian church ; (1 Cor. 12?
28.)' God hath set some in the church, first apos
tles. Their dignity and pre-eminence lay in these
things — They Were immediately chosen by Christ
himself; they were first'witnesses, then preachers of
.the resurrection of Christ, and so of the entire gospel-
Sispensatipn ; their gjfts were excellent and extraor
dinary ; -they had a power of working miracles, not
at all times, but when Christ pleased ; they were led
into all truth, were endowed with the spirit of pro
phecy, and they had an extent of power and jurisdic
tion beyond all others ; every apostle was a universal
bishop in all churches, and over all ministers. In this
humble manner Peter, (1.) Asserts his own charac
ter as an apostle. Hence learn, .A man may law
fully acknowledge, and sometimes is bound to assert,
the gifts and graces of God to him. To pretend to
what we have not, is hypocrisy ; and to deny what
we have, is ingratitude. (2.) He mentions his apos
tolical function as his warrant and call to write this
epistle to these people. Learn, It concerns all, but

especially ministers, to consider well-their warrant
and call from God to their work. This will, justify"
them to others, and give them inward support and
comfort under all dangers and discouragements. -
II. We have here the persons to whom this
.epistle was addressed, and they are described,
1. By their external condition — Strangers dis
persed throughout Pontus, Galatia, &c. They
were chiefly Jews, descended (as Dr. Prideaux
thinks) from those Jews who were transplanted
from Babylon, by order of Antioehus king of Syria,
about two hundred years before the coming of
Christ, and placed in the cities of. lesser Asia. It is
very likely that our apostle had been among them,
and converted them* being the apostle of the cir
cumcision, and that he afterward wrote this epistle
to them from Babylon, where multitudes of the
Jewish nation then resided. At present, their cir
cumstances were poor and afflicted. Learn, (1.)
The best of God's servants may, through the hard
ships of times and providences, be dispersed about,
and forced to leave their native countries. Those
of whom the world was not worthy, .have' been
forced to wander in mountains, in dens and caves'of
the earth. (2. ) We ought to have a special regard
to the dispersed persecuted servants of God. These
were the objects of this apostle's particular care and
compassion. We should proportion our regard to
the excellency and to the necessity of the saints. (3. )
The value of good people ought not to be estimated
by their external present condition. Here were a set
of excellent people, beloved of God, and yet stran
gers, dispersed and poor in the world ; the eye of
God was upon them in all their dispersions, and the
apostle was tenderly pareful to write to them for
their direction and consolation.
. 2. They are described by their spiritual condition;
Elect according tq the foreknowledge of God the
lather, &c. .These poor strangers who were op
pressed and despised in the world,, were neverthe
less in high esteem with the great God, and in the
most honourable* state that any person can be in
during this life ; for they were,
"(10. Elect according Jo 'the foreknowledge of God
the Father. Election is either to an office; (so Saul
was the man whom the Lord chose to be king;
(1 Sam. 10. 24) and our Lord tells his apostles,
have not I chosen you twelve? John 6. 70.) or to a
church-state, for the enjoyment of special privi
leges; (thus Israel was God's elect, (Deut. 7. 6.)
For thou art a holy people unto the Lord thy God;
the Lord thy God hath chosen thee to be a special
people unto himself above all people that are upon
the face of the earth;) or to eternal salvation ; God
hath from the beginning chosen you to salvation,

788

I. PETER, 1,

through sanctification of the Spirit and belief ofthe
truth. This is the election here spoken of, import
ing God's gracious decree or resolution to save some,
and bring them, through Christ, by proper means,
to eterrfal life.
TBis: election is said to be according to the fore
knowledge of God. Foreknowledge may be taken
two ways. [1.] For mere prescience, foresight,
or understanding; that such a thing will be, be
fore it comes to pass. Thus a mathematician cer
tainly foreknows that such a time there will be
aji eclipse. This sort of foreknowledge is in God,
who at one commanding view sees all things that
ever were, or are, or ever will be. But such a pre
science is not the cause why any thing is so or so,
though ^n 'the event it certainly will be so; as the
mathematician who foresees an eclipse, does not
thereby cause that eclipse to be. [2. ] Foreknow
ledge sometimes signifies counsel, appointment, and
approbation; (Acts 2. 23.) Him being delivered by
the determinate counsel and foreknowledge of God.
The death of Christ was not only foreseen, but fore
ordained, as v. 20. Take it thus here ; so the sense
is, elect according to the counsel, ordination and free
grace qfGod.
¦ It is added, according to the foreknowledge of
God the Father. By the Father we are here to
understand "the first Person of the blessed Trinity.
There is an order among the three persons, though
no superiority ; they are equal in power and glory,
and there is an agreed economy in their works.
Thus in the affair of man's redemption, election is
by way of eminency ascribed to the Father, as re
conciliation is to the Son, and sanctification, to the
Holy Ghost ; though in each of these one person is
not' so entirely interested, as to exclude the other
two". Hereby the persons of the Trinity are more
clearly discovered to us, and we are taught what
obligations we are under to each of them distinctly.
(2. ) They were elect through sanctification ofthe
Spirit, unto ebedience, and sprinkling of the blood
of Jesus Christ. The end and last result of elec
tion, is, eternal life and salvation + but before that
can be accomplished, every elect person must be
sanctified by the Spirit, and justifiedby the blood of
Jesus. God's decree for man's salvation always
operates through sanctification of the Spirit, and
sprinkling ofthe blood of Jesus.
By sanctification here understand, not a federal
sanctification only, but a real one, begun in regene
ration, whereby we are renewed 'after the image of
God, and become new creatures, and carried on in
the daily exercise of holiness, mortifying our sins
more and more, andliving to God in all the duties of
a Christian life, which is here summed up in one
word, obedience, comprehending all the duties of
Christianity. '¦.
By the Spirit some would have the apostle- to
mean the spirit of man, the subject sanctified. The
legal or, typical sanctification operated no further
than the purifying of the fiesh, but the Christian
dispensation takes effect upon the spirit of man, and
purifies that. "' Others, with better reason, think
that by Spirit is meant the Holy Ghost, the Author
of sanctification. He renews the mind, mortifies
our sins, (Rom; 8. 13.) and produces his excellent
fruits in the hearts of Christians, Gal. 5. 22, 23.
This sanctification of the Spirit implies the use of
means ; Sanctify them through thy truth; thy word
is truth, John 17. 17.
Unto obedience. This word, as it is pointed in our
translation, is referred to what goes before it, and
denotes the end of sanctification, which is, to bring
rebellious sinners to obedience again, to universal
obedience, to obey the truth and gospel of Christ ;
(v. 22. ) You have purified your souls in obeying the
truth through the Spirit.

They were elected also to the sprinkling qf the
blood qf Jesus. They were designed by God s de
cree to be sanctified by the Spirit, and to be purified
by the merit and blood of Christ. Here is a mani
fest allusion to the typical sprinklings of blood under
the law, which language these Jewish converts un
derstood very well. The'' blood of the sacrifices
must not only be shed, but sprinkled ; to denote that
the benefits designed thereby, are applied" and im
puted to the offerers. Thus the blood of Christ, the
grand and all-sufficient Sacrifice, typified by the le
gal sacrifices, was not only shed, but must be sprin
kled and communicated to every one of these elect
Christians, that throughfaith in his blood they may
obtain remission of sins, Rom. 3. 25. This blood of
sprinkling justifies before God, (Rom. 5. 9.) seals
the covenant between God and us, of which the
Lord's supper is a sign, (Luke 22. 20.,) cleanses from
all >sin, (1 John 1, 7.) and admits us into heaven,
Heb. 10. 19.
Note, [1.] God hath elected some to eternal life,
some, not all; persons, not qualifications. [2.] All
that are chosen to eternal life as the end, are chosen
to obedience as the way. [3.] Unless a person be
sanctified by the Spirit, and sprinkled with the
blood of Jesus, there will be no true obedience in the
life; [4. ] There is a consent and co-operation of
all the persons of the Trinity in the affair of man's
salvation, and their acts are commensurate one to,
another; whoever the Father elects, the Spirit
sanctifies unto obedience, and the son redeems and
sprinkles with his blood. [5.] The doctrine of the
Trinity lies at the foundation of all revealed religion.
If you deny the proper deity of the Son and Holy
Spirit, you invalidate the redemption of the one, and
the gracious operations of the other, and by that
means destroy the foundation of your own safety and
religion. HT. The salutation follows; Grace unto you, andf
peace be multiplied. The blessings desired for
them, are, grace and peace. ,
1. Grace; the free favourof God, with all its
proper effects/ pardoning, healing, assisting, and
saving. 2. Peace ; all sorts of peace may be here intend
ed, domestic, civil, ecclesiastical peace in the church,.
and spiritual peace with God, with the feeling of it
in our own consciences.
3. Here is the request of prayer, in relation to
¦these blessings — that they may be multiplied ; which
implies, that they were already possessed in some
degree of these blessings, and .he wishes them the
continuation, the increase, and the perfection of
them. Learn,
(1.) They' who possess spiritual blessings in their,
own souls, earnestly desire the communication ofthe
1 same to others ; the grace of God is a generous, not
a selfish principle. , . ,
(2.) The best blessings we can desire for our
selves, or one for another, are grace and peace, with
the multiplication of them ; therefore the apostles sp
often make this their prayer in the beginning and
end of their epistles. , . ;
(3.) Solid i peace cannot be enjoyed where there is
no true grace ; first grace, then peace. Peace with- ¦
.out grace, is mere stupidity; but grace may be
true, Where there is for a time no actual peace; as
Heman was distracted with terror, and Christ was
once in an agony.
(4.) The increase of grace and peace, as well as
the first gift of thein, is from God ; where he gives
true grace, he will give more grace; and every good
man earnestly desires the improvement and multi
plication of these blessings in himself and others.
3. Blessed be the God and Father of our
Lord Jesus Christ, who according to his

I. PETER, I.

789

abundant mercy hath begotten us again
unto a lively hope by the resurrection of
Jesus Christ from th.e dead, .
We come, now to the body of the epistle, .which
begins with" a congratulation ofthe dignity and hap
piness of the state of these believers, blfeught in un
der the form of a thanksgiving to God/ Other epis
tles begin in like manner, 2 Con 1: 3. Eph. 1. 3.
1. .Here we have the duty performed, which, is
blessing God. A man blesses God -by a, just* ac
knowledgment of his„excellency and blessedness.
2. Here is the object of this blefesmg described by '
his relation to Jesus Christ ; the'God and Father of ,
our Lord Jesus Christ. 'Here are three names of- 1
one Person,- denoting his threefold office^ *(1.) He is :
Lord, a universal King or Sovereign. (2.) Jesus, a
Priest or*Saviour. (3.) Christ, a Prophet, anointed
•with the Spirit, and furnished with -all gifts heces* '
sary for the instruction, cqpduct, and salvation of his
church. This God,- so blessed, is the God of Christ,
f Wording to his human nature, and his Fatfier, ac-
Ming to his^divine -nature.
3. You have the reasons that oblige us to .this duty
of blessing God, which are, in general, his abundant
meYcy; all our blessings are owing to God's mercy,'
not to man's merit,- particularly regeneration; he
hath bf gotten us again, and this deserves'our thanks
giving to God, especially if we consider the. fruit it
produces 'in us,'^hich isttiiat excellent grace of
tiijips, and that ndt such a yam; dead, perishing hope
aS that of worldlings" and hypocrites, but a lively
hope, a living, strong, quickening, and durable hope,
as that hope must need^ be, that has such a solid
foundation as the resurrection, of Jesus Christ, from
the dead. Learn, • . . .
(1.) A good Christian's conditionis never so bad
but he has great reason still to bless God. As a sin=-
ner has always reason tq mourn, notwithstanding his
present prosperity ; so good people, hi the_midst of .
their manifold difficulties, b^ve, reason still, to, re
joice and bless God. *. ,
(2.). In our1 prayers and praises we Should address
God as the Father, of our Lord Jesus Christ; it is
ionly through him that we and our services are ac
cepted. . ' * '
{3.) The best of men: owe their best Blessings. to
the abundant mercy ' of God ;' all the evil in the
World is'from'njan's sin, but all the good in it is from
(rod's mercy ; regeneration is expressly ascribed to
the abundant mercy of God.'and so are all the rest ;
we subsist entirely upon divine" mercy. Of the ria-
ture of regeneration; see John 3. 3.
(4.) Regeneratidn produces a lively hope of eter
nal life; .every uncpnverted person is a hopeless
creature ; 'whateyer"he pretends to of that kind, is
all confidence and presumption ; the right Christian
hope is what a man is 'begotten again unto by the
Spirit of God; it is not from nature, but free grace;
they who are begotten to a new and spiritual life,
ar'e begotten to a new and spiritual hope.
. (5.) The hope of a Christian has this excellency,
it is aliping hope ; the hope of eternal life in a true
Christian, is a hope that keeps him alive, quickens
him, supports him, and conducts him to heaven.
Hope invigorates and spirits up the soul to action, to
patience, to fortitude, and perseverance to the end.
The delusive hopes of the unregenerate are vain and
perishing; the hypocrite and his hope expire and
die both together, Job 27. 8.
(6.) The resurrection of Jesus Christ from the
deed, is the ground or foundation of a Christian's
hope ; the resurrection of Christ is the act of the Fa
thers a Judge, of the son as a Conqueror ; his re
surrection demonstrates that the Father accepts his
death in full discharge for our ransom, that he is
Victorious over death, the grave, and all our spiritual

enemies ; and it is. also an assurance of pur own, re-
surrediAn* there being ^n inseparable union between
Qhrist and his flock ;, they rise by virtue of his re
surrection as a. Head* rather than by virtue of his
^rlower as a Judge. We dre risen with Christ, Col,
3. 1. Fronvaft this taken together, Christians have
two fast solid foundations whereon to build their
hope of eternal life,
4. To ah inheritance incorruptible, and
undefiled, and that fadeth not away, reserv
ed in heaven for you,
'The apostle continues his thanksgiving to-God,
ahd having congratulated these people op, their new
birth, and their hope of everlasting life, he goe? on
to describee that life under the notion of an inherit
ance ; g most proper way of speaking to these peo
ple; for; -7.
1. They were poor and persecuted, perhaps turn
ed Out of ttieir inheritances to which they were born ;
to allay this grievance, he tells them they were new
born to a new inheritance, infinitely better than what
they had lost.
• 2. They were Jews, most of them, and so had a
great affection to the land of Canaan, as the land of
their inheritance, settled upon them by God him
self; and to be driven out from abiding in the inher
itance ofthe Lord, was looked upon as a sore judg
ment, 1 Sam. 26. 19. To comfort them under this,
they are put in mind of a noble inheritance reserved
'in heaven for them, such a one, that the land of Ca
naan was but a mere shadow in comparison of it.
• Note. (1.) Heaven is the undoubted inheritance
of all the children of God ; all that are born again,
are born to. an inheritance, as a man makes his child
his heir; the apostle argues, If children, their heirs,
Rom. .8. 17. God giveth his gifts unto all, but the
inheritance to none but his children ; those that are
his sons and daughters by regeneration and adop
tion, receive the promise of eternal inheritance,
Heb. 9. 15. This inheritance is not our purchase,
but our Father's gift ; not wages that we merit, but
the effect of grace, which first makes us children,
and then settles this inheritance upon us by a firm
unalterable covenant
Note, (2. ) The incomparable excellencies of this
inheritance, which are four.
.[1.] It is incorruptible ; in which respect it is
like its Maker, who is called tiie incorruptible God,
Rom. 1. 23. All Corruption is a change from better
to worse, but heaven is without change, and without
end ; the house is eternal in the heavens, and the
possessors must subsist for ever; for their corrupti
ble must put on incorruption, 1 Cor. 15. 33.
[2.] This inheritance is undefiled, like the great
High "Priest that is now in possession of it, who is
holy, harmless, and undefiled, Heb. 7. 26.' Sin and
misery, the two grand defilements that spoil this
world, and mar its beauty, have no place there.
[3.] It fadeth not away, but always retains its vi
gour and beauty, and remains immarcescible, ever
entertaining and pleasing the saints who possess it,
without the least weariness or distaste.
[4.] Reserved in heaven for you ; which expres
sion teaches us, First, That it is a glorious inherit
ance, for it is in heaven, and all that is there isglo-
rious, 1. 18. Secondly, It is certain, a reversion in
another world safely kept and preserved till we come
to the possession of it. Thirdly, The persons for
whom it is reserved, are described, not by their
names, but by their character ; fir you, or us, or
every one that is begotten again to a lively hofie,
this inheritance is preserved foHhem, and none but
them ; all the rest will be shut out for ever.
5. Who are kept by the power of God

790

I. PETER, I.

through faith unto salvation,' ready, to be
revealed in the last time.*"
This inheritance 'being described as future, arid
distant both in time arid place, the apostle supposes
some doubt or uneasiness yet to- remain upon the
minds of these people; whether they might not pos
sibly fall short by the way ; though the happiness be*
safe in heaven, yet'we are still upop earth," liable to
abundance of temptations, miseries, andiiifirmities;'
Are we in such a safe state that we shall certainfy
come thither ? To this he answers, that they should
be safely guarded and conducted thither ; ' they
should be kept and preserved from all s'aoh de
structive temptations and injuries as would prevent
their safe arrival at eternal life ; the heir to an
earthly estate has no assurance that he shall live to
enjoy it, but the heirs of heaven shall certainly be
conducted safe to the possession of it; the' blessing
here promised^ is, preservation; Ye are kept; the
Author of it, God; the means in us madfe'use of for
that end, are, our own faith and care ;"the end to
which we are preserved, is, salvation ; and the time
when we shall see the safe end and issue of all, is,.
the last time.
Note, ,1. Such is the tender care of God over his
people, that he not only gives them grace, but pre
serves them unto glory ; their being kept, implies
both danger and deliverance ; they may be attack
ed, but shall not be overcome.
2. The preservation of the regenerate to eternal
life is the effect of God's power .; -the greatness of
the work, the number of enemies, and .our own in
firmities, are such that no power, but what is al-f
mighty, can preserve the soul through all Unto sal
vation ; therefore the scripture often represents
man's salvation as the effect of divine power, 2 Cor.
12. 9. Rom. 14. 4.
3. The preservation of God's' power does not su
persede man's endeavour and care for his own sal
vation ; here is God's power, and man's faith, which
implies an earnest desire of salvation, a reliance
upon Christ, according to his invitations and pro
mises, a vigilant care to do every thing pleasing tq
God, and avoid whatever is offensive, an abhorrence
of temptations, a respect to the recompense of re
ward, and persevering diligence in prayer ; by such
a patient, operating, conquering/aiM, we are kept,
under the assistance of divine grace, unto salvation ;
faith is a sovereign preservative of the soul through
a state of grace unto a state of glory.
4. This salvation is ready to be revealed in "the
last time. . Here are three things asserted about the
salvation of the saints. (1.) That it is now prepared,
and made ready, and reserved in heaven fir them.
(2.) Though it be made ready now, yet it is in a
great measure hidden and unrevealed at present, not
only to the ignorant, blind world, that never inquire
after it, but even to the heirs of salvation them
selves. It does not yet appear what we shall be, 1
John 3. 2. (3. ) That it shall be fully and complete
ly revealed in the last time, or at the last day of
judgment. Life and immortality are now brought
to light by the gospel, but this life will be reveal
ed more gloriously at death, when the soul shall be
admitted into the presence of Christ, and behold
his glory J and even beyond this there will be a fur
ther and a final revelation of the amplitude and
transcendancy of the saints' felicity at the last day,
when their bodies shall be raised, and re-united to
their souls, and judgment shall pass upon angels and
men, and Christ shall publicly honour and applaud
his servants in the face of all the world.
6. Wherein ye greatly rejoice, though
now for a season, if need be, ye are in
heaviness through manifold temptations :

The first Word, wherein, refers to the apostle's
fqregoing'discourse about the excellency of their pre
sent state, and their grand expectations for the fu
ture ; in this condition you greatly rejoice, though
now for a season, or a little while, if need be, ye are
made sorrSwful through manifold temptations. The
apostle grants they were in great affliction, and pro
pounds several things in mitigation of their sorrows.
[ "Note, 1. Every sound Christian has always some
thing wherein lie may greatly rejoice; great rejoic
ing contains more than an inward placid serenity of
mind or sensation of eomfort ; it will shew itself in
the countenance and conduct, but especially in praise
and gratitude.
, 2. Thexhief joy of a good'Christian arises from
things -spiritual and heavenly, from his relation to.
God and to heavep ; in these every sound Christian
greatly rejoices ; his joy arises from his treasure,
which consists of matters of great value, and-the
title to them is sure.
3. The best Christians, those whp have reason
greatly, rejoice, may yet; be in great heaviness
through manifold temptations; all sorts bf adversities
are temptations^ or trials of faith, patience, and
constancy ; these seldom go singly, but . are mani-,
¦fold, arid come from different quarters ; the-effect
of all which is great heaviness. " As men, we are
subject to sorrows, personal and domestic ; as Chris
tians, our duty tQ God obliges us to frequent sorrow :
and our compassion toward the miserable, the dis
honour done to God, the calamities of his church,'
and the destruction of, mankind, from their'bwh
folly, and from divine vengeance, raise, in a gener
ous and pious mind, almost continual sorrow ; (Rom.
9. 2.) I have great heaviness and continual sorrow
,in- my heaPf: , ** . •
_ 4. The afflictions and sorrows of good people^re '
but for a little while, they are but for a season;- '
though they may be smart, they are but short; life '
itself is but for a/little while, and the sorrows of 'it
cannot survive it ; the shortness ' of. any affliction,
does much abate the' heaviness of it.
5. Great heavinesS-Js often necessary to a Chris
tian's good ; if need be, ye, are in heaviness. God
does not afflict.his people willingly,, but acts withM
judgment in proportion .to our needs ; there is a*-
conveniency and fitijpss, nay, an absolute necessityin
the case, for so the expression signifies, it must Se; ¦
therefore no man should^ be moved by these afflic*&
tions : fir yourselves know that we are appointed*
thereunto, 1 Thess. 3. 3. These troubles, that we-
heavy, never come upon us but when we have need,
and never stay any longer than needs must ,
' 7. That the trial of your faith being
much more precious than of gold' that
perisheth, though it be tried with fire, might
be found unto praise and honour and glory
at the appearing of Jesus Christ:
These words express the end' of good people's
afflictions, and the ground of their joy under them ;
the end of afflictions is the trial of their faith ; the
nature of this trial, it is much more precious than of
gold that perisheth, though it be tried with fire;
the effect of the trial is this, it will be found unto
praise, honour, and glory at the appearing of Jesus,
Christ. Note, 1. The afflictions of serious Christians are
designed for the trial of their faith. God's design
in afflicting his people, is, their probation, not their
destruction ; their advantage, not their ruin : a trial,
as the word signifies, is an experiment or search
made upon a man, by some affliction, to prove the
value and strength of his faith; this trial is made
upon faith principally, rather than any other grace,
because the trial of that is, in effect, the trial of all

that is good in us ; our Christiamty depends upon our
faith ; if that be wanting, there is nothing else that
is spiritually good in us ; Christ prays for this apos
tle, that his faith might not fail; if that be support
ed, all the rest will stand firm ; the faith of good
people is tried, that they themselves may have the
comfort of it, God the glory of it, and others the
benefit of it.
2. A tried faith is much more precious than tried
gold; here is a double comparison of faith and gold^
and the trial of the one with the trial of the other ;
gold is the most valuable, pure, useful, and durable,
of all the metals ; so is faith among the Christian
virtues, it lasts till it brings the soul to heaven, and
then it issues in the glorious fruition of God for
ever; the trial of faith is much more precious than
the trial of gold ; in both there is a purification, a
separation ofthe dross, and a discovery of the sound
ness and goodness of the things ; gold does not' in-,
crease and multiply by trial in the fire, it rather
growsless ; but faith is established, improved, and
multiplied, by the oppositions and afflictions, that it
meets with ; gold must perish at last ; gold that
perisheth; but faith never will; I have prayed for
thee,fhat thy faith fail not, Luke 22. 32. ;
3. The trial of faith will be found to praise, and
honour, and glory. Honour is properly that es
teem and value which one has with another, and so
God and man will honour the saints. Praise is the
expression or declaration of that esteem ; so Christ
will commend his people in the great day, Come,
ye blessed of my Father, &c. Glory is that'bJstre
wherewith a person", so honoured and praised,
shines in heaven; glory, hpnour, and peace, to
every man that worketh good, Rom. 2. 10. If a
tried faith be found to praise, honour, and glory,
let this recommend faith to you, as much more pre
cious than gold, though it be assaulted and tried by
afflictions ; if you made your estimate either from
tsent use, or the final event of both, it will be
id true ; however the world takes it for an incre
dible paradox. ' .
4. Jesus Christ wiU'Oppear again in glory, and,
when he does so, the saints will appear with him,
and their graces will appear, illustrious ; and the
more they have been tried, the mdre bright they
will then appear; the trial will soon be over, but
the glory, honour and praise will last to eternity.
This should reconcile you to your present afflic
tions: they work for you a far more exceeding and
an eternal weight of glory. _ _.
8. Whom having not seen, ye loye ; in
whom, though now you see him not, yet
believing, ye rejoice with joy unspeakable
and. full of glory :
The faith of these primitive Christians is further
commended "upon two accounts: 1. The excellency
of -its Object, the unseen Jesus; the apostle had
seen our .Lord in the flesh, but tliese "dispersed
Jews never dM, and yet they believed in him. » It is
one .thing to believe God, or Christ, (so the devils
believe;) another thing to believe in him ; which
denotes subjection, reliance, and expectation oi all
promised good from him. 2. On account of two
notable productions or effects of their faith, love and
joy; and this joy so great, as to be aboye descrip
tion ; ye rejoice with joy unspeakable, and full qf
Sllkm, (1.) The faith of a Christian is properly
conversant about things revealed, but not seen;
sense converses with things- sensible and present ;
reason is a higher guide, which by sure deductions
can infer the operation of causes, and the certainty
of events ; but faith ascends further still, and assures
as of abundance of particulars that sense and rea-

1. PETER, I. 791
son could never have found out, upon the credit of
revelation ;,it is the evidence of thrhgs not seen.
(2.) True faith is never alone, c>ut produces a
strong love to "Jesus Christ ; true Christians love
Jesus, because- they Relieve in him ; this love dis
covers itself in the highest' esteem for him, affec
tionate desires after him, willingness to be dissolved,
and to ,he with' him, delightful thoughts, cheerful
services and- sufferings, &c.
(3.) Where there are true faith and love to
Christ, there is, or may be, joy unspeakable and
full of glory ; this joy is inexpressible, it cannot be
described by words ; the best discovery is by an
experimental taste of it ; it is full of glory, full ol
hqaven; there is .much of heaven and the future
glory in the present joys of improved Christians ;
tjieir faith removes the causes of sorrow, and affords
the best reasons for joy : though good people some
times walk in darkness, it is often owing to their
own mistakes and ignorance, or to a fearful, melan
choly disposition, or to some late sinful conduct, or
perhaps to some sad occurrence of providence, that
sinks their comfort for the present, yet they have
reason to rejoice in the Lord, and joy in the God of
their salvation, Hab. 3. 18.
n- t •-.
9. Receiving the end of your faith* even
the salvation of your souls.
Well might these Christians rejoice with joy un
speakable, since they were every day receiving the
end of their faith, the salvation of their souls.
Note, 1. The blessing they were receiving, the
salvation of souls ; the more noble part being put
for the whole man ; which salvation is here called
the end of their faith ; the end wherein faith termi
nates ; it helps to save the soul, then it has done its ¦
work, and ceases for ever.
Note, 2. He speaks of the present time ; you are
now actuallyreceiving the end qf your faith, &c.
Note, 3. The word used alludes to the games at
¦\vkich the cdhquerors received or bore away from
the judge of the contest, a crown or reward, which
he carried about in triumph ; so the salvation of the
soul was the prize these Christians sought for, the
crown they laboured for, the end they aimed at,
which came nearer and more within their reach
¦ evefty day. . . ....
Learn, (1.) Every faithful Christian is daily re
ceiving the salvation of his soul; salvation is one
permanent thing, begun in this life, not interrupted
by death, and continued to all eternity. These
believers had the beginnings of heaven in the pos
session of holiness, and a heavenly mind, in their
duties £nd communion with God, in the. earnest of
the inheritance, and the witness of the divine Spirit.
This was properly urged to, these distressed people ;
thev were on the losing side in the world, but the
apostle puts them in mind of what they were receiv
ing- if they lost an inferior good, they were all the
while receiving the salvation of their souls.
(2 ) It is lawful for a Christian to make the
salvation of his soul his end; the glory of God and
our own felicity are so connected, that if we regular
ly seek the one we must attain the other.
10 Of which salvation the prophets have
inquired and searched diligently, who pro
phesied of the grace that should come unto
you: The apostle having described the persons to whom
he wrote, and declared to them the excellent ad
vantages they were under, he. goes on to shew them
what warrant he had for what he had delivered;
and because they were Jews, and had a profound
veneration for the Old Testament, he produces the

792

I. PETER, I.

authority- of the prophets 'to cohvinee them the
doctrine oi salvation by faith in Jesus Christ was no
new doctrine, but the same which the old prophets
did inquire and search diligently into. , •
Note, 1. Who made this" diligent search ; the
prophets, who were persons inspired by God to tiie
doing or saying of things extraordinary, above the
reach of their own studies and abilities, foretelling
things to come, and revealing the will of God; by
the direction of the Holy Spirit. * ,
2. The object of their search^ .which was, salva-
'.tion, and the grace qfGod which should corns unto
you; the general salvation of mep of; all nations by
Jesus Christ, and more especially the salvation
afforded to the Jews ; the grace that slibuldt come to-
them from him who was not sent but to' the lost
sheep ofthe house of Israel. They foresaw gloribus',
times of light, grace and comfort, coming upon the
church, which made the prophets and - righteous
desire to see and hear the things which came to
pass in the days of the gospel. , • '
3. The manner bf their inquiry ; they inquired,
and searched diligently ; the words are strong and
emphatical, alluding tp miners, who dig. to'the bot-'
torn, and break through not only the'earth, but the
rock, to come to the ore ; so these holy prophets had
an earnest desire to know, and were proportionably
diligent in their inquiries after the grace of God,
which was to be revealed in the days of the Mes
siah : their being inspired did not' make- their indus
trious search needless; for, notwithstanding, their
extraordinary assistance from God, they were oblig
ed to make use of all the ordinary methods of i im
provement in wisdom and knowledge. Ijaniel was
a man greatly beloved and inspired, yet he under
stood by books and.study the computations of time,
ch. 9. 2. Even their own revelation required their
study, meditation, and prayer ; for many prophecies
had a double meaning ; in their first intention th^y
aimed at some person or event near at hand, but
their ultimate design was to describe the. Person,
sufferings, or kingdom of Christ: , . -
Observe, (1.) The doctrine of man's salvation by
Jesus Christ, has been the study and adtpiratipn of
the greatest and wisest of men ; the nobleness of the
subject, and their own concern in it, haye .engaged,
them, with most accurate attention and seriousness,
to search into it.
(2.) A. good man is much affected' and pleased
with the grace and mercy of Gqd to others* as well
as to himself; the prophets were highly deligihted
with the prospects of mercy to be shewn both* to
Jews and Gentiles at the coming of Christ!
(3.) They who would be acquainted with -this
great salvation, and the grace that shines- therein,
must inquire and search diligently into it : if it- were
necessary for an inspired prophet to do so, much
more for persons so weak and injudicious as we are.
(4.) The grace that came by the gospel, excels
all that was before it; the gospel-dispensation is
more glorious, evident, intelligible, extensive, and
effectual, than any dispensation that ever did pre
cede it.

11. Searching what or what manner of
time the Spirit of Ghrist which was in .them
did signify, when it testified beforehand the
sufferings of Christ, and the glory that
should follow.
The particular matters which the ancient pro-
Jihets chiefly searched into are here expressed ;
esus Christ was the main Subject of their studies;
and in relation to him, they were most inquisitive
into, 1. His humiliation and death, and the glorious
consequences of it ; the sufferings of Christi and
the glories that should follow ; this inquiry'would

lead them into a view of tlfe whole gospel,- the sum
whereof is this, that Christ Jesus was delivered for
our offences, and raised again for our justificatimf
2. The time, and the manner ofthe times, wherein
the Messiah was to appear ; undoubtedly these holy
prophets earnestly, desired to see the days of the Son
of man; and therefore, next to the thing itself, their
minds were set Upon the time of its accomplish
ment, so far as the Sfiirit qf Christ,* which was in
them, had signified any thing toward that purpose.
The nature of the times was also under their strict
consideration, whether tljey would be quiet or trou
blesome times; "times of peace, or times of war.
Learn, (1.) Jesus Christ had a being before his
incarnation; for his Spirit did then exist in the pro-
¦phets, and therefore he whose that Spirit then was,
must be in being also.
, (2..) The doctrine of the Trinity was not wholly
unknown to the faithful inthe Old Testament ; the
prophets knew that they were inspired by a Spirit
that was in them, this Spirit they knew to be the
Spirit of Christ, and Consequently distinct from
Christ himself: here' is a plurality of persons, and
from other parts of the Old Testament a Trinity
maybe collected. .,/ ,
(3.) The works here ascribed to the Holy Ghost
prove him to be God ; he did signify, discover, and
manifest to the prophets, many hundred years be
forehand, the sufferings of Christ, with a multitude "
of particular Circumstances attending thefh ; and he *
•did also testify, or give proof and evidence befafifr, I
hand] pf the certainty of that event, by inspiring the
prophets to reveal it, to work miracles in confirma
tion of k, and by enabling the faithful to believe it ;
these works prove the. Spirif qf Christ to be God,
since he is possessed of almighty power and infinite
knowledge. ¦ , i
(4.) From the example of Christ Jesus,' learn to
expect a time of services and sufferings before you |
are received to glory ; jl was so 'with him, and the j
disciple is not above his, Lord ; the suffering time is
but short, but the 'glory is everlasting ; let the suffer-
•ing season: be ever so sharp and severe, it shall not
hinder, but work fir usfl far more exceeding and
eternal tieight of glory.
Ig. Unto whom it was revealed, that
not unto' therrisplves, but unto us they did
niiiais'ter the'things, which are now reported
unto ,|0,u by them that have preached the5
gospel unto yqutwith the Holy Ghost sent
down from heaven ; Which things the angels
desire to- took into.
These words contain an answer to the prophetst
inquiry ; their holy endeavours to inform themselves
were not 'slighted, for God gives them a satisfac
tory revelation fa .quiet and comfort their minds;
they were informed 'that these things should not ¦,
come to pass in their time, but yet all was firm and
certain, and should come to pass in the times of (he
¦apostles ; .not unto themselves, but to us ; and we
must report them, under the infallible direction <of
the Holy Ghost, to all the world ; 'which things the <
angels; &c . . ,
You have here three sorts of students, or inquirers
into the great affair of man's salvation by Jesus
Christ : 1.' The prophets search ditigentlyanto it. i
2. The apostles, who consulted all the prophecies, -^
and were witnesses ofthe accomplishment of them, g
and so reported what they knew to others in the '*
preaching of the gospel. 3. The angels, who most
attentively pry into these matters.
Learn, (1. ) A diligent endeavour after the know
ledge of Christ and our duty, will certainly be.
answered with good success. The prophets were

I. PETER, I.

792

answered with a revelation ; Daniel studies, and
receives information ; the Bereans search the scrip
tures, and were confirmed.
(2.) The holiest and best of men sometimes have
their lawful and pious requests denied. It was both
lawful and pious for these prophets to desire to know
more than they were permitted to know about the
time of the appearance of Christ in the world, but
tliey were denied. It is lawful and pious for good
parents to pray for their wicked children, for the
poor to pray against poverty, for a good man to pray
against death ; yet, in these honest requests, they
often are denied. God is pleased to answer our
Mcessities rather than our requests.
(3. ) It is the honour and practice of a Christian
to be useful to others in many cases, rather than to
himself; the prophets ministered to others, not
unto themselves ; none of us liveth to himself, Rom.
14. 7. Nothing is more contrary to man's nature
and Christian principles, than for a man to make
hjmself his own 'end, and live to himself.
(4.) The revelations of God to his church, though
gradual, and given by parcels, are all perfectly con-
, sistent; the doctrine of the prophets and of the
¦iikjiostles exactly agree, as coming from the same
f;fpiritofGod. ,<; (5.) The efficacy ofthe evangelical ministry de-
fends up jn the Holy Ghost sent down from heaven;
ie gospel is the ministration of the Spirit; the suc
cess of it depends upon its operation and blessing.
A (6.) The mysteries of the gospel, and the me
thods of man's salvation,, are so glorious, that the
blessed angels earnestly desire to look into them ;
they are curious, accurate, and industrious in pry
ing into them ; they consider the whole scheme of
man's redemption with deep attention and admira
tion, particularly the points the apostle had been
'discoursing of ; which things the angels desire to
; ijtoop down and look into, as the cherubims did con-
"Itnually toward the mercy -seat.
Vl 3. Wherefore gird up the loins of your
mind, be sober, and hope to the end for the
grace that is to be brought unto you at the
revelation of Jesus Christ ;
'. Here the apostle begins his exhortation to them,
whose glorious state he had before described, there
by, instructing us, that Christianity is a doctrine
according to godliness, designed not only to make
us wiser, but better; " Wherefore, since you are so
honbured and distinguished, as above,"
" Gird up the loins of your mind; you have a
journey to go, a race to run, a warfare to accom
plish, and a great work to do ;' as the traveller, the
racer, the warrior, and the labourer, gather in, and
gird up, their long and loose garments, that they
may be more ready, prompt, and expeditious in
their business ; so do you by your minds, your inner
man, and affections seated there ; gird them, gather
them in, let them not hang loose and neglected
about you ; restrain their extravagances, and let
the loins, or strength and vigour of your minds, be
.exerted in your duty ; disengage yourselves from all
who would hinder you, and go on resolutely in your
obedience." "Be sober, be vigilant against all your spiritual
dangers and enemies, and be temperate and modest
in eating, drinking, apparel, recreation, business,
and in the whole of your behaviour ; be sober-minded
also in opinion, as well as in practice, and humble
in your judgment of yourselves.". .
'And hope to the end, for the grace that is_to be
brought to you at the revelation of Jesus Christ..
Some refer this to the last judgment, as if the, apos-.
tie directed their hope to 'the final- revelation ofJe-'
its Christ; but it seems more natural -to take it, as
Vol. vi.— 5 H

it might be rendered, "Hope perfectly, or tho
roughly, for the grace that is brought to you in, or
by the revelation of Jesus Christ; by the gospel
which brings life and immortality to light; hope per
fectly, trust without doubting to that grace which is
now offered to you by the gospel."
Learn, 1. The main work, of a Christian lies in
the right management of his heart and mind ; the
apostle's first direction is to gird up the loins ofthe
mind. 2. The best Christians have need to be exhorted
to sobriety ; these excellent Christians areput in
mind of it ; it is required of a bishop, (1 Tim. 3.
2.) oi aged men; (Tit. 2. 2.) the young. women are
to be taught it, and the young men are directed to
be sober-minded, Tit. 2. 4, 6.
3. A Christian's work is not over as soon as he is
got into a state of grace; he must still hope and
strive for more grace; when he has entered the
strait gate, he must still walk in the narrow way,
and gird up the loins of his mind for that purpose.
4. A strong and perfect trust in God's grace is
very consistent with our best endeavours in our
duty ; we must hope perfectly, and yet gird up our
loins, and address ourselves vigorously to the work
we have to do, encouraging ourselves from the
grace of Jesus Christ.
14. As obedient children, not fashioning
yourselves according to the former lusts in
your ignorance :
The exhortation is continued, and the words may
be taken either as a rule of holy living, which is
both positive, (you ought to live as obedient children,
as those whom God hath adopted into his family,
and regenerated by his grace,) and negative ; (you
-must not fashion yourselves according to the former
lusts, in your ignorance ;) or the words may be taken
as an argument to press them to holiness from the
consideration of what they now are, children of obe
dience, and what they were when they- lived in lust
and ignorance.
Learn, 1. The children of God ought to provte
themselves to be such by their obedience to God, by
their present, constant, universal obedience.
2. The best of God's children have had their
times of lust and ignorance; the time has been
when the whole scheme of their lives, their way
and fashion, was, to accommodate and gratify'their
unlawful desires and vicious appetites, being grossly-
ignorant of God and themselves, of Christ and the
gospel. 3. Persons, when converted, differ exceedingly
from what they were formerly ; they are people of
another fashion and manner from what they were
before ; their inward frame, behaviour, speech and
conversation, are much altered from' what they
were in times past.
The lusts and extravagances of sinners are both
the fruits and the signs of their ignorance^
15. But as he who hath called you, is
holy, so be ye holy, in all manner of con
versation : 1 6. Because it,, is written, Be
ye holy; for I am holy.
Here is . a noble rule enforced by strong 'argu
ments ; Be ye holy in all manner^pf conversation.
Who is sufficient for this ? And yet it is required in
strqng terms, and enforced by three reasons, taken
from the grace of God, in calling us; from his com
mand, it is written; and from his example,1 Be ye
holy, fir I am holy.
Learn, 1. The grace of God in calling a sinner,
is a powerful engagement to holiness ; it is a great
favour to be called effectually by divine grace out
of a state of sin and misery into the possession of all ,

794

I. PETER, I.

the blessings 'of the new covenant ; and great fa
vours are strong obligations ; they enable as well as
oblige to be holy.
2. Complete holiness is the desire and duty of
every Christian : here isa twofold rule of holiness;
(1.) It must, for the extent of it, be universal; we
must be holy, and in all manner of conversation ;
in all civil_and religious affairs, in every condition,
prosperous or adverse ; towards all people, friends
or enemies ; in all our intercourse and business still
we must be holy. (2.) For the pattern of it, we
must be holy, as God is holy; we must imitate him,
thpiigh we can never equal him ; he is perfectly,
unchangeably, and eternally holy ; and we should
aspire after such a state. The consideration of the
holiness of God should oblige us to the highest de
grees of holiness we can attain unto.
3. The written word of God is the surest rule of
a .Christian's life, and by this rule we are com
manded to be holy every way.
4. The Old-Testament commands are to be stu
died and obeyed in the times of .the New Testa
ment; the apostle; by virtue of a command deliver
ed several times by Moses, requires holiness in all
Christians. 1 7. And if ye call on the Father, who
without respect of persons judgeth accord
ing to every man's work, pass the time of
yrjur sojourning here in fear :
The apostle does not here express any doubt at
all whether these Christians would call upon their
heavenly Father, but supposes they would certainly
do it, and from that argues with them to pass the
time of their (sojourning here in fear ; "If you own
the great God as a Father and a Judge, you ought to
live the time of. your sojourning here in his fear."
Learn, 1. All good Christians look upon them
selves in this world as pilgrims and sojourners, as
strangers in a. distant country, passing to another, to
which they properly belong, Ps. 39. 12. Heb. 11. 13.
2. iThe whole time of our sojourning hereis to be
passed in the fear of God.
3. The consideration of God as a Judge, is not
improper for thosewho can truly call him Father.
Holy confidence in God as a Father, and an awful
fear of him as a Judge, are very consistent ; to re
gard God as a Judge, is a singular means to endear
him to us as a Father.
4. The judgment of God will be without respect
of .persons, according to every man's work. No
external relation to nim will protect any ; the Jew
may call God Father, and Abraham father, but
God. will ndt respgci persons, nor favour their cause,
from personal considerations, but judge them ac
cording to tlteir works; the works of men will in
the great day discover their persons; God will
make all the world to know who aVe his 'by their
works ; we are obliged to faith, holiness, and obe
dience, and our works will be an evidence whether
we have complied, with our obligations or not.
18. Forasmuch as ye know that ye were
not redeemed with corruptible things, as
silver and gold, from your vain conversa
tion received by tradition from your fa
thers ; 1 9. But with the precious blood of
Christ, as of a Iamb without blemish and
without spot.
The apostle having exhorted to pass the time of
our life in the fear of God, from this consideration,
that we call on the Fat/ier, he adds, in these words,
a second argument, because, or' forasmuch as we
are redeemed by the Son, &c. Herein he puts them

in mind, 1. That they were redeemed, or brought
back again, by a ransom paid to the Father. 2.
What the price paid for their redemption was ; not
with corruptible things, as silver and gold, but with
the precious blood of Christ, 3. They knew this;
Forasmuch as ye know, and cannot pretend igno
rance of this great affair. 4. From what they were
redeemed; from a vain conversation received by
tradition. Learn, (1.) The consideration of our redemption
ought to be a constant and powerful inducement to
holiness, and the fear of God.
(2.) God expects that a Christian should live
answerably to what he knows, and therefore we
have great need to be put in mind of what we al
ready know, Ps. 39. 4.
(3.) Neither silver nor gold, nor any of the cor->
ruptible things of this world, can redeem so much
as one soul; they are often snares, temptations, and
hinderances to man's salvation, bu^they can by no
means purchase or procure it ; they are corruptible,
and therefore cannot redeem an incorruptible and
immortal soul.
(4.) The blood of Jesus Christ is the only price
of man's redemption; the redemption of man is
real, not metaphorical ; we are bought with a price,
and the price is equal to the purchase, for it is the
precious blood of Christ, it is the blood of an inno
cent Person, a Lamb without blemish and without
spot, whom the paschal lamb represented, and of
an infinite Person, being the Son of God, and there
fore is called the blood of God, Acts 20. 28.
(5.) The design of Christ in shedding his most
precious blood, was, to redeem us, not only from
eternal misery hereafter, but from a vain conver
sation in this world. That conversation is vain,
which is empty, frivolous, trifling, and unservicea
ble to the honour of God, the credit of religion, the
conviction of unbelievers, and the comfort and satis
faction of a man's own conscience. Not only the
open wickedness, but the vanity and unprofitable
ness of our conversation is highly dangerous.
(6.) A man's conversation may carry an appear
ance of devotion, and may plead antiquity, custom,
and tradition, in its defence, and yet after all be a
most vain conversation. The Jews had a deal to
say from these heads, for all their formalities ; and
yet their conversation was so vain, that only the
blood of Christ could redeem them from it. Anti-'
quity is no certain rule of verity, nor is it a wise
resolution, "I will live and die in such a way, be
cause my forefathers did so."
2.0. Who verily was fore ordained before
the foundation of the world, but was mani
fest in these last times for you, 21. Who
by him do believe in God, that raised him
up from the dead, and gave him glory ; that
your faith and hope might be in God.
The Redeemer is further described, not only as a
Lamb without spot, but as one, 1. That was fire-
ordained before the foundation of the world, fore-r
ordained or foreknown. When prescience is ascrib*
ed to God, it implies more than bare prospect or
speculation. It imports an act of the will, a reso
lution that the thing shall be, Acts % 23." God did
not only foreknow, but determine and decree, that
his Son should die for man, and this decree wag
before the foundation' of the world. Time and- the
world began together ; before the commencement
of time there was nothing but eternity.
„ 2. That he was manifested in theselast days for
you. He was manifested or demonstrated to be that
Redeemer whom God had fore-ordained. He was
manifested by his birth, by his Father's testimony,
and by his own works, especially by his resurrec-

I. PETER, I.

795

tion from the dead, Rom. 1. 4. "This was done in
these last times of the New Testament and of the
gospel, for you, you Jews, you sinners, you afflicted
ones ; you have the comfort of the manifestation
and appearance of Christ, if you believe on him."
3. That God raised him up from the dead, and
gave him glory. The resurrection of Christ, con
sidered as an act of power, is common to all the
three Persons, but as an act of judgment it is pecu
liar to the Father, who as a Judge released Christ,
raised him from the grave, and gave him glory,
proclaimed him to all the world to be his Son by his
resurrection from the dead, advanced him to hea
ven, crowned him with glory and honour, invested
him with all power in heaven and earth, and glori
fied him with that glory which he had with God,
before the world was.
The redeemed are also described here by their
faith and hope. The cause of this is Jesus Christ ;
" You do by him, believe in God ; by him as the Au
thor, Encourager, Support, and Finisher of your
faith ; your faith and hope now may be in God, as
reconciled to you by Christ the Mediator."
Learn, (1.) The decree of God to send Christ to
be a Mediator, was from everlasting, and was a just
ahd merciful decree, which yet does not at all ex
cuse man's sin in crucifying him, Acts 2. 23. God
had purposes of special favour toward his people
long before he made any manifestations ot such
grace unto them.
(2. ) Grace is the happiness of the. last times in
comparison with what the former ages of the world
enjoyed. The clearness of light, the supports of
faith, the efficacy of ordinances, and the proportion
of comforts ; these are all much larger since the
manifestation of Christ than they were before. Our
gratitude and services should be suitable to such
favours. (3.) The redemption of Christ belongs to none
but true believers. A general impetration is asserted
by some, and denied by others ; but none pretend
to a general application of Christ's death for the
salvation of all. Hypocrites and unbelievers will be
mined for ever, notwithstanding the death of Christ.
(4.) God in Christ is the ultimate Object of a
Christian's faith, which is strongly supported by the
resurrection of Christ, and the glory that did follow.
22. Seeing ye have purified your souls in
obeying the truth through the Spirit, unto
unfeigned love of the brethren, see that ye
love one another with a pure heart fervently:
*" Here the apostle begins another exhortation, to
brotherly love, wherein he supposes that the gospel
had already such an effect upon them, as to purify
their souls, while they obeyed it through the Spirit,
and that it had produced at least an unfeigned love
ofthe brethren ; and from thence he argues with
them to proceed to a higher degree of affection, to
love one another with a pure heart fervently.
.Learn, 1. It is not to be doubted but that every
sincere Christian purifies his soul. The apostle takes
that for granted ; seeing ye have, &c. To purify
the,soul supposes some great uncleanness and defile
ment which had polluted it, and that this defilement
is removed. Neither the Levitical purifications
under the law, nor the hypocritical purifications of
the outward man, can effect this.
2. The word of God is the great instrument bf a
sinner's purification ; Seeitig ye have purified your
souls in obeying the truth. The gospel is called
truth, in opposition to types and shadows, and to
error and' falsehood. This truth is effectual to purify
the soul, if it be obeyed, John 17. 17. Many hear
the truth, but are never purified by it, because they
will not submit to it, nor obey it.

3. The spirit of God is the great Agent in the
purification of man's soul. The Spirit convinces the
soul of its impurities, furnishes those virtues and
graces that both adorn and purify, such as faith,
(Acts 15. 9.) hope, (1 John 3. 30 the fear of God,
(Ps. 34. 9. ) and the love of Jesus Christ. The Spirit
excites our endeavours, and makes them successful.
The aid of the Spirit does not supersede our own in
dustry ; these people purified their own souls, but it
was through the Spirit.
4. The souls of Christians must be purified before
they can so much as love one another uflfeignedly.
There are those lusts and partialities in man's na
ture, that without divine grace we can neither love
God nor one another as we ought to do; there, is no
charity but out of a pure heart.
5. It is the duty of all Christians sincerely and
fervently to love one another. Our affection to one
another must be sincere and real, and it must be
fervent, constant, and extensive.
23. Being born again, npt of corruptible
seed, but of incorruptible, by the word of
God, which liveth and abideth for ever.
This duty of loving one another with a pure heart
fervently, the apostle further presses upon Chris
tians from the consideration of their spiritual rela
tion ; they are all born again, not of corruptible seed,
but incorruptible, &c. Hence we may learn,
1. That all Christians are born again. The apostle
speaks of it as what is common to all serious Chris
tians, and by this they are brought into a new and a
near relation to one another, they become brethren
by their new birth.
2. The word of God is the great means of rege
neration, Jam. 1. 18. The grace of regeneration is
conveyed by the gospel.
3. This new and second birth is, much more de
sirable and excellent than the first. . This the apostle
teaches by preferring the incorruptible to the cor
ruptible seed. By the one we become the children
of men, by the other the sons and^daughters of the
Most High. The word of God, being compared to
seed, teaches us, that though it be little in appear
ance, yet it is wonderful in operation; though it iies
hid a while, yet it grows up and produces excellent
fruit at last.
4. Those that are fegenerateT should love one an
other with a pure heart fervently. Brethren by na
ture are bound to love one another ; but the obliga
tion is double where there is a spiritual relation, they
are under the same government, partake of the same
privileges, and are embarked in the same interest.
5. The word of God liveth and abideth for ever.
This word is a living word, or a lively word, Heb.
4. 12. It is a means of spiritual life, to begin it and
persevere in it, animating and exciting us in our
duty, till it brings us to eternal life ; and it is abiding ;
it remains eternally true, and abides in the hearts
of the Regenerate for ever."
24. For all ilesh is as grass, and all the
glory of man as the flower of grass. The
grass withereth, and the flower thereof
faileth away: 25. But the word of the
Lord endureth for ever. And this is the
word which by the gospel is preached unto
you. The apostle having given an account of the ex
cellency of the renewed spiritual man as born again,
not of corruptible but incorruptible seed, he now sets
before' us the vanity of the natural man, taking him
with all his ornaments and advantages about him ;
For all flesh is as grass, and all tiie glory of man as
the flower of grass ; and nothing can make him a

796

I. PETER, IL

solid substantial being, but the being born again of
the incdfruptible seed, the word of God, which will
transform him into a most excellent creature, whose
glorywill not fade like a flower, but shine like an
angel ; and this word is daily set before you in the
preaching of the gospel.
Learn, 1. Man, in his utmost flourish and glory, is
Still a- withering, fading, dying creature. Take him
siiigly„' all flesh is grass. In his entrance into the
world, in his life and in his fall, he is like to grass,
Job 14. 2. Isa. 40. 6, 7. Take him in all his glory,
even that is as the flower of grass ; his wit, beauty,
Strength, vigour, wealth, honour ; these are but as the
flower of grass, which soon withers and dies away.
2. , The only way to render this perishing creature
solid and incorruptible, is, to entertain and receive
the word of God, for that remains everlasting truth,
and, if received, will preserve him to everlasting
life, and abide with him for ever.
3. The prophets and apostles preached the same
doctrine. This word which Isaiah and others de
livered in the Old Testament, is the same which the
apostles preached in the New.
CHAP. II.
The general exhortation to holiness is continued and enforced
„ by? several* reasons taken from the foundation on which1
" * 'Christians are built, Jesus Christ, and from their spiritual
blessings and ^privileges in him. The means of obtaining
it, the word of God, is recommended, and all contrary quali
ties are condefnned, v. 1 . . 12. Particular directions are
given how subjects ought to, obey the magistrates, and ser
vants their masters, patiently suffering in well doing, in imi
tation of Christ, v. 13, to the end.
l.^WTHEREFORE laying aside all ma-
Tv,* lice, and all guile, and hypocri
sies, and envies, and all evil-speakings,
The holy apostle has been recommending mutual
charity, and setting forth the excellencies of the
word of God, calling it ah incorruptible seed, and
saying that it liveth and abideth for ever. He pur
sues his discourse, and very properly comes in with
this necessary advice, Wherefore laying aside all
malice, Sec. These are such sort of sins as both de
stroy charity.; ,and hinder the efficacy of the word,
and consequently prevent our regeneration. His ad
vice is, to lay aside; or put off what is evil, as one
Would do an old rotten garment ; " Cast it away with
indignation, never put it on more." The sins to be
put off, or thrown aside, are,
1. Malice, which may be taken more generally for
all sorts of wickedness, as Jam. 1. 21. 1 Cor. 5. 8.
But in a more confined sense, malice is anger resting
in the bpSom 'of fools, settled, overgrown anger, re
tained till it inflames a man to design mischief, to do
mischief, or delight in any mischief; that befalls an
other. *•- - °
2. -Guile, or deceit in words. So it comprehends
flattery, 'falsehood, and delusion; which is a crafty
imposing upon another's ignorance or weakness, to
his damage.
3. Hypocrisies. The word being plural, compre
hends all sorts of hypocrisies. In matters of reli
gion hypocrisy is'counterfeit piety. In' civil conver
sation hypocrisy is counterfeit friendship, which is
much practised by those w,ho give high compliments,
which they do not believe, pr make promises which
they never intend to perform, or pretend friendship
when mischief lieS in their hearts. -
4. All envies ; every thingthat may be called envy,
which is a grieving at the good and welfare of an
other; at their abilities, prosperity, fame, . or suc
cessful labours.
5. Evil speaking, which is detraction, speaking
against another, or defaming him ; it is rendered
backbiting, 2 Cor. 12. 20. Rom. 1. 30.

Learn, (1.) The best Christians have need to be
cautioned and warned against the worst sins, such as
malice, hypocrisy, envy. They are but sanctified
in part, and are still liable to temptations.
- (2.) Our best services toward God will neither
please him, nor profit us, if we are not conscientious
in our duties to men. The sins here mentioned are
offences against the second table. These must be
laid aside, or else we cannot receive the word of God
as we ought to do.
(3.) Whereas it is said, all malice, all guile, learn,
That one sin, not laid aside, will hinder our spiritual
profit and everlasting welfare.
(4.) Malice, envy, hatred, hypocrisy and evil-
speaking, generally go together. Evil-speaking is a
sign that malice and guile lies in the heart ; and all
of them combine to hinder our profiting by the word
of God.
2. As new-born babes, desire the sincere
milk of the word,that ye may grow thereby :
The appstle, like a wise physician, having pre
scribed the purging out vicious humours, goes on to
direct to wholesome and regular food, that they may
grow thereby. The duty exhorted to, is, a, strong
and constant desire of the word qfGod, which word
is here called reasonable milk. Only that phrase not
being proper English, our translators rendered it the
milk of the word, by which we are to understand
food proper for the soul, or a reasonable creature,
whereby the mind, not the body, is nourished and
strengthened. This milk of the word must be sin
cere, not adulterated by the mixtures of men, whe
often corrupt the word of God, 2 Cor. 2. 17. The
manner how they are to desire this sincere milk of
the word, is stated thus ; As new-born babes. He
puts them in mind of their regeneration. A new life
requires suitable food. They beingnewly born, must
desire the milk of the word. Infants desire common
milk, and their desires towards it are fervent and
frequent, arising from an impatient sense of hunger,
and accompanied with the best endeavours the in
fant is capable of; such must Christians' desires be
after the word of God : and that for this end, that
they may grow thereby, that we may improve in
grace and the knowledge of our Lord and Saviour,
2 Pet. 3. 18.
Learn, 1. Strong desires and affections to the word
of God, are a sure evidence of a person's being born
again. If they be such desires as the babe has for
the milk, they prove that the person is new-born.
They are the lowest evidence, but yet they are cer
tain. 2. Growth and improvement in wisdom and grace
are the design and desire of every Christian ; all
spiritual means are for edification andimprovement.
The word of God, rightly used, does not leave a man
as it finds him, but improves and makes him better.
3. If so be ye have tasted that the Lord
is gracious.
If so be, or since that, or forasmuch as,, ye have
tasted that the Lord is gracious. The apostle does
not express a doubt, but affirms that these good
Christians had tasted the goodness of God, and from
hence argues with them, " You ought to lay aside
these vile sins ; (v. 1.") you ought to desire the word
of God, you ought to grow thereby, since you can
not fieny but that you have tasted that the Lord is
gracious." The next verse assures us, that *the Lord
here spoken of, is the Lord Jesfls Christ. Hence,
.'" Learn, 1. Our Lord Jesus Christ is very gracious
to his people. He is in himself infinitely good ; he
is very kind, free, and merciful to miserable sinners ;
he is pitiful and good to 'the. undeserving ; he has in
him a fulness of grace.

I. PETER, II.

797

2". The graciousness of our Redeemer is best dis
covered by an experimental taste of it. There, must
be an immediate application of the object to the or
gan of taste ; we cannot taste at a distance, as we
may see, and hear, and smell. To taste the gracious
ness of Christ experimentally.'supposes our being
united to him by faith, and then we may taste his
goodness in all his providences, in all our spiritual
concerns, in all our fears and temptations, ih his
word and worship every day.
3. The best of God's servants have in this life but
a taste of the grace of Ghrist. A taste is but a little ;
it is not a draught, nor does it satisfy. It is so with
the consolations of God in this life.
4. The word of God is the great instrument where
by he discovers and communicates his grace to men.
1 hey who feed upon the sincere milk of the word,
taste ahd experience most of his grace. In our con
verses with his word we should endeavour always to
understand and experience more and more of his
grace. %
4. To whom coming, as unto a living
stone, disallowed indeed of men, but eho-
sen of God, and precious.
The apostle here enters upon a,description of Jesus
Christ, which he continues to v. 9. Though to a ca
pricious wit, or an infidel, the description of Christ
by a stone may seem rough and harsh; yet to the
Jews, who placed much of their religion in their mag
nificent temple, and who understood the prophetical
style, which calls the Messiah a Stone, (Isa. 8. 14. —
28. 16.) this manner of speaking was very elegant
and'proper. In this metaphorical description of Jesus
Christ, he is called a Stone, to denote his invincible
strength and everlasting duration, and to teach his
servants that he is theirProtection and Security, the
Foundation on which they are built, and a' Rock of
offence to all their enemies. He is the livingStone ;
haying-eternal life in himself, ami being the Prince
of life to all his people.
' The reputation and respect he has with God and
man are very different He is disallowed of men,'
reprobated or rejected by his own countrymen, the
Jews, and by the generality of mankind ; but chosen
of God, separated and fore-ordained to be the foun-
' dajion of the church,* (as ch. 1. 200 and precious, A
most honourable, chpice, worthy Person, in hitjiself,
in the esteem of God, and in the judgment of all who
believe on him. •¦
To this Person so described we*pe obliged to
come ; to Whom coming, not by a local .motion,' for
that is impossible' since his exaltation, but by faith,.
Whereby we are united to him at first, and draw nigh '
to him ever after.
Learn, L Jesus Christ is the very foundation-stone
Of all pun hopes and happiness. He communicates
the true 'Enow-ledge of God,. (Matt. 11. 270 by him
we have access to the Father, (John 1.4. 6.) and
through him are made partakers of all spiritual
blassjngs, Eph. 1. 3., •• '• .,-;.. ' '
2. Men in general disallow and reject Jesus Christ ;
they slight him, dislike him, oppose and refuse him,
as scripture and experience declare, Isa. 53. 3.
. 3. jfoweyer Christ be'disallowed by an ungrateful
Wyrid, yet he is chosen of God, and' precious in his
account. He is chosen and fixed upon to be the Lord
of the universe, the Head of the church, the Sa
viour of his people, and the Judge Of the world. He
is precious in the excellency of his nature, the dig
nity bf his office, and the gloriousness of his services.
4. Those who expect mercy from this gracious
Redeemer, must come to him, which is our act,
though done by God's grace ; an act of the soul, not
of the body ; a real endeavour, not a fruitless wish.
5. Ye also, as lively stones, are built up

a spiritual house, a holypriesthood, to offer
up spi'ritiial sacrifices, acceptable to God
by Jesus Qhrist. .
The foundation was laid, v. 4. Here is the super
structure, the materials built upon it ; Ye also, as
lively stones, 'are built up. The apostle is recom
mending the Christian church and constitution to
these dispersed Jews. " It was natural for them to
object, that the Christian church had no such glori
ous temple, nor such a numerous priesthood ; but its
dispensation was mean, the' services and sacrifices of
it having nothing of the pomp and grandeur which
the Jewish dispensation had. To which the apostle
answers, that the Christian church is a much nobler
fabric than the Jewish temple, it is a living temple,
consisting not of dead materials, but of living parts.
Christ, \he Foundation, is a living Stone, Christians
are lively stones, and these make a spiritual house,
and they are a holy priesthood; and though they
have no bloody sacrifices of beasts to offer, yet they
have much better and more acceptable, and they
have' an Altar too on which to present their offer
ings ; for they offer spiritual sacrifices acceptable to
God by Jesus Christ.
Learn, 1. All sincere Christians have in them a
principle of spiritual life, derived to them from
Christ their Head : therefore as he is called a living
Stone, so they are called lively, or living stones ; not
dead in trespasses and sins, but alive to God by re
generation and the working of the divine Spirit.
•, <2. The church of God is a spiritual house. The
Foundation is Christ, Eph. 2. 20. The builders are
ministers, 1 Cor. 3. 10. The Inhabitant is God,
Eph. 2, 22. It is a house for its strength, beauty,
variety of parts, and usefulness of the whole ; it is
spiritual- in its Foundation — Christ Jesus ; in the
materials of it — spiritual persons ; in its furniture —
the graces of the Spirit; in its connexion — being
held together by the.Spirit of God, and by one com
mon faith ; and in its use — which is spiritual work,
tb offer up spiritual sacrifices. This house is daily
built up, «very part of it improving, and the whole
supplied in.every age by the addition of new parti
cular 'members. „ .,
3. All good Christians are a holy priesthood. The
apostle speaks here of the 'generality of Christians,
and tells them they are a holy priesthood ; they are
all select persons, sacred', to God, -serviceable to
others, well endowed with heavenly gifts and graces,
and well employed.
¦ 4. .This holy priesthood must and will offer up
spiritual sa&rifices to God. The spiritual sacrifices
which Christians are to offer, are, their bodies,
souls, affections, cprayers, praises, alms, and other
duties. 5. The most spiritual sacrifices of the best men
are not acceptable to God, but through Jesus Christ ;
he is the only great High Priest, through whom we
and our services can be accepted ; therefore bring
all your oblations to him, and by him present them
to God. 6. Wherefore also it is contained in the
scripture, Behold, I lay in Zion a chief cor
ner-stone, elect, precious : and he that be
lieveth on him shall not be confounded.
What was asserted before of Christ, his being a
living Stone, 8cc. is here proved from Isa. 28.- 16.
Observe the manner of the apostle's quoting scrip
ture ; not by book, chapter and verse ; for those
distinctions were not then made, so no more was
said than a reference to Moses, David, or the pro
phets, except once a particular psalm was named,
Acts 13. 33. In their quotations they kept rather to
the sense than the words. of scripture,. as appears

793

I. PETER, II.

from what is recited from the prophet in this place.
He does not quote the'scripture, either the Hebrew
or LXX, word for word, yet makes a just and true
quotation. The true sense of scripture, may be
justly and fully expressed in other than in scripture-
words. It is contained. The verb is active; but
our translators render it passively, to avoid the dif
ficulty of finding a nominative case for it, which had
puzzled so many interpreters before them.
The matter of the quotation is this, Behold, Hay
in Zion.
Learn, 1. In the weighty matters of religion we
must depend entirely upon scripturerproof; Christ
and his apostles appealed to Moses, David, and the
ancient prophets. The word- of God is the only
rule God hath given us ; it is a perfect and sufficient
rule ; and it is an intelligible and a certain rule. ^
2. The accounts that God hath given us in scrip
ture concerning his Son Jesus Christ, are what re
quire our strictest attention ; Behold, I lay — . John
calls for the like attention, John 1, 29. These de
mands of attention to Christ shew us the excel
lency of the matter, the importance of it, and our
stupidity and dulness.
3. The constituting of Christ Jesus, Head of the
church, is an eminent work of God ; I lay in Zion.
The setting up of the pope for head of the church,
is a human contrivance and an arrogant presump
tion ; Christ only is the Foundation and Head of the
church of God.
4. Jesus Christ is the chief Corner-stone that
God hath laid in his spiritual building. The corner
stone stays inseparably with the building, supports
it, unites it, and adorns it. So does Christ by his
holy church, his spiritual house.
5. Jesus Christ is the Corner-stone for the support
and salvation of none but such as are his sincere
people: none but Zion, and such as are of Zion; not
for Babylon, not for his enemies.
6. True iaith in Jesus Christ is the orfly way to
prevent a man's utter confusion^ Three* things put
a man into great confusion, and faith prevents them
all — disappointment, sin, and judgment. . Faith has
a remedy for each.
7. Unto you therefore who believe, he. is
precious; but unto them who are disobe
dient, the stone which the builders disal
lowed, the same is made the head of the
corner, These words are an inference from what went
before. Jesus Christ is said to be the chief Corner
stone. Hence the apostle infers with respect to
good men; "To you therefore who believe he is
precious, or he is an Honour. Christ is the Crown
and Honour of a Christian ; you who believe will
be so far from being ashamed of him, that you will
boast of him, and glory in him for ever."
As to wicked men, the disobedient will go on to
disallow and reject Jesus Christ ; but God is resolv
ed that he shall be, in despite of all opposition, the
Head of the corner.
Learn, 1. Whatever is by just and necessary con
sequence deduced from scripture, may be depended
upon with as much certainty as if it were contained
in express words of scripture. The apostle draws
an inference from the prophet's testimony. The
prophet did not expressly say so, but yet he said that
from which the consequence was unavoidable. Our
Saviour bids them search the scriptures, because
they testified of him ; and yet no place in those
scriptures to which he there refers them, said, that
Jesus of Nazareth was the Messiah. Yet those
scriptures do say, that he who should be born of a
virgin, before the sceptre departed from Judah, dur
ing the second temple, and after Daniel's seventy

>veeks, was the Messiah ; but such was Jesus Christ.
To collect which conclusion, one must make use of
reason, history, eye-sight, experience ; and yet it is
an infallible scripture-conclusion for all that.
2. The business of a faithful minister is, to apply
general truths to the particular condition and state
of their hearers. The apostle quotes a passage (v.
6.) out of the prophet, then he applies it severally
to good and bad. This requires wisdom, courage,
and fidelity. But it is very profitable to the hearers.
3. Jesus Christ is exceeding precious to all the
faithful. The majesty and grandeur of liis person,
the dignity of his office, his near relation, his won
derful works, his immense love ; every thing engages
the faithful to the highest esteem and respectjfor
Jesus Christ
4. Disobedient people have no true faith. By
disobedient people, understand thpse that are un
persuadable, incredulous, and impenitent. These
may have some right notions„;but no solid faith.
• 5. They that ought to be, builders of the church
of Christ, are often the worst enemies that Christ
has in the world. In the Old Testament the false
prophets did the most mischief; and in the New.
Testament the greatest opposition and cruelty that
Christ met with, were from the scribes, pharisees,
chief-priests, and those who pretended to build and
take care of the church : still the hierarchy of Rome
is the worst enemy in the world to Jesus Christ and
his interest.
6. God will carry on his own work, and sppport
the interest of Jesus Christ in the world, notwith
standing the falseness of pretended friends, and the
opposition of his worst enemies.
8. And a stone of stumbling, and a rock
of offence, even to. them who stumble at the
word, being disobedient; whereunto also
they were appointed.
The words are taken from Isa. 8. 13, 14. Sanctify
the Lord of hosts himself- — and he shall be fir a
Stone of stumbling, and for a Rock of offence. From
whence it is pliin, that Jesus Christ is the Lord of
hosts,' and consequently the mosthigh Q,od.
The builders, the chief-priests, refused him, and
the* people followed their leaders ; and so Christ
became to them a Stone of stumbling, and a Rdik
of offence, at which they stumbled, and hurt them
selves ; and in return he fell, upon them asa mighty
stone or rock, and punished them with destruction ;
(Matt. 21. 44.)' Whosoever shall fall on this stone,
shall be broken ; but on whomsoever it shall fall, it
will grind him to powder.
Learn, 1. All those that are disobedient, take of
fence at the word of God ; They stumble at the word,
being disobedient.. They are offended with Christ
himself, with his doctrine and the purity of his pre
cepts ; but the Jewish doctors more especially stum
bled at the meanness of his appearance, and the pro
posal of trustinc; only to him for their justificatipn
before God. They could not be brought to seek
justification by faith, but' as it were by the works
of the law ; fir they stumbled at that stumbling-
stone, Rom. 9. 32. "
2. The same blessed Jesus, who is the Author of
salvation to some, is to others the occasion of their
sin and destruction. He is set fir the rising and fall
of many in Israel. He is not the author, of their
sin, but only the Occasion of it ; their own disobe
dience makes them stumble at him, and reject him;
which he punishes, as a judge, with destruction.
Those who rejected hiin as a Saviour, will split upon
him as a Rock.
3. God himself hath appointed everlasting de
struction to all those who stumble at the word, being
disobedient. All those who go on resolutely in their

I. PETER, II.

799

infidelity and contempt of the gospel, are appointed
to eternal destruction ; and God from eternity knows
who they are.
4. To seethe Jews generally rejecting Christ, and
multitudes in all ages slighting him, ought not to
discourage us in our love and duty to him ; for this
fead been foretold by the prophets long ago, and is a
confirmation of our faith both in the scriptures and
in the Messiah.
9. But ye are a chosen generation, a
royal priesthood, a holy nation, a peculiar
people; that ye should shew forth the
praises of him who hath called you out of
darkness into his marvellous light :
The Jews were exceeding tender of their ancient
privileges, of being the only people of God, taken
into a special covenant with him, and separated
from the rest of the world. *' Now," say they, " if
we submit to the gospel-constitution, we shalllose
all this, and stand upon the same level with the Gen
tiles." To this objection the apostle answers, 1.
That if they did not submit, they were ruined, v.
7, 8. 2. That if they did submit, theyshould lo^e
ho real advantage, but continue still what they de
sired to be, a chosen generation, a royal priesthood,
&c. Learn, (1.) All true Christians are a chosen gene
ration ; they all make one family, a sort and species
of people distinct from the common world ; of an
other spirit, principle, and practice ; which they
could never be, if they were not chosen in Christ to
be such, and sanctified by his Spirit;
((2.) All the true servants of Christ are a royal
priesthood ; they are royal in their relation to God
and Christ; in their power with God,' and over
themselves and all their spiritual enemies ; they are0
jarincely in the improvements and the excellency
If their own spirits, and in their hopes and expecta
tions ; they are a royal priesthood, separated from
sin and sinners, consecrated to God, and offering to
God spiritual services and oblations ^acceptable to
God through Jesus Christ.
(3. ) All Christians', wthefesoever they be, compose
one holy nation ; they are one nation, collected under
one head, agreeing in the same manners and cus
toms, and governed by the same laws. And they
are a holy nation, because consecrated" and devoted
tp God, renewed and sanctified by his Holy Spirit.
(4.) It is the honour of the servants of Christ, that
they are God's peculiar people. They are the p'eor
pie of his acquisition, choice, care, and delight.
These four dignities of all genuine Christians are not
natural to them; for then- first 'state is a state of
hprrid darkness, but they are effectually called out
of darkness into a state of marvellous 'light, joy,
pleasure, and prosperity ; with this intent and view,
that they should shew forthy by wo$ ds»-and actions,
the virtues and praises of him who hath called them.
10. Which in time past were not' a peo
ple, but are now the'people of God : which
had not obtained mercy, but now have ob
tained meccy. , . . .
• TTo make this people content; ahd thankful for the
great mercies and dignities brought unto them by
thc.gosjJeli ther apostle advises them to compare
their former and their present state. Time was,
when they were not a people, nor had they obtained
mercy, butwere solemnly disclaimed and divorced;
(Jer. 3. 8. Hos. 1. 6, 9.) but now they are taken
inagain to be the people of God, and have obtained
mercy. Learn, 1. The best people ought frequently to
fcok back upon what they were in time past.

2. The people of God are the most valuable peo
ple in the world ; all the" rest are not a people; good
for little. -
3.' To'_ be. brought into the number of the people
of God is a very great mercy, and it may be ob
tained. 11. Dearly, beloved, I beseech you as
strangerscand pilgrims, abstain from fleshly
lusts, which war against the soul;
Even the best of men, the chosen generation, the
people of God, need an exhortation to abstain from
the worst sips, which the apostle here proceeds
most earnestly and affectionately to warn them
again^f- Knowing the difficulty, and yet the import
ance of the dut>v he uses his utmost interest in them ;
Dearly beloved, I beseech you.
The duty is to abstain from, and to suppress, the
first inclination or rise of fleshly lusts. Many of
them proceed from the corruption of nature, which
in fheir exercise depend upon the body, gratifying
some sensual appetite, or inordinate inclination of
tije flesh. These Christians ought to avoid, consi
dering, 1. TJTe respect they have with God and good
men : they are dearly beloved.
2. Their condition in the world : they are strangers
and pilgrim's, and should not impede their passage
by giving into the wickedness and lusts of the coun
try through which they pass.
3. The mischief and danger these sins do : " they
war against the soul; and therefore your souls ought
to war against them."
Learn, (1.) The grand mischief that sin does to
man, is this; it wars against the soul; it destroys
the moral liberty of the soul ; it weakens and de
bilitates the soul by impairing its faculties ; it robs
the soul of its comfort and peace ; it debases and de
stroys the dignity of the soul ; hinders its present
prosperity, and plunges it into everlasting misery.
(2.) Of all sprts of sin, none are more sinful to the
soul than fleshly lusts. Carnal appetites, lewdness,
and sensuality, are most odious to God, and destruc
tive to ^nan's soul. It is a sore judgment to be given
up to them.
12. Having your conversation honest
among the Gentiles : that, whereas they
speak against you as evil-doers, they may
by your gQod works, which they shall be
hold, glorify Gbd in the day of visitation.
These Christian people are here exhorted to adorn
their profession by an honest conversation. Their
conversation in every turn, every instance and every
action of their lives, ought to be honest ; that is,
good, lovely, decent, amiable, and without blame.
and that because they- lived among the Gentiles,
people of another religion, and who were inveterate
enemies to them, who did already slander them,
and constantly spake evil pi them as of evil-doers.
" A clean, just, good conversation may not only stop
their mouths, but may possibly be a means to bring
them to glorify God, and turn to you, when they
shall see you excel all others in good works. They
now call you evil-doers; vindicate yourselves by
good works, this is the way to convince them. There
is a day of visitation coming, wherein God may call
them by his word and his grace to repentance ; and
then they will glorify God, and applaud you, for
your excellent conversation, Luke 1. 68. When
the gospel shall come among them, and take effect,
a good conversation will encourage them in their
conversion, but an evil one will obstruct it."
Note, 1. A Christian profession should be attend
ed with an honest conversation, Phil. 4, 8.

800

I. PETER, II.

2. It is the common lot of the best Christians to
be evil spoken of by wicked men.
3. Those that are under God's gracious visitation,
immediately change their opihion of good people,
glorifying God, and commending them; whom before
they railed at as evil-doers'.
13. Submit yourselves to every ordinance
of man for the Lord's sake:' whether it be
to the king, as supreme ; 14. Or unto go
vernors, as unto them that are sent by him
for the punishment of evil-doers, and for the
praise of them that do well.
The general rule of a Christian conversation, is
this, it must be honest ; which- it cannot be, if there
be not a conscientious discharge of ail relative duties :
the apostle here begins to treat of those dfstinctly.
Christians were npt only reputed innovators in reli
gion, but disturbers of the state ; it was highly ne
cessary therefore, that the apostle should settle tiie
rules and measures of obedience to the civil magis
trate, which he does here ; where, .. '. '.
1. The duty required is submission,, which con
tains loyalty and reverence to thpir persons^ obedi
ence to their just laws and commands, ahd subjection
to legal penalties. , ." . ,,
2. The persons or objects to whom this submission '
is due, are described. ,4
(1.) More generally; every ordinance, of, man.
Magistracy is certainly of divine right ; but the par
ticular form of government, the power of the ma
gistrate, and the persons who are to execute this
Eower, are of human institution, and are governed
y the laws and constitutions of each particular coun
try; and this is a general rule, binding in all nations,
let the established form of government be what it
will. (2.) Particularly; to the king, as supreme ; first
in dignity and most eminent in degree ; the king is a
legal person, not a tyrant: or unto governors, depuV
ties, proconsuls, rulers of provinces, who are sent by
him, that is, commissioned by him to govern.
3. The reasons to enforce this duty, are, .,
(1.) For the Lord's .sake, who has ordained; ma
gistracy for the good of mankind,, who has required
obedience and submission, (Rom. 13.) and whose ho
nour is concerned in the dutifiil behavioijr.of Objects
to their sovereigns. ¦' -.. *
(2.) From the end and use of the- magistrate's1 of
fice, which is, to punish evil-doers, analtp' praise and
encourage all them that do well.- They were ap
pointed for the good of societies; and'.where this,
end is not pursued, the fault is not in their institution,
but their practice. .
[1.] True religion is' the best support of civil go
vernment ; it requires submission for the Lord's
sake, arid for conscience sake. . t ,-
[2.] All the punishments, and all the magistrates
in the world, cannot hinder, but there JP%bp evil
doers in it.
[3. ] The best way the magistrate can take to dis
charge his own office, and to amend the world, is,
to punish well and reward well. ;
15. For so is the will of God, that with
well doing ye may put to silence the igno
rance of foolish men :
Here is another reason why Christians should sub
mit to the civil magistrate, because it is the will of
God, and, consequently, their duty; and because it
is the way to put to silence the malicious slanders of
ignorant and foolish men.
Learn, 1. The will of God is, to a good man, the
strongest reason for any duty.

2. Obedience to magistrates is a considerable
branch of a Christian's duty; so is the will of God.
3. A Christian must endeavour, in all relations,
to behave himself so as to put to silence the unrea
sonable reproaches of the most ignorant and foolish
men. 4. Those who speak against religion and religious
people, are ignorant and foolish.
16. As free, and not using your liberty
for a cloak of maliciousness, but as the ser
vants of God.
The Jews, from Deut. 17. 15. concluded, that they
were bound to obey no sovereign, but one taken from
among their own brethren ; and the, converted Jews
thought they were free from subjection, by, their re
lation to Christ. To prevent these mistakes, the
apostle tells the Christians that they were free ; but
from what ? Not from duty and obedience to God's
law, which requires subjection to the civil magis
trate ; they were free spiritually from the bondage
of sin and Satan, and the ceremonial law; but they
must not make their Christian liberty a cloak or co
vering for any wickedness, or the neglect of any
duty toward God, or toward their superiors, but
must still remember they were the servants qfGod.
Learn, 1. All the servants of Christ are free men ;
(John 8. 36.) they are free from Satan's dominion,
the law'sjcondemnation, the wrath of God, the un
easiness of duty, and the terrors of death.
2. The servants of Jesus Christ ought to be very
careful not to abuse their Christian liberty; they
must not make it a cover or cloak for any wicked
ness against God, or disobedience to superiors.
H.^Honour allraew. Love the brother
hood. Fear God. Honour the king.
. The apostle concludes his discourse concerning
the duty of subjects with four admirable precepts;
1. Honour all men. A due respect is to be given to
all men. ; the> poor are not to be despised ; (Prov
17. 5.) the wicked must he honoured, not for their
wickedness, but for any other qualities, such as wit,
prudence', courage, eminency of employment, or the
hoaryhead: Abraham, Jacob, Samuel, the prophets,
and the apostles, never scrupled to give due honour
to bad men. "' *
2. ' Love the brotherhood. All Christians are a
fraternity, united to Christ the Head, alike disposed'
and qualified, nearly related in the same interest,
having communion one with another, and going to
the same home, they should therefore l°ve one ano
ther with an especial affection.
3. Fear- God with the highest reverence, duty,'
and submission ; if this be wanting, none of the other
•three duties can be performed as they ought.
" 4. Honour the k^ng, with that highest honour that
is peculiarly due, to him above other men.
18. Servants, be subjectlo your masters
with aU fear ; not only to the good and gen
tle, but also to the froward*
The Case of-servants wanted an apostolical deter
mination as well as that of subjects, for they imagined
that their Christian liberty sej; them free from their
unbelieving and cruel masters,; to this the apostle
answers, Servants, besubject."Y>y servants', he m eans
those who wera strictly sUph, whether? hired, or
bought with money, or taken in the wars, or born
in the house, or those who served by contract for a
limited time, as apprentices ; these he/jEders to be
subject, to do their business faithfully and honestly,
to conduct themselves, as inferiors. ought, with reve-.
rence and affection, and to submit patiently to hard
ships and inconveniencies ; this subjection they owe
I to their masters, who have a right to their service ;

1. PETER, II.

and that not only to the good and gentle, such as use
them well, and abate somewhat of their right, but
even to the crooked and perverse, who are scarcely
to be pleased at all. '
Learn, 1. Servants ought to conduct themselves
to their masters with submission, and fear of dis
pleasing them.
2. The sinful misconduct of one relation does not
justify the sinful behaviour ofthe other ; the servant
is bound to do his duty, though the master be sinful
ly froward and perverse.
3. Good people are to be meek and gentle to their
servants, and inferiors.
1 9. For this is thank-worthy, if a man for
conscience toward God endure grief, suf
fering wrongfully. 20. For what glory is
it, if, when ye be buffeted for your faults,
ye shall take it patiently? But if, when ye
dp well, and suffer /or it,ye take it patient
ly, this is acceptable with God.
Our holy apostle shews his love and concern for
the souls of poor servants, as well as for higher, peo
ple ; herein he ought to be imitated by all inferior
ministers, who should distinctly apply their counsels
to the lower, the meaner, the younger, and the
poorer sort of their hearers, as well as others. Ha
ving charged them to be subject, he condescends to
reason with them about it: it they were patient un
der their hardships, while they suffered unjustly,
and continued doing their duty to their unbelieving
and untoward masters, this would be acceptable lo
God, and he would reward all that they suffered
for- conscience toward him ; but to be patient when
fhey were justly chastised, this deserves no com-
nfgndation at all ; it is only doing well and suffering
jyttientlyfor that, which is acceptable with God.
•Jpearn, 1. There is no condition so mean, but a
man may live conscientiously in it, and glorify God
in it ; the meanest servant may do so.
2. The most conscientious persons are very often
the greatest sufferers ; for conscience toward. God
they suffer wrongfully ; they do well, and suffer
for it ; but these sort of sufferers are praise-worthy,
they do honour to God and to religion, and they are
accepted of him ; and this is their highest support
and satisfaction.
_ 3. Deserved sufferings must be endured with pa
tience ; If ye, are buffeted for your faults, ye must
take it patiently. Sufferings in this world are not
always pledges of our future happiness ; if children,
or servants are rude and undutiful, and suffer for it,
this will neither be acceptable with God, nor procure
thepraise of men.
21. For even hereunto were ye called:
because Christ also suffered for us, leaving
us an example, that ye should follow his
steps: More reasons are given to encourage Christian
servants to patience under unjust sufferings: 1. From
their Christian calling and profession ; hereunto
were ye called. 2. From the example bf Christ,
who suffered for us, and so became our Example,
that we should follow his steps. From whence learn,
(1.) Good Christians are a sort of people called
to he sufferers, and therefore they must expect it ;
by the terms of Christianity they are bound to deny
themselves, and lake up the cross; they are called
"J the commands of Christ, by the dispensations of
Providence, by the preparations of divine grace, and,
by the practice of Jesus Christ, they are bound to
suffer, when thus called to it.
(2.) Jesus Christ suffered for you, or fir us; it
Vol. vi.— 5 I

801
was not the Father that suffered, but he whom the
Father sanctified, and sent into the world, for that
end ; it was both the body and soul of Christ that
suffered, and he suffered fir us, in our stead, and
for our good, v. 24.
(3.) The sufferings of Christ should quiet us under
the most unjust and cruel sufferings, we meet with in
the world ; he suffered voluntarily, not for himself,
but for us, with the utmost readiness, with perfect
patience, from all quarters, and all this, though he
was God-man ; shall not we sinners, who deserve
the worst, submit to the light afflictions of this life,
which work for us unspeakable advantages after
ward ?
22. Who did no sin, neither was guile
found in his mouth : 23. Who, when he was
reviled, reviled not again ; when he suffer
ed, he threatened not; but committed him
self to him that judgeth righteously :
The example of Christ's subjection and patience
is here explained and amplified ; Christ suffered
1. Wrongfully, and without cause ; for he dittno
sin ; he had done no violence, no injustice or wrong
to any one ; he wrought no iniquity of any sort what
ever ; neither was guile found in his mouth ; (Isa.
53. 9.) his words, as well as actions, were all sin
cere, just and right.
2. Patiently ; when he was reviled, he reviled not
again ; when they blasphemed him, mocked him,
called him foul names, he was dumb, and opened
not f is mouth ; when they went further, to real in
juries, beating, buffeting, and crowning him with
thorns, he threatened not; but committed both him
self 'and his cause to God that judgeth righteously,
who would in time clear his innocency, and avenge
him on his enemies.
Learn, (].) Our blessed Redeemer was perfectly
holy, and so free from sin, that no temptation, no
provocation whatsoever, could extort from him so
much as the least sinful or indecent word.
(2.) Provocations to sin can never justify the com
mission of it ; the rudeness, cruelty, and injustice of
enemies, will not justify Christians in reviling and
revenge ; the reasons for sin can never be so great,
but we have always stronger reasons to avoid it.
(3.) The judgment of God will determine justly
upon every man, and every cause ; and thither we
ought, with patience and resignation, to refer our
selves. 24. Who his own self bare our sins in his
own body on the tree, that we, being dead
to sin, should live unto righteousness : by
whose stripes ye were healed.
Lest any should think, from what is said, v. 21 
23. that Christ's death was designed only for an ex
ample of patience under sufferings, the apostle here
adds a more glorious design and effect of it ; Who
his own self, &c. where,
Note, 1. The person suffering, Jesus Christ, his
own self, in his own body ; the expression, his own
self, is emphatical, and necessary to shew that he
verified all the ancient prophecies, to distinguish
him from the Levitical priests, (who offered the
blood of others, but he by himself purged our sinq,
Heb. 1. 3.) and to exclude all .others from partici
pation with him in the work of man's redemption:
it is added, in his body; not but that he suffered in
his soul, (Matt. 26. 38.) but the sufferings of the
soul were inward and concealed, when those of the
body were visible, and_ more obvious to the consid
eration of these suffering servants, for whose sake
this example is produced.

802

1. PETER, III.

2. The sufferings he underwent, were, stripes,
wounds, and death, the death of the cross ; servile
and ignominious punishments!
3. The reason of his sufferings ; he bare our sins;
which teaches,
(1.) That Christ, in his suffering, stood charged
with our sins, as one who had undertaken to put
them away by the sacrifice of himself, Isa. 53. 6.
(2. ) That he bare the punishment of them, and
thereby satisfied divine justice. ,
(3.) That hereby he takes away our sins, and re
moves them away from us ; as the scape-goat did
typically bear the sins of the people on his head, and
then carried them quite away, (Lev. 16. 21.) so the
Lamb qf God does first bear our sins in his own body,
and thereby take away the sin of the world, John
1. 29.
4. The fruits of Christ's sufferings are, (1. ) Our
sanctification, consisting of the death, the mortifica
tion of sin, and a new holy life. of righteousness; for
both which we have an example, and powerful mo
tives and abilities also, from the death and resurrec
tion of Christ. '(2.) Our justification; Christ was
bruised and crucified as an expiatory Sacrifice, and
by his stripes we are healed.
Learn, [1.] Jesus Christ bore the sins of all his
people; and expiated them by his death upon the
cross. [2.] No man can depend safely upon-Christ, as
having borne his sin, and expiated his guilt, till he
dies unto sin, and lives unto righteousness,
25. For ye were as sheep going astray ;
but are now returned unto the Shepherd
and Bishop of your souls.
The apostle concludes his advice to Christian ser
vants, putting them in mind of the difference be
tween their former and present condition. They
were as sheep going astray; which represents, 1.
Man's sin ; he goes astray ; it is his own act, he is
not driven, but does voluntarily go astray. 2. His
misery, he goes astray from the pasture, from the
shepherd, and from the flock, and so exposes him
self to innumerable dangers. 3. Here is the reco
very of these by conversion ; but are now returned.
The word is passive, and shews that the return of a
sinner is the effect of divine grace. " This return is,
from all their errors and wanderings, to Christ, who
is the true careful Shepherd, that loves his sheep,
and laid down his life for them; who is the most
vigilant Pastor, and Bishop, or Overseer of souls.
Learn, (1.) Sinners, before their conversion, are
. always going astray ; their life is a continued error.
(2.) Jesus Christ is the supreme Shepherd and
Bishop of souls, who is always resident with his
flock, and watchful over them.
(3.) Those that expect the love and care of this
universal Pastor, must return to him ; must die unto
sin, and live unto righteousness,
CHAP. III.
Wherein the apostle describes the duties of husbands and
wives one to another, beginning with the duty ofthe wife,
v. 1 . . 7. He exhorts Christians to unity, iove, compas
sion, peace, and patience under sufferings,* to oppose the
slanders of their enemies, not by returning evil for evil, or
railing for railing, but by blessing ; by a ready account of
their faith and hope, and by keeping at good conscience, v.
8 . . 17. To encourage them to this, he proposes the ex
ample of Christ, who suffered, the just for the unjust, but
yet punished the old world for their disobedience, and saved
the few who were faithful in the days of Noah.
l.TT iKEWISE, ye wives, be in subjec-
JLi tion to your own husbands ; that, if
any obey not the word, they also may with
out the word be won by the conversation

of the wives ; 2. While they behold your
chaste conversation coupled with fear.
The apostle having treated of the duties of sub
jects to their sovereigns, and of servants to their
masters, he comes now to explain the duty of wives
to their husbands, lest the Christian matrons should
imagine that their conversion to Christ, and their
interest in all Christian privileges, exempted them
from subjection to their Pagan or Jewish husbands:-
the apostle here tells them, that the duty of wives
consists, 1. In subjection, or an affectionate submission to
the will, and obedience to the just authority, of
their own husbands; which obliging conduct would
be the most likely way to Win those disobedient and
unbelieving husbands, who had rejected the word,
or who attended to no other evidence of the truth
of it, than what they saw in the prudent, peaceable,
*knd exemplary conversation of their wives.
2. In a chaste conversation, which their unbeliev
ing husbands would accurately observe and attend to.
3. In fear, or reverence to their husbands, Eph.
5. 33.
- Learn, (1.) Every distinct relation has its par
ticular duties, which ministers ought to preach, apd
the people ought to understand.
(2.) A cheerful subjection, and a loving, reveren
tial respect, are duties which Christian women owe
their husbands, whether they be good or bad ; these
were due from Eve to Adam before the Fall, and
are still required, though much more difficult now
than they were before, Gen. 3. 16. ITim. 2. 11.
(3.) Though the design ofthe word ofthe gospel
is to win and gain souls to Christ Jesus, yet there
are many so obstinate, that they will not be won by
the word.
(4.) There is nothing more powerful, next to the
word of God, to win people, than a good conversa
tion, and the careful discharge of relative duties.
(5.) Irreligion and infidelity do not dissolve the
bonds, nor dispense with the duties, of civil rela
tions ; the wife must discharge her duty to her own
husband, though he obey not the word.
(6.) Evil men are strict observers of the conver
sation of the professors of religion ; their curiosity,
envy,' and jealousy, make them watch narrowly the
ways and lives of good people.
(7.) A chaste conversation, attended with due and
proper respect to every one, is an excellent means
to win them to the faith of the gospel and obedience
to the word.
3. Whose adorning let it not be that
outward adorning of plaiting the hair, and
of wearing of gold, or of putting on of ap
parel :
This rule relates to the dress of religious women :
here are three sorts of ornaments forbidden ; plait
ing of hair, which was commonly used in- those
times by lewd women ; wearing of gold, or orna
ments made otgold, was practised byRebecca, and
Esther, and other religious women, but afterwards
became the attire chiefly of harlots and wicked
people ; putting on of apparel is not absolutely for
bidden, but only too much curiosity and costliness
in apparel.
Learn, 1. Religious people should take care that
all their external behaviour be answerable to their
profession of Christianity ; they must be holy in all
manner of conversation,
2. The outward adorning of the body is very
often sensual and excessive ; for instance, when it
is immoderate, and above your degree and station in
the world ; . when you are proud of it, and puffed up
with it ; when you dress, designing to allure'and

1. PETER, III *

803

tempc others ; when your apparel is too rich, curi
ous, or superfluous ; when your fashions are fantas
tical, imitating the levity and vanity of the worst
people ; and when they are immodest and wanton.
The attire qf a harlot can never become a chaste
Christian matron.
4. But let it be the hidden man of the
heart, in that which is not corruptible, even
the ornament of a meek and quiet spirit,
which is in the sight of God of great price.
Instead of the outward adorning of the body, the
apostle directs Christian wives to put on much
more excellent and beautiful ornaments ; where,
Note, 1. The part to be adorned ; the hidden man
ofthe heart ; that is, the soul ; the hidden, the inner
man. Take care to adorn and beautify your souls
rather than your bodies.
2, The ornament prescribed ; it must, in general,
be, something not. corruptible, that beautifies the
soul, that is, the graces and virtues of God's Holy
Spirit : the ornaments of the body are destroyed by
the moth, and perish in the using ; but the grace
of God, the longer we wear it, the brighter and
better it is : more especially, the finest ornament
of Christian women, is, a meek and quiet spirit; a
tractable easy temper of mind, void of passion,
pride, and immoderate anger ; discovering itself in
a quiet, obliging behaviour toward their husband
and families. • If the husband be harsh, and averse
to religion, (which was the case of these good wives
to whom the apostle gives this direction,) there is
no way so likely to win him, as a prudent meek
behaviour. However, a quiet spirit will make a
good woman easy to herself, which, being visible to
others, becomes an amiable ornament to a person
in the eyes of the world.
3. The excellency of it ; meekness and calmness
of spirit are, in the sight of God, of great price ;
amiable in the sight of men, and precious in the
tight of God,
Learn, (1.) A true Christian's chief care lies in
the right ordering and commanding of his own
spirit; where the hypocrite's work ends, there the
true Christian's work begins.
(2.) The endowments of the inner man are the
chief ornaments of a Christian ; but especially a
composed, calm, and quiet spirit, renders either
man or woman beautiful and 'lovely.
5. For after this manner, in the old time,
the hply women also, who trusted in God,
adorned themselves, being in subjection
unto their own husbands: 6. Even as
Sara obeyed Abraham, calling him lord :
whose daughters ye are, as long as ye do
well, and are not afraid with any amaze
ment. The duties of Christian wives being in their na
ture, difficult, the apostle enforces them by the ex
ample, .
1. Oithe holy women of old, who trusted in God;
"You can pretend nothing of excuse from the
weakness of your sex, but what they might; they
lived in old time, and had less knowledge to inform
them, and fewer examples to encourage them ; yet
in all ages they practised this duty ; they were holy
women, and therefore their example is obligatory ;
they trusted in God, and yet did not neglect their
duty to man : the duties imposed upon you, of a
quiet spirit, and of subjection to your own husbands,
are not new, but what have ever been practised by
the greatest and best women in the world.'
2. Of Sara, who obeyed her husband, and follow

ed him when he went from Ur of the Chaldeans,
not knowing whither he went, and called him lord,
thereby shewing him reverence, and acknowledging
his superiority over her ; and all this, though she
was declared a princess, by God from heaven, by
the change of her name ; "whose daughters ye are,
if ye imitate her in faith and good works, and do not,
through fear of your husbands, either quit the truth
ye profess, or perform your duty to them, but readi
ly perform it, without either tear or force, out of
conscience toward God, and sense of duty to them."
Learn, (1.) God takes exact notLe, and keeps an
exact record, of the actions of all men and women
in the world.
(2.) The subjection of wives to their husbands, is
a duty Which has been practised universally by holy
women in all ages.
(3.) The greatest honour of any man or woman,
lies in a humble and faithful deportment of them
selves in the relation or condition in which Provi
dence has placed them.
(4.) God takes notice of the good that is in his
servants, to their honour and benefit, but covers a
multitude of failings ; Sara's infidelity and derision
are overlooked, when her virtues are celebrated.
(5.) Christians ought to do their duty to one ano
ther, hot out of fear, nor from force, but from a wil
ling mind, and in obedience to the command of
God ; wives should be in subjection to their churlish
husbands, not from dread and amazement, but from
a desire to do well and to please God.
7. Likewise, ye husbands, dwell with
them according to knowledge, giving ho
nour unto the wife, as unto the weaker
vessel, and as being heirs together of the
grace of life ; that. your prayers be not hin
dered. The husband's duty to the wife comes next to be
considered ; the particulars whereof are,
1. Cohabitation ; which forbids unnecessary sepa
ration, and implies a mutual communication of
goods and persons one to another, with delight and
concord. '
2. Dwelling'with the wife according to knowledge;
not according to lug^ .^as brutes ; nor according to
passion, as devils ; but according to knowledge, as
wise and sober men, who know the word of God,
and their own duty.
3. Giving honour to the wife; giving due res
pect unto her, and maintaining her authority, pro
tecting her person, supporting her credit, delighting
in her conversation, affording her a handsome main
tenance, and placing a due trust and confidence
in her.
The reasons are, Because she is the weaker ves
sel by nature and constitution, and so-jought to be
defended : but then the wife is, in other and higher
respects, equal to her husband ; they are heirs to
gether of the grace of life, of all the blessings of this
life and another, and therefore should live peacea
bly and quietly one with another, which, if they do
not, their prayers one with another, and one for
another, will be hindered, so that often you will not
pray at all, or if you do, you will pray with a dis
composed ruffled mind, and so without success.
Learn, (1. ) The weakness of the female sex is no
just reason either for separation qr contempt, but
on the contrary it is a reason for honour and res
pect ; giving honour to the wife as unto the weaker
vessel. (2.) There is an honour due to all who are heirs
ofthe grace of life.
(3.) All married people should take care to be
have themselves so lovmgly and peaceably one to

804

I. PETER, III.

another, that they may not by their broils hinder the
success of their prayers.
8. Finally, be ye all of one mind, having
compassion one of another, love as breth-
renv be pitiful, be courteous :
The apostle here passes from special to more
general exhortations ; he advises Christians to be
all of one mind, to be unanimous in the belief of the
same faith, and practice of the same duties of reli
gion ; and whereas the Christians at that time were
many of them in a suffering condition, therefore he
charges them to have compassion one of another,
to love as brethren, to pity those who were in dis
tress, and to be courteous to all. Hence,
Learn, 1. Christians should endeavour to be all
of one mind in the great points of faith, in real affec
tion, and in Christian practice ; they should be like-
minded one to another, according to Christ Jesus,
(Rom. 15. 5.) not according to man's pleasure, but
God's word.
2. Though Christians cannot be exactly of the
same mind, yet they should have compassion one of
another, and love as brethren ; they ought not to
persecute or hate one another, but love one another
with more than common affection ; they should
love as brethren.
3. Christianity requires pity to the distressed,
and civility to all. He must be a flagrant sinner, or
a vile apostate, who is not a proper object of civil
courtesy, 1 Cor. 5. 11. 2 John 10. 11.
9. Not rendering evil for evil, or rail
ing for railing ; but contrariwise blessing ;
knowing that we are thereunto called, that
ye should inherit a blessing.
The former direction teaches us how Christians
and friends should treat one another; this verse
instructs us how to behave towards enemies. The
apostle knew that Christians would be hated and
evil-entreated of all men fir Christ's sake ; there
fore he warns them not to return evil fir 'evil, or
railing for railing; "But, on the contrary, when
they rail at you, do you bless them ; when they give
you evil words, do you give them good ones ; for
Christ has both by his word and example called you
to bless them that curse you, jUd has settled a bles
sing on you as your everlasting inheritance, though
you were unworthy." To bear evils patiently, and
to bless your enemies, is the way to obtain this
blessing of God.
Learn, 1. To render evil for evil, or railing for
railing, is a sinful unchristian practice ; the magis
trate may punish evil-doers, and private men may
seek a legal remedy when they are wronged ; but
private revenge by duelling, scolding, or secret mis
chief, is forbidden, Prov. 20. 22. Luke 6. 27. Rom.
12. 17. 1 Thess. 5. 15. To rail is to revile another
in bitter, fierce, and reproachful terms ; but for mi
nisters to rebuke sharply, and to preach earnestly
against the sins of the times, is not railing ; all the
prophets and apostles practised it, Isa. 56. 10. Zeph.
3. 3. Ac,ts 20. 29.
2. The laws of Christ oblige us to return blessing
for railing, (Matt. 5. 44.) "Love your enemies,
bless them that curse you, do good to them that hate
you, and pray for them that persecute you. You
must not justify them in their sin, but you must do
for your enemies all that justice requires or charity
commands." We must- pity, pray fir, and love
them who rail at us.
3. A Christian's calling, as it invests him with glo
rious privileges, so it obliges him to difficult- duties.
4. All the true servants of God shall infallibly in
herit a blessing; they have it already in a great

degree, but the full possession of it is reserved to
another state and world.
10. For he that will love life, and see good
days, let him refrain his tongue from evil,
and his lips that they speak no guile: 11.
Let him eschew evil, and do good ; Jet him
seek peace, and ensue it.
We have here an excellent prescription for a com
fortable happy life in this quarrelsome ill-natured
world, taken from Ps. 34. 12 — 14. "If you earn
estly desire that your life should be lang, and your
days peaceable and prosperous, keep your tongue
from reviling, evil-speaking and slandering ; and
your lips from lying, deceit and dissimulation ; avoid
doing any real damage or hurt to your neighbour,
but be ever ready to do good, and to overcome evil
with good; seek peace with all men, and pursue it,
though it retire from you ; this will be the best way
to dispose people to speak well of you, and live
peaceably with you."
Learn, 1. Good .people under the Old and New
Testament were obliged to the same moral duties ;
to refrain the. tongue from evil, and the lips from
guile, was a duty in David's time as well as now.
2. It is lawful to consider temporal advantages as
motives and encouragements to religion.
3. The practice of religion, particularly the right
government of the tongue, is the best way to make
this life comfortable and prosperous ;' a sincere, in
offensive, discreet tongue, is a singular means to pass
us peaceably and comfortably through the world.
4. The avoiding of evil, and doing of good, is the
way to contentment and happiness both here and
hereafter. 5. It is the duty of Christians hot only to embrace
peace when it is offered, but to seek and pursue it
when it is denied : peace with societies, and peace
with particular persons, in opposition to division and
contention, is what is here intended.
1 2. For the eyes of the Lord are over the
righteous, and his ears are open unto their
prayers ; but the face of the Lord is against
them that do evil.
The allegation is continued from Ps. 34. Chris
tians need not fear that such patient inoffensive be
haviour as is' prescribed, v. 10, 11. will invite and
encourage the cruelty of their enemies, for God will
thereby be engaged on their side ; For the eyes of
the Lord are over the righteous ; he takes special
notice of them, exercises a providential constant go
vernment over them , and bears a special respect and
affection to them ; his ears are open to their prayers ;
so that if any injuries be offered to them, they have
this remedy, they may complain of it to their hea
venly Father, whose ears are always attentive to the
prayers of his servants in their distresses, and who
will certainly aid them against their unrighteous
enemies ; but the face of the Lord is against them
that do evil; his anger and displeasure and revenge
will pursue them ; for he is more an enemy to wick
ed persecutors than men are.
Learn, 1. We must not in all cases adhere to the
express words of scripture, but study the sense and
meaning of them, otherwise we shall be led into
blasphemous errors and absurdities ; we must not
imagine that God hath eyes, and ears and face,
though these are the express words of the scripture.
2. God hath a special care and paternal affection
towards all his righteous people.
3. God doth always hear the prayers of the faith
ful, John 9. 31. 1 John 5. 14. Heb. 4. 16.
4. Though God is infinitely good, yet he abhors
impenitent sinners, and will pour out his wrath upon

I. PETER, III.

805

them that do evil; he will do himself right, and do
all the world justice ; and his goodness is no obstruc
tion to his doing so.
13. And who is he that will harm you,.if
e be followers of that which is good 1 14.
Aut and if ye suffer for righteousness' sake,
happy are ye : and be not afraid of their
terror, neither be troubled ;
The patient humble behaviour of Christians, re
commended above, is here urged again from two
considerations : 1. This Will be the best and surest
way to prevent suffering ; for who is he that will harm
you? This, I suppose, is spoken of Christians in
an ordinary condition, not in the heat of persecution ;
ordinarily, there will be but few so diabolical and
impious as to harm them who live so innocently and
usefully as you do. 2. This is the way to improve
sufferings ; "If you be followers of that which is good,
and yet suffer, this is suffering for righteousness
sake ; and that will be your glory and your happiness,
as it entitles you to the blessing promised by Christ ;
(Matt. 5. 10.) therefore you need not be afraid oi
any thing they can do to strike you with terror,
neither be much troubled or concerned about the
!Axage or force of your enemies."
h Learn, 1. To follow always that which is good, is
the best course we can take to keep out of harm's
way. 2. To suffer for righteousness sake is the honour
and happiness ofra Christian ; to suffer for the cause
of truth, a good conscience, or any part of a Christian's
duty, is a great honour ; the delight of it is greater
than the torment, the honour more than the disgrace,
and the gain much greater than the loss.
3. Christians have no reason to be afraid of the
threats or rage of any of their enemies ; " Your ene
mies are God's enemies, his face is against them, his
ijipower is above them, they are the objects of his
-•"Curse, and can do nothing to you but by his permis
sion, therefore trouble not yourselves about them."
15. But sanctify the Lord God in your
hearts : and be ready always to give an an
swer to every man that asketh you a reason
of the hope that is in you with meekness
and fear :
Instead of terrifying yourselves with the fear of
men, be sure to sanctify the Lord God in your
hearts ; let him be your Fear, and let him be your
Dread, Isa. 8. 12, 13. Fear not them that can only
kill the body, but fear him that candestroy body and
soul, Luke 12. 4.
We sanctify the Lord God in our hearts, when we
with sincerity and fervency adore him ; when our
thoughts of him are awful and reverend ; when we
rely upon his power, trust to his faithfulness, submit
to his wisdom, imitate his holiness, and give him the
glory due to his most illustrious perfections. We
sanctify God before others, when bur deportment is
such as invites and encourages others, to glorify and
honour him ; both are required, Lev. 10. 3. " When
this principle is laid deep into your hearts, the next
thing, as to men, is, to be always ready, that is, able
and willing, to give an answer, or make an apology
or defence, ofthe faith you profess, and that to every
man that asketh a reason of your hope, what sort of
hope you have, for which you suffer such hardships
in the world." ,. . . ..
Learn, 1. An awful sense of the divine perfections
is the best antidote against the fear of sufferings ;
did we fear God more, we should certainly tear men
less* 2. The hope and faith of a Christian are defensible
against all the world ; there may be a ^ood reason

given for religion, it is not a fancy, but a rational
scheme revealed from1 heaven, suited to all the ne
cessities of miserable sinners, and centering entirely
in the glory of God through Jesus Christ.
3. Every Christian is bound to answer and apolo
gize for the hope that is in him ; Christians should
have a reason ready for their Christianityf that it
may appear they are not actuated either by folly or
fancy; this defence may be necessary more than
once or twice, so that Christians should be always
prepared to make it, either to the magistrate, if he
demand it, or to any inquisitive serious Christian,
who desires to know it for his information or im
provement. 4. These confessions of our faith ought to be made
with meekness and fear ; apologies for our religion
ought to be made with modesty and meekness, in the
fear of God, with jealousy over ourselves, and re
verence to our superiors.
16. Having a good conscience; that
whereas they speak evil of you, as pi evil
doers, they may be ashamed that falsely
accuse your good conversation in Christ.
17. For it is better, if the will of God be so,
that ye suffer for well-doing, than for evil-
doing. The confession of a Christian's faith cannot cre
dibly be supported but by the two means here speci
fied — a good conscience, and a good conversation.
Conscience is good, when it does its office well, when
'it is kept pure and uncorrupt, and clear from guilt ;
then it will justify you, though men accuse you. A
good conversation in Christ is a holy life, according
to the doctrine and example of Christ ; ' ' Look well
to your conscience, and to your conversation ; and
then, though men speak evil of you, and falsely ac
cuse you as evil-doers, you will clear yourselves, and
bring them to shame. Perhaps you may think it
hard to suffer for well-doing, for keeping a good
conscience, and a good conversation ; but be not dis
couraged ; for it is better for you, though worse for
your enemies, that you suffer for Well-doing, than
for evil-doing."
Learn, 1. The most conscientious persons cannot
escape the censures and slanders of evil men ; they
will speak evil of thein, as of evil doers, and charge
them with crimes which their very souls abhor;
Christ and his apostles were so used.
2. A good conscience and a good conversation are
the best means to secure a good name ; these give a
solid reputation, and a lasting one.
3. False accusation generally turns to the accu
ser's shame, by discovering at last the accuser's in
discretion, injustice, falsehood, and uncharitableness.
4. It is sometimes the will of God that good peo
ple should suffer for well-doing, for their honesty
and for their faith.
5. As well-doing sometimes exposes a good man
fo suffering, so evil-doing will not exempt an evil
man from it. The apostle supposes here that a man
may suffer for both. If the sufferings of good peo
ple for well-doing be so severe, what will the suf
ferings of wicked people be fir evil-doing ? It is a
sad condition that that person is in, upon whom sin
and suffering meet together at the same time ; sin
makes sufferings to be extreme, unprofitable, com
fortless, and destructive.
1 8. For Christ also hath once suffered for
sins, the just for the unjust, that he might
bring us to God, being put to death in the
flesh, but quickened by the Spirit :
The example of Christ is here proposed as an ar
gument for patience under sufferings, the strength

80S

I. PETER, III.

of which will be discerned, if we consider the seve
ral points contained in the wqrds ; observe there
fore, 1. Jesus Christ himself was not exempted from
sufferings in this life, tho»gh he had no guilt of his
own, and could have declined all suffering if he had
pleased. 2. The reason or meritorious cause of Christ's
suffering was the sins of men ; Christ suffered for
sins. The sufferings of Christ were a true and pro
per punishment ; this punishment was suffered, to
expiate and to make an atonement for sin ; and it
extends to all sins.
3. In the case of our Lord's suffering, it was the
Just that suffered for the unjust ; he substituted
himself in our room and stead, and bore our iniqui
ties; he that knew no sin, suffered instead of them
that knew no righteousness.
4. The merit and perfection of Christ's sacrifice
were such, that for him to suffer once was enough ;
the legal sacrifices were repeated from day to day,
and from year to year; but the sacrifice of Christ,
once offered, purgeth away sin, Heb. 7, 27. — 9. 26,
28.— 10. 10, 12, 14.
. 5. The blessed end and design of our Lord's suf
ferings, were, to bring us to God, to reconcile us to
God, to give us access to the Father, to render us
and our services acceptable, and to bring us to eter
nal glory, Eph. 2. 13, 18.— 3. 12. Heb. 10. 21, 22.
6. The issue and event of Christ's suffering, as to
himself, were these, he was put' to death in his hu
man nature, but he was quickened and raised again
by the Spirit.
Now if Christ was not exempted from sufferings,
why should Christians expect it ? If he suffered, to
expiate sins, why should not we be content when our
sufferings are only for trial and correction, but not
for expiation ? If he, though perfectly just, why
should not we, who are all criminals ? If he once
suffered, and then entered into glory, shall not we
be patient under trouble, since it will be but a little
time and we shall follow him to glory? If he suffer
ed, to bring us to God, shall not we submit to diffi
culties, since they are of so much use to quicken us
in our return to God, and in the performance of our
duty to him ?
1 9. By which also he went, and preached
unto the spirits in prison ; 20. Which some
time were disobedient, when the once long-
suffering of God waited in the days of Noah,
while the ark was a preparing, wherein few,
that is, eight souls, were saved by water.
Here the apostle passes from the example of Christ
to that of the old world, and sets before the Jews, to
whom he wrote, the different event of those who be
lieved and obeyed Christ preaching by Noah, from
them that continued disobedient and unbelieving;
intimating to the Jews, that they were under a like
sentence. God would not wait much longer upon
them ; they had now an offer of mercy, those that
accepted of it should be saved, but those who reject
ed Christ and the gospel should be as certainly de
stroyed as ever the disobedient in the times of Noah
were. Observe here, 1. The preacher; Christ Jesus,
who interested himself in the affairs of the church
and ofthe world, ever since he was first promised to
Adam, Gen. 3. 15. He went, not by a local mo
tion, but by special operation, as God is frequently
said to move, Gen. 11. 5. Mic. 1. 3. Hos. 5. 15. He
went and preached, by his Spirit striving with them,
and inspiring and enabling Enoch and Noah to plead
with them, and preach righteousness to them, as 2
Pet. 2. 5.

2. The hearers ; because they were dead and dis
embodied when the apostle speaks of them, there
fore he properly calls them spirits now in prison;
not that they were in prison when Christ preached
to. them, as the vulgar Latin translation and the
popish expositors pretend.
3. The sin of these people ; they were disobedient,
that is, rebellious, unpersuadable and unbelieving;
as the word signifies ; this their sin is aggravated
from the patience and long-suffering of God, which
once waited upon them 120 years together, while
Mali was preparing the ark, and by that, as well
as by his preaching, giving them fair warning of
what was coming upon them.
4. The event of all ; their bodies were drowned,
and their spirits cast into hell, which is called ajiri-
son; (Matt. '5. 25. 2 Pet. 2. 4, 5.) but Noah and his
family, who believed and were obedient, were saved
in the ark.
Learn, (1.) God takes exact notice of all the means
and advantages that people in all ages have had for
the salvation of their souls ; it is put to the account
of the old world, that Christ offered them his help,
sent his Spirit, gave them fair warning by Noah,
and waited a long time for their amendment.
(2.) Though the patience of God wait long upon
sinners, yet it will expire at last ; it is beneath the
majesty of the great God always to wait upon man
in vain.
(3.) The spirits of disobedient sinners, as soon as
they are out of their bodies, are committed to the
prison of hell, from whence there is no redemption.
(4. ) The way of the most is neither the best, the
wisest, nor the safest way to follow : better to follow
the eight in the ark than the eight millions drowned
by the flood and damned to hell,
21AThe like figure whereunto, even bap
tism, doth also now save us, (not the put
ting away of the filth of the flesh, but the
answer of a good conscience toward God,)
by the resurrection of Jesus Christ :
Noah's salvation in the ark upon the water, pre
figured the salvation of all good Christians in the
church by baptism ; that temporal salvation by the
ark was a type, the antitype whereunto is the eter
nal salvation of believers by baptism; to prevent
mistakes about which, the apostle does, 1. Declare
what he means by saving baptism; not the outward
ceremony of washing with water, which, in itself,
does no more than put away the filth of the flesh,
but it is that baptism wherein there is a faithful an
swer or restipulation of a resolved good conscience,
engaging to believe in, and be entirely devoted to,
God the Father, Son, and Holy Ghost, renouncing
at the same time the flesh, the world and the Devil.
The baptismal covenant, made and kept, will cer
tainly save us. Washing is the visible sign ; this is
the thing signified. 2. The apostle shews that the
efficacy of baptism to salvation depends not upon the
work done, but upon the resurrection of Christ;
which supposes his death, and is the foundation of
our faith and hope, to which we are rendered con
formable by dying to sin, and rising again to holiness
and newness of life.
Learn, (1.) The sacrament of baptism, rightly re
ceived, is a means and a pledge of salvation. Bap
tism now savethus. God is pleased to convey his
blessings to us in and by his ordinances, Acts 2. 38.
—22. 16.
(2.) The external participation of baptism will
save nc man without an answerable good conscience
and conversation. There must be the answer of a
good conscience toward God. — Obj. Infants cannot
make such an answer, and therefore ought not to be
baptized. Answer, The true circumcision was that

I. PETER, IV.

807

of the heart and of the spirit, (Rom. 2. 29.) which
children were no more capable of then, than our in
fants are capable of making this answer now ; yet
they were allowed circumcision at eight days old'.
The infants of the Christian church therefore may
be admitted to the ordinance with as much reason
as the infants of the Jewish, unless they are barred
from it by some express prohibition of Christ.
22. Who is gone into heaven, and is on
the right hand of God; angels and autho
rities and powers being made subject unto
him. The apostle, having mentioned the death of Christ,
(v. 18.) and his resurrection, (x>. 21.) proceeds to
speak of his ascension, and sitting at the right hand
of the Father, as a subject fit to be considered by
these believers for their comfort in their suffering
condition. If the advancement of Christ was so glo
rious after his deep humiliation, let not his followers
despair, but expect that after these short distresses
they shall be advanced to transcendent joy and glory.
Learn, 1. Jesus Christ, after he had finished his
labours and his sufferings upon earth, ascended tri
umphantly into heaven, of which see Acts 1. 9 — 11.
Mark 16. 19. He went to heaven, to receive his
own acquired crown and glory, (John 17. 5.) to finish
that part of his mediatorial work which could not be
done on earth, and make intercession for his people;
to demonstrate the fulness of his satisfaction ; to take
possession of heaven for his people, to prepare man
sions for them, and to send down the Comforter, who
was to be the First-fruits of his intercession, John
16.7. 2. Upon his ascension into he"aven, Christ is en
throned at the right hand of the Father. His being
said to sit there, imports absolute rest and cessation
. from all further troubles and sufferings, and an ad
vancement to the highest personal dignity and sove
reign power.
3. Angels, authorities, and powers, are all made
subject to Christ Jesus ; all power in heaven and
*earth, to command, to give law, issue orders, and
pronounce a final sentence, is ccmmitted to.Jesus,
<iod-man, which his enemies will find to their ever
lasting sorrow and confusion, but his servants to their
eternal joy and satisfaction.
CHAP. IV.
The work of a Christian is twofold— doing the will of God,
and suffering his pleasure. This chapter directs us in both.
The duties we are here exhorted to employ ourselves in,
are, the mortification of sin, living to God, sobriety, prayer,
charity, hospitality, and the best improvement of our ta
lents, which the apostle presses upon Christians from the
consideration of the time they have lost irutheir sins^ and
the approaching end of all things, v. 1 . . 12. The direc
tions for sufferings, are, that we should not be surprised at
them, but rejoice in them, only take care not to suffer as
evil-doers. He intimates, that their trials were near at
hand, that their souls were in danger as well as their bo
dies; and the best way to preserve their souls, is, to com
mit them to God in well-doing.
1."1?I0RASMUCH then as Christ hath
JL suffered for us in the flesh, arm your
selves likewise with the same mind : for he
that hath suffered in the flesh, hath ceased
from sin ;
The apostle here draws a new inference from the
consideration of Christ's sufferings. As he had be
fore made use of it to persuade to patience in suffer
ing, so here to mortification of sin. The antecedent
or supposition is, that Christ hath suffered for us in
the flesh, or in his human nature. 1 he consequent
or inference is, "Arm and fortify yourselves like
wise with the same mind, courage, and resolution.

The word flesh in the former part of the verse sig
nifies Christ's human nature, but in the latter part
it signifies man's corrupt nature. So the sense is,
" As Christ suffered in his human nature, do you,
according to your baptismal vow and profession,
make your corrupt nature suffer, by putting to death
the body of sin by self-denial and mortification ; for
if you do thus suffer in the flesh, or make the flesh
suffer, you will be conformable to Christ in his death
and resurrection, and will cease from sin." .
Learn, 1. Some of the strongest and best argu
ments against all sorts of sin are taken from the suf
ferings of Christ. All sympathy and tenderness for
Christ as a sufferer are lost if you do not put away
sin. He died, to destroy it ; and though he could
cheerfully submit to the worst sufferings, yet he could
never submit to the least sin.
2. The beginning of all true mortification lies in
the mind ; not in penances and hardships upon the
body. The mind of man is carnal, full of enmity ;
the understanding is darkened, being alienated from
the life of God, Eph. 4. 18. Man is not a sineere
creature, but partial, blind, and wicked, till he be
renewed and sanctified by the regenerating grace of
God. 2. That he no longer should live the rest
of his time in the flesh to the lusts of men,
but to the will of God.
Here the apostle explains what he means by be
ing dead to sin, and ceasing from sin. Negatively,
a Christian ought no longer to live the rest qf his
time in the fiesh, to the sinful lusts and corrupt de
sires of carnal wicked men ; but positively, he ought
to conform himself to the revealed will of the holy
God. Learn, 1. The lusts of men are the springs of all
their wickedness, Jam. 1. 13, 14. Let occasional
temptations be what they will, they could not pre
vail, were it not for men's own corruptions.
2. All good Christians make the will of God, not
their own lusts or desires, the rule of their lives and
actions. ¦ 3. True conversion makes a marvellous change in
the heart and life of every one who partakes of it.
It brings a man off from all his old, fashionable, and
delightful lusts, and from the common ways and
vices of the world, to the will of God. It alters the
mind, judgment, affections, way, and conversation
of every one who has experienced it.
3. For the time past of our life may suf
fice us to have wrought the will of the Gen
tiles, when we walked in lasciviousness,
lusts, excess of wine, revellings, banquet-
ings, and abominable idolatries :
Here the apostle argues from equity. " It is but
just, equal, and reasonable, that as you have hither
to all the former part of your lifeserved sin and Sa
tan, so you should now serve the living God."
Though these were Jews to whom the apostle writes,
yet living among the Gentiles, they had learned
their way.
Learn, 1. When a man is truly converted, it is
very grievous to him to think how the time past of
his life has been spent ; the hazard he has run so
many years ; the mischief he has done to others ; the
dishonour done to God, and the loss he has sustained,
are very afflicting to him.
2. While the will of man is unsanctified and cor
rupt, he walks continually in wicked ways; he makes
them his choice and delight, his work and business,
and he makes a bad condition daily worse and worse.
3. One sin, allowed, draws on another. Here arc
sis. named, and they have a connexion and depen
dence one upon another. (1.) Lasciviousness or

808

I. PETER, IV.

wantonness, expressed in looks, gesture, or beha
viour, Rom. 13. 13. (2.) Lusts, acts of lewdness,
such as whoredom and adultery. (3.) Excess of
wine, though short of drunkenness, an immoderate
use of it, to the prejudice of health or business, is
here condemned. (4.) Revellings, or luxurious
feastings, too frequent, too full, or too expensive.
(5. ) Banquetings, by which is meant gluttony, or
excess in eating. (6.\Abominable idolatry; the idol-
worship ofthe Gentiles was attended with lewdness,
drunkenness, gluttony, and all sorts of brutality and
cruelty ; and these Jews living long among them
were, some of them at least, dehauched and corrupt
ed by such practices.
4. It is a Christian's duty not only to abstain from
what is grossly wicked, but also from those things
that are generally the occasions of sin, or carry the
appearance of evil. Excess qf wine and immode
rate feasting is forbidden as well as lust and idolatry.
4. Wherein they think it strange that ye
run not with them to the same excess of
riot, speaking evil of you :
Here you have the visible change wrought in
those who in the foregoing verse were represented
as having been in the former part of their life very
wicked. They no longer run on in the same courses,
or with the same companions, as they used to do.
Hereupon observe the conduct of their wicked ac
quaintance toward them.
1. They think it strange, they are surprised and
wonder at it, as at something new and unusual, that
their old friends should be so much altered, and not
run with as much violence as they used to do to the
same excess of riot, to the same sottish excesses and
luxury which before they had greedily and madly
followed. 2. They speak evil of them. Their surprise car
ries them to blasphemy. They speak evil of their
persons, of their way, their religion, and their God.
Learn, (1.) They that are once really converted,
will not return to their former course of life, though
ever so much tempted by the frowns or flatteries of
others to do so. Neither persuasions nor reproach
will prevail with them to be or to do as they were
wont to do.
(2. ) The temper and behaviour of true Christians
seem very strange to ungodly men — that they should
despise that which every one else is fond of; that
they should believe many things which to others
seem incredible ; that they should delight in what is
irksome and tedious, be zealous where they have no
visible interest to serve, and depend so much upon
hope. (3.) The best actions of religious people cannot
escape the censures and slanders of those who are
irreligious.' Those actions which cost a good man
the most pains, hazard, and self-denial, shall be most
censured by the uncharitable and ill-natured world;
they will speak evil of good people, though they
themselves reap the fruits of their charity, piety,
and goodness.
5. Who shall give account to him that is
ready to judge the quick and the dead.
For the comfort of the servants of God, it is here
added, that all wicked people, especially those who
speak evil of those who are not as bad as themselves,
' shall give an account, and be put to give a reason
of their behaviour, to him who is ready to judge,
that is both able and duly authorized, and who will
ere long judge and pass sentence upon all who shall
then be found alive, and all such as being dead shall
then be raised again, Jam. 5. 8, 9. 2 Pet. 3. 9.
Learn, The malignant world shall in a little time
give an account to the great God of all their evil

speeches'against his people, Jude 14, 15. They will
soon be called to a sad account for all their curses,
their foolish jests, their slanders and falsehoods, ut
tered against the faithful people of God.
6. For, for this cause was the gospel
preached also to them that are dead, that
they might be judged according to men in
the flesh, but live according to God in the
Spirit. Some Understand this difficult place thus; For this
cause was the gospel preached to all the faithful of
old, that are now dead in Christ, that thereby they
might be taught and encouraged to bear the unrigh
teous judgments and persecutions which the rage of
men put upon them in the fiesh, but might live in
the Spirit unto God. Others take the expression,
that they might be judged according to men in the
fiesh, in a spiritual sense, thus; 1 he gospel was
preached to them, to judge them, condemn them,
and reprove them, for the corruption- of their na
tures, and the viciousness of their lives ; while they
lived after the manner of the heathen, or the mere
natural man ; and that, having thus mortified their
sins, they might live according to God, a new and
spiritual life. Take it thus ; and thence,
Learn, 1. The mortifying of our sins and living to
God, are the expected effects of the gospel preach
ed unto us.
2. God will certainly reckon with all those who
have had the gospel preached unto them, but with
out these good effects produced by it. God is ready
to judge all those who have received his gospel in
vain. 3. It is no matter how we are judged according
to men in the fiesh, if we do but live according to
God in the Spirit,
7. But the end of all things is at hand : be
ye therefore sober, and watch unto prayer.
We have here an "awful position or doctrine, and#
an inference drawn from it. The position is, that
the end qf all things is at hand. " The miserable
destruction of the Jewish church and nation foretold
by our Saviour, is now very near ; consequently, the
time of their persecution and your sufferings is but
very short. Your own life and that of your enemies
will soon come to their, utmost period. Nay, the
world itself will not continue very long. The con
flagration will put an end to it; and all things must
be swallowed up in an endless eternity. The infer
ence from this is, Be ye therefore sober. Let the
frame and temper of your minds be grave, stayed,
and solid ; and observe strict temperance and so
briety in the use of all worldly enjoyments. Do not
suffer yourselves to be caught with your former sins
and temptations, v. 3. And watch unto prayer.
Take care- that you be continually in a calm, sober
disposition, fit for prayer ; and that you be frequent
in prayers, lest this end come upon you unawares. "
Luke 21. 34. Matt. 26. 40, 41.
Learn, 1. The consideration of our approaching
end is a powerful argument to make us sober in all
worldly matters, and earnest in religious affairs.
2. 1 hey who would pray to purpose, must watch
unto prayer. They must watch over their own
spirits, watch all fit opportunities, and do their duty
in the best manner they can.
3. The right ordering of the body is of great use
to promote the good of the soul. When the appe
tites and inclinations of the body are restrained and
governed by God's word and true reason, and the
interests of the body are submitted to the interests
and necessities of the soul ; then it is not the soul's
enemy, but its friend and helper.

L PETER, IV.

809

8. And a^ove all things have fervent
charity among yourselves: for charity shall
cover the multitude of sins.
Here is a noble rule in Christianity. The grace
recommended is charity among yourselves. Chris
tians ought to love one another ; which implies an
affection to their persons, a desire of their welfare,
and a hearty endeavour to promote it. This mutual
"•affection must not be cold, but fervent, that is, sin
cere, strong and lasting. This sort of earnest affec
tion is recommended above all things; which shews
the ^importance of it, Col. 3. 14. It is greater than
faith or hope, 1 Cor. 13. 13. One excellent effect
of it is, that it will cover a multitude of sins.
'. Learn, 1. There ought to be in all Christians a
more fervent charity towards one another, than to
wards other men ; Have charity among yourselves.
He does not say, for pagans, for idolaters, or for apos
tates, but among yourselves. Let brotherly love
continue, Heb. 13,. 1. There is a special relation
•between all sincere Christians, and a particular
amiableness and good in them, which require spe
cial affection. i
2. It is not enough for Christians not to bear ma
lice, or to have common respect for one another,
. they must intensely and fervently love each other.
*3. It is the property of true charity to cover a mul
titude of sins. It inclines people to forgive and forget
• offences against themselves ; to cover and conceal
the sins of others, rather than aggravate them and
spread them abroad. It teaches us to love those
who are but weak, and who have been guilty of many
evil things before their conversion ; and it prepares
for hnercy at the hand of God, who hath promised
to forgive them that forgive others, Matt. 6. 14.
* 9. Use hospitality one to another, with
out grudging. '
¦The hospitality here required, is, a free and kind
entertainment of strangers and travellers. The pro
per objects of a Christian's hospitality, are, one an
other. The nearness of their relation, and the ne
cessity of their condition in those times of persecution
and distress, obliged Christians to be hospitable one
to another. Sometimes Christians were spoiled of
all they had, and were driven away to distant coun
tries |or safety. In this case they must starve, if their
fellow-Christians would not receive them. There
fore, it w,as a wise and necessary rule which the
apostle here laid down. It is elsewhere commanded,
Heb. 13. 1. Rom. 12. 13. The manner of perform
ing this duty, is this ; it must be done in an easy,
kind, handsome manner, without grudging or grum
bling at the expense or trouble.
Learn- i. Christians ought not only to be chari-
tiMfe, out hospitable, one to another.
.' ' llwhatever a Christian does by way of. charity
of of hospitality, he ought to do it cheerfully, and
without grudging. Freely you have r.eceived,freely
give. 40. As every man hath received the gift,
eiek so minister the same one to another, as
good stewards ofthe manifold grace of God.
Here the apostle gives direction about the im
provement of talents. The rule is, that whatever
gift, ordinary or extraordinary; whatever power,
ability, or capacity of doing good is given to us, we
should foihister, or do service, with the Same one to
another; accounting ourselves not masters, but only
stewards ofthe manifold grace, or the various, gifts
of God.
Learn, 1. Whatever ability we have of doing good,
we must own it to be the gift of God, and ascribe it
to his grace.
Vol. vi.— 5 K

2. Whatever gifts we have received, we ought to
look upon them as received for the use one of an
other. We must not assume them to ourselves; or
hide them in a napkin, but do service with them one
to another in the best manner we are able.
3. In receiving and using the manifold gifts of God,
we must look upon ourselves as stewards only, arid
act accordingly. The talents we are intrusted with,
are our Lord's goods, and must be employed as he
directs. And it is required in a steward, that he be
found faithful.
1 1 . If any man speak, let Mm speak as the
oracles of God ; if any man minister, let him
do it as of the ability which God giveth : that
God in all things may be glorified through.
Jesus Christ ; to whom be praise and- cL>
minion for ever and ever. Amen.
The apostle exemplifies his direction about gifts
in two particulars — speaking and ministering ; con
cerning which he gives these rules: 1. Ifanyman,
whether a minister in public or a Christian in pri
vate conference, speak or teach, he must do it as the
oracles of God; which direct us as tp the matter of
our speech. What Christians in private, or minis
ters in public, teach and speak, must be the pure
word and oracles of God. As'to the manner of speak
ing, it must be with the seriousness, reverence, and
solemnity, that become those holy and divine oracles.
2. If any man minister, either as a deacon distribut
ing the alms of the church, and taking care of the
poor, or as a private person, by charitable gifts and
contributions, let him do it as qf the ability which God
giveth. He who has received plenty and ability
from God, ought to minister plentifully, and accord
ing to his ability. These rules ought to be followed
and practised for this end ; that God in all things,.in
all your gifts, ministrations, and services, maybe glo
rified ; that others md-y see your good works, and
glorify your Father who is in heaven; (Matt. 5. 16.)
through Jesus Christ, who has procured and given
these gifts to men, (Eph. 4. 8. ) and through whom
alone we and our services are accepted of God;
(Heb. 13. 15.) to whom, Jesus Christ, be praise and
dominion fir ever and ever. Amen.
Learn, (1.) It is the duty of Christians in private,
as well as ministers in public, to speak to one art
other of the things of God, Mal. 3. 16. Eph. 4. '29.
Ps. 145. 10—12'. „
(2. ) It highly concerns all preachers of the gc'spel '
to keep close to the word of God, and to treat, that.
word as becomes the oracles of God,
(3.) Christians must not only do the duties of their
place, but they must do it with vigour, and accord
ing to the best of their abilities. The nature of a Chris
tian's work, which is high work and hard work, the,
goodness and kindness of the Master,,,and the excel-"
lency ofthe reward, all require that our endeavours
should be serious and vigorous ; and that whatever .
we are called to do for the honour of God and the
good of others, we should do it with alj our might. .
(4. ) In all the duties and services of life, we should
aim at the glory of God as our<chief end ; all other*
views mustbe subservient to that, which would sanc
tify our common actions and affairs, 1 Cor. 10. 31:
(5. ) God isnot glorified by any thing we do, if we
do not offer it to him through the mediation .and
merits of Jesus Christ. G°d in all things must' be
.glorified through Jesus Christ, who is tiie only Waf
to the Father. ¦ '¦
(6.) The apostle's adoration of Jesus Christ?, and,
ascribing unlimited and everlastingpraiseand domi
nion to him, prove that Jesus Christ is the most high
God over all blessed for evermore. Amen. .._
12. Beloved, think it not strange con-*

810

I. PETER, IV.

cernlng the fiery trial which is to try you,
as though some strange thing happened
unto you : 13. But rejoice, inasmuch as ye
are partakers of Christ's sufferings ; that
when his glory shall be revealed, ye may
he glad also with exceeding joy.
The frequent repetition of counsel and comfort to
'Christians, considered as sufferers, in every chapter
of this epistle, shews, that the greatest danger these
¦ new converts were in, arose from the persecutions
to which their embracing of Christianity exposed
them. The good behaviour of Christians under suf
ferings, is the most difficult part of their duty, but
yet necessary both for the honour of Christ and their
own comfort : and therefore the apostle, having ex
horted them in the former part of this chapter to
the great duty of mortification, comes here to direct
them in the necessary duty of patience under suffer
ing. Ah unmortified spirit is very unfit to bear trials.
Observe, 1. The apostle's kind manner of address
to these poor despised Christians ; they were his be
loved. 2y His advice to them, relating to their sufferings,
which is, that they should not think them strange,
nor be surprised at them, as if some unexpected
event befell tliem ; for though they be, sharp and
fiery, yet fhey -are designed only to try, npt to ruin
them ; to try their sincerity, strength, patience, and
trust in God.
On the contrary, they ought rather to rejoice
under their sufferings, because their's may properly
be called Christ's sufferings. They are of the same
kind, and for the same cause, that Christ suffered ;
they make us conformable to him ; he suffers in
them, and feels our infirmities ; and if we be par-
fakers qf his sufferings, we shall also be made^ar-
la/sers of his glory, and shall meet him with exceed
ing joy at his great appearing to judge his enemies,
and Crown his faithful servants, 2 Thess.- 1. 7, &c.
Learn, (1.) True Christians love and own the
chjldren of God in their lowest and most distressing
circumstances. The apostle owns these poor afflicted
Christians, and calls them his beloved. True Chris
tians never look more amiable one to another than
in their adversities.
,*(2.) There is no reason for Christians to think
strange, or to wonder, at the unkindnesses and per
secutions ofthe world, because they are forewarned
of them. Christ himself endured them ; and for
saking all, denying ourselves, and bearing the cross,
-are the terms upon which Christ accepts of us to be
"his disciples.
. (3.) Christians ought not only to be patient, but
to- rejoice, in their sharpest 'and sorest sufferings for
Christ,, because they are tokens of divine favoiir ;
they 'promote the gospel, and prepare for glory.
They who rejoice in their sufferings for Christ, shall
eternally triumph and rejoice with him in glory.
1 4. ¦ If ye be reproached for the name of
Christ, happy are ye; for the spirit of glory
and of God resteth upon you : on their part
he is evil spoken of, but on your part he is
glorified. From the fiery trial the apostle descends to a lower
degree of persecution — that of the tongue by slander
and'-jeproach. He supposes this sort of suffering
wouIS tall to their lot : they would be reviled, evil-
spoken of, and slandered for the name or sake of
Christ. In such case he asserts, Happy are ye ; the
reason of which is, " Because ye have the Spirit of
God with you, to fortify and comfort you ; and the
Spirit.-of God is also the Spirit of glory, that will
carry you through all, bring you off gloriously, and

prepare and seal you-. up for eternal glory. Th^s
glorious Spirit resteth upon you, resideth with you,'
dwelleth in you, supporteth you, and is pleased with
you ; and is not this^an unspeakable privilege ? , By
your patience and fortitude in suffering, by your der
pendence upon the promises of God, and adhering
to the word which the Holy Spirit hath revealed,
lie is on your part glorified; but by the, contempt
and reproaches cast upon you the Spirit itself is evil-
spoken of and blasphemed." ; .
Learn, 1. The best men and the best things usual
ly meet with'reproaches in .the world. Jesus Christ
and his followers, the Spirit of God and the gospel,
are all evikspoken of. ,
2. The happiness of good people not only consists
with, but even flows from,' their afflictions ; Happy
are ye. -
3. That man who hath the Spirit of God resting
upon him, cannot be miserable, let his afflictions be
everso great; Happy are ye; for the Spirit qfGod,
&c. 4. The blasphemies and reproaches which evil .:
men cast upon good people,, are taken by the Spirit
of God as cast upon himself; On their part he is'
evil-spoken of.
5. When<good people are vilified for the name of
Christ, his Holy Spirit is glorified in them.
1 5. But let none of you suffer as a mur
derer, or as a thief, or as an evil-doer, or as
a busy body in other men's matters. k*l 6.
Yet if any man suffer as a Christian, let him
not be ashamed ; but let him glorify God
on this behalf.
One would think such a caution as this needless to
such an excellent set of Christians as these were.
But their enemies charged them with these and
other foul crimes: therefore the apostle, when he
was setting the rules of the Christian religion,;
thought these cautions necessary, forbidding every
one of them to hurt the life or the estate and pro- ,
perty of any one, or to do any sort of evil, or, with
out call and necessity, to play the bishop in another
mari's charge, orbusy himself in othermen's matters.
To this caution he adds a direction, that if any man
suffer for the cause of Christianity, and with a pa
tient Christian spirit, he ought not to account it a
shame, but an honour to him ; and ought to glorify
God who hath thus dignified him.
Learn, 1. The best of men need to be warned
against the worst of sins.
2. There is very-little comfort in sufferings, when
we bring them upon ourselves by our own sin and
folly. It is not the suffering, but the cause, that
makes the martyr.
3. We have reason to thank God for the honour,
if he calls us out to suffer for his truth and gospel,
for any of the doctrines or duties of Christianity,
1 7. For the time is , come that judgment
must, begin at the house of God: and if it
first begin at us, what shall the end be of
them that obey not the gospel of God ?
The usual method of Providence has been this :
When God brings great calamities and sore judg
ments upon whole nations, he generally begins with
his own people, Isa. 10. 12. Jer. 25. 29. Ezek. 9. 6.
" Such a time of universal calamity is now at hanclj
which was foretold by our Saviour, Matt. 24. 9, 10.
This renders all the foregoing exhortations to pa
tience necessary for you. Andyou have two consi
derations to support you." 1. "That these judgments
will but begin with you that are God's house and
family, and will soon be over : your trials and cor
rections will not last long." 2. " Your troubles will

I. PETER, V.

be but light and short, in comparison of what shall
befall the wicked world; your own countrymen 'the
Jews, and the infidels and idolatrous people among
whom you live. What shall the end be of them that
obey not the gospel of God ?" • '
, Learn, (1.) The best pf God's servants, his own
household, have so much amiss in them, as renders
it fit and necessary that God should sometimes cor
rect and punish them with his judgments ; Judgment
begins at the house qf God.
>(2.) They who^re the family of God, have their
¦vforst things in this' life. Their worst condition is
tolerable, and will soon be fever.
(3.) Such persons or societies of men as disobey
the gospel qfGod, are not of his church and house
hold; though possibly they may make the loudest
pretensions to it. The apostle distinguishes the
disobedient from the house of God.
(40 The sufferings of good people in this life are
demonstrations of the unspeakable torments that are
coming upon the disobedient and unbelieving ; What
shall the end be of those that obey not the gospel ?
Who can express or say how dreadful their end
will be ?
'", 18. And if the riglrteous scarcely be
saved, where shall the ungodly and the
"inner appear ? .

t , This whole verse is taken from Prov. 11. 31. Be-
fhold, the righteous shall be recompensed in the earth;
how much more the wicked and the sinner ? This
the LXX translate exactly as the apostle here
quotes them : whence we may learn, 1. The griev
ous sufferings of good people in this world are sad
iBPesages of much heavier judgments coming upon
jlinpenitent sinners. But if we take the salvation
here in the highest sense, then we may learn, 2. It
is as much as the best can do, to secure the salvation
of their souls ; there are so many sufferings, temp
tations, and difficulties to be overcome; so many
sins'to be mortified ; the gate is so strait, and the
way so narrow, that it is as much as the righteous
can do to be saved. Let the absolute necessity of
salvation balance the difficulty of it. Consider,
Your difficulties are greatest at first ; God offers his
grace and help ; the contest will not last long ; be
but faithful to the death, and God will give you the
crown of life, Rev. 2. 10. 3. The ungodly" and the
sinner are unquestionably in a state of damnation.
Where shall they appear ? How will they stand be
fore their Judge ? Where can they shew their heads?
If the righteous scarcely be saved, the wicked must
certainly perish.
19. Wherefore let them that suffer ac
cording to the will of God, commit the
keeping of their souls to him in well-doing,
as unto a faithful Creator.
Here the apostle finishes his discourse concerning
sufferings, and gives this general advice ; Let them
that suffer according to the will of God, took chiefly
to the safety of their souls, which are put into
hazard by affliction, and cannot be kept secure
otherwise than by committing them to God, who
will undertake the charge, if we commit them to
him in well-doing ; for he is their Creator, and has
out of mere grace made many kind promises to
them of eternal salvation, in which he will shew
himself faithful and true.
Learn, ,1. 'All the sufferings that befall good peo
ple,* come*upoh them according to the will of God.
i 3. It is' the duty bf Christians} in- all their' dis
tresses, to look more to. the keeping of their souls.
thanto the preserving of their trodieS. The soul is
of greatest value, and yet in most dagger. If suf-

811
fering from without raise uneasiness, vexation, and
other sinful and tormenting passions within, the
soul is then the greatest sufferer. If the soul be not
well kept, persecution will drive people to apos
tasy, Ps. 125. 3. .,,,-;
3. The only way to keep the soul well, is, to
commit it to God, in well-doing. Commit your
souls to God by solemn dedication; prayer, and pa
tient perseverance in well-doing, Rom. 2. 7.
4. GooiJ people, when they are in affliction, have
great encouragement to commit their souls to Godi
because he is their Creator, and faithful in all his
promises.
CHAP. V.
In which the apostle gives particular directions, first to the
elders, how to behave themselves toward their flock, in fhe
four first verses; then to the younger, to be obedient and
humble, and to cast their care upon God, in the three next
verses. From thence to the end he exhorts all to sobriety,
watchfulness against temptations, and steadfastness in-the
faith,. praying earnestly for them; and so concludes his
epistle with a solemn dpxology, mutual salutations, and his
apostolical benediction.
1 . HHHE elders which are among you I
JL exhort, who am also an elder, and
a witness of the sufferings of Christ, and
also a partaker of the glory that shall be
revealed. Here we may observe, 1. The persons to whom
this exhortation is given ; to the presbyters, pastors,
and spiritual guides of the church'; elders by office,
rather than by age, ministers of those churches to
whom he wrote this epistle. 2. The person who
gives this exhortation ;th,e apostle Peter. I exhort:
and to give force to this exhortation, he tells them
he was their brother-presbyter or fellow-elder ; and
so puts nothing upon them but what he was re'ady
to perform himself. He was also a witness of the
sufferings of Christ, being with him in the garden,
attending him to the palace of the highrpriest, and,
very likely, was a spectator of his suffering upon the
cross at a distance among the crowd, Acts 3. 15.
He adds, that he was also a partaker of the glory
that was in some degree revealed at the transfigu
ration, (Matt. 17. 1 — 3.) and shall be completely
enjoyed at the second coming of Jesus Christ.
Learn, (1») They whose office it is tb teach
others, ought carefully to study their own duty, as
well as teach the people their's.
(2.) How different the spirit and behaviour of
Peter were from that of his pretended successors !
He does not command and domineer, but exhort.
He does not claim sovereignty over all pastors and
churches, nor style himself prince of the apostles,
vicar of Christ, or head of the church, but values
himself upon being an elder. All the apostles were
elders, though every elder was not an apostle.
(3.) It was the peculiar honour of Peter, and s,
few more, to be the witnesses of Christ's sufferings^,
but it is the privilege of all true Christians to be par
takers of the glory that shall be revealed.
2. Feed the flock of God which is among
you, taking the oversight thereof, hot by
constraint, but willingly; not for filthy
lucre, but of a ready mind ;- 3. Neither
as being lords over God's hferitage,Jbutbe"ihg.
ensamples to* the flock. \ •*"*•> -
Here you have the pastor's duty described,, and
the manner how that duty ought to be performed.
The, pastoral duty 'is threefold. 1. To feed the
flock; by preaching to them the sincere word of
Gad, artd ruling, them according to such directions
and discipline &s the word of God prescribes: both

812

I. PETER, V.

which are implied in this expression, Feed the flock.
2. The pastors of the church must take the over
sight thereof. The elders are exhorted to do the
office of bishops, (as the woord signifies,) by per
sonal care and vigilance over all the flock committed
to thenAcharge. 3. They must be examples to the
flock, and practise the holiness, self-denial, mor
tification, and all other Christian duties, which they
preach and recommend to their people.
These duties must be performed, noj by con-
•Straint, not because you must do them, not from
compulsion of the civil power, or constraint for fear
of shame, but from a willing mind that takes plea
sure in the work : not for filthy lucre, or any emolu
ments and profits attending the place where you
_ reside, or any perquisite belonging to the office, b ut
' of a ready mind; regarding the flock more than
the fleece, sincerely and cheerfully endeavouring to
serve the church of God ; neither as being lords
over God's heritage, tyrannizing over them by com
pulsion and coercive force, or imposing unscnptural
and human tiiiventions upon them instead of neces
sary duty, Matt. 20. 25, 26. 2 Cor. 1. 24.
Learn, (1.) The eminent dignity of the church
of God, and all the true members of it These
poor, dispersed, suffering Christians were the flock
of God. The rest of the world is a brutal herd.
These are an orderly flock, redeemed to God by
the great Shepherd, living in holy love and com
munion one with- another, according, to the will of
God. They are also dignified with the title of
God's heritage or clergy j his peculiar lot, chosen
out of the common multitude for his own people, to
enjoy his special favour, and to do him special ser
vice. The word is never restrained in the New
Testament to the ministers of religion only.
(2. ) The pastors of the church ought to consider
their people as the flack of God, as God's heritage,
and treat them accordingly. They are not their's,
to be lorded over at pleasure ; but they are God's
people, and should be treated with love, meekness,
and tenderness, for the sake of him to whom they
belong. (3.) Thpse ministers who are either driven to the
work by necessity, or drawn to it by filthy lucre,
can never perform their duty as they ought, be
cause they do not do it willingly, and with a ready
mind. (4.) The best way a minister can take to engage
the respect of a people, is, to discharge his own
duty among them in the best manner that be can,
and to be a constant example to them of all that is
good-. 4." And when the chief Shepherd shall
appear, ye shall receive a crown of glory
that fadeth not away.
In .opposition to that filthy lucre which many
propose^ to themselves as their principal motive in
their undertaking and discharge of the pastoral
office, the apostle sets before them the crown of
glory designedly the great Shepherd Jesus Christ,
fpr.all his faithful ministers.
Learn, 1.- Jesus Christ is the chief Shepherdoi the
whole flock and heritage of God. He bought them,
and rules them ; he defends and saves them for ever.
He is also the chief ,Shepherd over all inferior shep
herds ; they derive ti^eir authority from him, act m
his name, and are accountable to him at last.
2._ This chief Shepherd will appear to judge all
ministers and under-shepherds, to call them to ac
count, whether they have.- faithfully discharged
their work- both publicly and privately, according
to the foregoing direction&r ., '
3. They that are found to have done their duty,
shall have what is infinitely- better' than temporal

gain ; they shall receive from the grand Shepherd a
high degree of everlasting glory, a crown of glory
that fadeth not away.
5. Likewise, ye younger, submit your
selves unto the elder. Yea, all of you be
subject one to another, and be clothed
with humility : for God resisteth the proud,
and giveth grace to the hun\ble.
Having settled and explained the duty of the pas
tors or spiritual guides ot the church, he comes now
to instruct the flock how to behave themselves to
their ministers, and to one another; he calls them
the younger, as being generally younger than their
grave pastors, and to put them in mind of their in
feriority, the term younger bejng used by our
Saviour to signify an inferior: (Luke 22. 26.) he
exhorts those that are younger and inferior, to sub
mit themselves to the elder, to give due respect and
reverence to their persons, and to yield to their ad
monitions, reproof, and authority, enjoining and com
manding what the word of God requires, Heb. 13.
17. As to one another, the rule is, that they should
all be subject one to another, so far as to receive' the
reproofs and counsels one of another, and be ready1
to bear one another's burthens, and perform all' the
offices of friendship and charity one to another ; and
particular persons should submit to the directions
ofthe whole society, Eph. 5. 21. Jam. 5. 16. These
duties of submission to superiors in age or office, and
subjection to one another, being contrary to the
proud nature and selfish interests of men, he advises
them to be clothed with humility; "Let your minds,
behaviour, garb, and whole frame, be adorned with
humility, as the most beautiful .habit you can wear;
this will render obedience and duty easy and plea
sant ; but if yoii be disobedient and proud, God will
set himself to oppose and crush you ; for he resisteth
the proud, when he giveth grace to the humble."
Learn, 1. Humility is the great preserver of
peace and order in all Christian churches and sor .
cieties ; consequently, pride is the great disturber of
them, and the cause of most dissensions and breaches
in the church. ,
"2. There is a mutual opposition between God and
the proud, so the word signifies ; they war against
him, and he scorns them ; he resisteth the proud, be
cause they are like the Devil, enemies to himself
and to his kingdom among men, Prov. 3. 34.
3. Where God giveth grace to be humble, he will
give more grace, more wisdom, faith, holiness, and
humility. 6. Humble yourselves therefore under
the mighty hand of God, that he may exalt
you in due time :
Since God resisteth the proud, but giveth grace to
the humble, therefore humble yourselves, not only one
to another, but to the great God, whose judgments
are coming upon the world, and must begin, at the
house of God ; (ch. 4. 17.) his hand is almighty, and
can easily pull you down if you be proud, or exalt
you if you be humble ; and it will certainly do it,
either in this life, if he see it best for you, or at the
day of general retribution.
Learn, 1. The consideration of the omnipotent.
hand of God should make us humble and submit ¦¦
sive to him in all that he brings upon us.
2. Humbling ourselves to God under hisfiand, is
the next way to deliverance and exaltation; pa
tience under his chastisements, ,'submissioj} to-kis
pleasure, repentance, prayer, and hope in his" mercy,
will engage hhr help and release in due time, Jam.,
4. 7, 10. • • :

I. PETER, V.

813

7. Casting all your care upon him, for
he careth for you.
The apostle, knowing that these Christians were
already nndervery hard circumstances, rightly sup
poses that what he had foretold of greater hardships
yet a coming, might excite ih them abundance of
care and fear about the. event of these difficulties,
what the Issue of them would be to themselves,
their families, and the church of God ; foreseeing
this anxious care would be a heavy burthen, and a
sore temptation, he gives them the best' advice, and
supports it with a strong argument ; his advice is,
to cast all their care, or all care of themselves, -upon-
&od^ " Throw your cares, which are so cutting
and distracting, which wound your souls, and pierce
your hearts, upon the wise and gracious providence
of God ; trust in him with a firm composed mind,
far he careth for you; he is willing to release you
of fd'ur care, and take the care of you upon himself;
he will either avert what you fear, or support you
under it ; he will order all events to you, so as shall
convince you of his paternal love apd tenderness
toward you ; and all shall be so, ordered, that no
hurt, hut good, shall come unto you." Matt. 6. 25. .
Ps. 84. 11. Rom. 8. 28.
- Learn, 1. The best of Christians are apt to labour
under the burthen of anxious and excessive care ;
•the apostle calls it, all your care, intimating, that
the cares of Christians are various, and of more
sorts than one ; personal cares, family cares, cares
, for the present, and cares for the future ; for them-
, selves, for others, for the church.
2,. The cares even of good people are very bur
thensome, and too often, very , sinful ; when they
arise from unbelief and diffidence/when they tor
ture and distract the mind, unfit us for the, duties of
our place, and hinder our delightful service of God,
¦"they are very criminal.
3. The best remedy against immoderate care, is,
totcast our care upon God, and resign every event
to his wise and gracious determination. A firm
belief of the rectitude of the divine will and coun
sels calms the spirit of man. We ceased, saying, The
Will bfthe Lord be done, Acts 21. 14..
* ,8. Be sober minded, be vjgilant; because
your adversary the Devil, as a roaring lion,
walketh about, seeking whom he may de*
, vour : 9. Whom resist steadfast in the faith,
knowing that the same afflictions are ac
complished in your brethren that are in the
world. Here the apostle does three things :
1. He shews them their danger from. an enemy
more cruel and restless than even the worst of-men,
whom he describes, (1. ) By his characters and'
names ; [1,] He is an adversary, that adversary of
your's; not a common adversary, but an enemy
that impleads you, and litigates against you in your
grand depending cause, and aims at your very souls;
[2.] The Devil, the grand accuser of all the bre
thren ; this title is derived -from a word which signi
fies to strike through, or to stab ; he would strike'hia-
lignity into our natures, and poison into our souls ; if
hecoujd have struck these people witivpasjsion and
murmuring in their sufferings, •per-hap's he might
haye drafrn'them to apostasy and ruin. [3,] He is
a raafmg lion, hungry, fierce, strong and cruel; the
fierce and greedy pursuer of souls. (2.) By his bu
siness; he. Walks about,, seeking , whom he-may de
vour ; his whole design is to devour and destroy
souls ; to that -end he is .nnwearied and restless in
his malicious endeavours ; for he always, night and

day, goes about studying and contriving whom he
may ensnare to their eternal ruin.
2. Our duty inferred fr6m hence is, (1.) To be
sober, and to govern both the outwafd and the in-
rwardman by the rules of temperance, modesty, and
mortification. (2.) To be vigilant; not secure or
careless, but rather suspicious' of constant danger
from this spiritual enemy, and, under that ap
prehension, to be watchful and diligent to prevent
his designs, and save our souls. (3.) To resist him
steadfast in the faith-; it was the faith of these peo
ple that Satan aimed at ; if he could overturn their
faith, and draw them into apostasy, then, he knew he
should gain his point, and ruin their souls ; there-
' fore, to destroy their-faith, he raises bitter persecu
tions, and sets the grand potentates of the world
against them ; this strong trial and temptation they
must resist, bj? being well-grounded, resolute, and
steadfast in the faith: to encourage them to this,
3. The apostle tells them that their care was not
singular, for they knew thafthe like afflictions befell
their brethren in all parts, of the world, and that all
the people of God were their fellow-soldiers in this
warfare.
'. Learn; (1.) All thegreat persecutions that ever
were in the world, were -raised, spirited up, and con
ducted, by the Devil ; he is the grand persecutor,
as well as the deceiver and accuser, ofthe brethren;
men are his willing, spiteful instruments, but he is
the chief adversary that war's against Christ and his
people. Gen. 3. 15. Rev. 12. 12.
(2. ) The design of Satan -in raising persecutions
against the faithful servants of God, is, to bring them
to apostasy; by reason'of their' sufferings, and so to
destroy their souls.
(3.) Sobriety and* watchfulness are necessary vir
tues at all times, but especially in times of suffering
a.nd persecution; " You must moderate your affec
tion to yorl'dly things, or else Satan will soon' over
come you."
(4.) "If you would overcome Satan, either as a
tempter, accuser, or" persecutor, you must resist him
.steadfast in. the faith ;'ii your faith give way, you*
are gone ; therefore, above att, take the shield of
faith," Eph. 6. 16.
• (*5.) The 'consideration of what others suffer, is
proper to encourage lis fo bear our own share in any
affliction ; the same afflictions are accomplished in
your brethren. ' '
10. But the God of all grace, who hath
called us unto his eternal glory by Christ
Jesus, after that ye have suffered a while,
make you perfect," stablish, strengthen, set
tle you.
We c8me now to the conclusion 'of this epistle,
which the 'apostle begins with a most weighty pray
er,- which, he addresses to God as the God of all
grace, the Author and Finisher of every heavenly
gift and qu'alk'y, acknowledging,^ the'ir behalf, that
God had already called them to be partakers of that
eternal glory, which, being his own, he had pro
mised and settled upon'them, through the merit and
intercession of Jesus- Christ.- You may observe what
.he prays- for. oil their account ; not that 'they might
be excused from'sifflferings, buj.that their sufferings
knight 'be moderate* and 'short.and, after they had
suffered a while, that God Would restore them to a
settled and peaceable conditio^, and perfect his work
in them ; that Tie would' 'stablish thfem against wa
vering, either in faith, or duty"; that Jhe would
••strengthen those who are weak, and settle them
upon Christ the foundation, .so firmly; that their
union with him might be indissoluble and everlast
ing. ¦
Learn, 1. All grace is from God ; it is he who

814

I. PETER, V.

restrains, converts, comforts, and save's men .by his
grace. 2. All who are called into a state of grace, .are
called to partake oi eternal glory and happiness-.
3. Those who' are called to be heirs of eternal
life through Jesus Christ, must, nevertheless, suffer
in this world, but their sufferings will be but for a
little while. ¦ < . .
4. The perfecting, stablishing, strengthening, and
settling, .oi good people in grace, and their perseve
rance therein, is so difficult a work, that only the
God of all grace can accomplish it ; and therefore
he is earnestly to be' sought unto by continual
prayer, and dependence upon his promises.
11. To him be glory,- and dominion for
ever and ever. Amen.
From this doxology we may learn; that they who
have obtained grace .from the God of alt grace,
should, and will, ascribe glory,, dominion, and
power, to him for ever and ever.
1 2. By Silvanus, a faithful brother unto
you, as 1 suppose, I have written briefly,
exhorting, and testifying. that this is the*
true grace of God w,herein. ye stand.
Here the apostle, 1. Recapitulates the design of
his writing this epistle to them, which was, (1. ) To
testify, and, in the strongest terms to assure them,
that the doctrine of salvati&n, which he had ex
plained, and they'had embraced, was* the true ac
count of the grace of God, foretold by theprophets,
and published by Jesus Christ. (2.) To exhort
them earnestly that, as they had epibrUced the ges
pel, they would continue steadfast in it, notwith
standing the arts of seducers, or the persecutions of
enemies. 2. He recommends Silvanus, the person
by whom he sent them this brief-epistle, as a bro
ther whom he esteemed faithful and friendly to
them, and hoped they would account him so, though
he was a minister of the uncircumcision. ¦ ',
Learn, (1.) An honourable esteem o£ the minis
ters of religion tends much to the success of their la
bours ; when we are convinced.they are faithful, we
shall profit more by their ministerial services ; the
prejudices that some of these Jews might have
against Silvanus, as a minister of the Gentiles,'

would soon wear off, when they were once convinced
that he was a faithful brother.
(2. )'The main thing that ministers ought to aim at
in their labours, is, to convince their people of the
certainty and excellency of the Christian religion ;
this the apostles did exhort and testify withall their
might. (3.) A firm persuasion that we are in the true
way to heaven, will be the best motive to stand fast,
and persevere therein. w
1 3. The church that is at Babylon, elect- ,
ed together with you, saluteth you ; and so
doth Marcus my son.
St. Peter,- being at Babylon in Assyria,' when he
wrote this epistle (whither he travelled, as the apos
tle of the circumcision, to visit that church, which
was the chief Of the dispersion,) sends the salutation
of that church to the,. other churches to whom he
wrote, telling them, that God had elected or chosen
the Christians at Babylon out of the world, to be his
church, and to partake of eternal salvation through
Christ Jesus, together with them and all other faith
ful Christians! ch. 1. 2. In this salutation he parti
cularly .joins Mark- the evangelist, who was then,
with him, and who was his son in a spiritual sense,
being begotten'by him to Christianity.
All' the churches of Jesus Christ ought to have a
most affectionate concern one for another.; they
should love and pray for 'one another, and be as
helpful one to another as they possibly can.
14. Greet ye one another with a kiss of
charity. Peace be with you all that are in
Christ Jesua Amen.
He qxhorts them to fervent love and charity one
towards another, and'to express this by giving the
kiss of^ieace, according to the common custom of"
those times and countries, and so concludes with a
benediction, which he confines to those only that are
in Christ Jesus, united to him by faith, and sound
members .of his mystical body. The blessing he
pronounces upon these, is, peace, by which he
means" all necessary good, all manner of prosperi
ty ; to this he adds his amen, in token of his earnest
desire and undoubted expectation,; that the blessing
oi peace would be the portion of all the faithful.

EXPOSITION,

• WITH

PRACTICAL OBSERVATIONS,

OF THE

SECOND EPISTLE GENERAL OF PETER.
Completed by Mr. J. Hill. ,

¦THE penman of this epistie appears plainly to be the same who wrote, the foregoing; and whatever dif
ference some learned men apprehend they discern in the style of this epistle from that of the former,
this cannot- be a sufficient argument to assert .that it was written by Simon who succeeded the apostle
., ..James in the church at Jerusalem, inasmuch as he who wrote this epistle, calls himself Simon Peter,
®xand an apostle, (v. 1.) and says, that he was one of the three apostles that were present at Christ's
-transfiguration, (v. 18.) and says expressly, that he had written a former epistle lo them ; (ch.- 3. 1.)
moreover, the design of this second epistle is the same with that of the former, as is evident from the
first verse of the third chapter ; whence observe, that, in the things of God, we have' heed of precept
& upon precept, and line upon line, and all little enough to keep it in remembrance ; and yet these are the
Minings which should be most faithfolly recorded, and frequently remembered by us.

II. PETER, I.

CHAP. I.
Jn 'this chapter we have, I. An introduction, or preface,
. making way for, and leading to, what is principally design
ed by the apostle, v. 1 . . 4. II. An exhortation to advance
i t arid improve in all Christian graces, v. 5 . . 7. To enforce
this exhortation, and engage them seriously anci -heartily to
"'comply with it, he adds, 1. A representation of the very
great advantage which will thereby accrue to them, v. 8 . .
II. 2. A promise, of the best assistance the apostle was
able to give to facilitate and forward this good work, v.
12 . . 15. 3. A declaration of the certain truth and divine
original of the gospel of Christ, in the grace whereof they
were exhorted to increase and persevere.
1. CI IMON Peter, a servant and an apos-
£3 tie of Jesus Christ, to them that have
obtained like precious faith with us through
the righteousness of God, and our Saviour
Jesus Christ : 2. Grace, and peace, be- mul
tiplied unto you through the knowledge df
God, and of Jesus our Lord, 3. According
as his diyine power hath given unto us 'all
things that -pertain .unto life and godliness,
through the knowledge of him that hath call
ed us to glory and virtue : 4. Whereby are
given unto us exceeding great and precious
promises : that by these ye.might be partak
er? of the divine nature, having escaped thd
corruption that is in the world through lust.
The apostle Peter, being moved by the Holy Ghost
to write once more to those who" from among, the
Jews were turned to faith in Christ, Begins thjs se
cond epistle with an introduction, wherein the same

persohs are described, ahd the same blessings are
desired, that are in the prefaceto his former letter ;»
but there are some additions or alterations, which
ought to.be taken notice>Of in all the three parts of
the introduction.
I. We have here a description of the person who
wrote the epistle, by- the name Simon, as well as
Peter, and by the title oi servant, as well as that of
apostle; Peter, being in both epistles, seems to be
the name most frequently used, and with which he
may be thought.to be best pleased, being given him
by our Lord, upon his confessing Jesus to be Christ
the .Son of the living Gpd"; and thewery name sig
nifying and sealing that truth to be the fundamental
article, the rock on which >all must build; but the
name Simon, though omitted in the former epistle,
is mentioned in this, lest the total omission of that
name, which was given him when he was circum
cised, shouldvmake the Jewish believers, who were
all zealous of the law, to become jealous of the apos
tle, as if he disclaimed and despised circumcision ;
he here styles himself a servant (as.well as an apos
tle^ of Jesus Christ; in this he may be allowed to
glory, as David does, Ps; 116. 16. The service.of
Christ is the way to the' highest honour, John 12,
26. Christ himself is-King pf kings, and Lord of
lords; aiTd he makes all his servants kings, and
^priests unto God, Rev. .1. 6. How great ah Tlonbur.
is it, to be the servants of this Master ! This is what
we cannot, without sin, be ashamed of.- To triumph
in being Christ's servant, ,is very proper for those
.who are. engaging others to enter, into, or abide in,
the service pf Christ.
II. We have an account of the people to whom
the epistle is wjitten ; they have been described in
the former epistle, as elm according to the fore-

816

H. PETER, I.

knowledge of God the Father; and here, as having
obtained precious faith in our Lord Jesus Christ';
for the faith here mentioned, is vastlydifferent from
the false faith of the heretic, and the feigned faith
of the hypocrite', and the fruitlessfaith of the formal
professor, how orthodox soever he is;. it is the faith
of God's elect, (Tit. 1. 1.) wrought by the Spirit of
God in effectual calling. Observe, 1. True saving
faith is a precious grace, and that not only as it is
very uncommon, very scarce, even in the visible
church, a very small number of true believers
among a great multitude of visible professors, (Matt,
22. 14.') but true faith is very excellent, and of Very
great use and advantage to those who have it ; the
just lives byfavthi a truly divine, spiritual life'; faith
procures all the necessary supports and comforts of
this excellent life j faith goes, to Christ, and buys
the wine and milk, (lsa.-'55. 1.) that are the proper
nourishment of the new creature ; faith buys and
brings home the tried gold, the heavenly treasure
that eiinches ; faith takes and. puts on the whith rai
ment, the royal robes thatclothe. and adorn, Rev. 3.
18. Observe, 2. Faith is alike precious in the pri
vate Christian and in the "apostle; it produces the
same precious effects in the«one and in the other.
Faith unites the weak believer to Christ, as really
as it does the strong one, and purifies the heart of
one as truly as of another ; and- every sincere ^be-
liever is by his faith justified in the sight of God,
and that from all- sins, Acts 13. 39. . Faith, in whom
soever it is, takes hold 0f* the same precious Saviour,
and applies the same precious premises. 3. This
precious faith is obtained of God. Faith is the gift
of God, wrought by the Spirit, who raised up Jesus'
Christ from the dead. 4. The preciousnesg oi faith,
as well as our obtaining it, is through the righteous
ness of Christ. The satisfactory, meritorious righ-'
teousqess and' obedience of Christ gives faith all its
value and preciousness: and the righteousness of
such a'Person canrfo'ebut be of infinite value to those
who by faith receive it. For, (1. ) This Jesus Christ
Is God, yea our God, as it is in tiie original. He is
:truly God, an infinite' Being, who has wrought out
this righteousnessj»and therefore it must beof infi
nite value._ (2. ) He is the .Saviour qf therfj. that be
lieve, and as such he yielded this meritorious obedi
ence ; and therefore it^s of such great benefit and
advantage to them} because, as Surety and Saviour,
he wrought out this righteousness in their stead.
III. we haive the apostolical benediction, where
in he Wishes for the multiplication and increase of
the divine favour to them, and the advancement and
growth.of the work, of grace in them, and that peace
with God and in their own consciences, (which can
not be without grace,) m,ay abound in tiiem ; this is
the very same benediction that is in the former epis
tle ; but here he adds, 1. Aij account'of the way and
means whereby grace and peace are multiplied — it
is through- the knowledge of God and Jesus Christ ;
this acknowledging and believing in tiie only living
and true God, and Jesus Clfrist whom he has sent,
is the great improvement of spiritual liteyor it,,could
not be the way to'life eternal, John 17. 3. We have,
2. The ground of the apostle's faith in asking,
and qf the Christian's hcpe in expecting, the in
crease «f grace ;s what we have already received,
should encourage 'us to ask for more ; hejvho has
begun the wol-k qf grace, will perfect it. Observe,
(1.)' The fountain, of all spiritual blessings, is, the
divine, power of Jesijs Christ, who could not' dis
charge all the office of Mediator, unless he was God
as well* as man. (20: All things that have any rela-^
tion to, and influence lipbn, the true spirituaf life, the
life and pQwer of godliness, -axe from Jesus Chfl-ist;
in him all fulness dwe'llsf and it is from him that we
receive, and grace fir grace, (John 1. 16.) even all
that is necessary for the preserving, improving, and

perfecting of grace and peace, which, according to
some expositors, are called here in this verse godli
ness and life. (3.) Knowledge qf God, find faith in
him, are the channel whereby all spiritual supports
and comforts are conveyed to us ; but then we' must
own and acknowledge God as the Author of our ef-'
fectual calling, for so he is here described-; him that
hath called us to glory and virtue. Observe here,
The design of God ih calling or converting men, is,
to bring them to glory and virtue, that is, peace and
grace, as some understand it ; but many prefer the
marginal rendering, byglbry and virtue; and so we
have effectual calling se^ forth as the work of the
glory and virtue, or the glorious power, bf God,
which is described Eph. 1. 19. It is tlie*'glory'of
God's power to convert sinners; this' is the power
and glory oi God which are seen and experienced
in his sanctuary; (Ps. 63. 2.) this poWer or virtue
is to be extolled by all that are called out offiark-
hess into marvellous light, 1 Pet. 2. 9.
In the fourth verse the apostle goes -on to encou
rage their faith and hope in looking for an increase
of grace and pe ace, because the same glory and vir
tue are employed and evidenced in giving the pro
mises of the gospel,' that are exercised in our effec
tual calling. Observe, [1.] The gtood things which
the promises make over, are exceeding great ; par
don of sin is one bf .the blessings here intended ; how
great this is, all who know any thing of the power
, of God's anger, will readily confess ; ahd this is one
of those promised favours, in bestowing whereof the
power qf the Lord is great, Numb. 14. 17. To
pardon sins that are numerous and heinous, (every
one of which deserves God's wrath and curse, and
that for ever,) is a wonderful thing, and so called, Ps.
119. 18. [2.] The promised blessings ofthe gospel
are very precious ; as the great promise ofthe Old
Testament, was, the Seed of the woman, the Mes
siah, (Heb. 11. 39.) so the great promise of the New"
Testament, is, the Holy Ghost; (Luke 24; 49.) iin<t
how precious must the enlivening, enlightening,
sanctifying Spirit be! [3.] They who receive the
promises of the gospel, partake ofthe divine nature;
these are renewed in the spirit of their mind, after
the image of God, in knowledge, righteousness, and
holiness; their hearts are set for God and his ser
vice ; they have a divine temper and disposition of
soul ; though the law be the ministration qf death,
and the letter kill, yet the gospel is the ministration
of life, and the Spirit quickeneth. those who' are na
turally dead in trespasses and sins. [4. ] Those in
whom the Spirit, works the divine nature, are freed
from the bondage of corruption: They who are, by
the Spirit of grace, renewed in the spirit of their
mind, are translated into the liberty of the children s
of God: for it is the world in which corruption
reigns j fhey who are not of the Father, but of the
world, are, under the power of sin ; the world lies in
wickedness,'! John 5. 19. And the dominion that sin
has in the men of the world, is through lust; their
desires are to it, and therefore it rules over them.
The dominion sin has over us, is according to the de
light we have in it.
5/ And beside this, giving all diligence,
add to your faith virtue ; and to virtue know
ledge ; 6. And to knowledge" temperance :
and to temperance patience; and to patietfce
godliness ; 7. And to godliness brotherjy-
kindness ; and to brotherly-kindness chari
ty* In these words the aposthp comes to the chief thing
intended in this epistle — to excite and engage them
fo advance in graSe andiholiness, they having alrea>-
dy obtained precious faith', and been made partakers

II. PETER, I.

81?

of the divine nature ; .this is a very good beginning,
but jt is not to be rested in, as 'if we were already
perfect; the apostle had prayed that grace and
peace might be multiplied to them, and now he ex
horts them to press forward for the obtaining of
inpre' grace ; we should, as we have opportunity,
exhort those we pray for, and excite them, to the
use of all proper means to obtain what we desire
God to bestow upon them ; and they who will make
¦any progress in religion, must be very diligent and
mdiistrious in their endeavours ; without giving all
diligence, there is no gaining any ground in the work
of holiness; they who are slothful .in the business
of religion, will make nothing of it ; we must strive,
if we will enter in at the strait gate, Luke 13. 24.
, Here we cannot but observe how the believer's
way is marked out step by step.
1. He must get virtue, by which some understand
justice ; and then the knowledge, temperance, and
fiqtience that follow, being joined with it, the apostle
#iay be supposed to put them upon pressing after
the four cardinal virtues, or the four elements that
go to the making up of every virtue or virtuous ac
tion ; but seeing it is a faithful saying, and con
stantly to be asserted, that they who have faith, be
careful to maintain good works, (Tit. 3. 8.) by vir
tue here we may understand strength and courage,
without which the believer cannot stand up for 'good
wo$;ks, by abounding and excelling in them. The
righteous must be bold as a lion ; (Prov. 28. 1. ) a
cowardly Christian, who isafraid or ashamed to pro
fess the doctrines orpractise tiie duties ofthe gospel,
must expect that Christ will be ashamed of him
another day ; " Let not your hearts fail you in the
evil day, but shew yourselves valiant in standing
against all opposition, and resisting every enemy,
world, flesh, Devil, yea and death too." We have
need of virtue while we live, and it will be of excel
lent use when we come to die.
S2. The believer must add knowledge to his vir
tue, prudence to his courage ; there is a knowledge
of God's name, which must go before our faith, (Ps.
9. 10.) and we cannot approve of the good and ac
ceptable and perfect wili of God, till we know it ;
hut there are proper circumstances for duty, which
must be known and observed; we must use the
appointed means, and observe the accepted time.
Christian prudence regards the persons we have to
do with, and the place and company we are in ;
every believer must labour after the knowledge and'
wisdom that are profitable to direct, both as to the
Jf-oper method and order wherein all Christian du
ties are to be performed, and as to the way and man
ner of performing them.
3. We must add temperance to our knowledge ;
we must be sober and moderate in our love to, and
use of, the good things of this life ; and if we have a
right understanding and knowledge oi outward com
forts, we shall see their worth and usefulness are
vastlv inferior to those of spiritual mercies. Bodily
exercises and bodily privileges profit but little, and
therefore are to be esteemed and used accordingly;
the gospel teaches sobriety as well as honesty, (Tit.
2. 12.) we must be moderate in desiring and using
the good things of natural life, such as meat, drink,
clothes, sleep, recreations, and credit ; an inordinate
desire after these, is inconsistent with an earnest de
sire after God and Christ ; and they who take more
of these than is due, can render to neither God nor
man what is due tb them.
4. Add to temperance, patience ; which must have
its perfect work, or we cannot be perfect and entire,
wanting nothing, (Jam. 1. 4.) for we are born to
trouble, and must through many tribulations enter
into the kingdom of heaven ; and it is this tribula
tion, (Rom. 5. 3.) which worketh patience, that is.
Inquires the exercise, and occasions the increase, of
Vol. vi. — 5 L

this grace ; whereby we bear all calamities and
crosses with silence and submission, without mur
muring against God, or complaining of him ; but
justifying him who lays all affliction upon us, own
ing that our sufferings are less than our sins deserve,
and believing they are no more than we ourselves
need. .
5. To patience we must add godliness, and this is
the very thing which is produced by Jialience, for
that works experience, Rom. 5. 4. When Chris
tians bear afflictions patiently, they get an experi
mental knowledge of the loving-kindness of their
heavenly Father, which he will not take from his
children, even when he visits their iniquity with the
rod, and their transgressions with stripes ; (Ps. 89.
32, 33. ) and hereby they are brought to the child
like fear and reverential love wherein true godliness
consists: to which,
6. We must add brotherly-kindness, a tender af
fection to all our fellow-Christians, who are children
of the same Father, servants 9f the same Master,
members of the same family, travellers to the same
country, and heirs of the same inheritance, and
therefore are to be loved with a pure heart fervent
ly, with a love of complacency, as those who are
peculiarly near and dear to us, in whom we take
particular delight, Ps. 16. 3.
7. Charity, or a love of good-will to all mankind,
must be added to the love of delight which we have
for those who are the children of God. God has
made of one blood all nations, and all the children
of men are partakers of the same human nature, are
all capable of the same mercies, and liable to the
same afflictions, and therefore, though upon a spi
ritual account Christians are distinguished and dig
nified above those who are without Christ, yet are
they to sympathize with others in their calamities,
and relieve their necessities, and promote their wel
fare both in body and soul, as they have opportunity:
thus must all believers in Christ evidence that they
are the children qfGod, who is good to all, but is es
pecially good to Israel.
All the forementioned graces must be had, or we
shall not be thoroughly furnished for all good works
— for the duties of the first and second table, for ac
tive and passive obedience, and for those services
wherein we are to imitate God, as well as for those
wherein we only obey him.
8. For if these things be in you, and
abound, they make you that ye shall neither
be barren nor unfruitful in the knowledge of
our Lord Jesus Christ. 9. But he that lack-
eth these things, is blind, and cannot see
afar off, and hath forgotten that he was
purged from his old sins. 10. Wherefore
the rather, brethren, give diligence to make
your calling and election sure ; for if ye do
these things, ye shall never fall : 1 1 . For so
an entrance shall be ministered unto you
abundantly into the everlasting kingdom of
our Lord and Saviour Jesus Christ.
To engage us to an industrious and unwearied pur
suit of all the forementioned graces, the apostle sets
forth the advantages that redound to all who suc
cessfully labour so as to get these things to be and
abound in them. This is proposed,
I More generally, v. 8. The having these things
makenot barren, (or slothful,) or unfruitful ; where,
according to the style of the .Holy Ghost, we must
understand a great deal more than is expressed ;
for when it is said concerning Ahaz, the vilest and
most provoking of all the kings of Judah, that he did

818

II. PETER, I.

not right in the sight of the Lord, (2 Kings 16. 2.)
we are to understand as much as if it had been said,
He did what was most offensive and abominable, as
the following account of his life shews ; so when it is
here said, that-the being and aboundingoi all Chris
tian graces in us will make us neither inactive nor
unfruitful, we are thereby to understand; that it
will make us very zealous and lively, vigorous and
active, in all practical Christianity, and eminently
fruitful in the works of righteousness ; these will
bring much glory to God, by bringing forth much
fruit among men, being fruitful in knowledge, or the
acknowledging of our Lord Jesus Christ, owning
him to be their Lord, and evidencing themselves to
be his servants, by their abounding in the work that
he has given them to do ; this is the necessary con
sequence of adding one grace to another ; for where
all Christian graces are in the heart, they improve
and strengthen, encourage and cherish, one another;
so they all thrive and grow ; (as the apostle inti
mates in the beginning off. 8.) and wherever grace
abounds, there will be an abounding in good works.
How desirable it is to be in such a case, the apos
tle evidences, v. 9. There he sets forth how mise
rable it is to be without those quickening, fructify
ing graces ; for he who has not, or though he pre
tends or seems to have, the forementioned graces,
does not exercise and improve them, is blind, that
is, as to spiritual and heavenly things, as the next
words explain it ; he cannot see far -off ': this present
evil world he can see, and dotes upon, but has no
discerning at all of the world to come, so as to be
affected with the spiritual privileges and heavenly
blessings thereof; he who sees the excellencies of
Christianity, must needs be diligent in endeavours
after all those graces that are absolutely necessary
for obtaining glory, honour, and immortality ; but
where these graces are not obtained nor endeavour
ed after, men are not able to look forward to the
things that are but a very little way off in reality,
though, in appearance or in their apprehension,
they are at a great distance, because they put them
far away from them ; and how wretched is their
condition, who are thus blind, as to the awfully great
things of the other world ; who cannot see any thing
of the reality and certainty, the greatness and near
ness, of the glorious rewards God will bestow on the
righteous, and the dreadful punishment he will in
flict on the ungodly !
But this is not all the misery of those who do not
add to their faith, virtue, knowledge, &c. They are
as unable to look backward as forward, their me
mories are slippery and unable to retain what is past,
as their sight is short and unable to discern what is
future ; they forget that they have been baptized,
and had the means, and been laid under the obliga
tions to holiness of heart and life. By baptism we
are engaged in a holy war against sin, and are so
lemnly bound to fight against the flesh, the world,
and the Devil. Often call to mind, and seriously
meditate on, your solemn engagement to be the
Lord's, and your peculiar advantages arid encour
agements to lay aside all filthiness of flesh and spirit.
II. The apostle proposes two particular advan
tages that will attend or follow upon diligence in the
work of a Christian : 1. Stability in grace. 2. A
triumphant entrance into glory. These he brings
in by re-assuming his former exhortation, and lay
ing it down in other words ; for what, v. 5. is ex
pressed by giving diligence to add to faith virtue,
8cc. is here expressed by giving diligence to make
our calling and election sure; where we may ob
serve, (1.) It is the duty of believers to make then-
election sure, to clear it up to themselves, that they
are the chosen of God. (2.) The way to make sure
their eternal election, is, to make out their effectual
calling: none can look into the book of God's eternal

counsels anddecrees; but in as much as whom God
did predestinate, them he also called, if we can find
we are effectually called, we may conclude we are
chosen to salvation. (3,) It requires a great deal
oi diligence And labour Jo make sure bur calling and
election; there must be a very cfose examination of
ourselves, a very narrow search and strict inquiry,
whether we are thoroughly converted, our minds
enlightened, our wills renewed, and our whole souls
changed as to the bent and inclination thereof; and
to come to a fixed certainty in this, requires the ut
most diligence, and cannot be attained and kept with
out divine assistance, as we may learn from Ps. 139.
23. Rom. 8. 16.
" But how great soever the labour is, do not think
much of it, for great is the advantage' you gain by it ;
for," [1.] "By this you will be kept from falling,
and that at all times and seasons, even in those hours
of temptation that shall be on the earth." When
others shall fall into heinous and scandalous sin,
these shall be enabled to walk circumspectly, and
keep on in the way of their dirty ; and when' many
fall into errors, these shall be preserved sound in the
faith, and stand perfect and complete in all the will
of God. [2.1 They who are diligent in the work
of religion, shall have a triumphant entrance into
glory ; while of those few who get to heaven, some
are scarcely saved, (1 Pet. 4. 18.) with a great deal
of difficulty, even as by fire, (1 Cor. 3. 15.) these,
who are growing in grace, and abounding in the
work ofthe Lord, shall have an abundant entrance
into the joy oftheir.Lord, even that everlasting king
dom where Christ reigns, and they shall reign with
him for ever and ever.
1 2. Wherefore I will not be negligent io
put you always in remembrance of these
things, though ye know them, and be esta
blished in the present truth. 1 3. Yea, I
think it meet, as long as I am in this taber^
nacle, to stir you up by putting you in re
membrance; 14. Knowing that shortly I
must out off this my tabernacle, even as our
Lord Jesus Christ hath shewed me. 15*.
Moreover I will endeavour that ye may be
able after my decease to have these things
always in remembrance.
The importance and advantage of progress and
perseverance in grace and holiness, made the apos
tle to be very diligent in doing the work of a minister
of Christ, that he might thereby excite and assist
them to be diligent in the duty of Christians: If
ministers be negligent in their work, it can hardly
be expected that the people will be diligent in
their's; therefore St. Peter will not be negligent,
that is, at no time or place, in no part of his work,
to no part of his charge, but will be exemplary and
universally diligent, and that in the work of a re
membrancer ; this is the office of the best ministers,
even the apostles themselves ; they are the Lord's re
membrancers ; (Isa. 62. 6. ) they are especially bound
to make mention of the promises, and put God in
mind of his engagements to do good to his people ;
and they are the people's remembrancers, making
mention of God's precepts, and putting them in
mind of the doctrines and duties of Christianity,
that they may remember God's commandments, to
do them.
And this the apostle does, though some persons
might think it needless, inasmuch as they already
knew these things that he writes about, and were
established in the very truth that he insists upon.
Observe, 1. We need to be put in mind of what we
do already know, to prevent our forgetting it, and

IL PETER, I.

819

to improve our knowledge, and reduce all to prac
tice. 2. We must be established in the belief ofthe
truth, that we may not be shaken by every wind of
doctrine, and especially in that which is the present
truth, what is the truth more peculiarly necessary
for us to know in our day, what belongs to our peace,
and what is more especially opposed in our time.
The great doctrines of the gospel, that Jesus is the
Christ ; that Jesus Christ came into the world to save
sinners ; .tl}at those who believe in the Lord Jesus
'Christ shall be saved, and all that believe in God
must be careful to maintain good works. These are
truths the apostles insisted on in their day ; these
are- faithful sayings, and worthy of all accepta-
tion'in every age of the Christian church. And as
these must be constantly affirmed by ministers, (Tit.
3. S.) so the people are to be well instructed and es
tablished therein ; and yet must, after all their at
tainments in knowledge, be put in mind of such things
^,cannot be too clearly known, nor too firmly be
lieved. The most advanced Christians cannot,
while in this world, be above ordinances, or beyond
the .need of those means which God has appointed
and does afford. And if the people need teaching
and exhortation while they are in the body, it is
very meet and just that ministers should, as long as
they are in this tabernacle, instruct and exhort them,
and bring those truths to their remembrance, that
they have formerly heard; this being a proper
means to stir them up to be diligent and lively in a
course of gospel-obedience.
The apostle, being set upon the work, tells us (v.
14.) what makes him earnest in this matter, even
the knowledge he had, not only that he must certain
ly, but also that he must shortly, put off this taber
nacle. Observe, (1.-) The body is but the tabernacle
of the soul. It is a mean and moveable structure,
whose stakes can be easily removed, and its cords
presently broken. (2. ) This tabernacle must be put
tiff We are not to continue long in this earthly house.
As at night we put off our clothes, and lay them by,
so at death we must put off our bodies, and they must
be laid up in the grave till the morning of the resur
rection. (3. ) The nearness of death makes the apos
tle diligent in the business of life. Our Lard Jesus
had shewn him, that the time of his departure was at
jjand, and therefore he bestirs himself withlgreater
zeal and diligence, because the time is short; he
must soon be removed from those to whom he
wrote ; and his ambition being that they should re-'
member the doctrine he had delivered to them, after
he himself was taken away from them, he commits
his exhortation to writing. The apostle had not any
great opinion of oral tradition ; that was not so pro
per a means to reach the end he was in pursuit of.
He would have them always to remember these
things, and not only to keep them in mind, but also
to make mention of them, as the original words im
port. They who fear the Lord, make mention of his
name, and talk of his loving-kindness. This is the
way to spread the knowledge of the Lord ; and this
the apostle had at heart ; and they who have the
written word of God, are thereby put into a capacity
to do this.
16. For we have not followed cunningly
devised fables, when we made known unto
you the power and coming of our Lord Je
sus Christ, but were eye-witnesses of his
majesty. 17. For he received from God
the Father honour and glory, when there
«ame such 'a voice to him from- the ex
cellent glory, This is my beloved Son,
in whom I am well pleased. 18. And
this voice which came from heaven we

heard, when we were with him in the holy
mount. Here we have the reason of giving the foregoing
exhortation, and that with so much diligence ana
seriousness. These things are not idle tales, or a
vain thing, but of undoubted truth and vast concern.
The gospel is not a cunningly devised fable.
These are not the words of one who hath a devil, or
the contrivance of any number of men who by cun
ning craftiness endeavour to deceive. The way of
salvation by Jesus Christ is eminently the counsel of
God, the most excellent contrivance of the infinitely
wise Jehovah ; it was he that invented this way of
saving sinners by Jesus Christ, whose power and
coming are set forth in the gospel, and the apostle's
preaching was a making these things known. 1.
The preaching of the gospel is a making known the
power of Christ, that he is able to save to the utter
most all who come to God by him. He is the mighty
God, and therefore can save from both the guilt and
the filth of sin. 2. The coming of Christ also is
made known by the preaching of the gospel. He
who was promised immediately after the fall of man,
as in the fulness of time to be. born of a woman, is
now come in the flesh ; and whosoever denies this,
is an antichrist ; (1 John 4. 3.) he is actuated and
influenced by the spirit of antichrist ; but those who
are the true apostles and ministers of Christ, and
are directed and guided by the Spirit of Christ,
they evidence that Christ is come according to the
promise, which all the Old-Testament believers died
in the faith of, Heb. 11. 39. Christ is come in the
flesh ; inasmuch as those whom he undertakes to
save, are partakers of fiesh and blood, he himself
also took part of the same, that he might suffer in
their nature and stead, and thereby make an atone
ment. This coming of Christ the gospel is very
plain and circumstantial in setting forth : but there
is a second coming, which it likewise mentions,
which. the ministers of the gospel ought also to make
known, when he shall come in the glory of his Fa
ther with all his holy angels, for he is appointed to
be Judge both of quick and dead. He wiil come to
judge the world in righteousness by the everlasting
gospel, and call us all to give account of all things .
done in the body, whether gopd or- evil.
And though this gospel of Christ has been blasphe
mously called a fable by one of those wretches who
call themselves the successors of St. Peter ; yet our
apostle proves that it is of the greatest certainty and
reality, inasmuch as during our blessed Saviour's
abode here on earth, when he took on him the form
of a servant, and was found in fashion as a man, he
sometimes manifested himself to be God, and par
ticularly to our apostle and the two sons of Zebedee,
who were eye-witnesses of his divine majesty, when
he was transfigured before them, and his face did
shine as the sun, and his raiment was white as the
light, exceeding white, as snow, so as no fuller on
earth can white them. This Peter, James, and John,
were eye-witnesses of, and therefore might and
ought to attest it ; andsuiely their testimony is true,
when they witness what they have seen w'ith their
eyes, yea, and heard with their ears : for beside the
visible glory that Christ was invested with here on
earth, there was an audible voice from heaven.
Where observe,
(1.) What a gracious declaration was made ; This
is my beloved Son, in whom lam well pleased— the
best voice that ever came from heaven to earth;
God is well pleased with Christ, and with us in him.
This is the Messiah who was promised, through
whom all who believe in him shall be accepted and
saved. (2.) This declaration is made by. God the
Father; who thus publicly owns his Son, (even in
his state of humiliation, when he was in the form

820

II. PETER, I.

of a servant,) yea, proclaims him to be his beloved
Son, when he was in that low condition ; yea, so far
are Christ's mean and low circumstances from abat
ing the love of the Father to him, that his laying
down his life is said to be one special reason of the
Father's love, John 10. 17. (3.) The design of this
voice was to do our Saviour a singular honour while
he was here below ; He received honour and glory
from God the Father. This is the Person whom
God delights to honour. As he requires us to give
honour and glory to his Son by confessing him to be
our Saviour ; so does he give glory and honour to our
Saviour by declaring him to be his Son. (4.) This
voice is from heaven, called here the excellent glory,
which still reflects a greater glory upon our blessed
Saviour. This declaration is from God the Fountain
of honour, and from heaven the seat of glory, where
God is most gloriously present. (5.) This voice
was heard, and that so as to be understood by Peter,
James and John. They not only heard a sound, as
the people did, (John 12. 28, 29.) but they under
stood the sense. God opens the ears and under
standings of his people to receive what they are con
cerned to know, when others are like Paul's com
panions, who only heard a sound of words, (Acts 9.
7.) but understood not the meaning thereof, and
therefore are said not to hear the voice of him 'that
spake, Acts 22. 9. Blessed are those who not only
hear, but understand ; who believe the truth, and
feel the power of the voice from heaven, as he did,
who testifieth these things — and we have all the rea
son in the world to receive his testimony ; for who
would refuse to give credit to what is so circumstan
tially laid down as this account of the voice from
heaven, of which the apostle tells us ? (6.) It was
heard by them in the holy mount, when they were
with Jesus. The place wherein God affords any
peculiarly gracious manifestation of himself, is
thereby made holy, not with an inherent holiness,
but as the ground was holy, where God appeared to
Moses, (Exod. 3. 5.) and the mountain holy, on
which the temple was built, Ps. 87". 1. Such places
are relatively holy, and to be regarded as such dur
ing the time that men in themselves experience, or
may, by warrant from the word, believingly expect,
the special presence and gracious- influence of the
holy and glorious God.
1 9. We have also a more sure word of
prophecy ; whereunto ye do well that ye
take heed, as unto a light that shineth in a
dark place, until the day dawn, and the
day-star arise in our hearts : 20. Know
ing this first, that no prophecy of the scrip
ture is of any private interpretation. 21.
For the prophecy came not in old time by
the will of man: but holy men of God
spake as they were moved by the Holy
Ghost. In these words the apostle lays down another
argument to prove the truth and reality of the gos
pel, and intimates that this second proof is more
strong and convincing than .the former, and more
unanswerably makes out, that the doctrine of the
power and coming of our Lord Jesus Christ is not a
mere fable or cunning contrivance of men, but the
wise and wonderful counsel of the holy and gracious
God. For this is foretold by the prophets and pen
men of the Old Testament, who spake and wrote
under the influence, and according to the direction,
ofthe Spirit of God. Here note,
I. The description that is given of the scriptures
ofthe Old Testament; they are called a more sure
Word of prophecy. 1. It is a prophetical declara

tion of the power and coming, the Godhead and
incarnation of our Saviour, which we have in the
Old Testament. It is there foretold, that the Seed
of the woman shall bruise the serpent's head. His
power to destroy the Devil and his works, and his
being made of a" woman, are there foretold ; and the
great and awful Old -Testament name of God, Jeho
vah, (as read by some,) signifies only He will be ;
and that nameot Gbd, (Exod. 3. 14.) is rendered by
many, I will be that I will be ; and thus understood,
they point at God's being incarnate in order to the
redemption and salvation of his people, as what was
to come. But the New Testament is a history of
that whereof the Old Testament is a prophecy. AM
the prophets and the law prophesied until John,
Matt. 11. 13. And the evangelists and apostles
have written the history of what was before deliver
ed asprophecy. Now the accomplishment of the
Old Testament by the New, and the agreeableness
of the New Testament to the Old, are a full de
monstration of- the truth of both. Read the Old
Testament as a prophecy of Christ, and with dili
gence and thankfulness use the New as the best
exposition of the Old. 2. The Old Testament is a
more sure word of prophecy. It is so to the Jews
who received it as the oracles of God. Following
prophets confirmed what had been delivered to
those who went before, and these prophecies had
been written by the express command, and preserv
ed by the special care, and many of them fulfilled
by the wonderful providence, of God, and therefore
were more certain to them who had all along re
ceived and read the scriptures, than the apostle's
account of this voice from heaven. Moses and. the
prophets more powerfully persuade than even mira
cles themselves, Luke 16. 31. How firm and sure
should our faith be, who have such a firm and sure
word to rest upon ! All the prophecies of the Old
Testament are more sure and certain to us who
have the history of the exact and most minute ac
complishment of them.
II. The encouragement the apostle gives us to
search the scriptures. He tells us, We do well if
we take heed lo them; that is, apply our minds to
understand the sense, and our hearts to believe the
truth, of this sure word, yea, to bend ourselves' to it,
that we may be moulded and fashioned by it. The
word is that form of doctrine into which we must be
cast, (Rom. 6. 17.) that formulary of knowledge,
(Rom. 2. 20.) by which we are to regulate our
thoughts and sentiments, our words and confessions,
our whole life and conversation.' If we thus apply
ourselves to the word of God, we certainly do well
in all respects, what is pleasing to God.-and profita
ble to ourselves; and this indeed is but a paying
that regard which is due to the oracles ot God.
But in order to this giving heed to the word, the
apostle suggests some things that are of singular use
to those who would attend to the scriptures to any
good purpose. 1. They must account and use the
scripture as a light which God hath sent into and
set up in the world, to dispel that darkness which is
upon the face of the whole earth. The wordis a
lamp to the feet of those Who use it aright ; tills
discovers the way wherein men ought to walk ; this
is the meaps whereby we come to know the way of
life. 2. They must acknowledge their own dark
ness. This world is a place of error and ignorance,
and every man in the world is naturally without
that knowledge which is necessary in order to attain
eternal life. 3. If ever men are made wise to sal
vation, it is by the shining of the word of God into
their hearts. Natural notions of God are not suffi
cient for fallen man, who does at best actually know
a great deal less, and yet does absolutely need to
know a great deal more, of God than Adam did
while he continued innocent. 4. When the light

II. PETER, II.

831

, of the scripture is darted into the blind mind and
dark understanding by the holy Spirit of God, then
the spiritual day dawns, and t/ie day-star arises in
that souf This enlightening of a dark benight
ed vmind is like the day -break that improves and
.advances, spreads and diffuses itself through the
whole soul, till it make perfect day, Prov. 4. 18.
It is a growing knowledge; they who are this way
enlightened, never think they know enough, till
they come to know as they are known. To give
hee.d to this light must needs be the interest and
duty of all; and all who do truth, come to this
light, while.evil-doers keep at a distance from it.
' -III. ; The apostle lays down one thing as previous
ly necessary in order to our giving heed to, and get-
ffUg good by, the scriptures, and that is, the know
ing that all prophecy is of divine original. Now
this important truth he not only asserts, but proves.
1. Observe, No scripture-prophecy is of private
.interpretation, (or a man's own proper opinion, an
explication of his own mind,) but the revelation of
the mind of God. This was the difference between
the . prophets of the Lord and the false prophets
who have been in the world. The prophets ofthe
Lord did not speak or do any thing of their own
mind, as Moses, the chief of them, says expressly,
(Numb. 16. 28.) I have not done any ofthe works,
(nor delivered any. of the statutes and ordinances,)
of my own mind. But false prophets speak a vi
sion of their own heart, not out ofthe mouth of the
Lord, Jer." 23. 16. The prophets and penmen of
the scripture spake and wrote what was the mind
( of God ; and though, when under the influence and
guidance of the Spirit, it may well be supposed,
that they were waling to reveal and record such
• thines, yet it is because God would have them spo
ken and written. But though the scripture be not
;the effusion of man's own private opinion or inclina
tion, but the revelation of the»mind andwill of God,
Vet every private man ought to search it, and come
to understand the sense and meaning thereof. 2.
This important truth of the divine original of the
Scriptures, (that what is contained in them is the
mind of God and not of man,) is to be known and
owned by all who will give heed to the sure word
of prophecy. That the scriptures are the word of
God, is not only an article of the true Christian's
faith, but also a matter of science or knowledge. As
a man not barely believes,. but knows assuredly,
that that very person is his particular friend,_ in"
whom he sees all the proper peculiar distinguishing
marks and characters of his friend : so the Chris
tian knows that book to be the word of God, in and
upon which he sees all the proper marks and cha
racters of a divinely inspired book. He tastes a
Sweetness, and feels a power, and sees a glory, in it
truly divine. 3. The divinity of the scriptures
must be known and acknowledged in the first place,
before men can profitably use them, before they
can give eodd heed to them. To call off our minds
from all other writings, and apply them ina pecu
liar manner to these as the only certain and infalli
ble rule, necessarily requires our being fully per
suaded that these are divinely inspired, and contain
What is truly the mind and will of God.
Now seeing it is so absolutely necessary that per
sons be fully persuaded ofthe scripture's divine ori-
K the apPOStle, (v. 21.) tells us how the Old
Testament came to be compiled, and that, (1.) Ne-
eativelv ; It eame not by the will of man. Neither
the things themselves that are recorded, and make
up the swial parts ofthe Old Testament, are the
opinions Sen, nor was the will of any of the pro-
pnets orperTmen ofthe scripturesthe r»leo=
why any of those things were written which t make
ud the canon of the scripture. (2. ) Affirmatively ,
% S tnetoj Godsfiakeas they were moved by the

Holy Ghost. Observe, [1.] They were holy men
of God who were employed about that book which
we receive as the word of God. If Balaam and
Caiaphas, and others, who were destitute of holi
ness, had any thing of the spirit of prophecy, upon
occasion, yet such sort of persons were not employ
ed to write any part of the scriptures for the use of
the church of God. All the penmen of the scrip-.
tures were holy men of God. [2.] These. holy men
were moved by the Holy Ghost, in what they de
livered as the mind and will of God. The Holy
Ghost is the supreme Agent, the holy men are but
instruments. First, The -Holy Ghost inspires and
dictates to them what they were to deliver of the
mind of God. Secondly, He powerfully excites and
effectually engages them to speak (and write) what
he had put into {heir mouths. Thirdly, He so wisely
and carefully assists and directs them in the delivery
of what they had received from him, that they were
effectually secured from am the least mistake in
expressing what they revealed. So that the very
words of scripture are to be accounted the words of
the Holy Ghost, and all the plainness and simplici
ty, all the power and virtue, and all the elegance
and propriety, of the very words and expressions
are to be regarded by us as proceeding from God.
Mix faith therefore with what you find in the scrip
tures ; esteem and reverence your Bible as a book
written by holy men, inspired, influenced and as
sisted by the Holy Ghost.
CHAP. IL
The apostle having in the foregoing chapter exhorted them
to proceed and advance in the Christian race, he now
comes to remove, as much as in him lay, what he could
not but apprehend would hinder their complying with his
exhortation. He therefore gives thefn fair warning of false
teachers, by whom they might be in danger of being sedu
ced. To prevent this, I. He describes these seducers as
impious in themselves, and very pernicious to others, v. 1 . .
3. II. He assures them of the punishment that shall be
inflicted on them, v. 3. .6. III. He tells us how contrary
, the method is, which God takes with those who fear hirn, v.
7.. 9. IV. He fills up the rest of the chapter with a further
description of those seducers of whom he would have them
beware.
l.TjUT there were false prophets also
JL9 among the people, even as there
shall be false teachers among you, who
privily shall bring in damnable heresies,
even denying the Lord that bought them,
and bring upon themselves swift destruc
tion. 2. And many shall follow their per
nicious ways ; by reason of whom the way
of truth shall be evil-spoken of. 3. And
through covetousness shall they with feign
ed words make merchandise of you : —
In the end of the former chapter, there is men
tion made of holy men of God, who lived in the
times of the Old Testament, and were used as the
amanuenses of the Holy Ghost, in writing the sa
cred oracles ; but in the beginning of this, he tells
us they had, even in that time, false prophets in the
church as well as true. In all ages of the church,
and under all dispensations, when God sends true
prophets, the Devil sends some to seduce and de
ceive ; false prophets in the Old Testament ; and
false Christs, false apostles, and seducing teachers,
in the New. Concerning these observe, 1. Their
business is to bring in destructive errors, even dam
nable heresies; as the business of teachers sent of
God is to shew the way of truth, even the true way
to everlasting life. There are damnable heresies as-
well as damnable practices ; and false teachers are

823

II. PETER, n.

industrious to spread pernicious errors. 2. Dam
nable heresies are commonly brought in privily, un
der the cloak and colour of truth. 3. They who
introduce destructive heresies, deny the Lord that
bought them. They reject and refuse to hear and
learn of the great Teacher sent from God, though
he is the only Saviour and Redeemer of men, who
paid a price sufficient to redeem as many worlds of
sinners as there are sinners in the world. 4. They
who bring in errors destructive to others, bring swift
(and therefore sure) destruction upon themselves.
Self-destroyers are soon destroyed ; and those who
are so hardened as to propagate errors destructive
to others, shall surely and suddenly be destroyed,
and that without remedy. .
He proceeds, in the secpnd verse, to tell us the
consequence with respect to others; and here we
may learn, (1.) Corrupt leaders seldom fail of ma
ny to follow them ; though the way of error is a
pernicious way, yet many are ready to walk therein.
Men drink in iniquity like water, and are pleased to
live in error. The prophets prophesy falsely, and
the people love to have it so. (2.) The spreading
of error will bring up an evil report on the way of
truth ; that is, the way of salvation by Jesus Christ,
who is the Way, the Truth, and the Life. Christian
religion is from the God of truth as the Author, and
leads to true happiness in the enjoyment of the true
God as the end, and works truth in the inward part
as the means of acceptably, serving God. And yet
this way of truth is traduced and blasphemed by
those who embrace and advance destructive errors.
This the apostle has foretold, as what should cer
tainly come to pass. Let us not be offended at any
thing of this in our day, but take care that we give
no- occasion to the enemy to blaspheme the holy
name whereby we are called, or speak evil of that
way whereby we hope to be saved.
Observe, in the next place, the method seducers
take to draw disciples after them. They use feign
ed words ; they flatter, and by good words and fair
speeches deceive the hearts of the simple, inducing
them to give in entirely into the opinions which
these seducers endeavour to propagate, and sell and
deliver themselves over to the instruction and go
vernment of these false teachers, who make a gain
of them whom they make their proselytes : for all
this is through covetousness, with a desire and de
sign to get more wealth, or credit or commendation,
by increasing the number of their followers. The
faithful ministers, of Christ, who shew men the way
of truth, desire the profit and advantage of their fol
lowers, that they may b'e saved ; but these seducing
teachers desire and design only their own temporal
advantage and worldly grandeur.
?—3. Whose judgment now of a long
time lingereth not, and their damnation
slumbereth not. 4. For if God spared not
the angels that sinned, but cast them down
to hell, and delivered them into chains of
darkness, to be reserved unto judgment;
5. And spared not the old world, but sav
ed Noah the eighth person, a preacher of
righteousness, bringing in the flood upon
the world of the ungodly ; 6. And turning
the cities of Sodom and Gomorrah into
ashes, condemned them with an overthrow,
making them an easample unto those that
after should live' ungodly. •
Men are apt to think that a reprieve is the fore
runner of a pardon, and that if judgment be not
speedily executed, it is, or will be, certainly revers

ed. But the apostle tells us, that how successful
and prosperous soever false teachers jnay be, and
that for a time, yet their judgment lingereth not.
God has determined long ago how he will deal with
them. Such unbelievers, who endeavour 'to torn
others from the faith, are condemned already, and
the wrath of God abideth on them. The righteous
Judge will speedily take vengeance; the day of
their calamity is at hand, -and the things that shall
come upon them make haste. To prove this asser- •
tion, here are several examples of the righteous
judgment of God, in taking vengeance on sinners,
proposed to our serious consideration. . .
I. See how God dealt with the angels who sinned. ">
Observe, 1. No excellency will exempt a sinner
from punishment. If the angels, who excel us
vastly in strength and knowledge, violate the law
of God, the sentence, which that law awards, shall
be executed upon them, and that without mercy or
mitigation, for God did not spare them. Whence
observe, 2. By how much the more" excellent the
offender, by so much the more severe the punish
ment. These angels, who had the advantage of
men, as to the dignity of their nature, are immedi
ately punished. There is no sparing them for a
few days, no favour at all shewn them. 3. Sin de
bases and , degrades the persons who commit it
The angels of heaven are cast down from the height
of their excellency, and divested of all their glory
and dignity, upon their disobedience. Whoever"
sins against God, does a manifest hurt to himself.
4. They who rebel against the God of heaven,
shall all be sent down to hell. There is no place or
state between the height of glory and the depth of
misery, in which they shall be allowed to rest. If
creatures sin in heaven, they must suffer in hell.
5. Sin is the work of darkness, and darkness is the
wages of sin. The darkness of misery and torment
follows the darkness of sin. They who will- not ,
walk according to the light and direction of God's
law, shall be deprived of the light of God's counte
nance and the comforts of his presence. 6. As sin.
binds men over to punishment, so misery and tor
ment hold men under punishment. The darkness,
which is their misery, keeps them so that they can
not get away from their torment. 7. The last de
gree of torment is not till the day of judgment. The
sinning angels, though in hell already, are yet re
served to the judgment of the great day.
II. See how God dealt with the old world, even
in much the same way that he dealt with the an
gels. He spared not the old world, Here observe,
1. The number of offenders signifies no more to pro
cure any favour, than the quality. If the sin be
universal, the punishment shall likewise extend to
all. But, 2. If there be but a few righteous, they
shall be preserved. God does not destroy the good
with the bad. In wrath he remembers mercy. 3.
They who are preachers of righteousness in an age
of universal corruption and degeneracy, holding
firth the word of life in an unblamable and exem
plary conversation, shall be preserved in a time of
general destruction. 4. God can make use of those
creatures as the instruments of his vengeance -in
punishing sinners, which he at first made and ap
pointed for their service and benefit. He destroys
the whole world by water. But observe, 5. What
is the procuring cause of this ; it was a world uf un
godly men. Ungodliness puts men out of the divine
protection, and exposes them to utter destruction-.
III. See how God dealt with Sodom and Gomor
rah ; though thev were situated in a country like the
Garden of the Lord, yet, if in such a fruitful soil
they shall abound in sin, God can soon turn a fruit
ful land into barrenness, and a well watered country
into dust and ashes. Observe, 1. No political union
or confederacy can keep off judgments from a sinful

IL PETER, II.

823

jpeople. Sodom and the neighbouring cities were no
more secured by their regular government, than the
angels by the dignity of their nature, or the old
world by their vast number. 2. God can make use
qf contrary creatures to punish incorrigible sinners.
He destroys the old world by water, and Sodom by
fire. He who keeps fire and water from hurting his
people, (Isa. 43. 2. ) can make either to destroy his
enemies ; therefore they are never safe. 3. Most
n'einous sins bring most grievous judgments. They
who' were abominable in their vices, were remark
able for their plagues. They who are sinners ex
ceedingly before the Lord, must expect the most
dreadful vengeance. 4.' The punishment of sinners
in former ages, is designed for the example of those
who come after; "Follow them, not only in the
time of living, but in their course and way of liv
ing." Men who live ungodly, must see what they
are to expect if they go on still in a course of impie
ty. Let us take warning by all the instances of
God's taking vengeance, which are recorded for our
admonition, and to prevent our promising ourselves
impunity, though we go on in a course of sin.
7. And delivered just Lot, vexed with
the filthy conversation of the. wicked : 8.
(For that righteous man dwelling among
them, in seeing and hearing, vexed his
righteous' soul from day to day, with their
unlawful deeds ;) 9. The Lord knoweth
how to deliver the godly out of temptations,
and to reserve the unjust unto the day of ,
judgment to be punished :
-When God sends destruction on the ungodly, he
'commands' deliverance for the righteous; and if he
rain fire and brimstone on the wicked, he will cover
the head of the just, and they shall be.liid in the day
of his anger. "This we have an instance of in his
"preserving Lot Where observe, 1. The character
given of Lot; he is called a jusfman ; this he was
to the generaUy. prevailing bent of his heart, and
through the main of his conversation. God does not
account men just or unjust from one single act, but
from" their general course of life. And here is a just
man in the midst of a most corrupt and profligate
generation universally gone off from all good. He
does 'not follow the multitude to do evil, but in a city
of injustice he walks uprightly. 2. The impression
the .'sins of others have upon this righteous man.
Though the sinner takes pleasure in his wickedness,
it is a grief and vexation to the soul of the righteous.
In bad company we cannot escape either guilt or
grief. Let the sins of others be a trouble to us,
otherwise it will not be possible for us to keep our
selves pure. 3. Here is particular mention of the
duration and continuance of this good man s grief and
vexation ; it was from day to day. Being accus
tomed to hear and see their wickedness did not re
concile him to it, nor abate of the horror that was
occasioned by it. This is the righteous man whom
.God preserved from the desolating judgment that
destroyed all round about him. From this instance
we are taught to argue, that God knows how to de
liver his people, and punish his enemies. It is here
presupposed, that the righteous must have their
temptations and trials. The Devil and his instru
ments will thrust sore at them, that they may fall ;
and if we will get to heaven, it must be through ma
ny tribulations ; it is therefore our duty to reckon
upon, and prepare for them. Observe here, (10
The Lord knows them that are his. He has set
apart him who is godly, for himself; and if there is
but one in five cities, he knows him ; and t where
there is a greater number, he cannot be ignorant of
or overlook any one of them. (2.) The wisdom of

God is never at a loss about ways and means to de-*
liver his people. They are often Utterly at a loss,
and can see no way ; he can discover a great many.
(3. ) The deliverance of the godly is the work of
God ; that which he concerns himself in, both his
wisdom to contrive the way, and his power to work
out the deliverance out of temptation, to prevent
their falling into sin, and their being ruined by their
troubles. And surely if he can deliver oiit of temp
tation, he can keep from falling into it, if he did not
see such trials to be necessary. (4.) God makes a
very great difference in his dealings with the godly
and the wicked. When he saves his people from
destruction, he delivers over his enemies to deserv
ed ruin. The unjust has no share in the salvation
God works out for the righteous. The wicked are
reserved to the day of judgment. Here we see,
[1.] There is a day ot judgment; God has appoint
ed a day wherein he will judge the world. [2. ] The
preservation of impenitent sinners is only a reserving
of them to the day of the revelation of the righteous
judgment of God.
10. But chiefly them that walk after the
flesh in the lust of uncleanness, and despise
government. Presumptuous are they, self-
willed, they are not afraid to speak evil of
dignities. 11. Whereas angels, who are
greater in power and might, bring not rail
ing accusation against them before the
Lord 12. But these, as natural brule
beasts, made to be taken and destroyed,
speak evil of the things that they under
stand not ; and shall utterly perish in their
own corruption ; 1 3. And shall receive the
reward of unrighteousness, as they that
count it pleasure to riot in the day-time.
Spots they are, and blemishes, sporting
themselves with their own deceivings while
they feast with you ; 1 4. Having eyes full
of adultery, and that cannot cease from
sin ; beguiling unstable souls : a heart they
have, exercised with covetous practices ;
cursed children : 1 5. Who have forsaken
the right way, and are gone astray, follow
ing the way of Balaam the son of Bosor,
who loved the wages of unrighteousness;
16. But was rebuked for his iniquity: the
dumb ass, speaking with man's voice, for
bade the madness of the prophet. 17.
These are wells without water, clouds that
are carried with a tempest ; to whom the
mist of darkness is reserved for ever. 1 8.
For when they speak great swelling words,
of vanity, they allure through the lusts of
the flesh, through much wantonness, those
that were clean escaped from them who
live in error. 1 9. While they promise them
liberty, they themselves are the servants of
corruption: for pf whom a man is over
come, ofthe same is he brought in bondage.
20. For if after they kave escaped the pol
lutions of the world through t'he knowledge
of the Lord and Saviour Jesus Christ, they
are again entangled therein, and overcome*

824

II. PETER, IL

the latter- end is worse with them than the
beginning. 21. For it had been better for
them not to have known the way of righ
teousness, than, after they have known it,
to turn from the holy commandment deliv
ered to them. 22. But it is happened unto
them according to the true proverb, The
dog is turned to his own vomit again ; and
the sow that was washed; to her wallowing
in the mire.
The apostle's design being to. warn us of, and arm
us against, seducers, he now returns to discourse
more particularly of them, and give ns an account
of their character and conduct, which abundantly
justifies the righteous Judge of the world in reserv
ing them in an especial manner for the most severe
and heavy doom ; as Cain is taken under special
protection, that he might be kept for uncommon
vengeance. But why will God thus deal with these
false teachers ? This he shews in what follows.
I. These walk after the fiesh; they follow the de
vices and desires bf their own hearts, they give up
themselves to the conduct of their own fleshly mind,
refusing to make their reason stoop to divine revela
tion, and bring every thought to the obedience of
Christ ; they, in their lives, act directly contrary to
God's righteous precepts, and comply with the de
mands of corrupt nature. Evil opinions are often
accompanied with evil practices; and they who are
for propagating error, are for improving in wicked
ness ; they will not sit down contented in the. mea
sure of iniquity to wliich they have attained, nor is
it enough tor them to stand up, and maintain, and
defend, what wickedness they have already com
mitted, but they walk after the flesh, they go on in
their sinful course, and increase unto more ungodli
ness, and greater degrees of impurity and unclean
ness too; they also pour contempt on those whom
God has set in authority over them, and requires
them to honour ; these therefore despise the ordi
nance of God, and we need not wonder at it, for
they are bold and daring, obstinate and refractory,
and will not only cherish contempt in their hearts,
but with their tongues will utter slanderous and re
proachful words of those who are set over them.
II. This he aggravates, by setting forth the very
different conduct of more excellent creatures, even
the angels;- of whom observe, 1. They are greater
in power and might, and that even than those who
are clothed with authority and power among the
sons of men, and much more than those false teach
ers, who are slanderous revilers of magistrates and
governors ; the good angels vastly exceed us in all
natural and moral excellencies, in strength, ander-
'standing, and holiness too. 2. Good angels are ac
cusers of sinful creatures, either of their own kind,
or our's, or both ; they who are allowed to behold
the face of God, and stand before his throne, cannot
but have a zeal for his honour, and accuse and blame
those who dishonour him. 3. Angels bring their
accusations of sinful creatures before the Lord; they
do not publish their faults, and tell their crimes to
their fellow-creatures, in a way of calumny and
slander ; but it is before the Lord, who is the Judge,
and will be the Avenger, of all impiety and injustice.
4. Good angels mingle no bitter re vilings or base re
proaches with any of the accusations or charges they
bring against the wickedest and worst of criminals.
Let us, who pray that God's will may be done on
earth as it fe m'heaven; imitate the angels in this
particular ; if we complain of wicked men, let it be
to God, and that not with rage and reviling, But
with compassion and composedness of mind, that

may 'evidence that we belong to him who is" meek
and merciful. . z
III. The apostle, having shewn (v. 11.) how un
like seducing teachers are to the most excellent
creatures, proceeds (v. 12. ) to shew how like they
are to the most inferior ; they are like the horse and
mule, which have no understanding; they are as
natural brute beasts, made to be taken and destroy
ed. Men, under the power of sin, are so far from
observing divine revelation, that they do not exer
cise reason, or act according to the direction there
of; they walk by sight, and not by faith, and judge
of things according to their senses ; as they repre
sent things pleasant and agreeable, so they must be
approved and esteemed ; brute-creatures follow the
instinct of their sensitive appetite, and sinful man
follows the inclination of his carnal mind ; these re
fuse to employ the understanding and reason God
has given them, and so are ignorant, of what they
might and, ought to know; and therefore observe,'-l.
Ignorance is the cause of evil-speaking ; and, 2. De
struction will be the effect of it ; these persons shall
be utterly destroy ed in their own corruption ; their
vices not only expose them to the wrath of God ih
another world, but often bring them to misery ahd
ruin, in this life; and surely such sort of impudent
offenders, who glory in their shame, and- to whom
openness in sin is an improvement of the pleasure of
sinning, most justly deserve all the plagues of this
life and the pains of the next in the, greatest -ex
tremity. Therefore whatever they meet with, is the
just reward of their unrighteousness. Such sinneVs
as sport themselves in mischief, deceive themselves,
and disgrace all they belong to ; for by one sort of
sins they prepare themselves for another; and their
extravagant feastings, their intemperance; in .eating
and drinking, bring them to commit-all 'mariner of
lewdness, so that their eyes are full 'of adultery;
their wanton looks shew their own impure Itists, and,
are designed and directed to kindle the like, in
others ; and this is what they cannot cease from ;
the heart is insatiate in lusting, and the «/e,incessant •
in looking after what may' gratify their unclean de
sires; and they who are themselves impudent ahd in
cessant in sin, are very diligent and often successful
in deceiving others, and drawing others info -the
same excess of riot. But here observe who they are,
who are in the greatest danger of being led away into
error and impiety, even the unstable; those whose-
hearts are not established with grace, are easily
turned into the way of sin, or else such sort of* sen
sual wretches would not be able to prevail upon '
them ; for these are not only riotous and lascivious, '
but covetous also ; and these kind of practices, their
hearts are exercised with ; they pant after riches,
and the desire of their souls is to. the wealth of this
world : it is a considerable part of their work .to
contrive to get wealth ; in this their hearts are exer
cised, and then they execute their projects ; and if
men abandon themselves to all sorts of lusts, we
cannot wonder that the apostle should call them
cursed children ; for they are liable to the curse.of
God denounced against such ungodly, unrighteous
men, and they bring a curse upon all who hearken
and adhere to them.
IV. The apostle (v. 15, 16.) proves that they are
cursed children, even such covetous persons as the
Lord abhors, by shewing, 1. They have forsaken
the right way ; and it cannot be but such self-seek
ers must be out of the right way, which is a self-de
nying way. 2. They are gone into a wrong wav ;
they have erred and strayed from the way of life,
and gone over into the path which leads to death,
and takes hold of hell; and this he makes out by
shewing it to be the way of Balaam, the son of-Bo-
sor. (i.) That is a way of unrighteousness, into
which men are led by the wages of unrighteousness.

II. PETER, II.

825

(2.) Outward temporal good things are the wages
sinners expect, and promise themselves, though
they are often disappointed. (3.) The inordinate
love of the good things of this world, turns men out
of the way which leads to the unspeakably better
things of another life ; the love of riches and honour
turned Balaam out of the way of his duty, although
he knew that the way he to&k displeased the Lord.
(4.) They who from the same principle are guilty
of the same practices with notorious sinners, are, in
the. judgment of God, the followers of such vile of
fenders, and therefore must reckon upon being at
last where they are ; they shall have their portion,
with those in another world whom they imitated in
this. (5.) Heinous and hardened sinners sometimes
meet with rebukes for their iniquity. God stops
them in their way, and opens the mouth of con
science, or by some startling providence startles
and affrights them. (6.) Though some more un
common and extraordinary rebukes may for a little
while cool men's courage, and hinder their violent
progress in the way ol sin, it will not make them
forsake the way of iniquity, and go over into the
Way of holiness ; if rebuking a sinner for his iniquity
tvould have made a man return to his duty, surely
therebuke of Balaam must have produced this ef
fect-; for here was a surprising miracle wrought ;
the dumb ass, in whose mouth no man can expect to
meet with reproof, is enabled to speak, and that
with a human voice, and to her owner and master;
(who is here called aprophetj for the Lord appear
ed, and spake sometimes to him, (Numb. 22. 23,
24. ) but indeed he was among the prophets of the
Lord, as Judas among the apostles of Christ ;) and
she exposes the madness of his conduct, and opposes
his going on in this evil way, and yet all in vain ; they
who will not yield to usual methods of reproof, will
be but little influenced by miraculous appearances
to turn them from their sinful courses; he is indeed
restrained from actually cursing the people, but he
had so strong a desire after the honours and riches
that were promised him, that he went as far as he
could, and did his uttermost to get from under the
restraint that was upon him.
V. The apostle proceeds, (v, 17.) to a further
description of seducing teachers, whom he sets forth
as wells, or fountains, without water. Observe, 1. '
Ministers should be as wells or fountains, where the
people may find instruction, direction, and comfort :
But, 2. False teachers have nothing of this to im
part to those who consult them : the word of truth
is the water of life, which refreshes the souls that
receive it ; but these deceivers are set upon spread
ing and promoting error, and therefore are set forth
as empty, because there is no truth in them. In
vain then are all our expectations of being fed and
filled with knowledge and understanding by those
who are themselves ignorant and empty they are
also clouds carried with a tempest ; when we see a
cloud, we expect a refreshing shower from it ; but
these are clouds which yield no rain, for they are
driven with the wind, but not of the Spirit, but the
Stormy wind or tempest of their own ambition and
covetousness ; they espouse and spread those opi
nions that will procure most applause and advantage
to themselves ; and as clouds obstruct the light of
the sun, and darken the air, so do these darken coun
sel by words without knowledge, and wherein there
is no truth ; and, seeing these men are for promoting
darkness in this world, it is very just that the mist
of darkness should be their portion in the next ; utter
darkness was prepared for the Devil, the great de
ceiver, and his angels, those instruments that he
uses to turn men away from the truth, and therefore
for them it is reserved, and that for ever; the fire of
hell is' everlasting, and the smoke of the bottomless
pit rises up for ever and ever.
Vol. vi.— 5 M

And it is just with God to deal thu&with them,
because, (1.) They allure those they deal with,, and
draw them into a net, or catch them as men do fish ;
and, (2.) It is with great swelling words of vanity ;
lofty expressions, which have a great sound, but
little sense. (3. ) They work upon the corrupt affec
tions and carnal fleshly lusts of men, proposing what
is grateful to them. And, (4.) They seduce persons
who in reality avoided and kept at a distance from
those who spread and those who embraced hurtful
and destructive errors. Observe, [1.] By applica
tion and industry men attain a skilt'ulness and dexte
rity in promoting error'; they are as artful and as
successful as the fisher, who makes angling his daily
employment ; the business of these men is to draw
disciples after them, and in their methods and ma
nagement there are some things worth observing,
how they suit their bait to those they desire to catch.
[2. J Erroneous teachers have a peculiar advantage
to win men over to them, because they have sensual
pleasures to take them with ; whereas the ministers
of Christ put men upon self-denial, and the mortify
ing of those lusts that others gratify and please :
wonder not therefore that truth prevails no more,
or that errors spread so much. [3.] Persons who
have for a while adhered to the truth, and kept
clear of errors, may by the subtlety and industry of
seducers be so far deceived, as to fall into those er
rors they had for a while clean escaped; " Be there
fore always upon your guard, maintain a godly jea
lousy of j'ourselves, search the scriptures, pray for
the Spirit to instruct and establish you in the truth,
walk humbly with God, and watch against every
thing that may provoke him to give you up to a re
probate mind, that you may not be taken with the
fair and specious pretences of these false teachers
who promise liberty to all who will hearken to them,
not true Christian liberty for the service of God, but
a licentiousness in sur, to follow the devices and de
sires of their own hearts." To prevent these men's
gaining proselytes, he tells us, that in the midst of
all their talk of liberty, they themselves are the vilest
slaves, for they are the servants of corruption ; their
own lusts have gotten a complete victory over them,
and they are actually in bondage to them, making
provision for the flesh, to satisfy its cravings, comply
with its directions, and obey its commands ; their
minds and hearts are so far corrupted and depraved,
that they have neither power nor will to refuse the
task that is imposed on them ; they are conquered
and captivated by their spiritual enemies, and yield
their members servants of unrighteousness : and
what a shame it is to be overcome and commanded
by those who are themselves the servants of corrup
tion, and slaves to their own lusts .' This conside
ration should prevent our being led away by these
seducers ; and to this he adds another ; (v. 20. ) it is
not only a shame and disgrace to be seduced by those
who are themselves the slaves of sin, and led captive
by the Devil at his pleasure, but it is a real detri
ment to those who have clean escaped from them
who live in error, for hereby their latter end is made
worse than their beginning. Here we see, First, It
is an advantage to escape the pollutions ofthe world,
to be kept from gross and scandalous sins, though
men are not thoroughly converted and savingly
changed ; for hereby we are kept from grieving
those who are truly serious, and emboldening those
who are openly profane ; whereas, if we run with
others to the same excess of riot, and abandon our
selves to the sins of the age, we afflict and dishearten
those who endeavour to walk as becomes the gospel,
and strengthen the hands of those who are already
engaged in open rebellion against the Most High, as
well as alienate ourselves more from God, and harden
our hearts against him. Secondly, Some men are, for
a time, kept from the pollutions of the world, by' the

826

II. PETER, III.

knowledge of Christ, who are not savingly renewed
in the spirit, of their mind. A religious education has
restrained many whom the grace of God has not re
newed : if we receive the light ofthe truth, and have
a notional knowledge qf Christ in our heads, it may
be of some present service to us; but we must re
ceive the love of the truth, and hide God's word in
our heart, or it will not sanctify and save us. Thirdly,
Those who have, for a time, escaped the pollutions
ofthe world, are at first insnared and entangled by
raise teachers : they first perplex men with some
plausible and specious objections against the truths
of the gospel ; and the more ignorant and unstable
are hereby made to stagger, and brought to question
the truth of doctrines they have received, because
they cannot solve all the difficulties, nor answer all
the objections, that are urged by these seducers.
Fourthly, When men are once entangled, they are
cosily overcome; therefore should Christians keep
close to the word of God, and watch against those
who seek to perplex and bewilder them ; and that
because if men who have once escaped, are again
entangled, the latter end is worse with them than the
beginning. The apostle, in the two last verses ofthe chapter,
sets himself to prove that a state of apostasy is worse
than a state of ignorance ; for this is a condemning
the way of righteousness, after they have had some
knowledge ot it, and expressed some liking to it ;
this carries in it a declaring that they have found
some iniquity in the way of righteousness, and some
falsehood in the word of truth: now to bring up such
an evil report upon the good way qf God, and such
a false charge against the way of truth, must neces
sarily expose to the heaviest condemnation ; the mi
sery of such deserters of Christ and his gospel, is
more unavoidable, and more intolerable, than that
of other offenders ; for, 1. God is more highly pro
voked by them who by their conduct despise the
gospel, as well as disobey the law, and who reproach
and pour contempt upon God and his grace. 2. The
Devil more narrowly watches and more closely con
fines those whom he has recovered, after they had
once gone off from him, and professed to be the fol
lowers of the Lord Jesus Christ ; (Matt. 12. 45. ) they
are kept under a stronger guard, and no wonder it
should be so, when they have licked up their own
vomit again, returning to the same errors and im
pieties that they had once cast off, and seemed to
detest and loathe, and wallow in that filthiness from
which they appeared once to be really cleansed.
Well, if the scripture gives such an account of Chris
tianity on the one hand, and of sin on the other, as
we have here in these two verses, we certainly
ought highly to approve of the former, and persevere
therein, because it is a way of righteousness, and a
holy commandment, and to loathe and keep at the
greatest distance from the latter, because it is set
forth as most offensive and abominable.
CHAP. III.
The apostle, drawing toward the conclusion of his second
epistle, begins this last chapter of it, with repeating the
account of his design and scope in writing a second time to
them, v. 1, 2. II. He proceeds to mention one thing that
induced him to write this second epistle, namely, the coming
of scoffers, whom he describes, v. 3.. 7. III. He instructs
and establishes them in the coming of our Lord Jesus Christ
to judgment, v. 8 . . 10. IV. He sets forth the use and im
provement which Christians ought to make of Christ's se
cond coming, and that dissolution- and renovation of things,
which will accompany that solemn coming of our Lord, v.
11.. 18.
1 . r I THIS second epistle, beloved, 1 now
JL write unto }'ou; in both which I
stir up your pure minds by way of remem
brance : 2. That ye maybe mindful of the I

words which were spoken before by the
holy prophets, and of the commandment
of us the apostles of the Lord and Saviour:
That the apostle might the better reach his end
in writing this epistle; which is, to make them steady
and constant in a fiducial and practical remembrance
of the doctrine of the gospel, he, 1. Expresses his
special affection and tenderness of them, by calling
them beloved, hereby evidencing that he added to
godliness, brotherly-kindness ; as he had (ch. 1, 7.)
exhorted them to do. Ministers must be examples
of love and affection, as well as life and conversation.
2. He evidences a sincere love to them, and hearty
concern for them, by writing the same thing to them,
though in other words ; it being safe for them, it
shall not be grievous to him to write upon the same
subject, and pursue the same design, by those me
thods which are most likely to succeed. 3. The
better to recommend the matter, he tells them, that
what he would have them to remember, are, (1.)
The words spoken by the holy prophets, who were
divinely'inspired, both enlightened and sanctified by
the Holy Ghost ; and seeing these persons' minds
were purified by the sanctifying operation of the
same Spirit, they were the better disposed to receive
and retain what came from God by the holy prophets.
(2.) The commandments ofthe apostles ofthe Lord
ana Saviour; therefore the disciples and servants
of Christ ought to regard what those who are sent
by him have declared unto them to be the will of
their Lord ; what God has spoken by the prophets
of the Old Testament, and Christ has commanded
by the apostles of the New, cannot but demand and
deserve to be frequently remembered ; and they
who meditate on these things, will feel the quick
ening virtues thereof; it is by these things thepure
minds of Christians are to be stirred up, that they
may be active and lively in the work of holiness, and
zealous and unwearied in the way to heaven.
3. Knowing this first, that there shall
come in the last days scoffers, walking after
their own lusts, 4. And saying, Where is
the promise of his coming? For since the
fathers fell asleep, all things continue as
they were from the beginning of the crea
tion. 5. For this they willingly are igno
rant of, that by the word of God the hea
vens were of old, and the earth standing
out of the water and in the water: 6.
Whereby the world that then was,, being
overflowed with water, perished : 7. But
the heavens and the earth, which are now,
by the same word are kept in store, re
served unto fire against the day of judg
ment, and perdition of ungodly men.
To quicken and excite us to a serious minding and
firm adhering to what God has revealed to us by the
prophets and apostles, we are told that there will be
scoffers, men who will make a mock of sin, and of
salvation from it. God's way of saving sinners by
Jesus Christ, is what men will scoff at, and that in
the last days, under the gospel. This, indeed, may
seem very strange, that the New-Testament dispen
sation of the covenant of grace, which is spiritual,
and therefore more agreeable to the nature of God
than the Old, should- be ridiculed and reproached;
but the spirituality and simplicity of New-Testament
worship are directly contrary to the carnal mind of
man ; and this accounts for what the apostle seems
here to hint at, namely, that scoffers shall be more

n. peter*iii.

827

numerous and more bold in the last days than ever
before : though in all ages those who were born and
walked after the flesh, persecuted, reviled, and re
proached them who were born and did walk after
the spirit, yet in the last days there will be a great
improvement in the art and impudence of bantering
serious godliness, and those who firmly adhere to the
circumspection and self-denial which the gospel pre
scribes ; this is what is mentioned as a thing well
known to all Christians, and therefore they ought to
reckon upon it, that tliey may not be surprised and
shaken, as if some strange thing happened unto
them. Now to prevent the true Christian's being over
come, when attacked by these scoffers, we are told,
I. What sort of persons'they are ; they walk after
their own lusts, they follow the devices and desires
of their own hearts, and carnal, corrupt affections,
not the dictates and directions of right reason, and
an enlightened, well-informed judgment ; this they
do in the course of their conversation, they live as
they list, and they speak as they list ; it is not only
their inward minds that are evil and opposite to God,
as the mind of every unrenewed sinner is, (Rom. 8.
7.) alienated from God, ignorant of him, and averse
to him ; but they are grown to such a height of
wickedness, that they proclaim openly what is in the
hearts of others who are yet carnal ; they say that
their tongues are their own, and their strength, and
time, and all; and " Who is lord over us? Who
shall contradict or control us, or ever call us to an ac
count for what we say or do ?" And as they scorn to
be confined by any laws of God in their conversation,
so neither will they bear that the revelations of God
should dictate and prescribe to them what they are
to believe ; as they will walk in their own way, and
talk their own language, so will they also think their
own thoughts, and form principles which are alto
gether their own: here also their own lusts alone
shall be consulted by them ; none but such accom
plished libertines as are here described, can take a
seat, at least they cannot sit in the seat of the scorn
ful. " By, this ye shall know them, that ye may
the better be upon your guard against them."
II; We also are foretold- how far they will pro
ceed ; they will attempt to shake and unsettle us,
even as to our belief of Christ's second coming ; they
will scoffingly say, Where is the promise of his com
ing? v. 4. Without this, all the other articles of
the Christian faith will signify very little; this is
that which fills up, and gives the finishing stroke to,
all the rest ; the promised Messiah is come, he was
made Flesh, and dwelt among us; he is altogether
such a one as is stated before, and bas done all that
for us which has been before taken notice of ; these
principles the enemies of Christianity have all along
endeavoured to overturn ; but, as these all rest upon
facts which are already past, and of which this and
the other apostles have given us the most sure and
satisfying evidence, it is probable that they will at
last grow weary of their opposition to them ; and
yet, While one very principal article of our faith
refers to what is still behind, and only has a promise
to rest upon, here they will, still attack us, even to
the end of time ; till our Lord is come, they will not
themselves believe that he will come ; nay, they will
laugh at the very mention of his second coming, and
do what in them lies, to put all out of countenance
who seriously believe and wait for it. Now there
fore let us see how this point stands, both on the
believer's part, and on the part of these seducers :
the believer not only desires that he may come, but,
having a promise that he will come, a promise that
he himself has made and often repeated, a promise
received and reported by faithful witnesses, and left
upon sure record, he is also firmly and fully per
suaded that he will come : on the other hand, these

seducers, because they wish he never may, there
fore do all that in them lies, to cheat themselves and
others into a persuasion that he never will come ; if
they cannot deny that there is a promise, yet they
wilUaugh at that very promise ; which argues much
higner degrees of infidelity and contempt; Where
is the promise, say they, of his coming?
III. We are also forewarned of the method of
their reasoning; for while they laugh, they will
pretend to argue too ; to this purpose they add, that
since the fathers fell asleep, all things continue as
they were from the beginning of the creation, v. 4.
This is a subtle, though not a solid way of reason
ing ; it is apt to make impressions upon weak minds,
and especially upon wicked hearts ; because sentence
against them is not speedily executed, therefore they
flatter themselves that it never will, whereupon
their hearts are fully set in them to do evil; (EccL
8. 11.) thus they act themselves, and thus they would
persuade others to act ; so here, say they, " The
fathers are fallen asleep, they are all dead, to%hom
the promise was made, and it never was made good
in their time, and there is no likelihood that it ever
will be in any time ; why should we trouble our
selves about it ? If there had been any truth or cer
tainty in the promise you speak of, we should surely
have seen somewhat of it before this time, some
signs of his coming, some preparatory steps in order
to it, whereas we find to this very day, all things con
tinue as they were, without any change, even from
the beginning of the creation ; since the world has
undergone no changes in the course of so many
thousand years, why should we affright ourselves as
if it were to have an end ?" Thus do these scoffers
argue ! Because they see no changes, therefore they
fear not God, Vs. 55. 19. They neither fear him
nor his judgments ; what he never has done, they
would conclude he never can do, or never will.
IV. Here is the falsehood of their argument de
tected; whereas they confidently had said, there
had not been any change from the beginning ofthe
creation, the apostle puts us in remembrance of a
change already past, which, in a manner, equals that
which we are called to expect and look for ; which
was the drowning of the world in the days of Noah :
this these scoffers had overlooked, they took no
notice of it ; though they might have known it, and
ought tp have known it, yet this they wittingly are
ignorant of; (v. 5. ) they choose to pass it over in
silence, as if they had never heard or known any
thing of it ; if they knew it, they did not like to re
tain it in their knowledge ; they did not receive this
truth in the love of it, neither did they care to own
it. Note, It is hard to persuade men to believe what
they are not willing to find true ; they are ignorant
in many cases, because they are willing to be igno
rant; and they do not know, because they do not
care to know. But let not sinners think that such
ignorance as this will be admitted as an excuse for
whatever sin it may betray them into; they who
crucified Christ, did not know who he was ; for had
they known, they would not have crucified the Lord
of glory ; (1 Cor. 2. 8.) but, thoiigh ignorant, they
were not therefore innocent ; their ignorance itself
was a sin, willing and wilful ignorance ; and one sin
can be no excuse for another. So it is here ; had
these known of the dreadful vengeance with which
God swept away a whole world of ungodly wretches
at once, they would not surely have scoffed at his
threatenings of any after equally terrible judgment ;
but here they were willingly ignorant ; they did not
know what God had done, because they had no
mind to know it. Now therefore we shall proceed
to consider the representation which the apostle
here lays down, both of the destruction of the old
world by water, and that which awaits this present
world at the final conflagration. He mentions the

828

II. PETER, III.

one as what God had done, to convince and per
suade us the rather to believe that the other both
may. be and will be. First, we begin with the'
apostle's account of the destruction which has once
already come upon the world; (v. 5, 6.) By the
wqrd of God the heavens were of old, and the earth
standing out of the water and in the water ; where-
oy the world that then was, being overflowed with
water, perished. Originally, the world was other
wise situated, the waters were most wisely divided
at the creation, and most beneficially for us ; some
of the waters had proper repositories above the
firmament, here called the heavens, (as it is also,
Gen. 1. 8. ) and others under the firmament, gather
ed together unto one place; there were then both
sea and dry land, a commodious habitation for the
children of men; but now, at the time of the uni
versal deluge, the case is strangely altered; the
waters which God had divided before, and, assigned
to each part its convenient receptacle, now does he,
in anger,; throw together again in a heap ; he breaks
up the fountain ofthe great deep, and throws open
the windows, the clouds of heaven, (Gen. 7. 11.) till
the whole earth was overflowed with water, and
not a spot can be found upon the highest mountains
but what was fifteen cubits under water, Gen. 7. 20.,
Thus he made known at once his terrible power
and his fierce anger, and made an end of a whole
world at once ; the world that then was, being over
flowed with water, perished, v. 5. Is not here a
change, and a most awful change : And then it is
to be observed, that all this was done by the word
cf God; it was by his powerful word that the world
was made at first, and made in so commodious and
beautiful a frame and order, Heb. 11. 3. Ka<r»pTiV-
fU<. He said, Let there be a firmament, Sec, Gen.
1. 6, 7. And let the waters under the heaven be
gathered together unto one place, Sec. v. 9, 10.
Thus he spake, and it was done, Ps. 33. 9. Thus,
says our apostle, by the word of the Lord the
heavens were, as they were of old, that is, at the
first creation, and the earth (as it was at first a ter
raqueous globe) standing out ofthe water and in the
water. Nor was it only the first frame and order of
the world that is here said to be by the word of God,
but the after confusion' and ruin of the world, as
well as the utter destruction of its inhabitants, were
also by the same word; none but that God who
stretched out the heavens and laid the foundation of
the earth, could destroy and overthrow such a vast
fabric at once. This was done by the word of his
power, and it was also done according to the word
of his promise ; God had said that he would destroy
man, even all flesh, and that he would do it by
bringing a flood of waters upon the earth, Gen. 6.
7, 13, 17. This was the change which God had
before, brought upon the world, and which these
scoffers had overlooked ; and now we are to consi
der, in the second place, what the apostle says of
the destructive change which is yet to come upon
it; The heavens and the earth which now are, by
the same word are kept in store, reserved unto fire
against the day of judgment and perdition of ungod
ly men, v. 7. Here we have an awful account of
the final dissolution of the world, and which we are
yet more nearly concerned in : the ruin that came
upon the world and its inhabitants by the flood, we
read, and hear, and think of, with concern, though
those whp were swept away by it were such as we
never knew ; but the judgment here spoken of is yet
to come, and will surely come, though we know not
when, nor upon what particular age or generation
of men ; ahd therefore we are not, we cannot be, sure
that it may not happen in our own times : and this
makes a very great difference, though it should be
admitted that they were equal in every other res
pect ; which yet must not be allowed, for there were

some, though very few, who escaped that deluge,
but not one can escape in this conflagration ; besides,
we were not in reach of the one, but are not sure
that we shall not be included in the other calamity.
Now therefore to see the world to which we belong,
destroyed at once : not a single person on\y, not a
particular family only, nor yet a nation, (even that
which we are most nearly interested in and concern
ed for,) but the whole world, I say, sinking at once,
and no ark provided, no possible way left of escap
ing for any one from the common ruin ; this makes
a difference between the desolation that has been
and what we yet are to expect. The one is already
past, and never to return upon us any more ; (for
Gpd has said expressly, that there shall never any
more be a flood to destroy the earth, Gen. 9. 11 —
15.) the other is still behind, and as certain to come
as the tmth and the power of God can make it : the
one came gradually upon the world, and was grow
ing upon its inhabitants forty days, before it made an
utter end of them ; (Gen. 7. 12, 17. ) this other will
come upon them swiftly and all at once ; (2 Pet, 2.
1.) besides, there were in that overthrow (as we
have said) a few who escaped, but the ruin which
yet awaits this world, whenever it comes, will be
absolutely a universal one; there will not be any
part but what the devouring flames will seize upon,
not a sanctuary left any where for the inhabitants
to flee to, not a single spot in all this world where any
one of them can be safe. Thus, whatever differ
ences may be assigned between that destruction of
the world and this here spoken of, do indeed repre
sent the approaching as the most terrible judgment;
yet that the world has once been destroyed by a
universal deluge, renders it the more credible that
it may be ruined by a universal conflagration ; let
therefore the scoffers, who laugh at the coming of our
Lord to judgment, at least consider that it may be;
there is nothing said of it in the word of God, but
what is within reach of the power of God : and
though they still should laugh, they shall not put us
out of countenance ; we are well assured that it will
be, because he has said it, and we can depend upon
his promise; they err, not knowing (at least not
believing) the scriptures, nor the power of God;
but we know, and we do or ought to depend upon,
both. Now that which he has said, and which he
will certainly make good, is, that the heavens and
the earth which now are, which we are now related
to, and which still subsist in all the beauty and order
in which we see them, and which are so agreeable
and useful to us, as we find they are, they are kept,
in store, not to bf what earthly, minds would wish to
have them, treasures for us, but to be what God
will have them, in his treasury, securely lodged and
kept safe for his purposes ; it follows, they are re
served unto fire. Observe, ,God's following judg
ments are more terrible than those which went
before ; the old world was destroyed by water, but
this is reserved unto fire, which shall burn iip the
wicked at the last day ; , and though this seems to be
delayed, yet as this, wicked world is upheld by the
word of God, so it is only reserved for the ven
geance of him lo whom vengeance belongs, who will
at the day of judgment deal with an ungodly world
according to their deserts, for the day of judgment
is the day of the perdition of ungodly men ; they
who now scoff at a future judgment, shall find it a
day of vengeance and utter destruction; "Beware
therefore of being among these scoffers; never
question but the day of the Lord wid come ; give
diligence therefore to be found in Christ, that that
may be a time of refreshment and day of redemp
tion to you, which will be a day of indignation and
wrath to the ungodly world. "
8. But, behoved, be not ignorant of this

II. PETER, III.

829)

one thing, that one day is with the Lord as
a thousand years, and a thousand years as
one day. 9. The Lord is not slack con
cerning his promise, as some men count
slackness ; but is long-suffering to us-ward,
not willing that any should perish, but that
all should come to repentance. 10. But
the day of the Lord will come as a thief
in the night; in which the heavens shall
pass away with a great noise, and the ele
ments .shall melt with fervent heat, the
earth also and the works that are therein
shall be burnt up.
The apostle comes in these words to instruct and
establish Christians in the truth oi the coming ofthe
Lord, where we may clearly discern the tenderness
and affection wherewith he speaks to them, calling
them beloved; he had a compassionate concern and
a love df good-will for the ungodly wretches who
refused to believe divine revelation, but he has a
peculiar respect for the true believers, and the re
maining ignorance and weakness that he apprehends
to be in them make him jealous, and put him on
giving them a caution. Here we may observe,
I. The truth which the apostle asserts — that with
the Lord one day is as a thousand years, and a
thousand years as one day. Though, in the account
of men, there is a great deal of difference between
a day and a year, and a vast deal more between one
day and a thousand years, yet, in the account of
God, who inhabits eternity, in which there is no
succession, there is no difference; for all things
past, present, and future, are ever before him ; and
the delay of a thousand years cannot be so much to
him as the deferring of any thing for a day or hour
is to us.
II. The importance of this truth ; this is the one
thing the apostle would not have us ignorant of;
a holy awe and reverential fear of God are neces
sary in order to our worshipping and glorifying him ;
and a belief of the inconceivable distance between
him and us, is very proper to beget and maintain
that religious fear of the Lord, which is the begin
ning of wisdom. This is a truth that belongs to our
peace, and therefore he endeavours that it may not
be hid from our eyes; as it is in the original, Let
not this one thing be hid from you. If men have no
knowledge or belief of the eternal God, they will
be very apt to think him such a one as themselves.
Yet how hard is it to conceive of eternity ! It is
therefore not very easy to attain such knowledge of
God as is absolutely necessary.
Ini>. 9. we are told, The Lord is not slack; he
does not delay beyond the appointed time ; as God
kept the time that he had appointed for the deliver
ing Israel out of Egypt, to a day, (Exod. 12. 41.) so
he will keep to the time appointed, in coming to
judge the world. What a, difference is there be
tween the account which God makes, and that
which men make ! Good men are apt to think
God stays beyond the appointed time, that is, the
time which they have set fpr their own and the
church's -deliverance; but they set one time, and
God sets another, and he will not fail to keep the
day which he has appointed. Ungodly men dare
charge a culpable slackness upon God, as if he had
slipt the time, and laid aside the thoughts pf coming.
But the apostle assures us, that what men count
slackness, is truly long-suffering, and that to us-
ward; it is a giving more time to his own people,
whom he has chosen before the foundation of the
world, many of whom are not as yet converted ;
and those who are in a state of grace and favour

with God, are to advance in knowledge and holiness,
and in the exercise of faith and patience, to abound
in good works, doing and suffering what they are
called to, that they may bring glory to God, and im-
proye in a meetness for heaven ; for God is not will
ing' that any of these should perish, but that all of
them should come to repentance. Here observe, 1.
Repentance is abolutely necessary jn order to salva
tion. Except we repent, we shall perish, Luke 13.
3, 5. 2. God has no delight in the death of sinners :
as the punishment of sinners is a torment unto his
creatures, a merciful God does not take pleasure in
it ; and though the principal design of God, in his
long-suffering, is, the blessedness of those whom he
has chosen to salvation, through sanctification of the
Spirit, and belief of the truth, yet his goodness and
forbearance do in their own nature invite and call
to repentance all those to whom they are exercised;
and if men continue impenitent when God gives
them space to repent, he will deal more severely
with them ; though the great reason why he did not
hasten his coming, was, because he had not accom
plished the number of his elect ; "Abuse not there
fore the patience and long-suffering of God, by
abandoning yourselves to a course of ungodliness ;
presume not to go on boldly in the way of sinners,
nor to sit down securely in an unconverted impeni
tent state, as he who said, (Matt. 24. 48.) My
Lord delayeth his coming, lest he come and surprise
you; for, as we read, (v. 10.) The day of the Lord
will come as a thief in the night." Here we may
observe, (1.) The certainty of the day of the Lord : though
it is now above sixteen hundred years since this
epistle was written, and the day is not yet come, it
assuredly will come; God has appointed a day
wherein he will judge the world in righteousness, and
he will keep his appointment. It is appointed to
men once to 'die, and after this the judgment, Heb.
9. 27. " Settle it therefore in your hearts that the
day of the Lord will certainly come, and you shall
certainly be called to give an account of all things
done in the body, whether good or evil; and let
your exact walking before God, and your frequent
judging yourselves, evidence your firm belief of a
future judgment, when many live as if they were
never to give any account at all." (2.) The sud
denness of this day; it will come as a thief iii the
night, at a time when men are sleeping and secure,
and have no manner of apprehension or expectation
of the day ofthe Lord; any more than men have of
a thief when they are in a deep sleep, in the dark
and silent night. At midnight there was a cry, Be
hold, the bridegroom comes; (Matt. 25. 6.) and at
that time not only the foolish, but also the wise
virgins, slumbered and slept. The Lord will come
in a day when we look not fir him, and an hour
when men are not aware. That time which men
think to be the most improper and unlikely, and
therefore are most secure, will be the time of the
Lord's coming. Let us then beware how we in our
thoughts and imaginations put that day far away
from us ; but rather suppose it to'be so much nearer
in reality, by how much further off it is in the opi
nion of the ungodly world. (3.) The solemnity of
this coming; [1.] The heavens shall pass away
with a great noise; the visible heavens, as unable to
abide when the Lord shall come in his glory, shall
pass away ; they shall undergo a mighty alteration,
and this shall be very sudden, and with such a noise
as the breaking and tumbling down of so great a
fabric must necessarily occasion. [2.] The ele
ments shall melt with fervent heat. At thjs coming
of the Lord it shall not only be very tempestuous
round about him, so that the very heavens shall
pass away as in a mighty violent storm, but a fire
shall go before him, that shall melt the elements

830

II.' PETER, III.

of which the creatures are composed. [3.] The
earth also, and all the' works that are therein,
shall beburnt up. The earth, and its inhabitants,
and all the works, whether of nature or art, shall be
destroyed. The stately palaces and gardens,^and
all the desirable things wherein worldly-minded
men seek and place their happiness, all of them
shall be burnt up ; all sorts of creatures which God
has made, and all the works of men, must submit, all
must pass through the fire, which shall be a con
suming fire to all that sin has brought into the
world, though it may be but a refining fire to the
works of God's hand, that the glass of the creation
being made much brighter, the saints may much
better discern the glory of the Lord therein.
And now who can but observe what a difference
there will be between the first coming of Christ and
the second ! Yet that is called the great and dread
ful day of the Lord, Mal. 4. 5. How much more
dreadful must this coming to judgment be ! May
we be so wise as to prepare for it, that it may not be
a day of vengeance and destruction unto us. O !
what will become of us, if we set our affections on
this earth, and make it our portion, seeing all these
things shall be burnt up ? Look out therefore, and
make sure of a happiness beyond this visible world,
which must all be melted down.'
11. Seeing then that all these things
shall be dissolved, what manner of persons
ought ye to be in all holy conversation and
godliness, 1 2.. Looking for and hastening
unto the coming of the day of God, wherein
the heavens, being on fire, shall be dis
solved, and the elements shall melt with
fervent heat ! 13. Nevertheless we, ac
cording tcThis promise, look for new hea
vens and a new earth, wherein dwelleth
righteousness. 14., Wherefore, beloved,
seeing that ye look for such things, be dili
gent that ye may be found of him in peace,
without spot, and blameless : 15. And
account that the long-suffering of our Lord
is salvation; even as our beloved1 brother
Paul also, according to the wisdom given
unto him, hath written unto you ; 16. As
also in all his epistles, speaking in them pf
these things; in which are some things
hard to be understood, which they that are
unlearned and unstable wrest, as they do
also the other scriptures, unto their own
destruction. 17. Ye therefore, beloved,
seeing ye know these things before, beware
lest ye also, being led away with the error
of the wicked, fall from your own stead
fastness. 18. But grow in grace, and in
the knowledge of our Lord and Saviour
Jesus Christ. To him be glory both now
and for ever. Amen.
The apostle, having instructed them in the doc
trine of Christ's second coming, takes occasion
thence to exhort them to purity and godliness in
their whole Conversation : all the truths which are
revealed in scripture, should be improved for our
advancement in practical godliness : this is the effect
that knowledge must produce, or we are never the
better for it. If ye know these things, happy are ye

if ye do them. Seeing all these things must be dis
solved, how holy should we be, that are assured of
it, departing from and dying to sin, that has so cor
rupted and defiled all the visible creation, that there
is an absolute need of its dissolution ! All that was
made for man's use, is subject to vanity by man's
sin ; and if the sin of man has brought the visible
heavens,_and the elements and earth, under a curse,
from which they cannot be freed without being dis
solved, what an abominable evil is sin, and how
much to be hated by us ! And inasmuch as this
dissolution is in order to their being restored to their
primitive beauty and excellency, how pure and holy
should we be, in order to our being fit fir the new
heaven and new earth, wherein dwelleth righteous
ness ! It is a very exact and universal holiness that
he exhorts to, not resting in any lower measure or
degree, but labouring to be eminent beyond what is
commonly attained; holy in God's house and, in our
own ;, holy in our worshipping of God, and in our
conversing with men ; all our conversation, whether
with high or low, rich or poor, good or bad, friends
or enemies, must be holy ; we must keep ourselves
unspotted from the world in all our converses with
it ; we must be perfecting holiness in the fear of God,
and in the love of God too ; we must exercise our
selves unto godliness of all sorts, in all its parts,
trusting in God and delighting ih God only, who
continues the same when the whole visible creation
shall be dissolved ; devoting ourselves to the service
of God, and designing the glorifying and enjoyment
of God, who endures for ever ; whereas what worldly
men delight in and follow after, must all be dis
solved; these things which we now see, must in a
little while pass away, and be no more as they now
are: let us look therefore at what shall abide and
continue, which, though it be not present, is certain
and not far off. This looking for the day of God,
is one of the directions the apostle gives us, in order
to our being eminently holy and godly in all manner
of conversation ; " Look for the day of God as what
you firmly believe shall come, and what you ear
nestly long for." The coming of the day of .God is
what every Christian must hope for and earnestly
expect ; for it is a day when Christ shall appear in
the glory of the Father, and evidence his Divinity
and Godhead even to those who counted him a mere
man. The first coming of our Lord Jesus Christ,
when he appeared in the form of a servant, was
what the people of God earnestly waited and looked
for ; that coming was for the consolation of Israel,
Luke 2. 25. How much more should they wait
with expectation and earnestness for his second
coming, which will be the day of their complete
redemption, and of his most glorious manifestation '!
Then he shall come to be admired in his saints, and
glorified in att them that believe. For though it.
cannot but terrify and affright the ungodly, to see
the visible heavens all-in a flame, and the elements
melting, yet the believer, whose faith is the evidence
of things not seen, can rejoice in hope of more glo
rious heavens after these have been melted and
refined by that dreadful fire which shall burn up all
the dross of this visible creation. Here we must
take, notice,
I. What true Christians look for — new heavens
and a new earth, in which a great deal more of the
wisdom, power and goodness of our great God and
Saviour Jesus Christ will be clearly discerned than
we are able to discover in what we now see ; for in
these new heavens and earth, freed frotn the vanity
the former were subject to, and the sin they were
polluted with, only righteousness shall dwell; this
is to be the habitation of such righteous persons as
do righteousness, and are free from the power and
pollution of sin ; all the wicked shall be turned into
hell; those only who are clothed with the righteous-

II. PETER, III.

831

nest of Christ, and sanctified by the Holy Ghost,
shall be admitted to dwell in this holy place.
II. What is the ground and foundation of this ex
pectation and hope — the promise of God. To look
for any thing which God has not promised, is pre
sumption ; but if our expectations are according to
the promise, both as to the things we look for, and
the time and way of their being brought about,
we cannot meet with a disappointment ; for he is
faithful, who has promised, " See therefore that
you raise and regulate your expectations of all the
great things that are to come according to the word
of God ; and as to the new heaven and new earth,
look for them as God has allowed and directed by
the passages we have in this portion of scripture
now before you, and in Isa. 65. 17. — 66. 22. to which
the apostle may be thought to allude."
As in v. 11. he exhorts to holiness, from the con
sideration that tiie heavens and the earth shall be
dissolved, so in v. 14. he resumes his exhortation,
from the consideration that they shall be again re
newed ; " Seeing you expect the day of God, when
our Lord Jesus Christ will appear in his glorious
majesty, and these heavens and earth shall be dis
solved and melted down, and, being purified and re
fined, shall be erected and rebuilt, prepare to meet
him. It nearly concerns you to see in what state
you will be when the Judge of all the world comes
to pass sentence upon men, and to determine how it
shall be with them to all eternity ; this is the court
of judicature whence there lies no appeal ; whatever
sentence is here passed by this great Judge, is irre-

reconciliation with God through Christ, in' whom
alone God is reconciling the world to himself; all
that are out of Christ are in a state of enmity, and
reject and oppose the Lord and his anointed, and
• shall therefore be punished with everlasting destruc
tion from the presence ofthe Lord, and the glory of
his power." They whose sins are pardoned and
their peace made with God, are the only safe and
happy people ; therefore follow after peace, and
that with all : (1.) Peace with God through our
Lord Jesus Christ. (2.) Peace in our own con
sciences, through the Spirit of grace witnessing with
our spirits that we are the children of God. (3.)
Peace with men, by having a calm and peaceable
disposition wrought in us, resembling that of our
blessed Lord. 2. That ye be found of Christ with-
qut spot, and blameless ; follow after holiness as
well as peace : and even spotless and perfect ; we
must not onlv take heed of all spots Which are not
the spots of God's children, (this only prevents our
being found of men without spot,) but we must be
found qf Christ without spot, we must be pressing
toward spotless purity, absolute perfection. Chris
tians must be perfecting holiness, that they may be
not only blameless before men, but also in the sight
of God; and all this deserves and needs the greatest
diligence; he who does this work negligently, can
never do it successfully. "Never expect to be
found at that day of God in peace, if you are lazy
and idle in this your day, in which we must finish
the work that is given us to do. It is only the dili
gent Christian who will be the happy Christian in
the day ofthe Lord. Our Lord will suddenly come
to us, or shortly call us to him ; and would you have
him find you idle ?" Remember there is a curse
denounced against him who does the work of the
Lord negligently, Marg. Jer. 48. 10. Heaven will
be a sufficient recompense for all our diligence and
industry, therefore let us labour and take pains in
the work ofthe Lord; he will certainly reward us,
if we be diligent in the work he has allotted us ;
now, that you may be diligent, account the long-

suffering of our Lord to be salvation, " Does your
Lord delay his coming ? Do not think this is to give
more time f6 makeprovision for your lusts, to gratify
them ; it is so much space to repent and work out
your salvation. It proceeds not from a want of con
cern or compassion for his suffering servants, nor is
it designed to give countenance and encouragement
to the world ofthe ungodly, but that men may have
time to prepare for eternity. Learn then to make a
right use Of the patience of our Lord, who does as
yet delay his coming. Follow after peace and ho
liness, or else his coming will be dreadful unto you."
And inasmuch as it is difficult to prevent men's
abuse of God's patience, and engage them in the
right improvement thereof, our apostle quotes St.
Paul as directing men to make the same good use of
the divine forbearance, that in the mouth, or from
the pen, of two apostles the truth might be con
firmed. And we may here observe with what
esteem and affection he speaks of him who had for
merly publicly withstood and sharply reproved St.
Peter. If a righteous man smite one who is truly
religious, it shall be received as a kindness ; and let
him reprove, it shall be as an excellent oil, which
shall soften and sweeten the good man that is re
proved when he does ^miss. What an honourable
mention does this apostle of the circumcision make
of that very man who had openly, before all, re
proved him, as not walking uprightly according to
the truth of the gospel ! (1.) He calls him brother,
whereby he means not only that he is a fellow-
Christian, (in which sense the word brethren is
used, 1 Thess. 5. 27.) or a fellow-preacher, (in
which sense St. Paul calls Timothy the evangelist
a brother, Col. 1. 1.) but a fellow apostle, one who
had the same extraordinary commission, immedi
ately from Christ himself, to preach the gospel in
every place, and to disciple all nations. Though
many seducing teachers denied Paul's apostleship,
yet St. Peter owns him to be an apostle. (2.) He
calls him beloved; and they being both alike com
missioned, and both united in the same service ofthe
same Lord, it would have been very unseemly if they
had not been united in affection to one another, for
the strengthening of one another's hands, mutually
desirous of, and rejoicing in, one another's success.
(3. ) He mentions St. Paul as one who had an uncom
mon measure of wisdom given unto him. He was a
person of eminent knowledge in the mysteries of the
gospel, and did neither in that nor any other qualifi
cation come behind any of all the other apostles.
How desirable is it, that those who preach the same
gospel, should treat one another according to the pat
tern St. Peter here sets them ! It is surely their duty
to endeayour, by proper methods, to prevent or re
move all prejudices that hinder ministers' usefulness,
and to beget and improve the esteem and respect in
the minds of people toward their ministers, that may
promote the success of their labours. And let us
also here observe, [1.] The excellent wisdom that
was in St. .Paul, is said to be given him. The un
derstanding and knowledge that qualify "men to
preach the gospel, are the gift of God. We must
seek for knowledge, and labour to get understand
ing, in hopes that it shall be given us from above,
while we are diligent in using proper means to
attain it. [2.] The apostle imparts to men according
as he had received from God. He endeavours to
lead others as far as he himself was led into the
knowledge of the mysteries of the gospel. He is
not ah intruder into the things he had not seen or
been fully assured of, and yet he does not fail to
declare the whole counsel of God, Acts 20. 27. [3.]
The-epistles which were written by the apostle or
the Gentiles, and directed to those Gentiles who
believed in Christ, are designed for the instruction
and edification of those who from among the Jews

832

II. PETER, III.

were brought to believe in Christ ; for it is generally
thought that what, is here alluded to, is contained in
the epistle to the Romans ; (ch. 2. 4. ) though in all
his epistles there are some things that refer to one
or other of the subjects treated of in this and the
foregoing chapter ; and it cannot seem strange that
those'whb were pursuing the same general design,
should in their epistles insist upon the same things.
But the apostle Peter proceeds to teU us, that in
those things which are to be met with in St. Paul's
epistles, there are some things hard to be under
stood. Among the Variety of subjects treated of in
scripture, some are not easy to be understood, be
cause of their own obscurity, such are prophecies ;
others cannot be so easily understood because of
their excellency and sublimity, as the mysterious
doctrines ; and others are with difficulty taken in,
because of the weakness of men's minds, such are
the things of the Spirit of God, mentioned 1 Cor. 2.
14> And here the unlearned and unstable make
wretched work; for they wrest and torture the
scriptures, to make them speak what the Holy
Ghost did not intend. Those who are not well in
structed and well established in the truth, are in
great danger of perverting the word of God. Those
who have heard and learned of the Father, are best
secured from misunderstanding and misapplying any
part of the word of G°d > an5 where there is a di
vine power to establish as well as to instruct men in
divine truth, persons are effectually secured from
falling into errors. How great a blessing this is, we
learn by observing what is the pernicious conse
quence ofthe errors that ignorant and unstable men
fall into— even their own destruction. Errors in par
ticular concerning the holiness and justice of God are
the utter ruin qf multitudes of men. Let us there
fore earnestly pray for the Spirit of God to instruct
us in the truth, that we may know it as it is in Je
sus, and have our hearts established with grace, that
we may stand firm and unshaken, even in the most
stormy times, when others are tossed to and fro with
every wind of doctrine.
In v. 17. the apostle gives them a word of caution,
where he intimates, that the knowledge we have of
these things should make us very wary and watch
ful, inasmuch as there is a twofold danger. First,
We are in great danger of being seduced, and turn
ed away from the truth. The unlearned and un
stable, and they are very numerous, do generally
wrest the scripture. Many who have the scriptures
and read them, do not understand what they read,;
and too many of those who have a right understand
ing of the sense and meaning of the word, are hot
established in the belief of the truth, and all these
are liable to fall into error. Few attain to the know

ledge and acknowledgment of doctrinal Christianity;
and fewer find, so as to keep in the way of practical
godliness, which is the narrow way, which only lea'd-
eth unto life. There must be a' great deal of self-
denial and suspicion of ourselves, and submitting to
the authority of Christ Jesus our great Prophet, be
fore we can heartily receive all the truths of the
gospel, and therefore we are in great danger of re
jecting the truth. Secondly, We are in great dan
ger by being seduced. For, 1. So far as we are turn
ed from the truth, so far are we turned out of the
way to true blessedness, into the path which leads to
destruction. If men corrupt the word of God, it
tends to their own utter ruin. 2. When men wrest
the word of God, they fall into the error ofthe wick
ed, men without law, who keep tp no rules, set no
bounds to themselves; a sort of free-thinkers, which
the psalmist detests, (Ps. 119. 113.) I hate vain
thoughts, but thy law do I love. Whatever opinions
and thoughts of men are not conformable to the law
Of God,, and warranted by it, the good man disclaims
and abhors ; they are the conceits and counsels of
the ungodly, who have forsaken God's law, and if
'we imbibe their opinions, we shall top soon imitate
their practices. 3. They who are led away by error,
fall from, their own steadfastness. They are wholly
unhinged and unsettled, and know not where to rest,
but are at the greatest uncertainty, like a wave of
the sea, driven with the wind and tossed. It nearly
concerns us therefore to be upon our guard, seeing
the: danger is so great.
Now that we may the better avoid being led away,
the apostle (v. 18.) directs us what to doj And,
(1. ) We must grow in grace. He had in the begin
ning of the. epistle exhorted us to add one grace
to another, ahd here he advises us to grow in all
grace, in faith, and virtue, and knowledge. By how
much the stronger grace is in us, by so much the
more steadfast shall we be ih the truth. (2.) We_
must, grow in the knowledge of our Lord Jesus'
Christ. "Follow on to know the Lord. Labour to
know him more clearly and more fully, to know
more of Christ, and to know him to better purpose,
so as to be more like him, and to love him better."
This is the knowledge of Christ the apostle Paul
reached after, and desired to attain to, Phil. 3. 10.
Such a knpwledge of Christ as conforms us more to
him, and endears him more to us, must needs be of
great use to us to preserve us from falling off in times .
Of general apostasy ; and they who experience this
effect ofthe knowledge of the Lord and Saviour Je
sus Christ, will, upon receiving such grace from him,
give thanks and praise to him, and join with our
apostle in saying, To him be glory both now and for
ever. Amen,

AN

EXPOSITION, WITH
PRACTICAL OBSERVATIONS,
OF THE
FIRST EPISTLE GENERAL OF JOHN.
Completed by Mr. T. Reynolds

THOUGH, the continued tradition of the Church attests that this epistle came from St. John the apostle,
yet we may observe some other evidence that will confirm (or with some perhaps even outweigh) the
certainty of that tradition. It should seem, that the penman was one of the apostolical college, by the
sensible palpable assurance he had of the truth of the Mediator's person in his human nature ; That
which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have
handled, qf the Word of life, v. 1. He here takes notice of the evidence the Lord gave to Thomas of
his resurrection, by calling him to feel the prints of the nails and of the spear, which is recorded by John.
And he must have been one of the disciples present, when the Lord came on the same day in which he
arose from the dead, and shewed them his hands and his side, John 20. 20. But, that we may be assured
which apostle this was, there is scarcely a critic or competent judge of diction, or style of argument and
spirit, but will adjudge this epistle to the writer of that gospel that bears the name ofthe apostle John.
They wonderfully agree in the titles and characters of the Redeemer ; the Word, the Life, the Light;
his name was the word of God. Compare 1 John 1. 1. and ch. 5. 7. with John 1. 1. and Rev. 19. 13.
: They agree in the commendation of God's love to us, (1 John 3. 1. and ch. 4. 9. John 3. 16. ) and in speak-
• ing of our regeneration, or being born of God ; 1 Epist.- 3. 9. ch. 4. 7. and ch. 5. 1. John 3. 5, 6. Lastly,
,*¦ (to add no more instances, which may be easily seen in comparing this epistle with that gospel) they
* agree in the allusion to, or application of, that passage in that gospel, which relates (and which alone
relates) the issuing of water and blood out of the Redeemer's opened side.; This is he that came by water
and blood, ch. 5. 6. Thus the' epistle plainly appears to flow from the same pen as that gospel did. Now
I know not that the text, or the intrinsic history of any of the gospels, gives us such assurance of its
writer or penman, as that ascribed to John plainly does. There (viz. ch. 21. 24.) the sacred historian
thus notifies himself; This is the disciple that testifieth of these things, and wrote these things ; and we
know that his testimony is true. Now who is this disciple, but he concerning whom Peter asked, What
shall this man do ? And concerning whom the Lord answered, If I will that lie tarry till I'come, what
is that to thee? v. 22. And who (in v. 20. ) is described by these three characters : 1. That he is the dis-
• dhle whom Jesus loved ; the Lord's peculiar friend. 2. That he also leaned, on his breast at supper. 3.
That he said unto him, Lord, who is he that betrayeth thee? As sure then as it.is that that disciple was
John, so sure may the church be that that gospel and this epistle came from the beloved John.
The epistle is styled general, as being not inscribed to any particular church ; it is, as a circular letter,
(or a visitation charge,) sent to divers churches, (some say of Parthia,) in order to confirm them in
their steadfast adherence to the Lord Christ, and the sacred doctrine concerning his person and office,
aeainst seducers'; and to instigate them to adorn that doctrine by love to God and man; and particularly
to each other, as being descended from God, united by the same Head, and travelling to.ward the same
eternal life.

I. JOHN, I
CHAP. I.

Evidence given concerning Christ's person ande^"6"^
v. 1, 2. W knowledge thereof gives us communion with
Goi and Christ, (v. 3.) and joy, v. 4. A df «" °£M
r. 6. How we are thereupon to walk, y. 6. The beneht
of such walking v. 7. The way to forgiveness, v. 9. The
evil of denying our sin, v. 8 . . 10.
1. npHAT which was from the begin-
X ning, which we have heard, which
we have seen with our eyes, which we have
Vol. vi.— 5 N

looked upon, and our hands have handled,
of the Word of life; 2. (For the hfe was
manifested, and we have seen it, and bear
witness, and shew unto you that eternal
life, which was with the Father, and was
manifested unto us ;) 3. That which we
have seen and heard declare we unto you,
that ye also may have fellowship with us :
and truly our fellowship is with the Father,

834

I. JOHN, I.

and with his son Jesus Christ. 4. And
these things write we unto you, that your
joy may be full.
The apostle omits his name and character, (as
also the author to the Hebrews does,) either out of
humility, or as being willing that the Christian
reader should be swayed by the light and weight of
the things written, rather than by the name that
might recommend them. And so he begins,
I. With an account or character of the Mediator's
person. He is the great Subject of the gospel ; the
Foundation and Object of our faith and hope : the
Bond and Cement that unite us unto God. He should
be well known ; and he is represented here, 1. As
the Word of life, v. 1. In the gospel these two are
disjoined, and he is called first, The word, v. 1. and
afterward Life, intimating withal, that he is intel
lectual Life. In him was life, and that life was (effi
ciently and objectively) thelight of men, v. 4. Here
both are conjoined ; the Word of life : the vital Word.
In that he is the Word, it is intimated that he is the
Word of some person or other ; and that is God,
even the Father. He is the Word of God, and so he
is intimated to issue from the Father, as truly (though
not in the same manner) as a word (or speech, which
is a train of words) from a speaker. But. he is not
a mere vocal word, (a bare \iyo; yrft,qifixi>s) but a
vital one ; the Word of Life ; the living word ; and
thereupon, 2. As eternal Life. His duration shews
his excellency. He was from eternity ; and so is, in
scripture-account, necessary, essential, uncreated
life. That the apostle speaks of his eternity, a parte
ante, (as they say) and as from everlasting, .seems
evident in that he speaks of him, as he was in and
from the beginning; when he was then with the
Father, before his manifestation to us, yea, before
the making of all things that were made ;. as John
1. 2, 3. So that he is the eternal, vital, intellectual
Word ofthe eternal living Father. 3. As life mani
fested ; (v. 2.) manifested in the flesh ; manifested
to us. The eternal Life would assume mortality ;
would put on flesh and blood, (in the entire human
nature,) and so dwell among us, and converse with
us, John 1. 14. Here were condescension, and kind
ness indeed, that eternal Life (a Person of eternal,
essential life) should come to visit mortals, .and to
procure eternal life for them, and then confer it on
them !
II. With the evidence and convictive assurances
that the apostle and his brethren had of the Media
tor's presence and converse'in the world, there were
sufficient demonstrations of the reality of his abode
here, and of the excellency and dignity of his per
son in the way of his manifestation. The Life, the
Word of life, the eternal Life, as such, could'not be
seen arid felt ; but the Life manifested, might be, and
was so. The Life was clothed with flesh ; put on
the state and habit of abased human nature ; and,
as such, gave sensible proof of its existence and
transactions here. The Divine Life, or Word incai^
nate, presented and evinced itself to the very senses
of the apostles. As, 1. To their ear's. That which
we have heard, v. 1, 3. The Life assumed a mouth
and tongue, that he might utter words of life. The
apostles not only heard of him, but they, heard him
himself. Above three years might they attend his
ministry, be auditors of his public sermons and pri
vate expositions, (for he expounded them in the
house,) and be charmed with the words of him who
spake as never man spake before or since. The di
vine word would employ the ear, and the ear should
-be devoted to the word of life. And it was meet that
they who were to be his representatives and imita
tors to the world, should be personally acquainted
with his ministrations.,, 2. To their eyes. That which
we have seen with our eyes, v. 1 — 3. The word

would become visible; would not only be heard, but
seen ; seen publicly, privately, at distance, and at
nearest approach ;. which may be intimated in the
expression, with our eyes ; with all the use and-ex-
ercise that we could make of our eyes. We saw
him in his life and ministry ; saw him in his transfi
guration on the mount, hanging, bleeding, dying and
dead, upon the cross ; and we saw him after his re
turn from the grave and resurrection from the dead.
His apostles must be eye-witnesses as well as ear-
witnesses of him ; Wherefore, of these men that have
accompanied with us all the time that the Lord Jesus
went in and out among us, beginning from the bap
tism of John, must one be ordained to be a witness with
us of his resurrection, Acts 1. 21, 22. And we were
eye-witnesses of his majesty, 2 Pet. 1. 16. 3. To
their internal sense ; to the eyes of <their mind ; for
so (possihly) may the next clause be interpreted,
which we have looked upon. This may be distin
guished from the foregoing perception, seeing, with
the eyes ; and maybe the same with what the apostle
says in his gospel; (ch. 1. 14.) And we beheld — tSea-
crd/AeOn, his glory, the glory as ofthe Only-Begotten
of.the Father. The word is not applied to the im?
mediate object of the eye, but that was rationally
collected from what they saw. " What we have
well discerned, contemplated and viewed. What
we have well known of this word of life, we report
to you. " The senses are to, be the informers of the
mind. 4. To their hands and sense of feeling ; And
our hands have handled (touched and felt) ofthe
word of life. This surely refers to the full convic
tion our Lord afforded his apostles of the truth,
reality, solidity, and organization of his body, after
his resurrection from the dead. When he shewed
them his hands and his side, it is probable that he
gave them leave to touch him ; at least, he knew of
Thomas's unbelief, and his professed resolution too
not to believe, till he had found and fejt the places
and signatures of the wounds by which he dieo. Ac
cordingly, at the next congress he called Thomas,
in the presence of ihe rest, to satisfy the very curi
osity of his unbelief. And probably others of them
did so too. Our hands have handled of the Word
of life. The invisible Life and Word was no despiser
of the testimony of sen.se. Sense, .in its place and
sphere, is a means that God has appointed, and the
Lord Christ has employed, for our information.
Our Lord took care to satisfy (as far as might be)
all the senses of his apostles, that they might be the
more authentic witnesses of him to the world. They
that apply all this to the law and the gospel, lose the
variety of sensations here mentioned in the propri
ety of the expressions and the reason of their incul
cation and repetition here. That which we have
seen and heard, declare we unto you, v. 3. The
apostles could not be deceived in such long and vari
ous exercise of their sense. Sense must minister to
reason and judgment ; and reason and judgment must
minister to the reception ofthe Lord Christ and his
gospel.. The rejection of the Christian revelation, is
at last resolved into the rejection of sense itself ; He
upbraided them with their unbelief and hardnese'pf
heart, because they believed them not who had seen
him after he was risen, Mark 16. 14.
III. With a solemn assertion and attestation of
these grounds and evidences of the Christian truth
and doctrine, the apostles publish these assurances
for' our satisfaction ; Webear witness, and shew unto
you, v. 2. That which we have seen and heard, de
clare we unto you, v. 3. It became the apostles
to open to the disciples the evidence by which
they were led ; the reasons by which they were con
strained to proclaim and propagate the Christian
doctrine in the world. Wisdom and integrity obliged
them to demonstrate that it was not either private
fancy, or a cunningly devised fable, that they pre-

I. JOHN, I.

835

sented to the world. Evident truth would open their
mouths, and force a public profession. We cannot
but speak the things which we have seen and heard,
Acts 4. 20. It concerned the disciples to be well as
sured of the truth of the institutiun they had em
braced. They should see the evidences ot their holy
religion. Jt fears not the light, nor the most judi
cious examination. It is able to afford rational con
viction, and solid persuasion of mind and conscience.
I would that ye knew what great conflict I have (or
concern of mind) for you, and for them at Laodicea,
and for as many as have not seen my face in the fiesh,
that their hearts might be knit together in love, and
unto all riches of full assurance qf understanding, to
the' acknowledgment ofthe mystery qfGod, even of
the Father, and of Christ, Col. 2. 1, 2.
IV. With the reason of the apostle's exhibiting
and asserting this summary of sacred faith, and this
breviate of evidence attending it.«j This reason is
twofold. 1. That the believers of it may be advanced to the
same happiness with them ; (with the apostles them
selves ;) That which we have seen and heard, declare
we unto you, that ye may have fellowship with us, v.
3. The apostle means not personal fellowship or
consociation in the same church-administrations, but
such as is consistent with personal distance from
each other. It is communion with heaven, and in
blessings that come from thence, and tend thither.
" This we declare and testify, that you may share
with us in our privileges and happiness." Gospel-
spirits (or those that are made happy by gospel-
grace) would fain have others happy too. We see
also, there is a fellowship or communion that runs
through the whole church of God. There' may
be some personal distinctions and: peculiarities, but
there is a communion (or common •participation of
privalege and dignity) belonging to all saints, from
the highest apostle to the lowest believer. As there
is the same precious faith, there are the same pre
cious promises dignifying and crowning that faith,
and the same precious blessings and glories enrich
ing and filling those promises. Now that believers
may be ambitious of this communion, that they may
be instigated to retain and hold fast the faith that is
the means of such communion, that the apostles, also
may manifest their love to the disciples in assisting
them to the same communion with themselves, they
indicate what it is, and where it is ; And truly our
fellowship (or communion) is with the Father and
his Son JesusWirist. We have communion with the
Father, and with the Son of the Father (as 2 Epist.
v. 3. he is most emphatically styled) in ourliappy
relation to them, in our receiving heavenly blessings
from them,. and in our spiritual converse with them.
We have now such supernatural conversation with
God and the Lord Christ, as is an earnest and fore
taste of our everlasting abode with them, and enjoy
ment of them, in the heavenly glory. See whither
the gospel revelation tends — to advance us far above
sin and earth, and to. carry us to blessed communion
with the Father andthe Son. See for what end the
eternal Life was made flesh — that he might advance
us to eternal life in communion with the Father and
himself. See how far they live beneath the dignity,
use, and end of the Christian faith and institution,
who have not spiritual, blessed communion with the
Father and the Son Jesus Christ.
2. That believers may be enlarged and advanced
in holy joy ; And these things write we unto you, that
your joy may be full, v. 4. The gospel-dispensa
tion is not properly a dispensation of fear, sorrow,
and dread, but of peace and joy. Terror and asto
nishment may well attend mount Sinai, but exulta
tion and joy mount Zion; where appears the eternal
Word, the eternal Life, manifested in our flesh. The
mystery of the Christian religion is directly calcu

lated for the joy of mortals. It should be joy to us,
that the eternal Son should come to seek and save
us ; that he has made a full atonement for our sins ;
that he has conquered sin and death and hell ; that
he lives as our Intercessor and Advocate with the
Father ; and that he will come again to perfect and
glorify his persevering believers. And therefore
they live beneath the use and end of the Christian
revelation, who are not filled with spiritual joy.
Believers should rejoice m their happy relation to
God, as his sons and heirs, his beloved and adopted ;
in their happy relation to the Son of the Father, as
being members of his beloved body, and co-heirs
with himself; in the pardon of their sins, in the sanc
tification of their natures, in the adoption of their
persons, in the prospect of grace and glory that will
be revealed at the leturn of their Lord and Head
from heaven. -' Were they confirmed in their holy
faith, how would they rejoice ! The disciples were
filled with joy, and with the Holy Ghost, Acts 13. 52.
- 5. This then is the message which we
have heard of him, and declare unto you,
That God is light, and in him is no dark
ness at all. 6. If we' say that we have
fellowship with him, and walk in darkness,
we lie, and do not the truth : 7. But if we
walk in the light, as he is in the light, we
have fellowship one with another, and the
blood of Jesus Christ his Son cleanseth us
from all sin.
The apostle, having declared the truth and dignity
of the Author of the gospel, brings a message or re
port from him ; from which a just conclusion is to be
drawn for the consideration and conviction of the
professors of religion, or professed entertainers of
this glorious gospel.
1. Here is the message or report that the apostle
avers to come from the Lord Jesus ; This then is the
message which we have heard of him, (v. 5.) of his
Son Jesus Christ. As he was the immediate Sender
of the apostles, so he is the principal Person spoken
of in. the preceding-context, and the next antecedent
also to whom the article him can relate. The apostles
and apostolical ministers are the messengers of the
Lord Jesus ; it is their honour, the chief they pre
tend to, to bring his mind and messages to the world
and to the churches. This is the wisdom and pre
sent dispensation of the Lord Jesus, to send his mes
sages to us by persons like ourselves. He that put
on human nature, will honour earthen vessels. It
was the ambition of the apostles, to be found faithful,
and faithfully to deliver the errands and messages
they had received. What was communicated to
them they were solicitous to impart ; This then is the
message which we have heard of him, and declare
unto you. A message from the Word of life, from
the eternal Word, we should gladly receive : and the
present one is this ; relating to the nature of God,
whom we are to serve, and with whom we should
covet all indulged communion — That God is light,
and in him is no darkness at all, v. 5. This report
asserts the excellency of the divine nature. He is
all that beauty and perfection that can be repre
sented to us by light. He is self-active, uncom-
pounded spirituality, purity, wisdom, holiness, and
glory ; and then the absoluteness and fulness of that
excellency and perfection. There is no defect or im
perfection, no mixture of any thing alien or contrary
to absolute excellency, no mutability or capacity of
any decay in him ; In him is no darkness at all, v. 5.
Or this report may more immediately relate to what
is usually called the moral perfection of the divine
nature ; what we are to imitate, or what is more di-

836

I. JOHN, I.

rectlyto influence, us in our gospel-work. ' And so
it will comprehend the holiness or God, the absolute
purity of his nature and will ; his penetrative know
ledge, (particularly of hearts,) his jealousy and jus
tice, which burn as a most bright and vehement
flame. It is meet that to this dark world the great
God should be represented as pure and perfect light.
It is the Lord Jesus that best of all opens to us the
name and nature of the unsearchable God ; The
only-begotten, that is in the bosom ofthe Father, the
same hath declared him. It is the prerogative of the
Christian revelation, to bring us the most noble, the
most august, and agreeable account of the blessed
Gbd ; such as is most suitable to the light of reason,
and what is demonstrable thereby ; most suitable to
the magnificence of his works round about us, and
to the nature and office of him that is the supreme
Administrator, Governor, and Judge of the world.
What more (relating to and comprehensive of all
such perfection) could be concluded in one word
than in this, God is Light, and in him is no darkness
atall? Then,
2. There is a just conclusion to be drawn from this
message and report ; and that for the consideration
and conviction of professors of religion, or professed
entertainers of this gospel. This conclusion issues
into two branches. (1. ) For the conviction of such ,
professors as have no true fellowship with God ; If
we say we have fellowship with him, and walk in
darkness, we lie, and do not the truth. It is known,
that to walk, in scripture-account, is to-order and
frame the course and actions of tire moral life, that
is, of the life so far as it is capable of subjection to
the divine law. To walk in darkness, is to live and
aCt according to such ignorance, error, and errone
ous practice, as are contrary to the fundamental dic
tates of holy religion. Now there may be those who
may pretend to great attainments and enjoyments in
religion ; they may profess to have communion with
God ; and yet their lives may be irreligious, immoral,
and impure. To such the apostle would not fear to
give the lie ; They lie, and do not the truth. They
belie God ; for he holds no heavenly fellowship or
intercourse with unholy souls. What communion
hath light with darkness ? They belie themselves;
or lie concerning themselves ; for they have no such
communications from God, nor accesses to him.
There is no truth. in their profession or in their prac
tice; or their practice gives their profession and
pretences the lie; and demonstrates the folly and
falsehood of them. (2.) For the conviction, and con
sequent satisfaction of those that are near to God;
But if we walk in the light, we have fellowship one
with another, and the blood of Jesus Christ his Son
cleanseth us from all sin. As the blessed God is the
eternal, boundless Light, and the Mediator is, from
him, the Light ofthe world ; so the Christian insti
tution is the great luminary that appears in our
sphere, and shines here below. A conformity to
this in spirit and practice, demonstrates fellowship
or communion with God. They that so walk, shew
that they know God, that they have received of the
Spirit of God, and that the divine impress or image
is stamped upon their souls. Then we have fellow
ship one with another ; they with us, and we with
them, and both with God, in his blessed or beatific
communications to us. And this is one of those be
atific communications to us — that his Son's blood or
death is applied or imputed to us ; The blood of Jesus
Christ his Son cleanseth us from all sin. The eternal
Life, the eternal Son, hath put on flesh and blood,
and so became Jesus Christ. Jesus Christ hath *hed .
his blood for us, or died to wash us from our sins in
his own blood. His blood applied to us discharges
us from the guilt of all sin, both original and actual,
inherent and committal ; and so far we stand righ
teous in his sight : and not only so, but his blood pro

cures for us those sacred influences by which sin is
.to be subdued more and more, till it is quite abo
lished, Gal. 3. 13, 14.
8. If we say that we have no sin, we de^
cei-ve ourselves, and the truth is not in us.
9. If we confess our sins, he is faithful and
just to forgive us our sins, and to cleanse us
from all unrighteousness. 10. If we say
that we have not sinned, we make him a
liar, and his word is hot in us.
The apostle, having supposed, that even they of
this heavenly communion have yet their sin, pro
ceeds here to justify that supposition ; and this he
does by shewing the dreadful consequences of deny
ing it ; and that in two particulars. 1. If we say,
We have no sin, we deceive ourselves^ ana the truth
is not in us, v. 8. We must beware of self-deceit.
We must beware of deceiving ourselves in denying
or excusing our sins. The more we see them, the
more we shall esteem and value the remedy. If
we deny them, the truth is not in us: either the truth
that is contrary to such denial ; (we lie in denying
our sin ;) or, the truth of religion is not in us. The
Christian religion is the religion of sinners ; of such
as have sinned, and in^whom sin in some measure
still dwells. Tfie Christian life is a life of continued
repentance, humiliation for, and mortification of, sin;
of continual faith in, thankfulness for, and love to,
theRedeemer, and hopeful joyful expectation of a
day of glorious redemption, in which the believer
shall be fully and finally acquitted, and sin abolished
for ever. 2. If we say, We have not sinned, we make
him a liar, and his word is not in us, v. 10. The
denial of our sin not only deceives ourselves, but re
flects dishonour upon God. It challenges his vera
city. He has abundantly testified -of, and testified
against, the sin of the world. And the Lord said in
his heart, (determined thus with himself) I will not
again curse the ground (as he had then lately done)
for man's sake; for, (or with the learned bishop
Patrick,) though, the imagination of man's heart is
evil from his youth, Gen. 8. 21. But God has given
his testimony to the continued sin and"sinfulness of
the world, by his providing a sufficient effectual Sa
crifice for sin, that will be needed in all ages ; and
to the continued sinfulness of believers themselves,
by requiring them continually to confess their sins,
and apply themselves by faith to theij|blood of that
Sacrifice. And therefore, if we say either that We
have not sinned, or do not yet sin, the word qf God
is not in us, either in our minds, as to the acquaint
ance we should have with it, or in our hearts, as to
the practical influence it should have upon us.
The apostle then instructs tiie believer in the way
to the continued pardon of his sin. Here we have,
(1.) His duty in order thereto; If we confess our
sins, v. 9. Penitent confession and acknowledgment
of sin are the believer's business, and the means of
his deliverance from his guilt. And (2. ) His en
couragement thereto, and assurance of the happy
issue. Thisis'the veracity, righteousness, and cle
mency of God, to whom he^niakes such confession ;
He is faithful and just to forgive us our sins, and to
cleanse us from all unrighteousness, v. 9. God is
faithful to his covenant and word, who has therein
promised forgiveness to penitent believing confes
sors. He is just to himself and his glory, nas pro
vided such a Sacrifice, by which his righteousness
is declared in the justification of sinners. He is just
to his Son, who has (not only sent him for such ser
vice, but) promised to him, that those who come
through him shall be forgiven oh his account. By
his knowledge (by the believing apprehension of
him) shall my righteous servant justify many, Isa,

I. JOHN, II.

S3?

53. 11. He is clement and gracious also, and so will
forgive, to the contrite confessor, all his sins, cleanse
him from the guilt of all unrighteousness, and in due
time deliver him from the power and practice of it.
CHAP. II.
Here fhe apostle encourages against sins of infirmity, v. 1,
2. Shews the true knowledge and love of God ; (v. 3 . . 6. )
renews the precept of fraternal love; (v. 7.. 11.) addresses
, the several ages of Christians ; (v. 12 . . 14.) warns against
worldly love, (v. 15.. .17.) against seducers; (v. 18, 19.)
shews the security of true Christians; (v. 20.. 27.) and
advises to abide in Christ, v. 28, 29.
"l. ]V1~Y Httle children, these things I write
x™JL unto you, that ye sin not. And if
any man sin, we have an advocate with the
Father, Jesus Christ the righteous : 2. And
he is the propitiation for our sins : and not
• for our's only, but also for the sins of the
whole world.
These verses relate to the concluding subject of
the foregoing chapter, in which the apostle proceeds
upon the supposition of the real Christian's sin. And
here he gives them both dissuasion and support.
I. Dissuasion. He would leave no room for sin ;
t" My little children, these things write I unto you,
that ye sin not, v. 1. The design and purport of
this letter, the design of what I have just said con
cerning communion with God, and the overthrow
of it by an irreligious course, is, to dissuade and drive
you from sin. " See the familiar affectionate com
pellation with which he introduces his admonition ;
My little children: children, as having perhaps been
begotten by h[s gospel; little children, as being much
beneath him in age and experience. My little chil
dren; as being dear to him in the bonds of the gos
pel. Certainly the gospel most prevailed where and
¦ when such ministerial love most abounded ; or per
haps the judicious reader will find reason to think
that the apostle's meaning in this dissuasion or cau
tion, is this, or amounts to this reading ; These things
write I unto you, not that ye sin. And so the words
will look back to what he had said before concern
ing the assured pardon of sin ; God is faithful and
just to forgive us our sins, &c. ch. 1. 9. And so
the words are a preclusion of all abuse of such fa
vour and indulgence. , "Though sins will be for
given to penitent confessors, yet this I write, not to
encourage you in sin, but upon another account."
Qr this clause will look forward to what the apostle
is going to say about the Advocate for sinners ; and
so it is a prolepsis, a prevention of like mistake or
abuse ; " These things write I unto,. you, not that ye
sin, but that ye may see your remedy for sin. " And
so the following particle (as the learned know) may
be rendered adversatively; But if a man sin, he may
know his help and cure. And so we see,
II. The believer's support and relief in case of sin;
And (or but) if any man sin, (any of us, or of our
aforesaid communion,) we have an Advocate with
the Father, &c. v. 1. Believers themselves, those
that.are advanced to a happy gospel-state, have yet
their sins. There is a great distinction therefore
between the sinners that are in the world. There
are Christianized (such as are instated in the sacred,
saving privileges of Christ's mystical or spiritual
body) and unchristianized ; converted and uncon
verted sinners. There are some who, though they
really sin, yet, in comparison with others, are said
not to sin ; as ch. 3. 9. Believers, as they have had
an atonement applied unto them at their entrance
into a state of pardon and justification, so they have
an Advocate in heaven still to continue to them that
state, and procure their continued pardon and for
giveness. And this must be the support, satisfac

tion, and refuge of believers, (or real Christians,)
in or upon their sins ; We have an Advocate. The
original name is sometimes given to the Holy Ghost;
and then it is rendered, the Comforter. He acts
within us; he puts pleas and arguments into our
hearts and mouths; and so is our Advocate, by teach
ing us to intercede for ourselves. But here is an
Advocate without us, in heaven and with the Father.
The proper office and business of an advocate is with
the judge ; with him he pleads the client's cause.
The Judge with whom our Advocate pleads, is, the
Father; his Father and our's. He who was our
Judge in the legal court, (the court of the violated
law,) is our Father in the gospel-cpurt, the court of
heaven and of grace. His throne or tribunal is the
mercy-seat. And he that is our Father, is also out-
Judge ; the supreme Arbitrator of our state and cir
cumstances, either for life or death, for time or eter
nity. Ye are come — to God, the Judge of all, Heb.
12. 23. That believers may be encouraged to hope
that their cause will go well, as their Judge is repre
sented to them in the relation of a Father, so their
Advocate is recommended to them upon these con
siderations : 1. By his person and personal names.
It is Jesus Christ the Son ofthe Father; one anoint
ed by the Father for the whole office of mediation,
the whole work of salvation ; and consequently for
that of the Intercessor or Advocate. 2. By his qua
lification for the office. It is Jesus Christ the righ
teous; the Righteous One in the court and sight of
the Judge. This is not so necessary in another ad
vocate. Another advocate (or an advocate in an
other court) may be an unjust person himself, and
yet may have a just cause (and the cause of a just
person in that case) to plead, and may accordingly
carry his cause. But here the clients are guilty ;
their innocence and legal righteousness cannot be
pleaded ;. their sin must be confessed or supposed.
It is the Advocate's own righteousness that he must
plead for the criminals. He has been righteous to
the death, righteous for them ; he has brought in
everlasting righteousness. 1'his the Judge will not
deny. Upon this score he pleads, that the clients'
sins may not be imputed to them. 3. By the plea
he has to make ; the ground and basis of his advo
cacy. And he is the Propitiation for our sins, v. 2.
He is the expiatory Victim, the propitiatory Sacri
fice that has been offered to the Judge for all our
offences against his majesty and law and govern
ment. In vain do the professors of Rome distinguish
between an advocate of redemption and an advocate
bf intercession, or a mediator of such different ser
vice. The Mediator of intercession, the Advocate
for us, is the Mediator of redemption, the Propitia
tion for oUr sins. Itis his propitiation that he pleads.
And we might be apt to suppose that his blood had
lost its value and efficacy, were no mention made
of it in heaven since the time it was shed. But now
we see that it is of esteem there, since it is conti
nually represented in the intercession of the great
Advocate (the Attorney-Genera.1) for the church
of God. He ever lives lo make intercession for those
that come to God through him. 4. By the extent
of his plea ; the latitude of nis propitiation. It is not
confined to one nation; and not particularly to the
ancient Israel of God ; He is the Propitiation for
our sins; and not for our's only, (not only for the
sins of us Jews, us, that are Abraham's seed accord
ing to the flesh,) but also for those ofthe whole world;
(v. 2.) "rt only f°r tne Past> or us present believers,
but for the sins of all who shall hereafter believe on
him, or come to God through him. The extent and
mtent of the Mediator's death reach to all tribes,
nations and countries. As he is the only, so he is
the universal Atonement and Propitiation for all that
are saved and brought home to God, and to his fa
vour and forgiveness.

838

I. JQHN, II.

3. And hereby we do know that we know
him, if we keep his" commandments. 4.
He that saith, I know him, and keepeth not
his commandments, is a liar, and the truth
is not in him. 5. But whoso keepeth his
word, in him verily is the love of God per
fected: hereby know we that we are in
him. 6. He that saith he abideth in him,
ought himself also to walk, even as he
walked. These verses may seem to relate to the seventh
verse of the former chapter, between which and
these verses there occurred an incidental discourse
concerning the believer's duty and relief in case of
sin, occasioned by the mention of one of the believ
er's privileges — his being cleansed from sin by the
Mediator's blood. In that verse the apostle asserts
the beneficial consequence of walking in the light;
" We have then fellowship with one another, such
divine fellowship and communion as are the prero
gative of the church of Christ. " Here now succeeds
the trial or test of our light and of our love :
I. The trial of our light ; And hereby we do know
that we know him, if we keep his commandments, v.
3. Divine light and knowledge are the beauty and
improvement ofthe mind; it becomes the disciples
of the Mediator to be persons of wisdom and under
standing. Young Christians are apt to magnify their
new light, and applaud their own knowledge, espe
cially if they have been suddenly or in a short time
communicated ; and old ones are apt to suspect the
sufficiency and fulness of their knowledge ; they la
ment that they know God and Christ, and the rich
contents of his gospel, no more : but here is the evi
dence of the soundness of our knowledge, if it con
strains us to keep God's commands; each perfection
of his nature enforces his authority ; the wisdom of
his counsels, the riches of his grace, the grandeur
of his works, recommend his law and government ;
a careful conscientious obedience to his commands
shews that the apprehension and knowledge of these
things is graciously impressed upon the soul ; and
therefore it must follow in the reverse, that he that
saith, I know him, and keepeth not his command
ments, is a liar, and the truth is not in him, v. 4.
Professors of the truth are often ashamed of their
ignorance, or ashamed to own it ; they frequently
pretend to. great attainments in the knowledge of
divine mysteries ; Thou makest thy boast of God,
and knowest his will, and approvest (in thy rational
judgment) the things that are more excellent, being
instructed out ofthe law, and are confident that thou
thyself art (or art fit to be) a guide to the blind, &c.
Rom. 2. 17, &c. But what knowledge of God can
that be, which sees not that he.is most worthy of the
most entire and intense obedience ? And if that be
seen and known, how vain and superficial is even
that knowledge, when it sways not the heart unto
obedience ! A disobedient life is the confutation and
shame of pretended religious knowledge ; it gives
the lie to such boasts and pretences, and shews that
there is neither religion nor honesty in them.
II. The trial of our love ; But whoso keepeth his
word, in him verily is the love of God perfected:
hereby know we that we are in'him, v. 5. To keep
the word of God, or of Christ, is sacredly to attend
thereto in all the conduct and motion of fife ; in him
that does so is the love of God perfected. Possibly,
some may here understand God's love to its; and
doubtless, his love to us cannot be perfected (or ob
tain its perfect design and fruit) without our practi
cal observance of his word; we are chosen, to be
holy and blameless befoVe him in love; we are re

deemed, to be a peculiar people zealous of good
works; we are pardoned and justified, that we may
be partakers of larger measures of the divine Spirit
for sanctification ; we are sanctified, that we m^y
walk in ways of holiness and obedience : no act of
divine love, that here terminates upon us, obtains its
proper tendency, issue, and effect, without our holy
attendance to God's word; but the phrase rather de
notes here our love to God ; so v. 15. The love qf
(to) the Father, is not in him; so ch. 3. 17. How
dwelleth the love of (to) God in him? Now light is
to kindle love; and love must and will keep the word
of God; it inquires wherein the beloved may be
pleased and served, and finding he will be so by any
observance of his declared will, there it employs
and exerts itself; there love is demonstrated ; there
it has its perfect (or complete) exercise, operation,
and delight; and hereby, (by this dutiful attendance
to the will of God, or Christ) we know that we are
in him; (v. 5.) we know that we belong to him, and •
that we are united to him by that Spirit which ele
vates and assists us to this obedience ; and if we ac
knowledge our relation to him, and our union with
him, it must have this continued enforcement upon
us ; He that saith he abideth in him, ought himself
to walk, even as he walked, v. 6. The Lord Christ
was an Inhabitant of this world, and walked here
below ; here he gave a shining example of absolute-
obedience to God: they who profess to be on his side,
and to abide with him, must walk with him, after
his pattern and example. The partisans of the se
veral sects of philosophers of old paid great regard
to the dictates and practice of their respective teach
ers and sect-masters ; much more should the Chris
tian, he who professes to abide in and with Christ,
aim to resemble his infallible Master and Head, and
conform to his course and prescriptions ; Then are
ye my friends, if ye do whatsoever I command you,
John 15. .14;
7. Brethren, I write no new command
ment unto you, but an old commandment,
which ye had from the beginning. The
old commandment is the word which ye
have heard from the beginning. 8. Again,
a new commandment I write unto you,.
which thing is true in him and in you: be
cause the darkness is past, and the true
light now shineth. 9. He that saith he is
in the light, and hateth his brother, is in
darkness even until now. 10. He that
loveth his brother abideth in the light, and
there is none occasion of stumbling in him.
1 1 . But he that hateth his brother, is in dark
ness, and walketh in darkness, and knoweth
not whither he goeth, because darkness
hath blinded his eyes.
This seventh verse may be supposed either to look
backward to what immediately preceded; (and then
it is walking as Christ walked that is here repre
sented as no new, but an old commandment; it is that
which the apostles would certainly inculcate, wher
ever they brought Christ's gospel,) or it looks for
ward to what the apostle is now going to recom
mend, and that is the law of fraternal love ; this is
the message heard from the beginning, (ch. 3. 11.)
and the old commandment, 2 John 5. Now while
the apostle addresses himself to the recommenda
tion of such a practice, he is ready to give an in
stance thereof in his affectionate appellation; "Bre
thren, you who are dear to me in the bond of that

I. JOHN, II.

839

love to which I would solicit you;" and so the pre
cept of fraternal love is recommended.
I., An old one ; I write no new commandment unto
you, but an old commandment, which ye had from
the beginning, v. 7. The precept of love must be as
old as human nature ; but it might admit divers
enactions, enforcements, and motives. In the state
of innocence, had human nature then been propa
gated, men must have loved one another, as being
of one blood, made to dwell on the earth, as being
God's offspring, and bearing his image. In the
state of sin and promised recovery, they must love
one another, as related to God their maker, as re
lated to each other by blood, and as partners in the
same hope. When the Hebrews were peculiarly
incorporated, they must accordingly love each other,
as being the privileged people, whose were the cove
nants and the adoption, and of whose race the Mes^
siah and Head of the church must spring ; and the
law of love must be conveyed with new obligations
to. the new Israel of God, to the gospel-church ; and
so it is the old commandment, or the word which
the children of the gospel-Israel' have heard from
the beginning, v. 7.
II. As a new one ; "Again, to constrain you to
this duty the more, a new commandment I write
unto you, the law of the new society, the Christian
corporation, which thing is true in him ; the matter
of which was first true in and concerning the Head
of it ; the truth of it was first, and was abundantly,
in him ; he loved the church, and gave himself for it :
and it is true in you; this law is, in some measure,
written upon your hearts ; ye are taught of God to
love one another, and that because," (or since, or
forasmuch as) "the darkness is past, the darkness
of your prejudiced unconverted (whether Jewish or
Gentile) minds ; your deplorable ignorance of God
and of his Christ is now past, and the true light now
sliineth ; (v. 8. ) the light of evangelical revelation
hath shone with life and efficacy into your hearts ;
hence you have seen the excellency of Christian
love, and the fundamental obligation thereto."
Hence we see the fundamentals (and particularly
the fundamental precepts) of the Christian religion
may be represented either as new or old; the reform-
fed doctrine, or doctrine of religion in the reformed
churches, is new and old ; new, as taught after long
darkness, by the lights of the reformation-; new, as
purged from the adulterations of Rome ; but old, as
having been taught and heard from the beginning.
We should see that that grace or virtue which was
true in Christ, should be true also in us ; we should
be conformable to our Head ; the more our dark
ness is past, and gospel-light shines into us, the deep^
er should our subjection be to the commandments
of our Lord, whether considered as old or new.
Light should produce a suitable heat. According
ly, here is another trial of our Christian light; before,
it was to be approved by obedience to God ; here by
Christian love : 1. He who wants such love, in vain
pretends his light ; He that saith he is in the light,
and hateth his brother, is in darkness even until now,
v. 9. It is proper for sincere Christians to acknow
ledge what God has done for their souls ; but in the
visible church there are often those who assume to
themselves more than is true ; there are those who
say they are in the light, the divine revelation has
made its impression upon their minds and spirits, and
yet they walk in hatred and enmity toward their
Christian brethren ; these cannot be swayed by the
sense of the love of Christ to their brethren, and
therefore remain in their dark state, notwithstanding
their pretended conversion to the Christian religion.
2. He who is managed by such love, approves his
light to be good and genuine; He that loveth his bro
ther, (as his brother in Christ,) abideth in the light,
v. 10. He sees the foundation and reason of Chris

tian love ; he discerns the weight and value of the
Christian redemption ; he sees how meet it is that
we should love those whom Christ hath loved; and
then the consequence will be, that there is no occa
sion of stumbling in him, (v. 10. ) he will be no scan
dal, no stumbling-block to his brother; he will con
scientiously beware that he neither induce his bro
ther to sin, nor turn him out of the way of religion;
Christian love teaches us highly to value our bro
ther's soul, and dread every thing that will be inju
rious to his innocence and peace. 3. Hatred is a
sign of spiritual darkness; But he that hateth his
brother, is in darkness, v. 11. Spiritual light is in
stilled by the Spirit of grace, and one of the first
fruits of that Spirit is love; he then who is possessed
with malignity toward the Christian brother, must
needs be destitute of spiritual light ; consequently,
he walks in darkness, (v. 11.) his life is agreeable to
a dark mind and conscience, and he knows not
whither he goes; he sees not whither this dark spirit
carries him, and particularly that it will carry him
to the world of outer darkness, because darkness
hath blinded his eyes, v. 11. The darkness of unre-
generacy, evidenced by a malignant spirit, is con
trary to the light of life; where that darkness dwells,
the mind, the judgment, and the conscience will be
darkened, and so will mistake the way to heavenly
endless life. Here we may observe how effectually
our apostle is now cured of his once hot and flaming
spirit. ' Time was, when he was for calling for fire
from heaven upon poor ignorant Samaritans who
received them not, Luke 9. 54. But his Lord had
shewed him that he knew not his own spirit, nor
whither it led him. Having now imbibed more of
the Spirit of Christ, he breathes out good-will to
man, and love to all the brethren. It is the Lord
Jesus that is the great Master of love : it is his school
(his own church) that is the school of love. His dis
ciples are the disciples of love, and his family must
be the family of love.
12. I write unto you, little children, be
cause your sins are forgiven you for his
name's sake. 1 3. 1 write unto you, fathers,
because ye have known him that is from the
beginning. I write unto you, young men,
because ye have overcome the wicked one.
I write unto you, little children, because
ye have known the Father. 14. I have
written unto you, fathers, because ye have
known him that is from the beginning. I
have written unto you, young men, because
ye are strong, and the word of God abideth
in ybu, and ye have overcome the wicked
one. 15. Love not the world, neither the
things that are in 'the world. If any man
love the world, the love of the Father is not
in him. 16. For all that is in the world, the
Inst ofthe flesh and the lust ofthe eyes, and
the pride of life, is not of the Father, but is
of the world. 17. And the world passeth
away, and the lust thereof: but he that
doeth the will of God abideth for ever.
This new command of holy love, with the incen
tives thereto, may possibly be directed to the Several
ranks of disciples that are here accosted ; the several
graduates in the Christian university, the catholic
church, must be sure to preserve the bond of sacred
love ; or, there being an important dehortation and
dissuasion to follow, without the observance of which,
vital religion in the love of God and love of the

840

I. JOHN, II.

brethren cannot subsist, the apostle may justly seem
to preface it with a solemn address to the several
forms or orders in the school of Christ; let the infants,
or minors, the adult, the seniors, (or the adefiti, the
q-fcuej, the most perfect,) in the Christian institution,
know that they must not love this world; and so,
I. We have the address itself made to the various
forms and ranks in the church of Christ. All
Christians are not of the same standing and stature ;
there are babes in Christ; there are grown men, and
old disciples ; as these have their peculiar states, so
they have their peculiar duties ; but there are pre
cepts and a correspondent Obedience common to
them all, as particularly mutual love and contempt
of the world. We see also that wise pastors will
judiciously distribute the word of life, and give to
the several members of Christ's family their several
suitable portions; I write unto you, children, fathers,
and young men. In this distribution the apostle
addresses, 1. The lowest in the Christian school ; i" write
unto you, little children, v. 12. There are novices
in religion, babes in Christ, those who are learning
the rudiments of Christian godliness: the apostle
may seem to encourage them by applying to them
first ; and it may be useful to the greater proficients
to hear what is said to their juniors ; elements are
to be repeated ; first principles are the foundation
of all. He addresses the children in Christianity,
upon two accounts: (1.) Because their sins were fir-
given them for his name's sake, v. 12. The youngest
sincere disciple is pardoned ; the communion of
saints is attended with the forgiveness of sins; sins
are forgiven, either for God's name's sake, for the
praise of his glory, his glorious perfections displayed
in forgiveness ; or for Christ's name sake, upon his
score, and upon the account of the redemption that
is in him ; and they that are forgiven of God, are
strongly obliged to relinquish this world which so
interferes with the love of God. (2. ) Because of
their knowledge of God; I write unto you, little chil
dren, because ye have known the Father, v. 13.
Children are wont to know none so soon as their fa
ther; children in Christianity must and do know God;
They shall all know me, from the least to the great
est, Heb. 8. 11. Children in Christ should know
that God is their Father; it is their wisdom. We
say, It is a wise child that knows his father; these
children cannot but know their's; they can well be
assured by whose power they are regenerated, and
by whose grace they are adopted ; they that know
the Father, may well be withdrawn from the love of
this world. Then the apostle proceeds,
2. To those of the highest station and stature ; to
the seniors in Christianity; to whom he gives an ho
nourable appellation ; I write unto you, fathers ; (v.
13, 14.) unto you, Mnasons, you old disciples, Acts
21. 16. The apostle immediately passes from the
bottom to the top of the school, from the lowest form
to the highest, that they in the middle may hear
bothlessons, may remember what they havelearned,
and perceive what they must come to ; I write unto
you, fathers. They that are of longest standingin
Christ's school, have need of further advice and in
struction; the oldest disciple must go to heaven, (the
university above,) with his book, his Bible, in his
hand ; fathers must be written unto, and preached
unto ; none are too old to learn ; he writes to them
upon the account of their knowledge : I write unto
you, fathers, because ye have known him that is from
the beginning, v. 13, 14. Old men have knowledge
and experience, and expect deference. The apostle
is ready to own the knowledge of old Christians, and
to congratulate them thereupon. They know the
Lord Christ, particularly him that was from the be
ginning; as ch. 1. 1. As Christ is Alpha and Omega,
so he must be the Beginning and End of our Christian

knowledge. I count all things but loss for the excel
lency ofthe knowledge of Christ Jesus my Lord, Phil.
3. 8. They who knownim that was from the begin
ning, before this world was made, may well be in
duced thereby to relinquish this world. Then,
3. To the middle age of Christians ; to those who
are in their bloom and flower ; I write unto you,
young men, v. 13, 14. There are the adult in
Christ Jesus, those that are arrived at the strength
of spirit and sound sense, can discern between good
and evil. The apostle applies to them upon these
accounts: (1.) Upon the account of their martial
exploits. Dexterous soldiers they are in the camp
of Christ; Because ye have overcome the wicked
one, v. 13. There is a wicked one that is continually
warring against souls, and particularly against the
disciples : but they that are grown in Christ's school,
can handle their arms and vanquish the evil one ;
and they that can vanquish him, may be called to
vanquish the world too, which is so great an instru
ment for the Devil. (2.) Upon the account of their
strength, discovered in this their achievement ;
Because ye are strong, and ye have overcome the
wicked one, v. 14. Young men are wont to glory in
their strength; it will be the glory of youthful persons
to be strong in Christ and in his grace ; it will be
their glory, and it will try their strength, to overcome
the.Devil; if they are not too hard for the Devil, he
will be too hard for them : let vigorous Christians
shew their strength in conquering the world; and the
same strength must be exerted in overcoming the
world, as is employed in overcoming the Devil.
(3.) Because, of their acquaintance with the word
of God ; And the word of God abideth in you, v. 14.
The word of God must abide in the adult disciples ;
it is the nutriment and supply of strength to them; it
is the weapon by which they overcome the wicked
one ; the sword of the Spirit, whereby they quench
his fiery darts : and they, in whom the word of
God dwells, are well furnished for the conquest of
the world.
II. We have the dehortation or dissuasion thus
prefaced and introduced ; a caution fundamental to
vital practical religion ; "Lovenot the world, neither
the things that are in the world, v. 15. Be crucified
to the world, be mortified to the things, to the affairs
and enticements of it." The several degrees of
Christians should unite in this, in being dead to the
world; were they thus united, they would soon unite
upon other accounts : their love should be reserved
for God ; throw it not away upon the world. Now
here we see the reasons of this dissuasion and cau
tion; they are several, and had need to be so; it is hard
to dispute or dissuade disciples themselves from the
love ofthe world; the first is taken from the incon
sistency of this love with the love of God; If any man
love the world, the love of the Father is not in him,
v. 15. The heart of man is narrow, and cannot
contain both loves ; the world draws down the heart
from God ; and so the more the love of the world
prevails, the more the love qfGod dwindles and de
cays. The second is taken from the prohibition of
worldly love or lust ; it is not ordained of God ; it is
not ofthe Father, but is of the world; (v. 16.) this
love or lust is not appointed of God, he calls us from
it, but it intrudes itself from the world ; the world
is a usurper of our affection. Now here we have the
due consideration and notion of the world, according
to which it is to be crucified and renounced. The
world, physically considered, is good, and is to be
admired as the work of God, and a glass in which
his perfections shine ; but it is to be considered in its
relation to us now in our corrupted state, and as it
works upon our weakness, and instigates and in
flames our vile affections ; there is great affinity and
alliance between this world and the flesh, and this
world intrudes and encroaches upon the flesh, and

I. JOHN, IL

841

thereby makes a party against God ; the things Qf
the. world therefore are distinguished into three
classes, according to the three predominant inclina
tions of depraved nature : as, 1. There is the lust of
the flesh ; the fiesh' here, being distinguished from
the eyes and the life, imports the body ; the lust of
the flesh is, subjectively, the humour and appetite of
indulging fleshly*pleasures ; and objectively, all those
things that excite and inflame the pleasures of the
flesh ; this lust is usually called luxury. 2. There
is the lust of the eyes; the eyes are delighted with
treasures ; riches and rich possessions are craved
"by an extravagant eye; this is the lust of covetous
ness. 3: There is the pride of life ; a vain mind
graves all the grandeur, equipage, and pomp of a
vain-glorious life ; this is ambition, and thirst after
honour and applause ; this is, in part,- the disease of
the Sar ; it must be flattered with admiration and
praise. The objects of these appetites must be
abandoned and renounced ; as they engage and en
gross the affection and desire, they are not of the
Father, but of the world, v. 16. The Father dis
allows' them, and the world should keep them to
itself. The lust and appetite to these things must
be mortified and subdued ; and so the indulging of it
is not appointed by' the Father, but is insinuated by
theinsnaring world. The third reason is taken from
the vain and vanishing- state of earthly things and
the ^enjoyment of them ; And the world passeth
away; and the lust thereof v. 17. The things of
theworld are fading and dying apace ; the lust itsel f
and the pleasure of it wither and decay ; desire it
self will ere long fail and cease, Eccl. 12. 5. And
what is become of all the pomp and pleasure of all
those Who now lie mouldering in the grave ? The
fourth reason is taken from tiie immortality of the
divine lover, the lover of God ; But he that doeth
the will of God, which must be the character of the
- lover of God, in opposition to this lover of the world,
abideth for ever, v. 17. The Object of his love, in
- opposition to the world that passeth away', abideth
for ever ; his sacred passion or affection, in opposi
tion to the lust that passeth away, abideth fir ever;
love shall never fail ; and he himself is an heir of
immortality and endless life, and shall in time be
translated thither. From the whole of these verses
we should observe the purity and spirituality of the
apostolical doctrine; the animal life must be sub
jected to the divine; the body with its affections
should be subjugated tb the soul ;- the soul should be
swayed by religion, or the victorious love of God.
18. Little children, it is the last time:
and as ye have heard that antichrist shall
come, even now are there many antichrists ;
whereby we know that it is the last time.
19. They went out from us, but they were
not of us ; for if they had been of us, they
would no' doubt have continued with us:
but they went out, that they might be made
manifest that they were not all of us.
Here is, 1. A moral prognostication of the time ;
the end is coming ; Little children, it is the last time,
v. 18. Some may suppose that the apostle here ad
dresses the first rank of Christians again ; the juni
ors are most apt to be seduced; and therefore,
"Little children, you that are young in religion,
take heed to yourselves that ye be not corrupted."
But it may be, as elsewhere, a universal appellation,
introductive of an alarm to all Christians ; "Little
children, it is the last time ,•_ our Jewish polity in
church and state is hastening to an end ; the Mosai
cal, institution and discipline are just upon vanishing
Vol. vi.— 5 O

away; Daniel's weeks are _ now expiring ; the de
struction of the Hebrew city and sanctuary is ap
proaching; the end whereof must be with a flood,
anfi fo the end of the war desolations are determin
ed," 'Dan. 9. 26. It is meet that the disciples should
be warned of the haste and end of time, and apprised
as much as may be of the prophetic periods of time.
2. The sign of this last time ; Even now there are
many antichrists, (v. 18.) many that oppose the per
son, doctrine, and kingdom of Christ. It is a mys
terious portion of Providence, that antichrists should
be permitted ; but when they are come, it is good
and safe that the disciples should be informed of
them ; ministers should be watchmen to the house
of Israel. Now it should be no great offence or pre
judice to the disciples, that there are such anti
christs: (1.) One great one has been foretold; Asye
have heard that antichrist shall come, v. 18. The
generality of the church have been informed by di
vine revelation, that there must be a long and fatal
adversary to Christ and his church, 2 Thess. 2. 8—
10. No wonder then that there are many harbin
gers and forerunners of the great one ; even now
there are many antichrists ; the mystery of iniquity
already worketh. (2.) They were foretold also as
the sign of this last time ; For there shall arise false
christs and false prophets, and shall shew great signs
and wonders, insomuch that, if it were possible, they
shall deceive the very elect, &c. Matt. 24. 24. And
these were the forerunners of the dissolution of the
Jewish state, nation, and religion, whereby we know
it is the last time, v. 18. Let the prediction that we
see there has been of seducers arising in the Chris
tian world, fortify us against their seduction.
3. Some account of these seducers or antichrists.
(1. ) More positively; they were once entertainers or
professors of apostolical doctrine ; " They went out
from us, (v. 19. ) from our company and communion;"
possibly from the church of Jerusalem, or some ofthe
churches of Judea, as Acts 15. 1. Certain men came
down from Judea, and taught the brethren, &c.
The purest churches may have their apostates and
revolters ; the apostolical doctrine did not convert
all whom it convinced of its truth. (2.) More pri
vately; " They were not inwardly such as we are ;
but they were not of us; they had not from the
heart obeyed the form of sound doctrine "delivered to
them ; they were not of our union with Christ the
Head." Then hereis, [1.] The reason upon which
it is concluded that they were not qf us, were not
what they pretended, or What we are, and that is,
their actual defection.; "for if they had been of us,
they would no doubt have continued with us ; (v.
19.) had the sacred truth been rooted in their hearts,
it would have held them with us ; had they had the
anointing from above, by which they had been made
true and real Christians, they had not turned anti
christs." They that apostatize from religion, suffi-.
ciently indicate that, before, they were hypocrites
in religion: they who have imbibed the spirit of gos
pel-truth, have a good preservative against destruc
tive error. [2. ] The reason why they are permitted
thus to depart from apostolical doctrine and com- -
munion, that their insincerity may be detected ; but
this was done, or they went out, that they may be
made manifest that they were not all of us, v. 19.
The church knows not well who are its vital mem
bers, and who are not ; and therefore the church,
considered as internally sanctified, may well be styled
invisible. Some of the hypocritical must be mani
fested here, and that for their own shame and benefit
too, in their reduction to the truth, if they have not
sinned unto death, and for the terror and caution of
others. Ye therefore, beloved, seeing ye know these
things before, beware lest ye also, being led away
with the error of the wicked, fall from your own
steadfastness. But grow in grace, 2 Pet 3. 17, 18.

842

I. JOHN, II.

20. But ye have an unction from the Holy
One, and ye know all things. 21. I have
not written unto you because ye know npt
the truth : but because ye know it, and that
no lie is of the truth. 22. Who is a liar,
but he that denieth that Jesus is the Christ ?
He is antichrist, that denieth the Father
and the Son. 23. Whosoever denieth the
Son, the same hath not the Father : (but)
he that acknowledged the Son, hath the Fa
ther also. 24. Let that therefore abide in
you, which ye have heard from the begin
ning. If that which ye have heard from
the beginning shall remain in you, ye also
shall continue in the Son and in the Father.
25. And this is the promise that he hath
promised us, even eternal life. 26. These
things have I written unto you concerning
them that seduce you. 27. But the anoint
ing which ye have received of him abideth
in you, and ye need not that any man teach
you: but as the same anointing teacheth
you of all things, and is truth, and is no lie,
and even as it hath taught you, ye shall
abide in him.
Here,
I. The apostle encourages the disciples (to whom
he writes) in these dangerous times, in this hour of
seducers ; he encourages them in the assurance of
their stability in this day of apostasy ; But ye have
an unction from the Holy One, and ye know all
things. We see, 1. The blessing wherewith they
were enriched — an unguent from heaven ; Ye have
an unction. True Christians are anointed ones, their
name intimates as much ; they are anointed with
the oil of grace, with gifts and spiritual endowments,
by the Spirit of grace ; they are anointed into a simil
itude of their Lord's offices, as subordinate prophets,
priests, and kings, unto God. The Holy Spirit is
compared unto oil, as well as to fire or water ; and
the communication of his salvific grace is our anoint
ing. 2. From whom this blessing comes— -from the
Holy One ; either from the Holy Ghost, or from
the Lord Christ, as Rev. 3. 7. These things saith
he that is holy; the Holy One. The Lord Christ is
glorious in his holiness ; the Lord Christ disposes of
the graces of the divine Spirit, and he artoints the
disciples to make them like to himself, and to secure
them in his interest. 3. The effect of this unction —
it is a spiritual eye-salve ; it enlightens and strength
ens the eyes of the understanding;- "and thereby
ye know all things, (v. 20.) all these things concern
ing Christ and Ills religion ; it was promised and
riven you for that end," John 14. 26. The Lord
Ghrist does not deal alike by all his professed disci
ples ; some are more anointed than others. There
is great danger lest those that are not thus anointed,
should be so far from being true to Christ, that they
should, on the contrary, tum antichrists, and prove
adversaries to Christ s person and kingdom and
glory, II. The apostle indicates to them the mind and
meaning, with which he wrote to them: Ij By way
of negation ; not as suspecting their knowledge, or
supposing their ignorance in the grand truths of the
gospel; "/ have not written unto you because ye
know not the truth, v. 21. I could not then be so
well assured of your stability therein, nor congratu
late you on your unction from above. " It is good to

surmise well concerning our Christian brethren ; we
ouglit to do so till evidence overthrows our surmise:
a just confidence in religious persons may both en
courage and contribute.to their fidelity. 2. Byway
of assertion and acknowledgment, as relying upon
their judgment in these things ; But because ye know
it, (ye know the^ truth in Jesus,) and that no lie is of
the truth. They who know the truth in any kind,
are thereby prepared to discern what is contrary
thereto, and inconsistent therewith. ' Rectum est in
dex suiet obliqui — The line which shews itself to be
straight, shews also what line is crooked. Truth and
falsehood do- not well mix and suit together. They
that are well acquainted with Christian truth, are
thereby well fortified against antichristian error anS
delusion. No lie belongs to religion, either natural
or revealed. The apostles most of all condemned
lies, and shew the inconsistency of lies with their
doctrine: they would have been the' most self-con
demned persons, had they propagated the truth by
lies. It is a com mendation of the Christian religion,
that it so well accords with natural religion, which
is the foundation of it, that it so well accords with
the Jewish religion, which contained the elements
or rudiments Or it. JYo lie is of the truth : frauds
and impostures then are very unfit means to support
and propagate the truth. I suppose it had been
better with the state of religion, if they had never
been used ; the result of them appears in the infide
lity of our age ; the detection of ancient piousfrauds
and wiles has almost run our age into atheism and
irreligion ; but the greatest actors and sufferers for
the Christian revelation would assure us that no lie
is of the truth.
III. The apostle further impleads and arraigns
these seducers who were newly arisen: -1. They are
liaiis, egregious opposers of sacred truth ; Whois d
liar, or the liar, the notorious liar of the time and
age in which we live, but he that denieth that Jesus
is the Christ ? The great and pernicious lies that
the father qf lies, or of liars, spreads in the world,
were of old, and usually are, falsehoods and errors
relating to the person of Christ. There is no truth
so sacred and fully attested, but some or other will
contradict or deny it. That Jesus of JYazareth was
,the Son and the Christ qfGod, had been attested by
heaven and earth and hell. It should seem that
some, in the tremendous judgment of God, are given
up to strong delusions. 2. They are direct enemies
to God as well as to the Lord Christ ; He is anti
christ, who denieth the Father and the Soft, v. 22.
He that opposes Christ, denies the witness and tes
timony of the Father, and the seal that he hath given
to his Son; for him hath God the, Father sealed}
John 6. 27. And he that denies the witness and tes
timonv of the Father concerning Jesus Christ, denies
that God is the Father of' the Lord Jesus Christ ;
and consequently abandons the knowledge of God in
Christ, and thereupon the whole revelation of God
in Christ, and particularly of God in Christ recon
ciling the world unto himself: and therefore the
apostle may well infer, U'hosoever denies the Son,
the same has not the Father; (v. 23.) he has not the
true knowledge of the Father ; for the Son has most
and best revealed him ; he has no interest in the Fa
ther, in his favour and grace and salvation ; for none
cometh to the Father but by the Son. But, as some
copies add, he that acknowledged the Son, has the
Father also, v. 23. As there is an intimate relation
between the Father and the Son, so there is an invio
lable union in the doctrine, knowledge, and interests
of both ; so that he who has the knowledge of, and
right to, the Son, has the knowledge of, and right
to, the Father also. They that adhere to the Chris- ¦
tian revelation, hold tjie light and benefit of natural
religion withal.
IV. Hereupon the apostle advises and persuades

I. JOHN, II.

843

ihe disciples to continue in the- old doctrine at first
communicated to them ; Let that therefore abide in
you, which ye have heard frqm the beginning, v. 24.
Truth is older 'than error. The truth concerning
Christ, that was at first deiiveredto thesaints, isnot"
to be exchanged for novelties. So sure were the
apostles of the truth of what they had delivered con
cerning Christ and from him, that after all their
toils' and sufferings they were hot willing to relin
quish it. The- Christian truth may plead antiquity,
and be recommended thereby. This exhortation is
enforced by these considerations: 1. From the sa
cred advantage they, will receive by adhering to the
primitive truth and faith: (1.) They will continue
thereby in holy union with God and Christ ; If that
tyhich ye have heard from the beginning shall remain
in you, ye also shall continue in the Son and in the
Father,, v. 24. The truth of Christ, abiding in us,
isfhe means of severing us from sin, and uniting us
' fo the' Son of God, John 15. 3, 4. The Son is the
Medium or Mediator by whom we are united to the
lather.' Whatvalue then should we put upon gos
pel-truth! (2.) They will thereby secure the pro
mise of eternal life ; And this is the promise that he
{even God the Father, ch. 5. 11.) hath promised us,
even, eternal life, v. 25. Great is the promise that
God makes to his faithful adherents ; it is suitable
' to; his own greatness, power, and' goodness ; it is
-fternal life, which none but God can give. The
blessed God puts great value upon his Son, and the
truth relating to him, when he is pleased to promise
to those who continue in that truth, (under the light
and power and influence of.it,) eternal. life. Then
the exhortation aforesaid is enforced, 2. From the
design of the apostle's writing to them. This letter
is to fortify them against' the deceivers of the age ;
" These things have I written to you concerning
-them that seduce you; (v. 26.) and therefore if you
continue not in what you have heard from the be
ginning, my writing and service will be in vain."
We should beware lest the apostolical letters, yea,
'lest the whole scripture of God, should be to us in-
¦significaht and fruitless. I have written to him the
. great things of my law, (and my gospel too,) but
they were counted as a strange thing, Hos. 8. 12.
3. From the instructive blessing they had received
from heaven ; But 'the anointing which ye have re
ceived from him, abideth in you, v. 27. True Chris
tians have an inward confirmation of the divine truth
they have imbibed: the Holy Spirit has imprinted
it on their minds and hearts. It is meet that the
Lord'Jesus should have a constant witness in the
hearts of his disciples. The unction, the pouring
outrof the gifts of grace upon sincere disciples, is a
seal to the truth and doctrine of Christ ; since none
giveth that seal but God ; JYow he who stablisheth
us with you, '(and you with us) in Christ, and hath
anointed us, is God, 2 Cor. 1. 21. This sacred
Chrism or divine unction is commended on these ac
counts: (1. ) It is durable and lasting ; oil orunguent
is not so soon dried up as water ; it abideth in you,
V. 27. ' Divine illumination, in order to confirma
tion, must be something continued or constant;
temptations, snares, and seductions, arise; the anoint-
intr must abide. (2. ) It is better than human instruc
tion ;.'• And ye need not that any man teach you, v. 27.
Not that this anointing will teach you without the
appointed ministry; it could, if God so pleased ; but
it will not ; but it will teach you better than we can ;
" and ye need not that any man teachyou, v. 27. .You
were instructed by us before ye were anointed ; but
now our teaching is nothing in comparison to that
Who teacheth like him ?" Job 36. 22. The divine
unction does not supersede ministerial teaching, but
surmount it. (3.) It is a sure evidence of truth ;
and all that it teaches, is infallible truth ; But as the
same anointing teacheth you of all things, and is

truth, and is no lie, v. 27. The Holy Spirit must
needs be the Spirit of truth, as he is called, John 14.
17. The instruction and illumination that he af
fords, must needs be in and ofthe truth. The Spirit
of truth will not lie : and he teacfieth all things, all
things in the present dispensation, all things neces
sary to our knowledge of God in Christ, and their
glory in the gospel. And, (4. ) It is of a conserva
tive influence ; it will preserve those in whom it
abides, against seducers and their seduction ; "And
even as it hath taught you, ye shall abide in him, v.
27. It teaches you to abide in Christ; and as it
teaches you, it secures you: it lays a restraint upon
your minds and hearts, that you may not revolt from
him. And he that hath anointed us, is God ; who
also hath sealed us far himself, and given the earnest
ofthe Spirit in our hearts." 2 Cor. 1. 21, 22. .
28. And now, little children, abide in him ;
that when he shall appear, we may have
confidence, and not be ashamed before him
at his coming. 29- If ye know that he is
righteous, ye know that everyone that doeth
righteousness, is born of him.
From the blessing of the sacred unction the apos
tle proceeds in his advice and exhortation to con
stancy in and with Christ ; And now, little children,
abide in him, v. 28. The apostle repeats his kind
appellation, little children ; which, I suppose, does
not so much denote their diminutiveness, as his af
fection ; and therefore, I judge, may be rendered
dear children. He would persuade by love, and
prevail by endearment as well as by reason. " Net
only the love of Christ, but the love of you* con
strains us to inculcate your perseverance, and that
you would abide in him, in the truth relating to his
person, and in, your union with, him and allegiance
to him." Evangelical privileges are obligatory to
evangelical duties: and they that are anointed by
the Lord Jesus, are highly obliged to abide with him
in opposition to all adversaries whatever. This duty
of perseverance and constancy in trying times, is
strongly urg-ed by the two following considerations.
1. From the consideration of his return at the great
day of account ; That when he shalt appear, we may
have confidence, and not be ashamed before him
at his coming, v. 28. It is here taken for granted
that the Lord Jesus will come again. This was part
of that truth they had heard from the beginning.
And when he comes again, he will publicly appear;
be manifested to all. When he was here before,
he came privately, in comparison. He proceeded
from a womb, and was introduced into a stable: but
when he comes again, he will come from the opened
heavens, and every eye shall see him : and then they
who have continued with him throughout all their
temptations, shall have confidence, assurance, and
joy, in the sight of him. They shall lift up their
heads with unspeakable triumph, as knowing that
their complete redemption comes along with him.
On the contrary, they that have deserted him shall
be ashamed before him ; they shall be ashamed of
themselves, ashamed of their unbelief, their coward
ice, ingratitude, temerity, and folly, in forsaking so
glorious a Redeemer. They shall be ashamed of
their hopes, expectations and pretences, and asham
ed of all the wages of unrighteousness, by which
they were induced to desert him ; that we may have
confidence, and we may not be ashamed. The apos
tle includes himself in the number. Let not us be
ashamed of you, as well as you will not be ashamed
of yourselves. Or, fti a.irxvvSZ/un &ir' a.!ni — that we
be not ashamed, (made ashamed, or put to shame)
by him at his coming. At his public appearance he
will shame all those who have abandoned him ; be

844

I. JOHN, III.

will disclaim all acquaintance with .them ; Will co
ver them With shame and confusion ; will abandon
them to darkness, devils and endless despair, by pro
fessing before men and angels, that he is ashamed
of them, Mark 8. 38. To the same advice and ex
hortation he proceeds,
2. From the consideration of the dignity of those
who still adhere to Christ and his religion ; If ye
know that he is righteous, ye know that every one
that doeth righteousness, is born of him, v. 29. The
particle here rendered if, seems not to be vox du-
bitantis, but concedentis; not so much a conditional
particle, as a suppositional one, if I may call it so ;
a note of allowance or confession ; ahd so seems to
be of the same import with our English' inasmuch,
or whereas, or since. So the sense runs more clear.
Since ye know that he is righteous, ye know that
every one that doeth righteousness, is born of him.
He that doeth righteousness, may here be justly
enough assumed as another name for him that abi
deth in Christ. For he that abideth in Christ, abi
deth in the law and love of Christ, and consequently
in his allegiance and obedience to him ; and so must
do, or work, or practise, righteousness, or the parts
of gospel-holiness. Now such a one must be born
of him. He is renewed by the Spirit of Christ, after
the image of Christ ; created in Christ Jesus unto
good works, which God hath fore-ordained that they
should walk in them, Eph. 2. 10. " Since then ye
know that the Lord Christ is righteous, (righteous in
his quality and capacity ; the Lord our Righteousness,
and the Lord our Sanctifier or our Sanctification ;
as 1 Cor. 1. 30.) ye cannot but know thereupon,"
(or know ye, it is for your consideration and regard,)
"that he who by the continued practice of Chris
tianity abideth in him, is born of him." The new
spiritual nature is derived from the Lord Christ.
He that is constant to the practice of religion in try
ing times, gives good evidence that he is born from
above, from the Lord Christ The Lord Christ is
an everlasting Father. It is a great privilege and
dignity to be born of him. They that are so, are the
children of God. To as many as received him, to
them gave he power to become the Sons of God,
John 1. 12. And this introduces the context of the
following chapter.
CHAP. III.
The apostle here magnifies the love of God in our adoption,
v. 1, 2. He thereupon argues for holiness, (v. 3.) and
against sin, v. 4. . 10. He presses brotherly love, v. 11 . .
18. How to assure our hearts before God, v. 19 . . 22. The
precept of faith, v. 23. And the good of obedience, v. 24.
1. TTJEHOLD, what manner of love the
JO Father hath bestowed upon us, that
we should be called the sons of God ! there
fore the world knoweth us not; because it
knew him not. 2. Beloved, now are we the
sons of God, and it doth not yet appear what
we shall be : but we know that, when he
shall appear, we shall be like him ; for we
shall see him as he. is. 3. And every man
that hath this hope in him, purifieth himself,
even as he is pure.
The apostle, having shewn the dignity of Christ's
faithful followers, that they are born of him, and
thereby nearly allied to God, now here, 1. Breaks
forth into the admiration of that grace that is the
spring of such a wonderful vouchsafement ; Behold,
(see ye, observe,) what manner of love, or how
great love, the Father hath bestowed upon us, that
we should be called, effectually called. He who
calls things that are not, makes them to be what
they were not — the sons of God! The Father adopts

all the children of the Son. The Son indeed calls
them, and makes them his brethren ;" and thereby
he confers upon them the power and dignity of the
sons of God.. It is wonderful condescending love of
the eternal Father, that such as we should be made
and called his sons ; we who by nature are heirs of
sin and guilt, and the curse of God ; we who by
practice are children of corruptionj disobedience,
and ingratitude! Strange, that the holy God is not
ashamed to be called our Father, and to call us his
sons.' Thence the apostle, 2. Infers the honour of
believers above the cognizance of the world. Un
believers know little of them. Therefore, (or where
fore upon this score,) the world knoweth us not, v.
1. Little does the world perceiye.the advancement"
and happiness of the genuine followers of Christ
They are here exposed to the common calamities
of earth and time ; all things fall alike to them as to.
others, unless they are subject to the greater sor
row: for they have often reason to say, If in f his life
only we had hope in Christ, we are of alt men most
miserable, 1 Cor. 15. 19. The unchristian world;
therefore, that walks by 'sight, knows not their dig
nity, their privileges, the enjoyments they have in
hand, or what they are entitled to. Little does the
world think that these poor, humble, contemned
ones are the favourites of heaven, and will be inha
bitants there ere long. And they may bear their
case the better, since their Lord was here unknown
as well as they. Because it knew him not, v. 1,
Little did the world think how great a Person was
once sojourning here ; that the Maker of it was once
an Inhabitant of it. Little did the Jewish world
think that the God of Abraham, Isaac, and Jacob,
was one of their blood, and dwelt in their land ; he
came to his own, and his own received him not.
He came to his own, and his own crucified him ;
but surely, had they known him, they would not have,
crucified the Lord of glory, 1 Cor. 2. 8. Let. the
followers of Christ be content with hard fare here,
since they are in a land of strangers, among those
who little know them, and fheir Lord was so treated
before th'em. Then the apostle, 3. Exalts these
persevering disciples in the prospect of the certain
revelation of their state and dignity. Where, (1. )
Their present honourable relation is asserted ; Be
loved, ye may well be our beloved, for ye are be
loved of Gbd ; now are we the sons 'of God, v. 2.
We have the nature of sons by regeneration: we
have the title and spirit and right to the inheritance
of sons by adoption. This honour have all thesatnts.
(2.) The discovery ofthe bliss belonging and suita
ble to this relation is defined ; And it doth not yet
appear what we shall be, v. 2. The glory pertain
ing to the sonship and adoption is adjourned and re
served for another world. The discovery of it here
would put a stop to the current of affairs that'must
now proceed. The sons of God must walk by faith,
and live by hope. (3.) The time of the revelation
of the sons of God in their proper state and glory,
is determined ; and that is, when their Elder Bro
ther comes to callvand collect them all together.
But we know that when he shall appear, we shall be ,
like him. The particle «av, usually translated j/j'is
here well rendered when ; for the Hebrew particle
OS (to which this is thought to correspond) is ob
served so to signify, as Dr. Whitby has here noted ;
and not only is eiy sometimes used for mav, but some
copies even here read d-rav, when. And accordingly
it seems proper so to render it in John 14. 3. where we
read it, And if Igo, and prepare a place ; but more
naturally and properlv, When I shall have gone, and
shall have prepared the place, I will come again, and
receive you unto myself; or /!ir*/i*Mf4o/«<" — I will '
take you along with myself, that where lam, there
ye may be also. When the Head of the church,
the Only-begotten of the Father, shall appear, his

I. JOHN, III.

845

^embers, the adopted of God, shall appear and be
manifested together with him. They may then well
want in faith, hope, and earnest desire, for the reve
lation of the Lord Jesus; as even the creation itself
waiteth- fnr their perfection, and the public mani-
... .f citation of the sons of God, Rom. 8. 19. The sons
of God will be known, and be made manifest by their
likeness to their Head, they shall be like him, like
tym in honour and power and glory. Their vile
bodies sliall be made like his glorious body; they
shall be filled with life, light, and bliss from him ;
When he, who is their Life, shall appear, they also
shall appear with him in glory, Col. 3. 4. Then,
(4.) Their likeness to him is argued from the sight
they shall have of him ; We shall be like him, fir we
shall see him as he is. Their likeness will be the
cause of that sight which they shall have of him.
„ Indeed; all shall see him, but not as they do; not as he
'""' is, that is, to those in heaven; they shall see him in his
frowns, in the terror of his majesty, and the splen
dor of his avenging perfections. But these shall see
him in the smiles and beauty of his face ; in the cor
respondence and amiableness of his glory; in the
harmony and agreeableness of his beatific perfec
tions. ' Their likeness shall enable them to see him
as the blessed do in heaven. Or, the sight of him
shall be . the cause of their likeness ; it shall be a
•transformative sight, they shall be transformed into
, the same image by the beatific view that they shall
have.of him. Then the apostle, 4. Urges the en
gagement of these sons of God to the prosecution of
holiness ; And every man that hath this hope in him,
pitrifies himself even as he is pure, v. 3. The sons
of God know that their Lord is holy and pure ; he
is of purer heart and eyes than to admit any pollu
tion or impurity to dwell with him. They then who
hope to live With him, must study the utmost puri
ty from the world and flesh and sin ; they must grow
"in grace and holiness. Not only does their Lord
command them to do so, but their new nature in
clines them so to do ; yea, their hope of heaven will
dictate and constrain them so to do. They know
that their High Priest is holy, harmless, and unde
filed. . They know that their God and Father is the
high and holy One ; that all the society is pure and
holy; that their inheritance is an inheritance of
saints in light. It is a contradiction to such hope,
to indulge sin -and impurity. And therefore as we
are sanctified by faith, we must be sanctified by
hope. - That we may be saved by hope, we must be
purified by hope. It is the hope of hypocrites, and
not of the sons of God, that makes an allowance for
the gratification of impure desires and lusts.
. 4. Whosoever committeth sin, transgres-
seth also the law: for sin is the transgres
sion of the law. 5. And ye know that he
was manifested to take away our sins ; and
in him is no sin. 6. Whosoever abideth in
him, sinneth not : whosoever sinneth, hath
hot seen him, neither known him. 7. Lit
tle children, let no man deceive you : he
that doeth righteousness, is righteous, even
as he is righteous : 8. He thai committeth
sin, is of the devil ; for the devil sinneth
from the beginning. For this purpose the
Son of God was manifested, that he might
destroy the works ofthe devil. 9. Whoso
ever is born of God, doth not commit sin ;
for his seed remaineth in him ; and he can
not sin, because he is born of God. 10. In
this the children of God are manifest, and

the children of the devil: whosoever doeth
not righteousness, is not of God, neither he
that loveth not his brother.
The apostle, having alleged the believer's obliga
tion to purity, from his hope of heaven, and of com
munion with Christ in glory at the day of his appear
ance, now proceeds to fill his own mouth and the
believer's mind with multiplied arguments against
sin, and all communion with the impure unfruitful
works of darkness. And so he reasons and argues,
1. From the nature of sin, and the intrinsic evil
of it. It is a contrariety to the divine law; Whoso
ever committeth sin, transgresseth also (or even) the
law; or, whosoever committeth sin, even commit
teth enormity, or aberration from law, or from the
law; For sin is the transgression of the law, or is
lawlessness, v. 4. Sin is the destitution or priva
tion of correspondence and agreement with the di
vine law ; that law that is the transcript of the divine
nature and purity, that contains his will for the go
vernment of the world, that is suitable to the ra
tional nature, and enacted for the good of the world,
that shews man the way of felicity and peace, and
conducts him to the Author of his nature and of the
law. The current commission of sin now, is the re
jection ofthe divine law, and that is the rejection ofthe
divine authority, and consequently of God himself.
II. From the design and errand of the Lord Jesus
in and to this world, which was, to remove sin ; And
ye know that he was manifested to take away our
sins, and in him is no sin, v. 5. The Son of God ap
peared, and was known, in our nature ; and he came
to vindicate and exalt the divine law, and that by
obedience to the precept, and by subjection andsut-
fering under the penal sanction ; under the curse of
it. He came therefore to take away our sins ; to
take away the guilt of them by the sacrifice of him
self ; to take away the commission of them by im
planting a new nature in us ; (for we are sanctified
by virtue of his death :) and to dissuade and save
from it by his own example. And (or for) in him
was no sin ; or, he takes sin away, that he might
conform us to himself ; and in him is no sin. They
that expect communion with Christ above, should
study communion with him here in utmost purity.
And the Christian world should know and consider
the great end of the Son of God's coming hither ; it
was, to take away our sin : and ye know, (and this
knowledge should be deep and effectual) that he was
manifested to take away our sins.
III. From the opposition between sin and a real
union with, or adhesion unto, the Lord Christ ;
Whosoever abideth in him, sinneth not, v. 6. To sin
here is the same as to commit sin ; (v. 8, 9.) and to
commit sin is to practise sin. He that abideth jn
Christ, continues not in the practice of sin. As vi
tal union with the Lord Jesus broke the power of sin
in the heart and nature ; so continuance therein
prevents the regency and prevalence thereof in the
life and conduct ; or the negative expression is here
put for the positive. He sinneth mo?, that is, he is
obedient, he keeps the commandments, (in sincerity,
and in the ordinary course of life,) and does those
things that are pleasing in his sight, as is said v. 22.
They that abide in Christ, abide in their covenant
with him, and consequently watch against the sin
that is contrary thereto. They abide in the potent
light and knowledge of him ; and therefore it may
be concluded, that he that sinneth,, (abideth in the
predominate practice of sin,) hath not seen him,
.(hath not his mind impressed with a sound evange
lical discerning of him,) neither known him, hath
no experimental acquaintance with him. Practical
renunciation of sin is the great evidence of spiritual
union with, continuance in, and saving knowledge
of, the Lord Christ

846

I. JOHN, III.

IV. From the connexion between the practice of
righteousness and a state of righteousness ; intimat
ing withal, that the practice of sin and a justified
state are inconsistent ; and this is introduced with a
supposition that a surmise to the contrary is a gross
deceit ; Little children, dear children, arid as much
children as ye are, herein let no man deceive you.
There will' be those who will magnify your new
light and entertainment of Christianity; who will
make you believe that your knowledge, profession,
and baptism, will excuse you from the care and ac
curacy of the Christian life. But beware of such
self-deceit. He that doeth righteousness, is righ
teous. It may appear that righteousness may in
several places of scripture be justly rendered reli
gion, as Matt 5. 10. Blessed are they that are per
secuted for righteousness' sake, that is, for religion's
sake. And 1 Pet. 3. 14. But if ye suffer for righ
teousness' sake, (religion's sake) happy are ye. And
so 2 Tim. 3. '16. All scripture, or the whole scrip
ture, is given by inspiration of God, and is profita
ble fit doctrine — and for instruction in righteous
ness, that is, in the nature and branches of religion.
To do righteousness then, especially being set in
opposition to the doing, committing, or practising,
of sin, is to practise religion. Now he who practis-
eth religion, is righteous ; he is the righteous person
on all accounts ; he is sincere and upright before
God. The practice of religion cannot subsist with
out a principle of integrity and conscience. He has
that righteousness which consists in pardon of sin
and right to life, founded upon the imputation of the
Mediator's righteousness, He has a title to the
crown of righteousness, which the righteous Judge
will give, according to his covenant and promise, to
those that love his appearing, 2 Tim. 4. 8. He has
communion with Christ, in conformity to the divine
law, being in some measure practically righteous as
he ; and he has communion with him in the justified
state, being now relatively righteous together with
him. V. From the relation between the sinner and the
Devil ; and thereupon from the design and office of
the Lord Christ against the Devil: 1. From the re
lation between the sinner and the Devil. As else
where sinners and saints are distinguished, (though
even saints are sinners largely so called,) so to com
mit sin is here so to practise it, as sinners do, that
are distinguished from saints ; to live under the
power and dominion of it. And he who does so, is
of the Devil; his sinful nature is inspired by, and
agreeable and pleasing to, the Devil ; and he be
longs to the party and interest and kingdom of the
Devil. It is he that is the author and patron of sin,
and has been a practitioner of it, a tempter and in
stigator to it, even from the beginning of the world.
And thereupon we must see Tiow he argues. 2.
From the design and office of the Lord Christ against
the Devil ; For this purpose the Son of God was ma
nifested, that he miqht destroy the works of the De
vil, v. 8. The Devil has designed and endeavoured
to ruin the work of God in this world. The Son of
God has undertaken the holy war against him. He
came into our world, and was manifested in our flesh,
that he might conquer him, and dissolve his works.
Sin will he loosen and dissolve more and more, till
he has quite destroyed it. Let not us serve or in
dulge what the Son of God came to destroy.
VI: From the connexion between regeneration
and the relinquishment of sin"; Whosoever is born
of God, doth not commit sin. To be born of God is
to be inwardly renewed and restored to a holy inte
grity or rectitude of nature by the power ofthe Spirit
of God. Such a one committeth not sin, does not
work iniquity and practise disobedience ; that is
contrary to his new nature and the regenerate com
plexion of his spirit. For, as the apostle adds, his

seed remaineth in him, either the word of God in its
light ahd power remaineth in him, (as 1 Pet 1. 23.)
Being born again, not of corruptible seed, vut of in
corruptible, by the word of God, which liveth and
abideth fir ever. Or, that which is born ofthe Spi
rit, is spirit; the spiritual seminal principle of holi
ness remaineth in him. Renewing grace is an abiding
principle. Religion, in the spring of it, is not an art,
an acquired dexterity and skill, but a new nature.
And thereupon the consequence is, the regenerate
person cannot sin ; that he cannot commit an act of
sin, I suppose no judicious interpreter understands.
That would be contrary to ch. 1. 9. where it is made
our duty to confess our sins, and supposed that our
privilege thereupon, is, to have our sins forgiven.
Heiherefore cannot sin, in the sense in which the
apostle says, he cannot commit sin. Hecannot con
tinue in the course and practice of sin. He cannot
so sin, as to denominate him a sinner in opposition
to a saint, or servant of God. Again, he cannot sin
comparatively, as he did before he was born of God,
and as others do that are not so. And the reason is,
because he is born of God ; which will amount to all
this inhibition and impediment 1. There is that
light in his mind, that shews him the evil and ma
lignity of sin. 2. There is that bias upon his heart-
that disposes him to loathe and hate sin. 3. There
is the spiritual seminal principle or disposition, that
breaks the force and fulness ofthe sinful acts. They «
proceed not from the plenary power of corruption,
as they do in others, nor obtain that plenitude of
heart, spirit and consent, which they do in others,
The spirit lusteth against the fiesh. And therefore
in respect to such sin it may be said, It is no more I
that do it, but sin that dwelleth in me. It is not reck
oned the person's sin, in the gospel account, where
the bent and frame of the mind and spirit are against
it. Then, 4. There is a disposition for humiliation
and repentance for sin, when it has been committed.
He that is born of God, cannot sin. Here we may
call to mind the usual distinction of natural and mo
ral impotency. The unregenerate person is morally
unable for what is religiously good. The regene
rate person is happily disabled for sin. There is a
restraint, an embargo, (as we may sav,) laid upon
his sinning powers. It goes against him, sedately
and deliberately to sin. vVe usually say of a person
of known integrity, " He cannot lie, he cannot cheat,
and commit other enormities." How can I commit
this great wickedness, and sin against God! Gen. 39.
9. And so they who persist in a sinful life, sufficient
ly demonstrate that they are not born of God.
From the discrimination between the children of
God and thechildren of the Devil. They have their
distinct characters. In this the children qf God are
manifest, and the children of the Devil, v. 10. In
the world (according to the old distinction) there
are the seed of God, and the seed of the serpent.
Now the seed of the serpent is known by these two
signatures. (1.) By neglect of religion ; whosoever
doeth not righteousness, (omits and disregards the
rights and dues of God ; for religion is but our righ
teousness toward God, or giving him his due ; and
whosoever does not conscientiouslv do this, is not of
God, but, on the contrary, of the Devil, The Devil
is the father of unrighteous or irreligioussouls. And,
(2.) By hatred of fellow -Christians ; neither lie that
loveth not his brother, v. 10. True Christians are
to be loved for God's and Christ's sake. They who
so love them not, but despise, and hate, and perse
cute them, have the serpentine nature still abiding
in them, 1 1 . For this is the message that ye heard
from the beginning, that we should love one
another. 1 2. Not as Cain, who was of that

I. JOHN, III.

847

wicked one, and slew His brother. And
wherefore slew he him 1 Because his own
works wereevil, and his brother's righteous.
1 3. Marvel not, my brethren, if the world
hate you.
- The apostle, having intimated that one note ofthe
Devil's .children, is, hatred of the brethren, takes
•occasion thence,
1. To recommend fraternal Christian love, and
that from the excellence, or antiquity, or primari-
ness of the injunction relating thereto ; And this is
the message (the errand or charge) which ye heard
from the beginning, (this came among the principal
parts of practical Christianity,) that we should love
one another, v. 11. We should love the Lord Je
sus, and value his love, and consequently love all the
!* Objects of it, and thereupon all our brethren in Christ.
2. To dissuade from what is contrary thereto, all
ill-will toward the brethren, and that by the exam
ple of Cain. His envy and malignity should deter
us'from harbouring the like passion, and that upon
these accounts. (1.) It shewed that he was as the
• firstrborn of the serpent's seed ; even he, the eldest
son of the first man, was of the wicked one. He
imitated and resembled the first wicked one, the
Devil. ' (2.) His ill-will had no restraint; it pro
ceeded so far as to contrive and accomplish murder,
and that of a near relation, and that in the beginning
of the world, when there were but few to replenish
it He slew his' brother, v. 12. Sin, indulged, knows
no bound. And, (3.) It proceeded so far, and had
in it so much of the Devil, that he murdered his
^brother for religion's sake. He was vexed with the
superiority of Abel's service, and envied him the fa
vour and acceptance he had with God. And for
these he martyred his brother. And wherefore slew
he him ? Because his own works were evil, and his
. brother's righteous, v. 12. Ill-will will teach us to
•hate and revenge what we should admire and imi
tate. And then,
3. To infer, that it is no wonder that good men
are so served now; Marvel not, my brethren, if the
world hate you, v. 13. The serpentine nature still
' continues in the world. The great serpent himself
' reigns as the God of this world. Wonder not then
that the serpentine world hates and hisses at you
who belong to that Seed of the woman, that is to
bruise the serpent's head.
14. We know that we have passed from
death unto life, because we love the bre
thren. He that loveth not his brother, abi
deth in death. 15. Whosoever hateth his
brother, is a murderer : and ye know that
no murderer hath eternal life abiding in
him. 16. Hereby perceive we the love of
God, because he laid down his life for us:
and we ought to lay down our lives for the
brethren. 1 7. But whoso hath this world's
good, and seeth his brother have need, and
shutteth up his bowels of compassion from
him, how dwelleth the love of God in him ?
18. My little children, let us not love in
word, neither in tongue; but in deed, and
in truth. 19. And hereby we know that
we are of the truth, and shall assure pur
hearts before him.
The beloved apostle can scarcely touch upon the
mention of sacred love, but he must enlarge upon

the enforcement of it ; as here he does by divers ar
guments and incentives thereto ; as,
I. That it is a note of our evangelical justification,
of our transition into a state of life ; We know that
we have passed from death to life, because we love
the brethren, v. 14. We are by nature children of
wrath and heirs of death. By the gospel (the gos
pel-covenant or promise) our state towards another
world is altered and changed. We pass from death
to life ; from the guilt of death to the right of life.
And this transition is made upon our believing in the
Lord Jesus ; He that believeth on the Son, hath ever
lasting life; and he who believeth not, hath the
wrath of God abiding on him, John 3. 36. , Now this
happy change of state we may come to be assured
of; We know that we are passed from death to life;
we may know it by the evidences of our faith in
Christ, of which this love to our brethren is one,
which leads us to characterize this love that is such
a mark of our justified state. It is not a zeal for a
party in the common religion, or an affection for, or
an affectation of, those who are of the same denomi
nation and subordinate sentiments with ourselves.
But this love, 1. Supposes a general love to man
kind: the. law of Christian love, in the Christian
community, is founded on the catholic law, in the
society of mankind, Thou shall love thy neighbour
as thyself. Mankind are to be loved principally on
these two accounts. (1.) As the excellent work of
God ; and, (2.) As being beloved in Christ [1.] As
the excellent work of God, made by him, and made
in wonderful resemblance of him. The reason that
God assigns for the certain punishment of a murder
er, is a reason against our hatred of any of the bre
thren of mankind, and consequentlv a reason for our
love to them ; for in the image of God made he man,
Gen. 9. 6. [2.] As being, in some measure, be
loved in Christ. The whole race of mankind — the
fens humana, should be considered, as being, in
istinction from fallen angels, a redeemed nation, as
having a divine Redeemer designed, prepared, and
given for them. So God loved the world, even this
world, that he gave his only-begotten Son, that who
soever believeth on him, should not perish, but have
everlasting life, John 3. 16. A world so beloved of
God, should accordingly be loved by us. And this
love will exert itself in, earnest desires, and prayers,
and attempts, for the conversion and salvation of the
yet uncalled blinded world ; My heart's desire and
prayer for Israel are, that they may be saved. And
then, this love will include all due love to enemies
themselves. 2. It includes a peculiar love to the
Christian society, to the catholic church, and that
for the sake of her Head, as being his body, as being
redeemed, justified, and sanctified, in and by him ;
and this love particularly acts and operates toward
those of the catholic church, that we have opportu
nity of being personally acquainted with, or credibly
informed of. They are not so much loved for their
own sakes as for the sake of God and Christ, who
have loved them. And it is God and Christ, or, if
you will, the love of God and grace of Christ, that
are beloved and valued in them and toward them.
And so this is the issue of faith in Christ ; and is
thereupon a note of our passage from death to life.
II. The hatred of our brethren is, on the contra
ry, a sign of our deadly state, of our continuance
under the legal sentence of death ; He that loveth
not his brother, (his brother in Christ,) abideth in
death, v. 14. He yet stands under the curse and
condemnation of the law. This the apostle argues
by a clear syllogism ; " Ye know that no murderer
hath eternal life abiding in him ; but he who hates
his brother is a murderer ; and therefore ye cannot
but know that he who hates his brother, hath not
eternal life abiding in him," v. 15. Or, he abideth
in death, as it is expressed, v. 14. Whosoever ha-

848

I. JOHN, III.

teth his brother, is a murderer. For, hatred of the
person is, so far as it prevails, a hatred of life and
welfare, and naturally tends to desire the extinction
of it Cain hated, and then slew, his brother. Ha
tred will shut up the bowels of compassion from the
poor brethren, and will thereby expose them to the
sorrows of death. And it has appeared that' hatred
of the brethren has in all ages drest them up, in ill
names, odious characters and calumnies, and expos
ed them to persecution and the sword. No wonder
then, that he who has a considerable acquaintance
with the heart of man, or is taught by him who fully
knows it, who knows the natural tendency and issue
of vile and violent passions, and knows withal the
fulness of the divine law, declares him who hates
his brother, to be a murderer. Now he who by the
frame and disposition of his heart is a murderer,
cannot have eternal life abiding in him : for he who
is such, must needs be carnally-minded ; and to be
carnally-minded is death, Rom. 8. 6. The apostle
by the expression of having eternal life abiding in
us, may seem to mean the possession of an internal
principle of endless life. According to that of the
Saviour, Whosoever drinketh of the water that I shall
give him, shall never thirst, shall never be totally
destitute thereof ; but the water that I shall give
him, shall be in him a well of water springing up
into everlasting life, John 4. 14. And thereupon
some may be apt to surmise, that the passing from
death to life, (v. 14.) does not signify the relative
change made in our justification of life, but the real
change made in the regeneration to life ; and ac
cordingly, that the abiding in death, mentioned v. ,
14. is continuance in spiritual death, as it is usually
called, or abiding in the corrupt deadly temper of'
nature. But as these passages more naturally de
note the, state of the person, whether adjudged to
life or death ; so the relative transition from death
to life may well be proved or disproved by the pos
session or non-possession of the inward principle of
eternal life ; since washing from the guilt of sin is
inseparably united with washing from the filth and
power of sin. But ye are washed, but ye are sanc
tified, but ye are justified, in the name of the Lord
Jesus, and by the spirit of our God, 1 Cor. 6. 11.
III. The example of God and Christ should in
flame our hearts with this holy love ; Hereby perceive
we the love qf God, because he laid down his life for
¦us ; and we ought to lay down our lives for the bre
thren, v. 16. The great God has given his Son to
the death for us. But"since this apostle has declared
that the word was God, and that he became fiesh
for us ; I see not why we may not interpret this of
'God the Word. Here is the love of God himself,
of him who in his own person is God, though not the
Father, that he assumed a life, that he might lay it
down for us! Here is the condescension, the mira
cle, the mysterv of divine love, that God would re
deem the church with his own blood! Surely we
should love those whom God hath loved, and so
loved: we shall certainly do so, if we have any love
for God.
The apostle, having proposed this flaming, con
straining example of love, and motive to it, proceeds
to shew us what should be the temper and effect of
this our Christian love. And so, 1. It must be, in
the highest degree, so fervent as to make us willing
to suffer even to death for the good of the church,
for the safety and salvation of the dear brethren ;
And we ought to lay down our lives for the brethren,
(v. 16.) either in our ministrations and services to
them ; (yea, and if I be offered upon the service
and sacrifice of your faith, I joy and rejoice with
you att ; I shall congratulate your felicity, Phil. 2.
17.) or in exposing ourselves to hazards, when call
ed thereto, for the safety and preservation of those
that are more serviceable to the glory of God and

the edification of the church than we can be*; Who
have for my life laid down their own necks ; unto
whom not only I give thanks, but also all tlfe churches
of the Gentiles, Rom. 16. 4. How mortified should
the Christian be to this life ! How prepared to part
with it! And how well assured of a better! 2. It
must be, in the next degree, compassionate, liberal,
and communicative to the necessities of the bre
thren ; For whoso hath this world's good, and seeth
his brother have need, and shultethup his bowels of
compassion from him, how dwelleth the love of God
in him ? v. 17. It pleases God, that someTof the
Christian brethren should be poor, for the exfercise"
of the charity and love of those that are rich. ' And
it pleases the same God to give to some of the. Chris
tian brethren this world's good; that they may exer
cise their grace in communicating to the poor saints.
And they who have this world's good, must love a
good God more, and their good brethren more, and
be ready to distribute it for their sakes. It appears
here, that this love to the brethren is founded upon
love to God, in that it is here called so by the apos
tle ; How dwelleth the love of God in him ? This
love to the brethren is love to God in them ; and
where there is none of this love to them, there is no
true love to God at all. 3. I was going to intimate
the third and lowest degree in the next verse ; but
the apostle has prevented me,, by intimating that
this last charitable communicative love, in persons
of ability, is the lowest that can consist with the love
of God. But there may be other fruits of this love ;
and therefore the apostle desires that in all it should
be unfeigned and operative, as circumstances will
allow ; My little children, (my dear children in
Christ,) let us not love in word, neither in tongue,^
but in deed and in truth, v. 18. Compliments and
flatteries become not Christians ; but the sincere
expressions of sacred affection, and the services or
labours of love, do. Then,
IV. This love will evince our sincerity in religion; ,
and give us hope toward God ; And hereby we know
that we are ofthe truth, and shall assure our hearts
before him, v. 19. It is a great happiness to be as
sured of our integrity in religion. 1 hey that are so.
assured, may have holy boldness or confidence to
ward God ; they may appeal to him from the cen
sures and condemnation of the world. The way to
arrive at the knowledge of our own truth and up
rightness in Christianity, and to secure our inward
peace, is, to abound in love, and in the works of love
toward the Christian brethren.
20. For if our heart condemn us, God is
greater than our heart, and knoweth all
things. 21. Beloved, if our heart condemn
us not, then have we confidence toward
God. 22. And whatsoever we ask, we re
ceive of him, because we keep his com
mandments, and do those things that are
pleasing in his sight.
The apostle, having intimated that there may be,
even among us, such a privilege as an assurance or
sound persuasion of heart toward God, proceeds
here, I. To establish the court of conscience, and to
assert the authority of it ; For if our heart condemn
us, God is greater than our heart, and knoweth all
things, v. 20. Our heart here is our self-reflecting,
judicial power, that noble, excellent ability, where
by we can take cognizance of ourselves, of- our spi
rits, our dispositions and actions ; and accordingly
pass a judgment upon our state toward God ; and so
it is the same with conscience, or the power of mo
ral self-consciousness : this power can act both as
witness, judge, and executioner of judgment ; it

I. JOHN, III.

849

either accuses or excuses, condemns or justifies ;
it is set and placed in this office by God himself ; the
, spirit of man, thus capacitated and empowered, is
the candle of the Lord, a luminary lighted and set
up by the Lord, searching att the inward parts of
the belly, taking into scrutiny, and viewing the pene
tralia — the private recesses, and secret transactions
of the inner man, Prov. 20. 27. Conscience is God's
vicegerent, calls the court in his name, and acts for
him ; the answer of a good conscience toward God,
1 Pet. 3. 21. God is chief judge of the court ; If
our heart condemn us, God is greater than our
heart, superior to our heart and conscience in power
and, judgment ; hence the act and judgment of the
court are the act and judgment of God ; as, 1. If,
conscience condemn us, God does so too ; For if
our heart condemn us, God is greater than our
heart, and knoweth all things, v, 20. God is a
greater Witness than our conscience; and knoweth
more against us than it does ; he knoweth all things ;
he is a greater Judge than conscience ; for as he is
supreme, so his judgment shall stand, and shall be
fully and finally executed. This, seems to be the
design of another apostle, when he says, For I
know nothing by myself, that is, in the case wherein
I am censured by some ; " I am not conscious of any
guile, or allowed unfaithfulness, in my stewardship
and ministry ; yet am I not hereby justified, it isnot
by my own conscience that I must ultimately stand
or fell ; the justification, or justifying sentence of
my conscience, or self-consciousness, will not deter
mine the controversy between you and me ; as you
do not appeal to its sentence, so neither will you be
determined by its decision ; but he that judgeth me,
supremely and finally judgeth me, and by whose
judgment you and I must be determined, is, the
Lord," 1 Cor. 4 4. Or, 2. If conscience acquit us,
God does so too ; Beloved, if our heart condemn us
not, then have we confidence toward God ; (v. 210
then have we assurance that he accepts us now, and
will acquit us in the great day of account But, pos
sibly, some presumptuous soul may here say, " I
am glad of this ; my heart does not condemn me,
and therefore I may conclude God does not." As,
on the contrary, upon the foregoing verse, some
pious trembling soul will be ready to cry out, " God
forbid ! My heart or conscience condemns me, and
must I then infallibly expect the condemnation of
God ?" But let such know, that the errors of the
witness are not here reckoned as the acts of the
court ; ignorance, error, prejudice, partiality, and
presumption, maybe said to be faults ofthe officers
of the court, or of the attendants of the judge, (as
the mind, the will, appetite, passion, sensual dispo
sition, or disordered brain,) or of the jurv, who
gives a false verdict, not of the judge itself; con
science— o-um'JW, is properly self-consciousness;
acts of ignorance and error are not acts ot selt-
consciousness, but of some mistaken power ; and
the court of conscience is here described m its pro
cess, according to the original constitution of it by
God himself; according to which process, what is
bound in conscience, is bound in heaven ; let con
science therefore be heard, be well-informed, and
dilieently attended to.
II To indicate the .privilege of those who have a
eoo'd conscience toward God; they have interest in
heaven and in the court above ; their suits are heard
there ; And whatsoever we ask, we receive qf him,
v. 22. It is supposed that the petitioners do not de
sire, or do not intend to desire, any thing that is con
trary to the honour or glory of the court, or to their
own intended spiritual good ; and then they may
depend upon receiving the good things they ask for;
a^d this supposition may well be made concerning
the petitioners, or they may well be supposed tore-
celvTthe goad things they ask for, considermg their
Vol. vi.— 5 P

qualification and practice ; because we keep his com
mandments, and do those things that are pleasing in
his sight, v. 22. Obedient souls are prepared for
blessings, and they have promise of audience ; they
who commit things displeasing to God, cannot ex
pect that he should please them in hearing and an
swering their prayers, Ps. 66. 18. Prov.. 28. 9.
23. And this is his commandment, That
we should believe on the name of his Son
Jesus Christ, and love one another, as he
gave us commandment. 24. And he that
keepeth his commandments, dwelleth in
,,him, and he in him. And hereby we know
that he abideth in us, by the Spirit which
he hath given us. ¦:.
The apostle, having mentioned keeping the com
mandments, and pleasing of God, as the qualifica
tion of effectual petitioners in and with Heaven, here
suitably, proceeds,
I. To' represent to us what those commandments
primarily and summarily are; they are comprehendr
ed in this double one ; And thisishis commandment,
That we should believe on. the name of his Son Jesus
Christ, and love one another, as he gave us com
mandment, v. 23. To believe on the name of his Son
Jesus Christ, is, 1. To discern what he is, accord
ing to his name; to have an intellectual view of his
person and office, as the Son of God, and the anoint
ed Saviour of the world; that every one that seeth
the Son, and believeth on him, may have everlast- _
ing life, John 6. 40. . 2. To approve him in judg- '
ment and conscience, in conviction and consciousr
ness of our case, as one wisely and wonderfully pre
pared and adapted for the whole work of the eter
nal salvation. 3. To consent to him, and acquiesce
in him, as our Redeemer and Recoverer unto God.
4. To trust to him, and rely upon him, for the full
and final discharge of his saving office. They^ that
know thy name, will put their trust in thee, Ps. 9.
10. I know whom I have believed, and I am per
suaded that he is able to keep that which I have
committed unto him against that day, 2 Tim. 1. 12.,*
This faith is a needful requisite to those who. would
be prevalent petitioners with God; because it isby the
Son that we must come to the Father ; through hfe
grace and righteousness our persons must be accepted
or ingratiated with the Father;^ (Eph. 1. 6. ) through
his purchase all our desired blessings must come ;
and through his intercession our prayers mpst be
heard and answered. This is the first part of the
commandment that must be observed by acceptable
worshippers ; the second is, that we love one ano
ther, as he gave us commandment, v. 23. The
command of Christ should be continually before our
eyes ; Christian love must possess our souls when
we go to God in prayer ; to this end we must re
member, that our Lord obliges us, (1.) To forgive"
those who offend us, {Matt. 6. 14.) and, (2.) Tol-e-
concile ourselves to those whom we have offended,
Matt. 5. 23, 24. As good-will to men was proclaim
ed from heaven, so good-will to men, and particularly
to the brethren, must be carried in the hearts of
those who go to God and heaven.
II. To represent to us the blessedness of obe
dience to these commands ; the obedient enjoy com
munion with God'; And he that keepeth his com
mandments, and particularly these of faith and love, '
dwelleth in him, and he in him, v. 24. We dwell
in God by a happy relation to him, and spiritual
union with him, through his Son, and by a holy con
verse with him ; and God dwells in us by his word,
and our faith fixed on him, and by the, operations of
his Spirit : then there occurs the trial of his divine
inhabitation ; And hereby we know that lie abideth

850

I. JOHN, IV.

in us, by the Spirit which he hath given us, (v. 24.)
by the sacred disposition and frame of soul that he
hath conferred upon us; which, being a spirit of
faith in God ahd Christ, and of love to God and
man, appears to be bf God.
CHAP. IV.
In this chapter, the apostle exhorts to try spirits, v. 1. Gives
a note to try by, v. 2, 3. Shews who are ofthe world, and
:who of God, v. 4 . . 6. Urges Christian love by divers
considerations, v. 7 . . 16. Describes our love to God, and
the effect of it, v. 17.. 21'.
1.TJELOVED, believe not every spirit,
JL* but try the spirits, whether they are
of God : because many false prophets are
gone out. into the world. 2. Hereby know
ye the spirit of God : every spirit that con
fesseth that Jesus Christ is come in the
flesh, is of God. 3. And every spirit that
confesseth not that Jesus Christ is come
in the flesh, is not of God : and this is that
spirit of antichrist, whereof ye have heard
that it should come ; and even now alrea
dy is it in the world.
The apostle, having sajd that God's dwelling Jn
and with us may be known by the Spirit that he hath
given us, intimates that that Spirit may be discern
ed and distinguished from other spirits that appear
in the world; and so here,
1. He calls the disciples, to whom he writes, to
caution and scrutiny about the spirits, and spiritual
professors, that were now risen. (1.) To caution ;
"Beloved, believe not every' spirit ; regard not,
trust not, follow not, every pretender to the Spirit
cf God, or every professor of vision, or inspiration,
or revelation from God." Truth is the foundation
of simulation and counterfeits ; there had been real
communications from the divine Spirit, and there
fore others pretended thereto. God will take the
way of his own wisdom and goodness, though it may
be liable to abuse ; he has sent inspired teachers to
the world, and given us a supernatural revelation,
though others may be so evil and so impudent as to
pretend the same ; every pretender to the divine
Spirit, or to inspiration, and extraordinary illumi
nation therebv, is not to be believed. Time was,
when the spiritual man (the man of the Spirit, who
made a great noise about, and boast of, the Spirit)
was mad, Hos. 9. 7. (2.) To scrutiny ; to examina
tion ofthe claims that are laid to the Spirit ; But
try the spirits, whether they are of God, v. 1. God
has given of his Spirit in these latter ages of the
world, but not to all who profess to come furnished
therewith; to the disciples is allowed a judgment
of discretion, in reference to the spirits that would
be believed and trusted in the affairs of religion ; a
reason is given for this trial, Because manyfalse
prophets are gone out into the world; v. 1. There
being* much about the time of our Saviour's appear
ance in the world a general expectation among the
Jews pf a Redeemer to Israel, and the humiliation,
spiritual reformation, and sufferings of the Saviour
being taken as a prejudice against him, others were
induced to set up as prophets and messiahs to Israel,
according to the Saviour's prediction, Matt. 24. 23,
24. It should not seem strange to us, that false
teachers set themselves up in the church, it was so
in the apostle's times ; fatal is the spirit of delusion,
sad that men should vaunt themselves for prophets
and inspired preachers, that, are by no means so !
2. He gives a test whereby the disciple? may try
these pretending spirits ; these spirits set up for
prophets, doctors, or dictators in religion, and so

they are to be tried by their doctrine ; and the test
whereby in that day, or in that part of the world
where the apostle now resided, (for in various sea
sons, and in various churches, tests were different,)
must be this ; Hereby know ye the Spirit of God,
Every spirit that -confesseth that Jesus Christ is
come in the fiesh, is of God, v. 2. Or, that confes
seth Jesus Christ that came m the flesh. Jesus Christ
is to be confessed as the Son of God, the eternal
Life and Word, that was with the Father from the
beginning ; as the Son of God that came into, and
came in, our human mortal nature, and therein suf
fered and died at Jerusalem. He who confesses
and preaches this, by a mind supernaturally in
structed and enlightened therein, does it by the
Spirit of God, or God is the Author of that illumina
tion. On the contrary, "Every spirit that confes
seth not that Jesus Christ is come in the fiesh, (or,
that Jesus Christ that came in thefiesh,) is not of
God, v. 3. God has given so much testimony to
Jesus Christ, who was lately here in the world, and
in thefiesh, (or in a fleshly bodf like our's,) though
now in heaven, that ye may be assured that any im
pulse or pretended inspiration that contradicts this,
is far from being from heaven and of God." The
sum of revealed religion is comprehended in the
doctrine concerning Christ, his person and office.
We see then the aggravation of a formed Opposition
against him and it. And this is that spirit of anti
christ, whereof ye have heard that it should come,
and even now already is it in the world, v. 3. It
was foreknown by God, that antichrists would arise,
and antichristian spirits oppose his Spirit and his
truth ; it was foreknown also that one eminent
antichrist would arise, and make a long and fatal
war against the Christ of God, and his institution,
and honour, and kingdom in the world ; this great
antichrist would have his way prepared, and his
rise facilitated by other lesser antichrists, and the
spirit of error working and disposing men's minds
for him ; the antichristian spirit began by times,
even in the apostles' days. Dreadful and unsearcha
ble is the judgment of God, that persons should be
given over to an antichristian spirit, and to such
darkness and delusion, as to set themselves against
the Son of God, and all the testimony that the Fa
ther hath given to the Son ! But we have been fore
told and forewarned that such opposition would
arise ; we should therefore cease to be offended ;
and the more we see the word of Christ fulfilled,
the more confirmed we should be in the truth of it.
4. Ye are of God, little children, and
have overcome them : because greater is
he that is in you than he that is in the
world. 5. They are of the world : there
fore speak they of the world, and the world
heareth them. 6. We are of God : he that
knoweth God heareth us; he that is not
of God, heareth not us. Hereby know we
the Spirit of truth, and the spirit of error.
In these verses the apostle encourages the disci
ples against the fear and danger of this seducing
antichristian , spirit, and that by such methods as
these: 1. He assures them of a more divine princi
ple in them ; " Ye are of God, little children, v. 4.
Ye are God's little chUdren. We are of God, v. 6.
We are born of God, taught of God, anointed of
God, and so' secured against infectious fatal delu
sions. - God has his chosen, who shall not be mor
tally seduced." 2. He gives them hope of victory ;
" And have overcome them, v. 4. Ye have hither
to overcome these deceivers and their temptations,
and there is good ground of hope that ye will do so

I. JOHN, IV.

851

'Still, and that upon these two accounts." (1.)
"There is a strong preserver within you ; because
greater is he that is in you, than he that is in the
world, y. 4. The Spirit of God dwells in you, and
that Spirit is more mighty than men or devils." It
is a great happiness to be under the influence of the
Holy Ghost (2.) "Ye are not of the same temper
with these deceivers ; the Spirit of God hath fram
ed yourjnind for God and heaven; but they are
ofthe world; the spirit that prevails in them, leads
them to this world, their heart is addicted thereto ;
they study the pomp, the pleasure, and interest of
the world ; and therefore speak they of the world:
they profess a worldly messiah and saviour, they
project a worldly kingdom and dominion ; the pos
sessions and treasures of the world would they en
gross to themselves, forgetting that the true Redeem
er's kingdom is not of this world. This worldly
' 'design procures them proselytes : the world heareth
them, v. 5. They are followed by such as them
selves ; the world will love its own, and its own will
jlove it. But they are in a fair way to conquer per
nicious seductions, who have conquered the love of
this seducing world." Then, 3. He represents to
them, that though their company might be the
smaller, yet it was-the better; they had more di-
,,yine and holy knowledge' ; "He that knoweth God,
fieareth Us. He who knows the purity and holiness
of God, the love and grace of God, tiie truth and
faithfulness of God, the ancient word and prophe
cies of God, the signals and testimonials of God,
must know that he is with us ; and he who knows
this, will attend to us, and abide with us." He that
is well furnished with natural religion, will the
more faithfully cleave to the Christian. He that
knoweth God, (in his natural and moral excellences,
revelations, and works,) heareth us, v. 6. As on the
contrary, " He that is not of Gqd, hearth not us.
He who knows not God regards not us. He that is
not born of God, (walking according to his natural
disposition,) walks not with us. The further any
are from God, (as appears in all ages,) the further
they are from Christ, and his faithful servants ; and
the more addicted persons are to this world, the
more remote they are from the spirit of Christiani
ty. Thus you have a distinction betwixt us and
others ; Hereby know we the Spirit of truth, and
the spirit of error, v. 6. This doctrine concerning
the Saviour's person leading you from the world to
God, is a signature oithe Spirit of truth, in opposi
tion to thespirit of error. The more pure and holy
any doctrine is, the more likely to be of God."
7. Beloved, let us love one another : for
love is of God ; and every one that loveth,
is born of God, and knoweth God. 8. He
that loveth not, knoweth not God : for
God is love. 9. In this was manifested the
love of God towards us, because that God
sent his only-begotten Son into .the world,
that we might live through him. 1 0. Here
in is love, not that we loved God, but that
he loved us, and sent his Son to be the pro
pitiation for our sins. 1 1 . Beloved, if God
so -loved us, we ought also to love one ano
ther. 12'. No man hath seen God at any
time. If we love one another, God dwell
eth in us, and his love is perfected in us.
13. Hereby know we that we dwell in
him, and he in us, because he hath given
us of his Spirit.
As the Spirit of truth is known by doctrine, (so

spirits are to be tried,) it is known by love likewise ;
and so here follows a strong fervent exhortation to
holy Christian love ; Beloved, let us love one an
other, v. 7. The apostle would unite them together
in his love, that he may unite them in love'to each
other; " Beloved, I beseech you, by the love I bear
to you, that you put on unfeigned mutual love."
This exhortation is pressed and urged with variety
of argument : as,
I. From the high and heavenly descent of love ;
For love is of God: He is the Fountain, Author,
Parent, and Commander of love : it is the sum of
his law and gospel ; And every one that loveth,
(whose spirit is framed to judicious holy jove,) is
born of God, v. 7. The Spirit of God is the Spirit
of love. The new nature in the children of God is
the offspring of his love : and the temper and com
plexion of it is love. The fruit ofthe Spirit is love,
Gal. 5. 22. Love comes down from heaven.
II. Love argues a true and just apprehension of
the divine nature ; He that loveth, knoweth God, v.
7. He that loveth not, knoweth not God, v. 8.
What attribute of the Divine Majesty so clearly
shines in all the world as his communicative good
ness, which is love ? The wisdom, the greatness,
the harmony, and usefulness, of the vast creation,
that so fully demonstrate his being, do at the same
time shew and prove his love ; and natural reason,
inferring and collecting the nature and excellence
of the most absolute perfect being, must collect and
find that he is most highly good : and Vie that loveth
not, (is not quickened by the knowledge he hath of
God to the affection and practice of love,) knoWeth
not God; it is a convictive evidence that the sound
an,d due knowledge of God dwells not in such a soul ;
his love must needs shine among his primary bright
est perfections ; for God is Love ; (y. S. ) his na
ture and essence are love ; his will and works are
primarily love. Not that this is the only conception
we are to have of him ; we have found that he is
Light as well as Love ; (ch. 1. 5.) and God is prin
cipally Love to himself, and he has such perfections
as arise from the necessary love he must bear to his
necessary existence, excellence, and glory ; but love
is natural and essential to the Divine Majesty ; God
is Love ; that God is Love, is argued from the dis
play and demonstration that he hath given of it ; as,
1. That he hath loved us, such as we are ; In this
was manifest the love of God towards us, (v. 9.)
towards us mortals, us ungrateful rebels. God com
mendeth his love towards us, in that while we were
sinners, Christ died for us, Rom. 5. 8. Strange,
that God should love impure, vain, vile dust and
ashes ! 2. That he has loved us at such a rate, at
such an incomparable value as he has given for us ;
he has given his own, only-beloved, blessed Son for
us; Because that God sent his onlu-begotten Son%
into the world, that we might live through him, v.
9. This Person is in. some peculiar distinguishing
way the Son of God; he is the Only-begotten.
Should we suppose him begotten as a creature or
created being, he is not the Only-begotten. Should
we suppose him a natural necessary eradiation from
the Father's glory, or glorious essence, or substance,
he must be the Only-begotten : and then it will be
a mystery and miracle of divine love, that such a
Son should be sent into our world for us ! It may
well be said, So (so wonderfully, so amazinglv, so
incredibly) God loved the world. 3. That 'God
loved us first, and in the circumstances in which we
lay; Herein is love, (unusual unprecedented love,)
not that we loved God, but that he loved us, v. 10.
He loved us, when we had no love for him ; when
we lay in our guilt, misery, and blood ; when we
were undeserving, ill-deserving, polluted, and un
clean, and wanted to be washed from our sins in
sacred blood. 4. That he gave us his Son for such

852

I. JOHN, IV.

service, and such an end ; for such service, to be
the Propitiation fir- our sins; consequently to die
for us, to die under the law and curse of God, to
bear our sins in his own body, to be crucified, to be
wounded in "his soul, and pierced in his side, to be
dead and buried for us ; (v. 10.) and then for such an
end, for such,a good and beneficial end to us — that we
might live through him, (v, 9.) might live for ever
through him, might live in heaven, live with God,
and live in eternal glory and blessedness with him
and-through him: O what love is here! Then,
III. Divine love to the brethren should constrain
our's ; Beloved, (I would adjure'you by your inte
rest in my love to remember,) if God so loved us,
we ought also to love one another, v. 11. This
should be an invincible argument. The example
of Gdd should press us. We should be followers, (or
imitators) of him, as his dear children. The ob
jects of the divine love should be the objects of our's.
Shall we refuse to love those whom the eternal God
hath loved ? We should be admirers of his love,
and lovers of his love, (of the benevolence and com
placency that are in him,)and consequently lovers
of those whom he loves. The general love of God
to the world should induce a universal love among
mankind ; that ye may be the children of your Fa
ther who isin heaven ; for he maketh his sun to rise
on the evil and on the goqd, and sendeth his rain on
the just and on the unjust, Matt. 5. 45. The pecu
liar love of God to the church and-to the saints
should be productive of a peculiar love there ; If
God so loved us, we ought surely (in some measure
suitably thereto) to love one another.
IV. The Christian love is an assurance of the di
vine inhabitation ; If we love one another, God
dwelleth in us, v. 12. Now God dwelleth in us, not
by any visible presence, or immediate appearance
to the eye ; (JYo man hath seen God at any time, v.
12.) but by his Spirit; (v. 13.) or, "JYo man hath
seen God at any time; he does not here present
himself to our eye or to our immediate intuition, and
so he does not that way demand and exact our love ;
but he demands and expects it in that way in which
he has thought meet to deserve and claim it, and
that is, in the illustration that he has given of him
self and of his love (and thereupon of his loveliness
too) in the catholic church, and particularly in the
brethren, the members of that church ; in them,
and in his appearance for them and with them, is
God to be loved ; and thus, if we love, one another,
God dwelleth in us ; the sacred lovers of the breth
ren are the temples of God; the Divine Majesty
has a peculiar residence there."
V. Therein the divine love attains a considerable
end and accomplishment in us; "And his love is
perfected in us ; (v. 12.) It has obtained its comple
tion inand upon us. God's love is not perfected in
him,- but in and with us. His love could not be de
signed to be ineffectual and fruitless upon us ; when
its proper genuine end and issue are attained and
produced thereby, it may be said to be perfected ;
so faith is, perfected by its works, and love perfected
by its operations. When the divine love has wrought
us to the same image, to the love of God, and there
upon to the love of the brethren, the children of
God, for his sake, it is therein and so far perfected and
completed, though this love of our's is not at pre
sent-perfect, nor the ultimate end of the divine love
to us." How ambitious should we be of this frater
nal Christian love, when G°d reckons his own life
to us perfected thereby ! To this the apostle, having
mentioned the high favour of God's dwelling in us,
subjoins the note and character thereof; Hereby
know we that we dwell in him, and he in us, because
he hath given us of his Spirit, v. 13. Certainly this
mutual inhabitation is something more noble and
great than we are well acquainted-with, or can de

clare. One would think, that for God to dwell m us,
and we in him, were words to(j.high for mortals to
use, had not God gone before us therein. What it
is, has been briefly said on ch. 3. 24. What it fully
is, must be left to the revelation of the blessed
world. But this mutual inhabitation w>e know, says
the apostle, because he hath given us of his Spirit ;
he has lodged the image and fruit of his Spirit in
our hearts ; (v. 1 3. ) and the Spirit that he hath given
us, appears to be his, or of him, since it is the Spirit
of power, of zeal and magnanimity for God, of love
to God and man, and of a sound mind, of an under
standing well instructed in the affairs of God and
religion, and his kingdom among men, 2 Tim. 1. 7.
14. And we have seen and do testify
that the Father sent the Son to be the Sa
viour of the world. 1 5. Whosoever shall
confess that Jesus is, the Son of God, God
dwelleth in him, and he in God. 16. And
we have known and believed the love that
God hath to us. God is love; and he that
dwelleth in love, dwelleth in God, and God
in him.
Since faith in Christ works loye to God, and love
to God must kindle love to the brethren, the apostle
here confirms the prime article of the Christian
faith as the foundation of such love ; where,
I. He proclaims the fundamental article of the
Christian religion, which is so representative of the
love of God ; And we have seen, and do testify, that
the Father sent the Son to be the Saviour qf the
world, v. 14. We here see, 1. The Lord Jesus's
relation to God ; he is Son to the Father, such a Son
as no one else is, and so as to be God with the Father.
2. His relation and office towards us — the Saviour
of the world; he saves us by his death, example,
intercession, Spirit, and power against the enemies
of our salvation. 3. The ground on which he be
came so — by the mission of him ; the Father sent
the Son, he decreed and willed his coming hither,
in and with the consent of the Son. 4. The apostle's
assurance of this — he and his brethren had seen it ;
they had seen the Son of God in his human nature,
in his holy converse and works, in his transfigura
tion on the mount, in his death, and resurrection
from the dead, ahd royal ascent to heaven ; they
had so seen him as to be satisfied that he was the
Only-begotten ofthe Father, full ofgrac^and truth.
5. The apostle's attestation of this, in pursuance of
such evidence ; " We have seen and do testify ; the
weight of this truth obliges us to testify it, the sal
vation of the' world lies upon it, the evidence of the
truth warrants us to testify it ; our eyes, and ears,
and hands, have been witnesses of it" Thereupon,
II. The apostle states the excellency, or the ex
cellent privilege attending the due acknowledg
ment of this truth ; Whosoever shall confess that
Jesus is the Son of God, God dwelleth in him, and
he in Godrv. 15. This confession seems to include
faith in the heart as the foundation of it ; acknow
ledgment with the mouth to the glory of God and
Christ; and profession in the life and conduct, in
opposition to the flatteries or frowns of the world.
Thus no man says that Jesus is the Lord, but by the
Holy Ghost, by the external attestation and internal
operation of the Holy Ghost, 1 Cor. 12. 3. And
so he who.thus confesses Christ, and God in him, is
enriched with, or possessed by, the Spirit of God,
and has a complacential knowledge of God, and
much holy enjoyment of him. Then,
_ III. The apostle applies' this in order to the ex
citation of holy love. God's love is thus seen and
exerted in Christ Jesus ; and thus have we known
and believed the love that God hath to us, v\ 16.

I. JOHN, IV.

853

The Christian revelation is, what should endear it
to ns, the revelation of the divine love ; the articles
of our revealed faith are but so many articles relat
ing to the divine love ; the history of the Lord
Christ is the history of God's, love to us; all his
transactions in and with his Son were but testifica
tions of his love to us, and means to advance us to
the love of God ;- God was in Christ reconciling the
world unto himself, 2 Cor. 5. 19. Hence we may
learn, 1. That God is Love, (v. 16.) he is essential
boundless love ; he has incomparable, incomprehen
sible love for us of this world, which he has demon-
' ' " strated in the mission and mediation of his beloved
Son. It is the great objection and prejudice against
the Christian revelation, that the love of God should
be so strange and unaccountable as to give his own
eternal Son for us ; it is the prejudice of many against
the^ternity sind the deity of the Son, that so great
a Person should be given for us. It is, I confess,
mysterious and unsearchable ; but there are un
searchable riches in Christ; it is pity that the vast-
ness of the divine love should be made a prejudice
against the revelation and the belief of it. But what
will not God do, when he designs to demonstrate
the height of any perfection of his ? When he would
shew somewhat of his power and wisdom, he makes
such a. world as this ; when he would shew more of
his grandeur and glory, he makes heaven for the
ministering spirits that are before the throne ; what
will he not do then, when he designs to demonstrate
his love, and to demonstrate his highest love, or
that he himself is Love, or that love is one of the
most bright, dear, transcendent, operative excel
lencies of his unbounded nature ; and to demonstrate
this not only to us, but to the angelical world, and
to the principalities and powers above, and this not
for our surprise for a while, but for the admiration,
and praise, and adoration of our most exalted powers
to all eternity ? What will not God then- do ? Surely
.... then it will look more agreeable to the design, and
grandeur, and pregnancy of his love, (if I may so
call it,) to give an eternal Son for us, than to make
a Son on purpose for our relief. In such a dispen
sation as that of giving a natural eternal Son for us
and to us, he will commend his love to us indeed ;
and what will not the God of love do, when he de
signs to commend his love, and to commend it in
the view of heaven, and earth and hell ; and when
he will commend himself and recommend himself
to us, and to our highest conviction, and also affec
tion, as Love itself? And what if it should appear
at last, (which I shall only offer to the consideration
of the judicious,) that the divine love, and parti
cularly God's love in Christ, should be the founda
tion of the glories of heaven, in the present enjoy
ment of those ministering spirits that comported
with it, and of the salvation of this world, and of
the torments of hell ? This last will seem most
strange. But what if therein it should appear not
only that God is love to himself, in vindicating his
own law and government, and love and glory ; but
that the damned ones are made so, or are so
punished, (1.) Because they despised the love of
God already manifested and exhibited : (2.) Be
cause they refused to be beloved in what was further
proposed and promised : and, (3.) Because they
made themselves unmeet to be the objects of divine
complacency and delight ? If the consciences ofthe
damned should accuse them of these things, and
especially of rejecting the highest instance of divine
love ; if the far greatest part of the intelligent crea
tion should be everlastingly blessed through the
highest instance of the divine love, then may it well
be inscribed upon the whole creation of God, God
is love.
a That hereupon, he that dwellethin love, dwell

eth in God, and God in him, v. 16. There is great
communion between the God of love and the loving
soul, that is, him whjf loves the creation of God,
according to its different relation to God, and recep
tion from him and interest in him. He that dwells
in sacred love, has the love of God shed abroad
upon his heart, has the impress of God upon his
spirit, the Spirit of God sanctifying and sealing him,
lives in the meditation, views, and tastes of the
divine love, and will ere long go to dwell with God
for ever.
1 7. Herein is our love made perfect, that
we may have boldness in the day of judg
ment : because as he is, so are we in this
world. 18. There is no fear in love; but
perfect love casteth out fear: because fear
hath torment. He that feareth is not made
perfect in love. 19. We love him, be
cause he first loved us. 20. If a man say,
I love God, and hate his brother, he is a
liar: for he that loveth not his brolher
whom he hath seen, how can he love God
whom he hath not seen? 21. And this
commandment have we from him, That he
who loveth God, love his brother, also.
The apostle, having thus excited and enforced
sacred love from the great Pattern and motive of it,
the love that is and dwells in God himself, proceeds
to recommend it further by other considerations ;
and he recommends it in both the branches of it,
both as love to God, and love to our brother or
Christian neighbour.
I. As love to God, to the primum amabile — the
first and chief of all amiable beings and objects, who
has the confluence of all beauty, excellence, and
loveliness, in himself, and confers on all other beings
whatever renders them good and amiable. Love to
God seems here to be recommended on these ac
counts :
1. It will give us peace and satisfaction of spirit in
the day when it will be most needed, or when it
will be the greatest pleasure and blessing imagin
able ; Herein is our love made perfect, that we may
have boldness in the day of judgment, v. 17. There
must be a day of universal judgment. Happy they
who shall have holy fiducial boldness before the
Judge at that day ; who shall be able to lift up their
heads, and to look him in the face, as knowing he
is their Friend and Advocate ! Happy they who
have holy boldness and assurance in the prospect
of that day, who look and wait for it, and for the
Judge's appearance ! So do, and so may do, the
lovers of God. Their love to God assures them of
God's love to them, and consequently of the friend
ship of the Son of God ; the more we love our friend,
especially when we are sure that he knows it, the
more we can trust his love. As God is good and
loving and faithful to his promise, so we can easily
be persuaded of his love, and the happy fruits of
his love, when we can say, Thou that knowest all
things, knowest that we love thee ; and hope maketh
not ashamed; our hope, conceived by the considera
tion of God's love, will not disappoint us, because
the love of God is shed abroad in our hearts by the
Holy Ghost that is given to us, Rom. 5. 5. Possibly
here by the love of God may be meant our love to
God, that is shed abroad in our hearts by the Holy
Ghost ; that is the foundation of our hope, or of our
assurance that our hope will hold good at last Or,
if by the love of God be meant the sense and appre
hension of his 'love to us, yet that must suppose or
include us as lovers of him in this case; and indeed

854

I. JOHN, V.

the sense and evidence of his love to us, shed abroad
in our heart's love to him ; ^nd thereupon we have
confidence toward him, and peace and joy in him ;
he witt give the crown of righteousness to all that
love his appearing ; and we have this boldness
toward Christ, because of oiir conformity to him,
because as he is, so are we in this world, (v. 17.)
love hath conformed us to him ; as he was the great
Lover of God and man, he has taught us in our
measure to be so too, and he will not deny his own
image ; love teaches us to conform in sufferings too,
we suffer for him and with him, and therefore can
not but hope and trust that we shall also be glorified
together with him, 2 Tim. 2. 12.
2. It prevents or removes the uncomfortable result
and fruit of servile fear ; There is no fear in love,
(v. 18. ) so far as love prevails, fear ceases. We
must here distinguish, I judge, between fear and
being afraid ; or in this case, between the fear of
God and being afraid of him ; the fear of God is
often mentioned and commanded as the substance
of religion, (1 Pet 2. 17. Rev. 14. 7.) and so it im
ports the high regard and veneration we have for
God and his authority and government ; such fear is
consistent with love, yea, with perfect love, as be
ing in the angels themselves; but then there is a
being afraid of God, that arises from a sense of guilt,
and a view of his vindictive perfections ; in the view
of them, God is represented as a' consuming Fire ;
and so fear here may be rendered dread; there is
no dread in love; love considers its object as good
and excellent, and therefore amiable, and worthy
to be beloved ; love considers God as most eminent
ly good, and most eminently loving us in Christ,
and so puts off dread, and puts on joy in him ; and
as love grows, joy grows too ; so that perfect love
casteth out fear or dread. They who perfectly
love God, are, from his nature, and counsel, and
covenant, perfectly assured of his love, and conse
quently are perfectly free from any dismal dreadful
suspicions ot his punitive power and justice, as arm
ed against them ; they well know that God loves
them, and they thereupon triumph in his love. That
perfect love casteth out fear, the apostle thus sensi
bly argues, that it casteth out torment, casteth out
fear or dread, because fear hath torment ; (v. 18.)
fear is known to be a disquieting, torturing passion,
especially such a fear as is the dread of an almighty
avenging God; but perfect love casteth out torment,
for it teaches the mind » perfect acquiescence and
complacency in the beloved, and therefore perfect
love casteth out fear. Or, which is here equivalent,
he thatfiareth, is not made perfect in love; (v. 18.)
it is a sign that our love is far from being perfect,
since our doubts and fears, and dismal apprehensions
of God, are so many. Let us long for, and hasten
to, the world of perfect love, where our serenity and
joy in God will be as perfect as our love !
3. From the source and rise of it, which is the
antecedent love of God ; We love him, because he
first loved us, v. 19. His love is the incentive, the
motive, and moral cause of our's. We cannot but
love so good a God, who was first in the act and
work of love ; who loved us when we were both
unloving and unlovely ; who loved us at so great a
rate ; who has been seeking and soliciting our love
at the expense of his Son's blood, and has conde
scended to beseech us to be reconciled unto him.
Let heaven and earth stand amazed at such love !
His love is the productive cause of our's ; Of his
own will (of his own free loving will) begat he us.
To those that love him all things work together for
good, to them who are the called according to his
purpose ; they that love God, are the ratof thereto
according to his purpose; (Rom. 8. 28.) according
to whose purpose they are called, is sufficiently
intimated in the following clauses ; whom he did

predestinate, or antecedently purpose, to the image
of his Son, them he also called, effectually recovered
thereto. The divine love stamped love upon our
souls ; may the Lord still and further direct our
hearts into the love of God ! 2 Thess. 3. 5.
II. As love to our brother and neighbour in Christ ;
such love is argued and urged on these accounts :
1. As suitable and consonant to our Christian pro
fession. In the profession of Christianity we profess
to love God as the Root of religion ; "if then a man
say, or profess as much as thereby to say, / love
God, I am a lover of his name, and house, and
worship, and yet hate his brother, whom he should
love for God's sake, he is a liar, (v. 20.) he therein
gives his profession the lie." That such a one loves
not God, the apostle proves by the usual facility of
loving what is seen rather than what is unseen ; For
he that loveth not' his brother, whom he hath seen,
how can he love God, whom he hath not seen ? v. 20.
The eye is wont to affect the heart ; things unseen
less catch the mind, and thereby the heart; the
incomprehensibleness of God very much arises from
his invisibility ; the member of Christ has much of
God visible in him ; how then shall the hater of a
visible image of God pretend to love the unseen
Original, the invisible God himself?
2. As suitable to the express law of God, and the
just reason of it ; And this commandment have we
from him, that he who loveth God, love his brother
also, v. 21. As God has communicated his image
in nature and in grace, so he would have our love to
be suitably diffused. We must love God originally
and supremely, and others in him, on the account
of their derivation and reception from him, and of
his interest in them. Now, our Christian brethren
having a new nature and excellent privileges deriv
ed from God, and God having his interest in them
as well as in us, it cannot but be a natural suitable
obligation, that he who loves God, should love his
brother also.
CHAP. V.
In this chapter, the apostle asserts, I. The dignity of believ
ers, v. 1. II. Their obligation to love, and the trial of it,
v. 1 . . 3. HI. Their victory, v. 4, 6. IV, The credibility
and confirmation of their faith, v. 6 . . 10. V. The advan
tage of their faith in eternal life, v. 11 . . 13. VI. The au
dience of their prayers, unless for those who have sinned
unto death, v. 14 . . 17. VII. Their preservation from sin
and Satan, v. 18. VIII. Their happy distinction from the
world, v. 19. IX. Their true knowledge of God ; (v. 20.)
upon which, they must depart from idols, v. 21.
l.~\TTHOSOEVER believeth that Je-
? T sus is the Christ, is born of God :
and every one that loveth him that begat,
loveth him also that is begotten of him. 2.
By this we know that we love the children
of God, when we love God, and keep his
commandments. 3. For this is the love of
God, that we keep his commandments;
and his commandments are not grievous.
4. For whatsoever is born of God, over-
cometh the world ; and this is the victory
that overcometh the world, even our faith.
5. Who is he that overcometh the world,
but he that believeth that Jesus is the son
of God?
I. The apostle having, as was there observed, in
the conclusion of the last chapter, urged Christian
love upon those two accounts; 1. As suitableto
Christian profession ; 2. As suitable to the divine
command ; here adds a third ; such love is suitable,
or indeed demanded by their eminent relation ; our

I. JOHN, V.

855

Christian brethren or fellow-believers are nearly
related to God ; they are his children ; Whosoever
believeth that Jesus is the Christ, is born of God, v.
1. Wherein the Christian brother is, (l.j Describ
ed by his faith ; he that believeth that fesus is the
Christ ; that he is Messiah the Prince ; that he is
the Son of God by nature and office ; that he is the
Chief of all the anointed world ; Chief of all the
Priests, prophets, or kings, who were ever anointed
by God or for him ; that he is perfectly prepared
and furnished for the whole work of the eternal sal-
yation; the believer, accordingly, yields himself up
to his care and conduct ; and then he is, (2.) Digni
fied by his descent ; he is born of God, v. 1. This
principle of faith, and the new nature that attends
it, or from which it springs, are ingenerated by the
Spirit of God ; and so sonship and adoption are not
now appropriated to the seed of Abraham according
to thefiesh, nor to the ancient Israel of God ; all be
lievers, though by nature sinners of the Gentiles,
are spiritually descended from God, and accordingly
are to be beloved ; as it is added, Every one that
loveth him that begat, loveth him also that is begot
ten of him, v. 1. It seems but natural that he who
loves the Father, should love the children also ; and
that in some proportion to their resemblance to their
Father, and to the Father's love to them ; and so
we must first and principally love the Son ofthe Fa
ther, as he is most emphatically styled, 2 John 3.
the Only (necessarily) begotten, and the Son of his
love, and then those that are voluntarily begotten,
and renewed by the Spirit of grace : thereupon,
II. The apostle shews, 1. How we may discern
the trgth, or the true evangelical nature of our love
to the regenerate ; the ground of it must be our love
to God, whose they are; By this we know that we
love the children of God, when we love God, v. 2.
Our love to them appears to be sound and genuine,
when ,we love them, not merely upon any secular
account, as because they are rich, or learned, or
kind to us, or of our denomination among religious
parties ; but because they are God's children, his
regenerating grace appears in them, his image and
superscription are upon them, and so in them God
himself is loved ; thus we see what that love to the
brethren is, that is so pressed in this epistle ; it is
love to them as the children of God, and the adopt
ed brethren of the Lord Jesus.
2. How we may learn the truth of our love to
God : it appears in our holy obedience ; when we
love God, and keep his commandments, v.. 2. Then
we truly, and in gospel-account, love God, when
we keep his commandments; fir this is the love of
God, that we keep his commandments; and the
keeping of his commandments requires a spirit in
clined thereto, and delighting therein; and so < his
commandments are not grievous, v. 3. Or, 7 his is
the love of God, that, as thereby we are determined
to- obedience, and to keep the commandments of
Sod, so his commandments are thereby made easy
and pleasant to us. The lover of God says, O how
I love thy taw ! " I will run the way of thy com
mandments, when thou shalt enlarge my heart, (Vs.
119.-32. ) when thou shalt enlarge it either with love
or with thy Spirit, the Spring of love.
3. What is and ought to be the effect of regene
ration—an intellectual spiritual conquest of this
worlds For whatsoever is born of God, or, as in
some copies, whosoever is born of God overcom
eth the world, v. 5. He that is born of God , » born
for God, and consequently for another world; he
has a temper and disposition that tend to a higher
better world ; and he is furnished with such arms or
such a weapon, whereby he can repel and conquer
this-; as it-Is ^dded, And this is the ™t°rythat
overcometh the world, even our faith, v. 4. Faith
is the cause of victory, the means, the instrument,

the spiritual armour and artillery by which we over
come ; for, (1.) In and by faith we cleave to Christ,
in contempt of, and opposition to, the world. (2. )
Faith works in and by love to God and Christ, and
so withdraws us from the love of the world. (3.)
Faith sanctifies the heart, and purifies it from those
sensual lusts by which the world obtains such sway
and dominion over souls. (4.) It receives and de
rives strength from the Object of it, the Son of God,
for conquering the frowns and flatteries ofthe world.
(5.) It obtains by gospel promise a right to the 'in
dwelling Spirit of grace, that is greater than he who
dwells in the world. (6.) It sees an invisible world
at hand, with which this world is not worthy to be
compared, and into which it tells the soul, in which
it resides, it must be continually prepared to enter ;
and thereupon,
III. The apostle concludes, that it is the real
Christian that is the true conqueror of the world ;
Who is he then that overcometh the world, but he
that believeth that Jesus is the Son of God ? v. 5. It
is the world that lies in our way to heaven, and is
the great impediment to our entrance there. But
he who believes that Jesus is the Son of God, be
lieves therein that Jesus came from God to be the
Saviour of the world, and powerfully to conduct us
from the world to heaven, and to God, who is fully
to be enjoyed there. And he who so believes, must
needs by this faith overcome the world. For, 1.
He must be well satisfied that this world is a vehe
ment enemy to his soul, to his holiness, his salvation,
and his blessedness ; For att that is in the world, the
lust of the fiesh, the lust of the eyes, and the pride
of life', is not ofthe Father, but is of the world, ch.
2.16. 2. He sees it must be a great part of the Sa
viour's work, and of his own salvation, to be redeem
ed and rescued from this malignant world; who
gave himself for us, that he might deliver us from
this present evil world, Gal. 1. 4. 3. He sees in and
by the life and conduct of the Lord Jesus on earth,
that this world is to be renounced and overcome. 4.
He perceives that the Lord Jesus conquered the
world, not for himself only, but for his followers ;
and they must study to be partakers of his victory.
Be of good cheer, I have overcome the world. 5.
He is taught and influenced by the Lord Jesus's
death to be mortified and crucified to the world.
God forbid that I should glory, save in the cross of
our Lord Jesus Christ, by whom the world is cruci
fied to me, and I unto the world,. Gal. 6. 14. 6. He
is begotten by the resurrection of Jesus Christ from
the dead, to the lively hope of a blessed world above,
1 Pet. 1. 3. 7. He knows that the Saviour is gone.
to heaven, and is there preparing a place for his se
rious believers, John 14. 2. 8. He knows that his
Saviour will come again from thence, and will put
an end to this world, and judge the inhabitants of it,
and receive his believers to his presence and glory,
John 14. 3. 9. He is possessed with a spirit and dis
position that cannot be satisfied with this world, that
looks beyond it, and is still tending, striving, and
pressing, toward the world in heaven. In this we
froan, earnestly desiring to be clothed upon with our
ouse which is from heaven, 2 Cor. 5. 2. So that it
is the Christian religion that affords its proselytes a
universal empire. It is the Christian revelation
that is the great means of conquering the world, and
gaining another that is most pure and peaceful,
blessed and eternal. It is there, in that revelation,
that we see what are the occasion and ground of the
quarrel and contest between the holy God and this
rebellious world. It is there that we meet with sa
cred doctrine, (both speculative and practical,)
quite contrary to the tenour, temper, and tendency
ot this world. It is by that doctrine that a spirit is
communicated and' diffused, which is superior and
adverse to the spirit of the world. It is there we

856

I. JOHN, V.

see that the Saviour himself was not of this world,
that his kingdom was not, and is not so ; that it must
be separated from the world, and gathered out of it
for heaven and for God. There we see that the Sa
viour designs not this world for the inheritance and
portion of his saved company. As he is gone to
heaven himself, so he assures them he goes to pre
pare for their residence there, as designing they
should always dwell with him ; and allowing them
to believe that if in this life, and this world only, they
had hope in him, they should at last be but misera
ble. It is there that the eternal blessed world is
most clearly revealed and proposed to our affection
and pursuit. It is there that we are furnished with
the best arms and artillery against the assaults and
attempts of the world. It is there that we are
taught how the world may be out-shot in its own
bow, or its artillery turned against itself ; and its op
positions, encounters, and persecutions, be made
serviceable to our conquest of the world, and to our
motion and ascent to the higher heavenly world :
and there we are encouraged by a whole army and
cloud of holy soldiers, who have in their several ages,
posts, and stations, overcome the world, arid won
the crown. It is the real Christian that is the pro
per hero ; who vanquishes the world, and rejoices in
a universal victory. Nor does he (for he is far supe
rior to the Grecian monarch) mourn that there is
not another world to be subdued, but lays hold on
the eternal world of life, and in a sacred sense takes
the kingdom of heaven by violence too. Who in all
the world but the believer on Jesus Christ can thus
overcome the world ?
6. This is he that came by water and
blood, even Jesus Christ; not by water
only, but by water and blood. And it is
the Spirit that beareth witness, because the
Spirit is truth. 7. For there are three that
bear record in heaven, the Father, the
Word, and the Holy Ghost: and these
three are one. 8. And there are three that
bear witness in earth, the spirit, and the
water, and the blood : and these three agree
in one. 9. If we receive the witness of
men, the witness of God is greater : for this
is the witness of God which he hath testi
fied of his Son.
The faith of the Christian believer (or the be
liever in Christ) being thus mighty and victorious,
it had need to be well founded ; to be furnished with
unquestionable celestial evidence concerning the di
vine mission, authority, and office' of the Lord Jesus ;
and it is so ; he brings his credentials along with
him ; and he brings them, in the way by which he
came ; and in the witness that attends him.
I. In the way and manner by which he came ; not
barely by which he came into the world ; but by
and with which he came, and appeared, and acted,
as a Saviour in the world ; This is he that came by
water and blood. He came to save us from our
sins ; to give us eternal life, and bring us to God ;
and that he might the more assuredly do this, he
came by, or with, water and blood; even Jesus
Christ. Jesus Christ, I say, did so ; and none but
' he. And I say it again, not by or with water only,
but by and with water and blood, v. 6. Jesus Christ
came with water and blood, as the notes and signa
tures of the true effectual Saviour of the world : and
he came by water ahd blood, as the means by which
he would heal and save us. That he must and did
thus come in his saving office, may appear by our
remembering these things : 1. We are inwardly and

outwardly defiled ; inwardly,, by the power and pol
lution of sin in our nature. For our cleansing f. om
this we need spiritual water ; such as can reach the
soul and the powers of it. Accordingly, there is in
and by Christ Jesus, the washing of regeneration,
and therenewing ofthe Holy Ghost. And this was
intimated to the apostles by our Lordi when he
washed their feet ; and said to Peter, who refused it,
Except I wash thee, thou hast no part in me. , We
are defiled outwardly, by the guilt and condemning
power of sin upon our persons. By this we are se
parated from God, and banished from his favoura
ble, gracious, beatific presence for ever. From this
we must be purged by atoning blood. It is the ltj.w
or determination in the court of heaven, that without
shedding of blood there shall be no remission, Heb.
9. 22. Tne Saviour from sin therefore must come
with blood. 2. Both these ways of cleansing were
represented in the old ceremonial institutions of
God. Persons and things must be purified by water
and blood. There were divers washings and carnal
ordinances imposed till the time of reformation, Heb.
9. 10. The ashes of a heifer, mixt with water,
sprinkling the unclean, sanctifieth to the purifying
of thefiesh, Heb. 9. 13., Numb. 19. 9. And, likewise.
almost att things are, by the law, purged with blood,
Heb. 9. 22. As these shew us our double defile
ment, so they indicate the Saviour's two-fpid purga
tion. 3. At and upon the death of Jesus Christ, his
side being pierced with a soldier's spear, out of the
wound there immediately issued water and blood.-*
This the beloved apostle saw, and seems to have
been affected with the sight; he alone records it,
and seems to reckon himself obliged to record it, as
containing something mysterious in it ; And he that
saw it, bare record, and his record is true. And he
knoweth, being; an eye-witness, that he saith true,
that ye might believe, and that ye may believe this
particularly, that out of his pierced side forthwith •
there came water and blood, John 19. 35. Now this
water and blood are comprehensive of all that hi ne
cessary and effectual to our salvation. By the wa
ter our souls are washed and purified for heaven and
the region of saints in light. By the blood God is
glorified, his law is honoured, and his vindicative
excellences are illustrated and displayed. 'Whom
God hath set forth, pr purposed, or proposed, a
Propitiation through faith in his blood, or a Propitia
tion in or by his blood through faith, to declare Im
righteousness, that he may be just, and the Justifier
of him that believeth in Jesus, Rom. 3. 25, 26. By
the blood we are justified, reconciled, and presented
righteous to God. By the blood, the curse of the
law being satisfied, the purifying Spirit is obtained
for the internal ablution of our natures. Christ hath
redeemed us from the curse ofthe law, that the bless
ing of Abraham might come on the Gentiles, that we
might receive the promise of the Spirit, the promised
Spirit, through faith. Gal. 3. 13, &c. The watef,
as well as the bfopd, issued out of the side of the sa
crificed Redeemer. The water and the blood then
comprehend all things that can be requisite to our
salvation. They will consecrate and sanctify to that
purpose all that God shall appoint or make use of in
order to that great end. He loved the church, and
gave himself for it, that he might sanctify and
cleanse it with the washing of water by the .word;
that he might present it to himself a glorious church,
Eph. 5. 25 — 27. He who comes by water and
blood, is an accurate perfect Saviour. And this is he
who comes by water and blood, even Jesus Christ !
Thus we see in what way and manner, or, if you
please, with what utensils, Jie comes. But we see
his credentials also,
II. In the witness that attends him, and that is,
the divine Spirit ; that Spirit to whom the perfecting
of the works of God is usually attributed ; And it is

I. JOHN, V.

857

the Spirit that beareth witness, v. 6. It was meet
that the commissioned Saviour of the world should
have a constant Agent to support his1 work, and tes
tify of him to the world. It was meet that a divine
power should attend him, his gospel and servants ;
and notify to the world, upon what errand and office
they came, and by what authority they were sent :
this was done in and by the Spirit of God ; accord
ing to the Saviour's own prediction, " He shall glo
rify me, even when I shall be rejected and crucified
by men, for he shall receive or take qf mine ; he
shall not receive my immediate office, he shall not
die and rise again for you ; but he shall receive of
mine ; shall proceed on the foundation I have laid,
shall take up my institution and truth and cause,
and shall further shew it unto you, and by you to
the world," John 16. 15. And then the apostle
adds the commendation, or the acceptableness of
this witness ; because the Spirit is Truth, v. 6. He
is the Spirit of God, and cannot lie. There is a copy
that would afford us a very suitable reading thus ;
because, or that, Christ is the Truth. And so it in
dicates the matter of the Spirit's testimony, the thing
which he attests, and that is, the truth of Christ ;
And it is the Spirit that beareth witness that Christ
is the Truth; and consequently that Christianity, or
the Christian religion, is the truth of the day, the
truth of God. But it is not meet that one or two
copies should alter the text ; and our present read
ing is very agreeable ; and so we retain it. The
Spirit is Truth. He is indeed the Spirit of truth,
John 14. 17. And that the Spirit is Truth, and a
Witness worthy of all acceptation, appears in that
he is a heavenly Witness, or one of the witnesses
that in and from heaven bare testimony concerning
the truth and authority of Christ Because (or for)
there are three that bare record in heaven, the
Father, the Word, and the Holy Ghost, and these
three are one. And so v. 7. most appositely occurs,
as a proof of the authenticity of the Spirit's testi
mony ; he must needs be true, or even truth itself,
if he be not only a Witness in heaven, but even one
(not in testimony only, for so an angel may be, but
in being and essence) with the Father and the Word.
But here we are stopt in our course by the con
test there is about the genuineness of v. 7. It is
alleged that many old Greek manuscripts have it
not. We shall not here enter into the controversy.
It should seem that the critics are not agreed what
manuscripts have it, and what not ; nor do they suf
ficiently inform us of the integrity and value of the
manuscripts thev peruse. Some may be so faulty,
as I have an old printed Greek Testament so full
oi errata, that one would think no critic would esta
blish a various lection thereupon. But let the ju
dicious collators of copies manage that business.
There are some rational surmises that seem to sup
port the present text and reading, As,
1. If we admit v. 8. in the room of v. 7. it looks
too like a tautology and repetition of what was in
cluded in v. 6. this is he that came by water and
blood, not by water only, but by water and blood;
and it is the Spirit that beareth witness. For there
are three that bear witness; the Spirit, the water,
and the blood. This does not assign near so noble
an introduction of these three witnesses as our pre
sent reading does. .
2. It is observed, that many copies read that
distinctive clause, upon the earth; There are three
that bear record upon the earth: now this bears a
visible opposition to some witness or witnesses else
where, and therefore we are told, by the adversa
ries of the text, that this clause must be supposed
to be omitted in most books that want v. 7. But
it should for the same reason be so in all. Take
we v 6 This is he that came by water and blood.
And'it is the Spirit that beareth witness, because the
Vol. vi.— 5 O

Spirit is truth. It would not now naturally and pro
perly be added, For there are three that bear record
on earth; unless we should suppose that the apostle
would tell us that all the witnesses are such as are
on earth, when yet he would assure us that one is
infallibly true, or even Truth itself.
3. It is observed, that there is a variety of reading
even in the Greek text, as in v. 7. Some copies
read « ihi — are one; others (at least the Compluten-
sian) eic to h uvw — are to one, or agree in one; and
in v. 8. (in that part that it is supposed should be
admitted,) instead of the common h t5 y» — in earth,
the Complutensian reads m\ t»{ yit — upon earth,
which seems to shew that that edition depended
upon some Greek authority, and not merely, as
some would have us believe, upon the authority
either of the vulgar Latin, or of Thomas Aquinas ;
though his testimony may be added thereto.
4. V. 7. is very agreeable to the style and the
theology of our apostle ; as,
( 1.) He delights in the title — The Father; whether
he indicates thereby God only, or a divine person
distinguished from the Son. I and the Father are
one. And yet lam not alone; because the Father is
with me. I will pray the Father, and he shall give
you another Comforter. If any man love the world,
the love ofthe Father is not in him. Grace be with —
and peace from God the Father, and from the Lord
Jesus Christ, the Son ofthe Father, 2 John 3. Then,
(2. ) The name, the Word, is known to be almost
(if not quite) peculiar to this apostle. Had the text
been devised by another, it had been more easy and
obvious, from the form of baptism, arid the com
mon language of the church, to have used the name
Son instead of that of the Word. As it is observed,
that Tertullian and Cyprian use that name, even
when they refer to this verse ; or it is made an ob
jection against their referring to this verse, because
they speak of the Son, not the Word; and yet
Cyprian's expression seems to be very clear by the
citation of Facundus himself. Quod Johannis apos-
toli testimonium B. Cyprianus, Carthaginensis an-
tistes et martyr, in epistold sive libro, quern de
Trinitate scripsit, de Patre, Filio, et Spiritu sancto
dictum intelligit; ait enim, Dicit Dominus, Ego et
Pater unum sumus ; et iterum de Patre, Filio, et
Spiritu sancto scriptum est, Et hi tres unum sunt.
— Blessed Cyprian, the Carthaginian Bishop and
Martyr, in the epistle or book he wrote concerning
the Trinity, considered the testimony of the apostle
John as relating to the Father, the Son, and the
Holy Spirit; for he says, The Lord says, I and the
Father are one ; and, again, These three are one.
Now it is no where written that these are one, but
in v. 7. It is probable then that St. Cyprian, either
depending on his memory, , or rather intending
things more than words, persons more than names,
or calling persons bv their names more usual in the
church, (both in popular and polemic discourses,)
called the second by the name of the Son rather
than of the Word. 'If any man can admit Facun-
dus's fancy, that St. Cyprian meant that the Spirit,
the water, and the blood, were indeed the Father,
Word, and Spirit, that St John said were one, he
may enjoy his opinion to himself. For, [J.] He
must suppose that Cvprian not only changed all the
names, but the apostle's order too. For the blood,
(the Son,) which Cyprian puts second, the apostle
puts last. And, [2.] He must suppose that Cyprian
thought that by the blood which issued out of the
side of the Son, the apostle intended the Son him
self, who might as well have been denoted by the
water ; that by the water which also issued from the
side of the Son, the apostle intended the person of
the Holy Ghost; that by the Spirit, which in v. 6.
is said to be Truth, and in the gospel is called the
Spirit of truth, the apostle meant the person of the

853

I. JOHN, V.

Father ; though he is no where else so called when
joined with the Son and the Holy Ghost. We re
quire good proof that the Carthaginian father could
so understand the apostle. He who so understands
him, must believe too that the Father, Son, and
Holy Spirit, are said to be three Witnesses on earth.
[3.] Facundus acknowledges that St. Cyprian says,
that of his three it is written, Et hi tres unum sunt
— and these three are one. Now these are the
words, not of v. 8. but of v. 7. They are not used
concerning the three on earth, the Spirit, the water,
and the blood ; but the three in heaven, the Father,
and the Word, and the Holy Ghost. So we are
told that the author of the book De baptismo haere-
licqrum, allowed to be contemporary with Cypriaii,
cites St. John's words, agreeably to the Greek
manuscripts and the ancient versions, thus, Ait enim
Johannes de Domino nostra in epistola nos docens,
Hie est qui venit per aquam et sangUinem, Jesus
Christus, non in aqua tantiim, sed in aqua et san-
f-uine ; et Spiritusest qui testimonium perhibet, quia
'piritus est Veritas; quia tres testimonium perhibent,
Spiritus et aqua et sanguis, et isti tres in unum
sunt — For John, in his epistle, says concerning our
Lord, This is he, Jesus Christ, who came by water
and blood, not in water only, but in water and
blood ; and it is the Spirit that bears witness, because
the Spirit is Truth ; for there are three that bear
witness, the Spirit, the water, and the blood, and
these three agree in one. If all the Greek manu
scripts and ancient versions say concerning the
Spirit, the water, and the blood, that, in unum
sunt — they agree in one, then it was not of them
that Cyprian spake, whatever variety there might
be in the copies in his time, when he said it is writ
ten, unum sunt — tliey are one. And therefore
Cyprian's words seem still to be a firm testimony
to xi. 7. and an intimation likewise, that a forger of
the text would have scarcely so exactly hit upon
the apostolical name for the second witness in
heaven, the Word. Then,
(3. ) As this apostle only records the history of
the water and blood flowing out of the Saviour's
side, so it is he only, or he principally, who regis
ters to us the Saviour's promise and prediction of
the Holy Spirit's coming to glorify him, and to tes
tify of him, and to convince the world of its own
unbelief, and of his righteousness, as in his gospel,
ch. 14. 16, 17, 26.— 15. 26.— 16. 7—15. It is most
suitable then to the diction and to the gospel of this
apostle, thus to mention the Holy Ghost as a Witness
for Jesus Christ. Then,
5. It was far more easy for a transcriber, by turn
ing away his eye, or by the obscurity ofthe copy, it
being obliterated or defaced on the top or bottom of
a page, or worn away in such materials as the an
cients had to write upon, to lose and omit the pas
sage, than for an interpolater to devise and insert it ;
he must be very bold and impudent, who could
hope to escape detection and shame; and profane
too, who durst venture to make an addition to a
supposed sacred book. And,
6. It can scarcely be supposed, that, when the
apostle is representing the strength of the Chris
tian's faith in overcoming the world, and the foun
dation it relies upon in adhering to Jesus Christ, and
the various testimony that was given to Jesus Christ
in the world, he should omit the supreme testimony
that attended him, especially when we consider that
he meant to infer, as he does, (v. 9. ) If we receive
the witness of men, the witness of God is greater ;
for this that he had rehearsed before, is the witness
of God which he hath testified of his Son. Now in
the three witnesses on earth, there is neither all the
witness of God, nor indeed any witness who is truly
and immediately God. The Antitrinitarian oppo-
sers of the text will deny that either the Spirit, or

the water, or the blood, are God himself; and
others may say that the Spirit here is some created
effect of God ; but, upon our present reading, here
is a noble enumeration of the several witnesses and
testimonies supporting the truth of the Lord Jesus,
and the divinity of his institution ; here is the most
excellent abridgment or breviate of the motives to
faith in Christ, of the credentials the Saviour brings
with him, and of the evidences of our Christianity,
that is to be found, I think, in the book of God ;
upon which single account, even waving the doc
trine of the divine Trinity, the entire text is worthy
of all acceptation.
Having these rational grounds on our side, we
proceed. The apostle, having told us that the
Spirit that bears witness to Christ is truth, shews us
that he is so, by assuring us that he is in heaven,
and that there are others also who cannot but be
true, or truth itself, concurring in testimony with
him ; For there are three that bear record in heaven,
the Father, the Word, and the Holy Ghost, and
these three are one, v. 7. Here is a Trinity of hea
venly Witnesses ; such as have testified and vouched
to the world the veracity and authority of the Lord
Jesus in his office and claims, where the first that
occurs in order, is, the Father ; he set his seal to
the commission of the Lord Christ all the while he
was here ; more especially, (1.) In proclaiming
him at his baptism, Matt. 3. 17. Then, (2.) In
confirming his character at the transfiguration,
Matt. 17. 5. Then, (3.) In accompanying him
with miraculous power and works ; If I do not the
works of my Father, believe me not; but if Ido,
though ye believe not me, believe the works,' that ye
may know and believe that the Father is in me, and
I in him, John 10. 37, 38. (4.) In avouching at his
death, Matt. 27. 54. (5.) In raising him from the
dead, and receiving him up to his glory ; He shall
convince the world — of righteousness, because I go
to my Father, and ye see me no more, John 16. 10.
and Rom. 1. 4. The second Witness is the Word ;
a mysterious name, importing the highest nature
that belongs to the Saviour Jesus Christ ; wherein
he existed before the world was, whereby he made
the world, and whereby he was truly God with the
Father. He must bear witness to the human na
ture, or to the man Christ Jesus, in and by whom
he redeemed and saved us ; and he bore witness,
[1.] By the mighty works that he wrought; (John
5. 17.) My Father worketh hitherto, and I work.
[2.] In conferring a glory upon him at his transfigu
ration ; And we beheld his glory, the glory as ofthe
Only-begotten of the Father, John 1. 14. [3.] In
raising him from the dead; (John 2. 19.) Destroy
this temple, and in three days will I raise it up. The
third Witness is the Holy Ghost, or the Holy Spirit;
an august, venerable name, the Possessor, Pro
prietor, and Author of holiness. True and faithful
must he be, to whom the Spirit of holiness sets his
seal and solemn testimony. So he did to the Lord
Jesus, the Head of the Christian world ; and that in
such instances as these; First, In the miraculous
production of his immaculate human nature in the
Virgin's womb ; The Holy Ghost shall come vpon
thee, Luke 1. 35, &c. Secondly, In the visible de
scent upon him at his baptism ; The Holy Ghost de
scended in a bodily shape, Luke 3. 22, &c. Thirdly,
In an effectual conquest of the spirits of hell and
darkness; If I cast out devils by the Spirit of God,
then the kingdom of God is come unto you, Matt
12. 28. Fourthly, In the visible potent descent
upon the apostles, to furnish them with gifts and
powers to preach him and his gospel to the world
after he himself was gone to heaven, Acts 1. 4, 5.
— 2. 2 — 4, &c. Fifthly, In supporting the name,
gospel, and interest of Christ, t>y miraculous gifts
and operations by and upon the disciples, and in the

I. JOHN, V.

859

churches, for two hundred years, 1 Cor. 12. 7.
Concerning which see Dr. Whitby's excellent dis
course in the preface to the second volume of his
Commentary on the JYew Testament, These are
witnesses in heaven; and they bear record from
heaven; and they are one. It should seem not
only in testimony, (for that is implied in their being
three witnesses, to one and the same thing,) but
upon a higher account, as they are in heaven ; they
are one in their heavenly being and essence ; and, if
one with the Father, they must be one God.,
_ To these there is opposed, though with them con
joined, a trinity of witnesses on earth, such as con
tinue here below ; And there are three that bear
witness on earth, the spirit, the water, and the blood ;
and these three agree in one, v. 8. Of these wit
nesses the first is the spirit. This must be distin
guished from the person of the Holy Ghost, who is
in heaven. We must say then, with the Saviour,
(according to what is reported by this apostle,)
that which is born of the Spirit, is spirit, John 3. 6.
The disciples of the Saviour are, as well as others,
born after the flesh. They come into the world
endued with a corrupt carnal disposition, which is
enmity to God. This disposition must be mortified
and abolished, A new nature must be communi
cated. Old lusts and corruptions must be eradi
cated, and the true disciple become a new creature.
The regeneration and renovation of souls are a
testimony to the Saviour. It is his actual, though
initial salvation. It is a testimony on earth, be
cause it continues with the church there, and is not
performed in that conspicuous astonishing, manner
in which signs from heaven are accomplished. To
this Spirit belong not only the regeneration and con
version of the church, but its progressive sanctifi
cation, victory over the world, her peace and love
and joy, and all that grace by which she is made
meet for the inheritance of the saints in light. Then
the second is the water. This was before con-
considered as a means of salvation, now as a testi
mony to the Saviour himself, and intimates his
purity and purifying power. And so it seems to
coriiprehend, 1. The purity of his own nature and
conduct in the world ; he was holy, harmless, and
undefiled. 2. The testimony of John's baptism,
who bore witness of him, prepared a people for
him, and referred them unto him, Mark 1. 4, 7, 8.
3. The purity of his own doctrine, by which souls
are purified and washed ; JYow ye are clean through
the word that I have spoken unto you, John 15. 3.
4. The actual and active purity and holiness of his
disciples. His body is the holy catholic church.
Seeing ye have purified your souls in obeying the
truth through the Spirit, 1 Pet. 1. 22. And this
signed and sealed by, 5. The baptism that he has
appointed for the initiation or introduction of his
disciples ; in which he signally (or by that sign) says,
Except I wash thee, thou hast no part in me. JYot
the putting away the filth of thefiesh, but the an
swer of a good conscience toward God, 1 Pet. 3. 21.
The third witness is, the blood : this he shed; and
this was our ransom. This testifies for Jesus Christ :
(1.) In that it sealed up and finished the sacrifices
of the Old Testament ; Christ, our Passover, was
sacrificed for us. (2. ) In that it confirmed his own
predictions, and the truth of all his ministry and
doctrine, John 18. 37. (3.) In that it shewed un
paralleled love to God, in that he would die a sac
rifice to his honour and glory, in making atonement
for the sins of the world, John 14. 30, 31. (4.) In
that it demonstrated unspeakable love to us : and
none will deceive those whom they entirely love,
John 14 13—15. (5.) In that 'lt demonstrated the
disinterestedness of the Lord Jesus as to any secular
interest and advantage. No impostor and deceiver
ever proposes to himself contempt and violent cruel

death, John 18. 36. (6.) In that it lays obligation
on his disciples to suffer and die for him. No de
ceiver would invite proselytes to his side and in
terest at the rate that the Lord Jesus did. Ye shall
be hated of all men for my sake. They shall put
you out of their synagogues ; and the time comes
that whosoever kills you, will think that he doeth
God service, John 16. 2. He frequently calls his
servants to a conformity with him in sufferings.
Let us go forth therefore unto him without "the camp,
bearing his reproach ; (Heb. 13. 13.) which shews
that neither he nor his kingdom is of this world.
Then, (7.) The benefits accruing and procured by
his blood, (well understood,) must immediately de-
montrate that he is indeed the Saviour of the world.
And then, (8.) These are signified and sealed in
the institution of his own supper; 77/zs is my blood
of the JYew Testament, (which ratifies the New
Testament,) which is shed for many, for the remis
sion of sins, Matt. 26. 28. Such are the witnesses on
earth. Such is the various testimoriy given to the
Author of our religion. No wonder if the rejecter
of all this evidence be judged as a blasphemer of
the Spirit of God, and be left to perish without
remedy in his sins. ' These three witnesses (being
more different than the three former) are not so
properly said to be one, as to be for one; to be for
one and the same purpose and cause ; or to agree in
one ; in one and the same thing among themselves,
and in the same testimony with those who bear re
cord from heaven.
The apostle justly concludes, If we receive the
witness of men, the witness of God is greater; for
this is the witness of God, that he hath testified of his
Son, v. 9. Here we have, [1.] A supposition well
founded upon the premises. Here is the witness of
God; the witness whereby God hath testified of his
Son ; which surely must intimate some immediate
irrefragable testimony, and that of the Father con
cerning his Son ; he has by himself proclaimed and
avouched him to the world. [2.] The authority
and acceptableness of his testimony ; and that argued
from the less to the greater ; If we receive the wit
ness of men, (and such testimony is and must be ad
mitted in all judicatories and in all nations,) the wit
ness of God is greater. It is truth itself, of highest
authority and most unquestionable infallibility. And
then there is, [3. ] The application of the rule to the
present case ; For this is the witness, and here is the
witness, of God even of the Father, as well as of the
Word and Spirit, which he hath testified of, and
wherein he hath attested, his Son. God, that can
not lie, hath given sufficient assurance to the world,
that Jesus Christ is his Son ; the Son Of his love, and
Son by office, to reconcile and recover the world unto
himself; he testified therefore the truth and divine
original of the Christian religion, and that it is the
sure appointed way and means of bringing us to God.
1 0. He that believeth on the Son of God
hath the witness in himself: he that be
lieveth not God hath made him a liar ; be
cause he believeth not the record that God
gave of his Son. 11. And this is the re
cord, that God hath given to us eternal
life; and this life is in his Son. 12. He
that hath the Son hath life ; and he that
hath not the Son of God hath not life. 13.
These things have I written unto you that
believe on the name of the Son of God ;
that ye may know that ye have eternal life,
and that ye may believe on the name of the
Son of God.

860

1. JOHN, V.

In these words we may observe,
I. The privilege and stability o the real Chris
tian ; He that believeth on the Son of God, hath been
prevailed with unfeignedly to cleave to him for sal
vation, hath the witness in himself, v. 10. He hath
not oniy the outward evidence that others have, but
he hath in his own heart a testimony for Jesus Christ.
He can allege what Christ and the truth of Christ
have done for his soul, and what he has seen and
found in him. As, 1, He has deeply seen his sin,
and guilt, and misery, and his abundant need of such
a Saviour. 2. He has seen the excellency, beauty,
and office of the Son of God, and the incomparable
suitableness of such a Saviour to all his spiritual
wants and sorrowfol circumstances. 3. He sees and
admires the wisdom and love of God in preparing
and sending such a Saviour to deliver him from sin
and hell, and to raise him to pardon, peace, and
communion with God. 4. He has found and felt the
power of the word and doctrine of Christ, wound
ing, humbling, healing, quickening, and comforting
his soul. 5. He finds that the revelation of Christ,
as it is the greatest discovery and demonstration of
the love of God, so it is the most apt and powerful
means of kindling, fomenting, and inflaming love to
the holy blessed God. 6. He is born of God by the
truth of Christ, as v. 1. He has a new heart and
nature ; a new love, disposition, and delight, and is
not the man that formerly he was. 7. He finds yet
such a conflict with himself, with sin, with the flesh,
the world, and invisible wicked powers, as is de
scribed and provided for in the doctrine of Christ.
8. He finds such prospects and such strength af
forded him by the faith of Christ, that he can de
spise and overcome the world, and travel on to
wards a better. 9. He finds what interest the Me
diator has in heaven, by the audience and prevalence
of those prayers that are sent thither in his name,
according to his will, and through his intercession.
10. He is begotten again to a lively hope, to a holy
confidence in God, in his good will and love ; to a
pleasant victory over terrors of conscience, dread of
death and hell ; to a comfortable prospect of life and
immortality, being enriched with the earnest of the
Spirit, and sealed to the day of redemption. Such
assurance has the gospel believer ; he has a witness
in himself. Christ is formed in him, and is growing
up to the fulness and perfection, or perfect image of
Christ in heaven.
II. The aggravation of the unbeliever's sin ; the
sin of unbelief; He that believeth not God, hath
made him a liar. He does, in effect, give God the
lie ; because he believeth not the record tliat God gave
of his Son, v. 1Q. He must believe, either that God
did not send his Son into the world, when he has
fiven us such manifold evidence that he did ; or that
esus Christ was not the Son of God, when all that
evidence relates to and terminates upon him ; or that
he sent his Son to deceive the world, and to lead it
into error and misery ; or, that he permits men to
devise a religion, which, in all the parts of it, is a
pure, holy, heavenly, undefiled institution, and so
worthy to be embraced by the reason of mankind,
and yet is but a delusion and a lie ; and then lends
them his Spirit and power to recommend and ob
trude it upon the world : which is to make God the
Father, the Author,, and Abettor of the lie.
III. The matter, the substance, or contents of all
this divine testimony concerning Jesus Christ ; And
this is the record, that God hath given to us eternal
life, and this life is in his Son, v. 11. This is the
sum of the gospel. This is the sum and epitome of
the whole record given us by all the aforesaid six
witnesses. 1. That God hath given to us eternal
life. He has designed it for us in his eternal pur
pose. He has prepared all the means that are ne
cessary to bring us thither. He has made it over to

us by his covenant and promise. And he actually
confers a right and title thereto on all who believe on
and actually embrace the Son of God. Then, 2.
This life is in the Son. The Son is Life ; eternal life
in his own essence and person, John 1. 4. 1 John
1. 2. He is eternal Life to us ; the Spring of our
spiritual and glorious life, Col. 3. 4. From him life
is communicated to us, both here and in heaven.
And thereupon it must follow, (1.) He that hath the
Son, hath life, v. 12. He that is united to the Son,
is united to life. He who hath a title to the Son,
hath a title to life, to eternal life. Such honour hath
the Father put upon the Son : such honour must we
put upon him too. We must come and kiss the Son,
and we shall have life. (2.) He that hath not the
Son of God, hath not life, v. 12. He continues un
der the condemnation of the law ; (John .3. 36. ) he
refuses the Son, who is Life itself, who is the Pro
curer of life, and the Way to it ; he provokes God
to deliver him over to endless death for making him
a liar ; since he believes not this record that God
hath given concerning his Son.
IV. The end and reason of the apostle's preach
ing this to believers. 1. For their satisfaction and
comfort ; These things have I written, unto you that
believe on the name of the Son of God, that ye may
know that ye have eternal life, v. 13. Upon all this
evidence, and these witnesses, it is but just and meet
that there should be those who believe on the name
of the Son of God. God increase their number !
How much testimony from heaven has the world to
answer for ! And to three witnesses in heaven must
the world be accountable. These believers have
eternal life. They have it in the covenant of the
gospel ; in the beginning and first-fruits of it within
them ; and in their Lord and Head in heaven.
These believers may come to know that they have
eternal life, and should be quickened, encouraged,
and comforted, in the prospect of it : and they should
value the scriptures, which are so much written for
their consolation and salvation. 2. For their con
firmation and progress in their holy faith ; And that
ye may believe on the name of the Son of God, (v.
13.) may go on believing. Believers must persevere,
or they do nothing. To withdraw from believing
on the name ofthe Son of God, is to renounce eter
nal life, and to draw back unto perdition. There
fore the evidences of religion and the advantage of
faith are to be presented to believers, in order to
hearten and encourage them to persevere to the end.
14. And this is the confidence that we
have in him, that, if we ask any thing ac
cording to his will, he heareth us. 15. And
if we know that he heareth us, whatsoever
we ask, we know that we have the petitions
that we desired of him. 1 6. If any man
see his brother sin a sin which is not unto
death, he shall, ask, and he shall give him
life for them that sin not unto death. There
is a sin unto death : I do not say that he
shall pray for it. 17. All unrighteousness
is sin : and there is a sin not unto death.
Here we have,
I. A privilege belonging to faith in Christ; and
that is, audience in prayer ; This is the confidence
that we have in him, that, if we ask any thing ac
cording to his will, he heareth us, v. 14. The Lord
Christ imboldens us to come to God in all circum
stances, with all our supplications and requests.
Through him our petitions are admitted and ac
cepted of God. The matter of our prayer must be
agreeable to the declared will of God. It is not fit

I. JOHN, V.

861

that we should ask what is contrary either to his
majesty and glory, or to our own good, who are his,
and dependent on him. And then we may have
confidence that the prayer of faith shall be heard in
heaven. II. The advantage accruing to us by such privi
lege ; If we know that he heareth us, whatsoever we
ask, we know that we have the petitions that we de
sired of him, v. 15. Great are the deliverances,
mercies, and blessings, which the holy petitioner
needs. To know that his petitions are heard or ac
cepted, is as good as to know that they are answered ;
and therefore that he is so pitied, pardoned, coun
selled, sanctified, assisted, and saved, (or shall be
so,) as he is allowed to ask of God.
in. Direction in prayer, in reference to the sins
of others ; If any man see his brother sin a sin which
is not unto death, he shall ask, and he shall give him
Hfe for them that sin not unto death. There is a sin
unto death: Ido not say that he shall pray for it, v.
16. Here we may observe, 1. We ought to pray
for others as well as for ourselves ; for our brethren
of mankind, that they may be enlightened, convert
ed, and saved ; for our brethren in the Christian pro
fession, that they may be sincere, that their sins may
be pardoned, and that they mav be delivered from
evils and the chastisements of God, and preserved
in Christ Jesus. 2. There is a great distinction in
the heinousness and guilt of sin ; There is a sin unto
death, (v. 16.) and there is a sin not unto death, v.
17. (.1. ) There is a sin unto death. All sin, as to
the merit and legal sentence of it, is unto death.
' The wages of sin is death ; and cursed is every one
that continueth not in all things that are written in
the book of the law, to do them, Gal. 3. 10. But
there is a sin unto death, in opposition to such sin as
is here said not to be unto death. There is there
fore, (2. ) A sin not unto death. That surely must
be atl such sin as by divine or human constitution
may consist with life ; in the human constitution with
temporal or corporal life, in the divine constitution
with corporal or with spiritual evangelical life. [ 1. ]
There are sins which, by human righteous constitu
tion, are not unto death ; as divers pieces of injustice,
which may be compensated without the death ofthe
delinquent In opposition to which there are sins,
which, by righteous constitution, are to death, or to
a legal forfeiture of life ; such as we call capital
crimes. Then there are sins which, by divine con
stitution, are unto death ; and that either death cor
poral, or spiritual and evangelical ; First, Such as
are, or may be, to death corporal. Such may the
sins be either of gross hypocrites, as Ananias and
Sapphira, or, for aught we know, of sincere Chris
tian brethren ; as when the apostle says of the of
fending members of the church of Corinth ; For this
cause many are weak and sickly among you, and
many sleep, 1 Cor. 11. 30. There may be sin unto
corporal death among those who may not be con
demned with the world. Such sin, I said, is, or may
be, to coiporal death. The divine, penal constitu
tion in the gospel, does not positively and peremp
torily threaten death to the more visible sins of the
members of Christ, but only some gospel-chastise
ment ; for whom the Lord loveth he chasteneth ; and
scourgeth every son whom he receiveth, Heb. 12. 6.
There is room left for divine wisdom or goodness,
or even gospel-severity, to determine how far the
chastisement or the scourge shall proceed. And we
cannot say but that sometimes it may (in terrorem
 for warning to others) proceed even to death.
Then, Secondly, There are sins, which, by divine
constitution, are unto death spiritual and evangeli
cal, that is, are inconsistent with spiritual and evan
gelical life ; with spiritual life in the soul, and with
an evangelical right to life above. Such are total
impenitence and unbelief for the present ; final im

penitence and unbelief are infallibly to death eter
nal ; as also a blaspheming of the Spirit of God in
the testimony that he has given to Christ and his
gospel, and a total apostasy from the light and con-
victive evidence of the truth of Christian religion.
These are sins deriving the guilt of everlasting
death. Then comes,
IV. The application of the direction for prayer,
according to the different sorts of sin thus distinguish
ed. The prayer is supposed to be for life ; He shall
ask, and he (God) shall give them life. Life is to be
asked of God ; he is the God of life ; he gives it when
and to whom he pleases, and takes it away, either
by his constitution or providence, or both, as he
thinks meet. In the case of a brother's sin, which
is not (in the manner already mentioned) unto death,
we may in faith and hope pray for him ; and par
ticularly for the life of soul and body. But in case
of the sin unto death in the forementioned ways, we
have no allowance to pray. Perhaps the apostle's
egression, I do not say, He shall pray for it, may
intend no more than, " I have no promise for you in
that case; no foundation for the prayer of faith."
1. The laws of punitive justice must be executed,
for the common safety and benefit of mankind : and
even an offending brother in such a case must be re
signed to public justice, (which in the foundation of
it is divine,) and at the same time also to the mercy
pf God. 2. The removal of evangelical penalties,
(as they may be called,) or the prevention of death,
(which may seem to be so consequential upon, or in
flicted for, some particular sin,) can be prayed for
only conditionally or provisionally, that is, with pro
viso that it consist with the wisdom, will, and glory
of God that they should be removed, and particu
larly such death prevented. 3. We cannot pray
that the sins of the impenitent and unbelieving
should, while they are such, be forgiven them ; or
that any mercy of life or soul, that supposes the for
giveness of sin, should be granted to them, while
they continue such. But we may pray for their re
pentance, (supposing them but in the common case
of the impenitent world,) for their being enriched
with faith in Christ, and thereupon for all other
saving mercies. 4. In case it should appear that
any have committed the irremissible blasphemy
against the Holy Ghost, and the total apostasy from
the illuminating convictive powers of the Christian
religion, it should seem that they are not to be pray
ed for at all. For, what remains but a certain fear
ful expectation of judgment, to consume such ad
versaries? Heb. 10. 27. And these last seem to be
sins chiefly intended by the apostle by the names of
sins unto death. Then, 5. The apostle seems to
argue that there is sin that is not unto death ; thus,
All unrighteousness is sin; (v. 17.) but were all un
righteousness unto death, (since we have all some
unrighteousness toward God or man, or both, in
omitting and neglecting something that is their due,)
then we were all peremptorily bound over to death :
but since it is not so, (the Christian brethren, gene
rally speaking, having right to life,) there must be
sin that is not to death. Though there is npt venial
sin, (in the common acceptation,) there is pardoned
sin ; sin that does not derive a plenary obligation to
eternal death. If it were not so, there could be no
justification or continuance of the justified state.
The gospel-constitution or covenant abbreviates,
abridges, or rescinds the guilt of sin.
18. We know that whosoever is born of
God, sinneth not; but he that is begotten
of God, keepeth himself, and that wicked
one toucheth him not. 19. And we know
that we are of God, and the whole world
lieth in wickedness. 20. And we know

862

I. JOHN, V.

that the Son of God is come, and hath
given us an understanding, that we may
know him that is true ; and we are in him
that is true, even in his Son Jesus Christ.
This is the true God, and eternal life. 21.
Little children, keep yourselves from idols.
Amen. Here we have,
I. A recapitulation of the privileges and advan
tages of the sound Christian believers :
1. They are secured against sin, against the ful
ness of its dominion, or the fulness of its guilt ; We
know that whosoever is born of God, (and the be
liever in Christ is born of God', v. 1.) sinneth not ;
(v. 18.) sinneth not with that fulness of heart and
spirit that the unregenerate do, (as was said ch. 3.
6, 9.) and consequently not with that fulness of guilt
that attends the sins of others ; and so he is secured
against that sin that is unavoidably unto death, ^or
that infallibly binds the sinner over unto the wages
of eternal death ; the new nature, and the inhabita
tion of the divine Spirit thereby, prevent the ad
mission of such unpardonable sin.
2. They are fortified against the Devil's destruc
tive attempts ; He that is begotten of God, keepeth
himself, that is, is enabled to guard himself, and the
wicked one toucheth him not, (v. 18. ) that is, the
wicked one may not touch him, to death. It seems
not to be barely a narration of the duty or the prac
tice of the regenerate ; but an indication of their
power by virtue of their regeneration ; they are
thereby prepared and principled against the fatal
touches, the sting, of the wicked, one ; he touches
not their souls, to infuse that venom there that he
does to others, or to expel that regenerative prin
ciple that is an antidote to his poison, or to induce
them to that sin that by the gospel-constitution con
veys an indissoluble obligation fo eternal death ; he
may prevail too far with them, to draw them to
some acts of sin ; but it seems to be the design of the
apostle to assert that their regeneration secures them
from such assaults of the Devil as will bring them
into the same case and actual condemnation with the
Devil. 3. They are on God's side and interest, in opposi
tion to the state ofthe world ; And we know that we
are of God, and the whole world lieth in wickedness,
v. 19. Mankind are divided into two great parties
or dominions, that which belongs to God, and that
which belongs to wickedness, or to the wicked 6ne.
The Christian believers belong to God ; they are
of God, and from him, and to him, and for him ;
they succeed into the right and room of the ancient
Israel of God, of whom it is said, The Lord's people
is his portion, his estate in this world ; Jacob is the
lot of his inheritance, the dividend that is fallen to
him by the lot of his own determination ; (Deut. 32.
9. ) while, on the contrary, the whole world, the rest,
being by far the major part, lieth in wickedness, in
the jaws, in the bowels of the wicked one. There
are indeed, were we to consider the individuals,
many wicked ones, many wicked spirits, in the hea
venly or the ethereal places ; but they are united ih
wicked nature, policy, and principle, and they are
united also in one head ; there is the prince of the
devils and of the diabolical kingdom ; there is a
head of the malignity and of the malignant world ;
and he has such sway here, that he is called the god
qfthis world. Strange, that such a knowing spirit
should be so implacably incensed against the Al
mighty .and all his interests, when he cannot but
know that it must end in his own overthrow and
everlasting damnation ! How tremendous is the
judgment of God upon that wicked one ! May the

God of the Christian world continually demolish his
dominion in this world, and translate souls into the
kingdom of his dear Son !
4. They are enlightened in the knowledge of the
true eternal God ; " And we know that the Son of
God is come, and hath given us an understanding,
that we may know him that is true, v. 20. The
Son of God is come into our world, and we have
seen him, and know him by all the evidence that
has already been asserted ; he hath revealed unto
us the true God, (as John 1. 18.) and he hath opened
our minds too to understand that revelation ; given
us an internal light in our understandings, whereby
we may discern the glories of the true God ; and we
are assured that it is, the true God that he hath dis
covered to us; he is infinitely superior in purity,
power, and perfection, to all the gods of the Gen
tiles; he has all the excellencies, beauties, and
riches, of the living and true God ; it is the same
God that, according to Moses's account, made the
heavens and the earth ; the same who took our fa
thers the patriarchs into peculiar covenant with
himself; the same who brought our ancestors out
of Egypt, who gave us the fiery law upon mount
Sinai ; who gave us his holy oracles, and promised
the call and conversion of the Gentiles ; by his
counsels and works, by his love and grace, by his
terrors and judgments, we know that he, and he
alone, in the fulness of his being, is the living and
true God." It is a great happiness to know the true
God ; to know him in Christ, is eternal life, John
17. 3. It is the glory of the Christian revelation,
that it gives the best account oi the true God, and
administers the best eye-salve for our discerning of
the living and true God.
5. They have a happy union with God and his
Son ; "And we are in. him that is true, even (or
and) in his Son Jesus Christ, v. 20. The Son leads
us to the Father, and we are in both ; in the love
and favour of both ; in covenant and federal alliance
with both ; in spiritual conjunction with both by the
inhabitation and operation of their Spirit : and that
you may know how great a dignity and felicity this
is, you must remember, that this true one is the true
God and eternal Life;" (or rather, as it should
seem a more natural construction;) "This same
Son of God is himself also the true God and eternal
Life," (John 1. 1. and here, ch, 1. 2.) "so that in
union with either, much more with both, we are
united to the true God and eternal Life." Then
we have,
II. The apostle's concluding monition; "Little
children," (dear children, as it has been interpreted,)
" keep yourselves from idols, v. 21. Since ye know
the true God, and are in him, let your light and love
guard you against all that is advanced in opposition
to him, or competition with him ; flee from the false
gods of the heathen world ; they are not comparable
to the God whose you are, and whom you serve ;
adore not your God by statues and images which
share in his worship ; your God is an incomprehen
sible Spirit, and is disgraced by such sordid repre
sentations; hold no communion with your heathen
neighbours in their idolatrous worship ; your God is
jealous, and would have you come out, and be sepa
rated from among them ; mortify the flesh, and be
crucified to the world, that they may not usurp the
throne and dominion in the heart, which is due only
to God ; the God whom you have known, is he who
made you, who redeemed you by his Son, who has
sent his gospel to you, who has pardoned your sins,
begotten you unto himself by his Spirit, and given
you eternal life ; cleave to him in faith, and love, and
constant obedience, in opposition to all things that
would alienate your mind and heart from God. To
this living and true God be glory and dominion for
ever and ever. Amen."

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,

OF THE

SECOND EPISTLE OF JOHN.
Completed by Mr. T. Reynolds.

HERE we find a canonical epistle inscribed, principally, not only to a single person, but to one also of the
softer sex. And why not to one of that sex ? In gospel-redemption-privilege and dignity, there is neither
male nor female, they are both one in Christ Jesus ; our Lord nimself neglected his own repast, to com
mune with the woman of Samaria, in order to shew her the fountain of life ; and when almost expiring
upon the cross, he would with his dying lips bequeath his blessed mother to the care of his beloved
disciple, and thereby instnict him to respect female disciples for the future : it was to one of the same
sex that our Lord chose to appear first after his return from the grave, and to send by her the news of
his resurrection, to this as well as to the other apostles : apd we find afterwards a zealous Priscilla, so
well acquitting herself in her Christian race, and particularly in some hazardous service toward the
apostle Paul, that she is not only often mentioned before her husband, but to her as well as to him, not
only the apostle himself, but also all the Gentile churches, were ready to return their thankful acknow
ledgments. No wonder then that a heroine in the Christian religion, honoured by divine providence,
and distinguished by divine grace, should be dignified also by an apostolical epistle.

II. JOHN.

The apostle here salutes an honourable matron and her
children, v. 1 . . 3. Recommends to them faith and love,
v. 5, 6. Warns them of deceivers, (v. 7.) and to take heed
to themselves, v. 8. Teaches how to treat those who
bring not the doctrine of Christ, v. 10, 1 1. And, referring
other things to personal discourse, concludes the epistle,
V. 12, 13.
1. r¥^HE elder unto the elect lady, and
1 her children, whom I love in the
truth ; and not I only, but also all they that
have known the truth ; 2. For the truth's
sake which dwelleth in us, and shall be
with us for ever.
Ancient epistles began, as here, with salutation
and good wishes : religion consecrates, as far as may
be, old forms, and turns compliments into real ex
pressions of life and love. Here we have, as usually,
1. The saluter; not expressed byname, but by a
chosen character— The elder. The expression, and
style, and love, intimate that the penman was the
same with that of the foregoing epistle ; he is now
the elder, emphatically and eminently so ; possibly,
the oldest apostle now living ; the chief elder in the
church of God. An elder in the ancient house ot
Israel was reverend, or to be reverenced ; much
more he who is so in the gospel-Jsrael ot God. An
old disciple is honourable, an old apostle and leader
of disciples is more so. He was now old in holy ser
vice and experience, had seen and tasted much of

heaven, and was much nearer than when at first he
believed. 2. The saluted; a noble Christian matron, and
her children — To the elect lady, and her children.
A lady, a person of eminent quality for birth, educa
tion, and estate ; it is well that the gospel has got
among such ; it is pity but lords and ladies should be
acquainted with the Lord Christ and his religion ;
they owe more to him than others do ; though usu
ally not many noble are catted. Here is a pattern for
persons of quality of the same sex; the elect lady;
not only a choice one, but one chosen of God ; it is
lovely and beautiful to see ladies, by holy walking,
demonstrate their election of God : and her children ;
probably, the lady was a widow, she and her children
then are the principal part of the family, and so this
may be styled an economical epistle. Families may
well be written to and encouraged, and further di
rected in their domestic love, and order, and duties.
We see that children may well be taken notice of
in Christian letters, and they should know it too, it
may avail to their encouragement and caution ; they
who love and commend them, will be apt to inquire
after them ; this lady and her children are further
notified by the respect paid them, and that, (1.) By
the apostle himself; whom I love in the truth, or
in truth ; whom I sincerely and heartily love. He
who. was the beloved disciple, had learnt the art or
exercise of love ; and he especially loved those who
loved him, that Lord who loved him. (2.) By all
her Christian acquaintance, all the religious who

364

II. JOHN.

Knew her ; and not I only, but also all they that have
known the truth. Virtue and goodness in an elevated
sphere shine bright ; truth demands acknowledge
ment ; and they, who see the evidences of pure re
ligion, should confess and attest them ; it is a good
sign and great duty to love and value religion in
others. Then here is the ground of this love and
respect thus paid to this lady, and her children;
for the truth's sake, (or true religion's sake,) which
dwelleth in us, and shall be with us for ever. Chris
tian love is founded upon the appearance of. Chris
tian vital religion ; likeness should beget affection ;
they who love truth and piety in themselves, should
love it in others too, or love others upon the account
of it : the apostle and the other Christians loved this
lady, not so much for her honour as her holiness;
not so much for her bounty as her serious Christi
anity. We should not be religious merely by fits
and starts, in certain moods and moons ; but religion
should still dwell within us, in our minds and hearts,
in our faith and love. It is to be hoped that where
religion once truly dwells, it will abide for ever.
The Spirit of Christianity, we may suppose, will not
be totally extinguished : which shall be with us for
ever. 3. Grace be with you, mercy, and peace,
from God the Father, and from the Lord
Jesus Christ, the Son of the Father, in
truth and love. 4. I rejoiced greatly, that
I found of thy children walking in truth,
as we have received a commandment from
the Father.
Here we see, 1. The salutation, which is indeed
an apostolical benediction ; Grace be with you, mercy
and peace from God the Father, and from the Lord
Jesus Christ, the Son of the Father, in truth and
love. Sacred love pours out blessings upon this ho
nourable Christian family; to them who have, more
shall be given : these blessings are craved, (l.)From
God the Father, the God of all grace : he is the
Fountain of blessedness, and of all the blessings that
must bring us thither. (2.) From the Lord Jesus
Christ; he is also Author and Communicator of
these heavenly blessings, and he is distinguished by
this emphatical character — the Son of the Father;
such a Son as none else can be ; such a Son as is the
Brightness of the Father's glory, and the express
Image of his person; who, with the Father, is also
eternal Life, 1 John 1. 2. From these divine per
sons the apostle craves, [1.] Grace — divine favour
and good-will, the spring of all good things ; it is
grace indeed, that any spiritual blessing should be
conferred on sinful mortals. [2.] Mercy — free par
don and forgiveness ; they who are already rich in
grace, have need of continual forgiveness; [3.]
Peace — tranquillity of spirit and serenity of con
science, in an assured reconciliation with God, to
gether with all safe and sanctified outward prospe
rity ; and these are desired in truth and love; either
by sincere and ardent affection in the saluter, (in
faith and love he prays them— -from God the Father,
and the Lord Jesus Christ,) or as productive of con
tinued truth and love in the -saluted ; these blessings
will continually preserve true faith and love in the
elect lady, and her children ; and may they do so !
2. The congratulation upon the prospect of the
exemplary behaviour of other children of this ex
cellent lady. Happy parent, who was blessed with
such a numerous religious offspring ! I rejoiced great
ly that I found of thy children walking in the truth,
as we have received commandment from the Father.
Possibly, the lady's sons travelled abroad, either for
accomplishment and acquaintance with the world,
or on the account of their own business or the com

mon affairs of the family, and in their travels might
come to Ephesus, where the apostle is now supposed
to reside, and might there happily converse with
him. See how good it is to be trained up to early
religion ! Though religion is not to be founded
upon education, yet education may be, and often is,
blessed, and is the way to fortify youth against irre
ligious infection. Hence too let young travellers
learn to carry their religion along with them, and
not either leave it at home, or learn the ill customs
of the countries where they come. It may be ob
served also, that sometimes election runs in a direct
line ; here is an elect lady, and her elect children;
children may be beloved for theirparents' sake ; but
both by virtue of free grace. From the apostle's
joy herein we may observe, that it is pleasant to
see children treading in good parents' steps ; and
they who see this, may well congratulate their pa
rents thereupon, and that both to excite their thank
fulness to God for, and to enlarge their comfort in,
so great a blessing. How happy a lady was this,
who had brought forth so many children for heaven
and for God ! And how great a joy must it be to her
ladyship, to hear so good an account of them from
so good a judge ! And we may further see that it is
joyful to good old ministers, and accordingly to other
good old disciples, to see a hopeful rising generation,
who may serve God and support religion in the world
when they are dead and gone. We see here also
the rule of true walking ; the commandment ofthe
Father. Then is our walk true, our converse right,
when it is managed by the wordof God.
5. And now I beseech thee, lady, not as
though I wrote a new commandment unto
thee, but that which we had from the be
ginning, that we love one another. 6. And
this is love, that we walk after his com
mandments. This is the commandment,
that, as ye have heard from the beginning,
ye should walk in it.
We come now more into the design and substance
of the epistle ; and here we have, !• The apostle's
request ; JYow I beseech thee, lady. Considering
what it is that he entreats, the way of address is
very remarkable ; it is not any particular boon or
bounty to himself, but common duty and observance
of divine command ; here he might command or
charge ; but harsher methods are worse than need
less, where milder will prevail ; and the apostolical
spirit is, of all other, the most tender and endearing.
Whether out of deference to her ladyship, or apos
tolical meekness, or both, he condescends to be
seech ; And now I beseech thee, lady. He may be
supposed speaking as another apostle does to a cer
tain master to whom he writes ; Wherefore, though
I might be much bold m Christ, (and according to the
power with which Christ hath entrusted me,) to en
join, thee that which is convenient, yet, for love's
sake, I rather beseech thee, being such a one as the
aged, the elder. Love will avail where authority
will not ; and we may often see that the more autho
rity is urged, the more it is slighted. The apostoli
cal minister will love and beseech his friends into
their duty.
2. The thing requested of the lady, and her chil
dren — Christian sacred love ; that we love one an
other, v. 5. They that are eminent in any Christian
virtue, have yet room to grow therein. But as
touching brotherly love, ye need not that I write
unto you ; for ye yourselves are taught of God to
love one another. But we beseech you, brethren,
(and sisters,) that ye increase more and more, 1
Thess. 4. 9, 10. This love is, (1.) Recommended,
[1.] From the obligation thereto— the command-

n. JOHN.

865

ment. Divine command should sway our mind and
heart. [2.] From the antiquity of the obligation ;•
not as though I wrote a new commandment unto
thee, but that which we had from the beginning, v. 5.
This commandment of mutual Christian love may
be said to be a new one, in respect of its new enac
tion and sanction by the Lord Christ ; but yet, as to
.the- matter of it, (mutual holy love,) it is as old" as
Natural, Jewish, or Christian religion; this com
mandment must- every where attend Christianity,
that the disciples of it must love one another. Then
this love is, (2.) Illustrated from the fruitful nature
of it ; And this is love, that we walk after his com
mandments, v. 6. This is the test of our love to God,
our Obedience to him. This is love to ourselves, to
our own souls, that we walk in obedience to divine
commands. In keeping them there is great reward.
This is love to one another, to engage one another to
walk in holiness ; and this is the note of our sincere,
mutual, Christian love — that we (in other things)
walk after God's commands. There may be mutual
love that is not religious and Christian ; but we know
our's to be so, by our attendance to all other com
mands beside that of mutual love. Universal obe
dience is the proof of the goodness and sincerity of
Christian virtues ; and they that aim at all Christian
obedience, will be sure to attend to Christian love ;
that is a fundamental duty in the gospel-charter;
This is the commandment, that as ye have heard
from the beginning, ye should walk in it, (v. 6. ) that
is, walk in this love. The foresight of the decay of
this love, as well as of other apostasy, might engage
the apostle to inculcate this duty, and this primordial
command, the more frequently, the more earnestly.
7. For many deceivers are entered into
the world, who confess not that Jesus Christ
is come in the flesh. This is a deceiver and
an antichrist. 8. Look to yourselves, that
we lose not those things which we have
wrought, but that we receive a full reward.
t 9. Whosoever transgresseth, and abideth
' not in the doctrine of Christ, hath not God.
He that abideth in the doctrine of Christ,
he hath both the "Father and the Son.
In this principal part of the epistle we find, 1.
The ill .news communicated to the lady; sedu
cers are abroad ; For many deceivers are entered
into the World. This report is introduced by a par
ticle that bespeaks a reason ofthe report ; " Ye 'have
need to maintain your love, for there are destroyers
Of it in the world ; they who subvert the faith, de
stroy the love ; the common faith is one ground of
the common love ;" or, "You must secure your walk
according to the commands of God; that will secure
you ; your stability is likely to be tried, for many de
ceivers are entered into the world." Sad and sad
dening news may be communicated to our Christian
friends ; not that we should love to make them
sorry ; but to fore- warn is the way to fore-arm them
against their trials. Now here is, (1. ) The descrip
tion of the deceiver ahd his deceit ; he confesses not
that Jesus Christ is come in thefiesh; (v. 7.) he
brings some error or other concerning the person of
the Lord Jiesus ; he either confesses not that Jesus
Christ is the same person, or, that Jesus of JYaza
reth was the Christ, the Anointed of God, the Mes
siah promised of old for the redemption of Israel,
or, that the promised Messiah and Redeemer is come
in the fiesh, or into the flesh ; into our world and into
our nature ; such a one pretends that he is yet to be
expected. Strange, that after such evidence, any
should deny that the Lord Jesus is the Son ot God
and Saviour of the world ! (2.) The aggravation
Vol. vi. — 5 R

of the case ; such a one is a deceiver and an anti
christ ;-(v„. 7.) he deludes souls, and undermines the
glory and kingdom of the Lord Christ ; he must be
an impostor, a wilful deceiver, after all the light that
has been afforded, and all the evidence that Christ
hath given concerning himself, and the attestation
God hath given concerning his Son ; and he is a
wilful opposer of the person and honour and interest
of the Lord Christ, and as such shall be reckoned
with when the Lord Christ comes again ; let us not
think it strange that there are deceivers and oppo-
sers of the Lord Christ's name and dignity now, for
there were such of old, even in the apostles' times.
2. The counsel given to this elect household here
upon. Now care and caution is needful ; Look to
yourselves, (v. 8.) The more deceivers and deceits
abound, the more watchful the disciples must be.
, Delusions may so prevail, that even the elect may
be endangered thereby. Two things they must
beware of: (1.) That they lose not what they had
wrought, (v. 8.) what they have done, or what they
have gained. It is pity that any religious labour
should be in vain ; some begin well, but at last lose
all their pains ; the hopeful gentleman, who had
kept the commands of the second table from his
youth up, lost all for want of less love to the world
and more love to Christ. Professors should take
care not to lose what they have gained : many have
not only gained a fair reputation for religion, but
much light therein, much conviction of the evil of
sin, the vanity of the world, the excellency of reli
gion, and the power of God's word ; they have even
tasted ofthe powers ofthe world to come, and the
gifts of the Holy Spirit ; and yet at last lose all. Ye
did run well, whg hindered you, that ye should not
obey (or not go on to obey) the truth ? Sad it is,
that fair splendid attainments in the school of Christ
should all be lost at last. (2. ) That they lose hot
their reward, none of it, no portion of that honour,
or praise, or glory that they once stood fair for ; that
we (or ye, as in some copies) receive a full reward;
" Secure ye as full a reward as will be given to any
in the church of God ; if there are degrees of glory,
lose none of that grace (that light or love or peace)
that is to prepare you for the higher elevation in
glory ; holdfast that which thou hast, (in faith and
hope and a good conscience,) that no man take thy
crown ; that thou neither lose it, nor any jewel out
of it," Rev. 3. 11. The way to attain the full re
ward, is,-to abide true to Christ, and constant in re
ligion to- the end.
3. The reason of the apostle's counsel, and of
their care and caution about "themselves; which is
twofold : (10 The danger and evil of departure from
gospel- light and revelation ; it is in effect and reality
a departure from God himself; Whosoever trans
gresseth, (transgresseth at this dismal rate,) and
abideth not in the doctrine of Christ, hath not God.
It is the doctrine of Christ, that is appointed to guide
us to God ; it is that whereby God draws souls to sal
vation and to himself; they who revolt from thence,
in so doing revolt from God. (2. ) The advantage
and happiness of firm adherence to Christian truth ;
it unites us to Christ, (the Object or Subject matter
of that truth,) and thereby to the Father also ; for
they are one. He that abideth, (rooted and grounded)
in the doctrine of Christ, he hath both the Father and
the Son. By the doctrine of Christ we are enlight
ened in the. knowledge of the Father and the Son;
by it we are sanctified for the Father and the Son ;
thereupon we are enriched with, holy love to the
Father and the Son; and thereby prepared for the
endless enjoyment of the Father and the Son. JYow
ye are clean through the word which I have spoken
to you, John 15. 3. That purity makes meet for
heaven. The great God, as he has set his seal to,
so he puts a value upon, the doctrine of Christ. We

866

If. JOHN.

must retain that holy doctrine in faith arid love, as
we hope or desire to arrive at blessed communion
with the Father and the Son.
10. If there come an*y unto you, and
bring not this doctrine, receive him not
into your house, neither bid him God speed :
11. For he that biddeth him God speed is
partaker of his evil deeds.
1. Upon due warning given concerning seducers,
the apostle gives direction concerning the treatment
of such ; they are not to be entertained as the mi
nisters of Christ ; , the Lord Christ will distinguish
them from such, and sp would he have his disciples.
The direction is negative : ( 1. ) " Support them not ;
If there come any unto you, and bring not this doc
trine, (concerning Christ as the Son of God, the
Messiah and Anointed of God, for our redemption
and salvation,) receive him not into your house."
Possibly, this lady was like Gaius, whom we read
of in the next epistle, a generous housekeeper, and
hospitable entertainer of travelling ministers and
Christians. These deceivers might possibly expect
the same reception with others, or with the Dest
who came there ; (as the blind are, often bold
enough ;) but the apostle allows it not; "Do not
welcome them into your family." Doubtless, such
may be relieved in their pressing necessities ; but
not encouraged for ill service. Deniers of the faith
are destroyers of souls ; and it is supposed that even
ladies themselves should have good understanding
in the affairs of religion. (2.) "Bless not their en
terprises ; JYeither bid him God speed. Attend not
their service with your prayers ahd good wishes."
Bad work should not be consecrated or recommend
ed to the divine benediction. God will be no patron
of falsehood, seduction, and sin. We ought to bid
God speed to evangelical ministration ; but the pro
pagation of fatal error, if we cannot prevent, we
must not .dare to countenance. Then,
2. Here is the reason of such direction, forbidding
the support and patronage of the deceiver ; For he
that biddeth. him God speed, is partaker of his evil
deeds. Favour and affection partake of the sin. We*
may be sharers in the iniquities of others. How ju

dicious and how cautions should the Christian be !
There are many ways of sharing the guilt of other
persons' transgressions ; it may be done by culpable
silence, indolence, unconeernedness, private contri
bution, public countenance and assistance, inward
approbation, open apology and defence. The Lord
pardon our guilt of other persons' sins.
12. Having many things to write unto
you, I would not write with paper and ink;
but I trust to come unto you, and speak
face to face, that our joy may be full. 13,
The children of thy elect sister greet thee-
Amen.
The apostle concludes this letter, 1. With an ad
journment of many things to personal conference ;
Having many things to write unto you, Iwouldnot
write with paper and ink ; but I trust to come unto
you, and speak face to face, that our joy may be
full. Here it is supposed that some things are bet
ter spoken than written. ' A pen and ink may be a
mercy and a pleasure ; but a personal interview
may be more so ; the apostle was not yet too old for
travel, nor consequently for travelling service. The
communion of saints should be by all methods main
tained ; and their communion should tend to their
mutual joy. Excellent ministers may have their
joy advanced by their Christian friends; That I
may be comforted together with you by the mutual
faith both of you and me, Rom. 1. 12.
2. With the presentation of service and salutation
from some near relations to the lady ; The children
of thy elect sister greet thee. Giace was abundant
toward this family ; here are two elect sisters, and,
probably, their elect children. How will they ad
mire this grace in heaven ! The apostle conde
scends to insert the nieces' duty, (as we would call
it,) or dutiful salutation to their aunt. The duty of
inferior relations is to be cherished. Doubtless, the
appstle was easy of access, and would admit all
friendly and pious communication, and was ready to
enhance the good lady's joy in her nieces as well as
her children. May there be many such gracious la
dies rejoicing in their gracious descendants aud other
relations t Amen.

AN

EXPO 8 I TION,
WITH
PRACTICAL OBSERVATIONS,
OF THE
THIRD EPISTLE OF. JOHN.
Completed by Mr. T. Reynolds,

CHRISTIAN communion is exerted and cherished by letter. Christians are to be commended in the
practical proof of their professed subjection to the gospel of Christ. The animating and countenancing
of generous and public-spirited persons, is doing good to many — To this end, the apostle sends this en
couraging epistle to his friend Gaius, in which also he complains of the quite opposite spirit and prac
tice of a certain minister, and confirms the good report concerning another more worthy to be imitated.

III. JOHN.

In this epistle the apostle congratulates Gaius upon the pros
perity of his soul; (v. 1, 2.) upon the fame he had among
good Christians j (v. 3, 4. ) and upon his charity and hos
pitality to the servants of Christ, v. 5, 6. He complains of
contemptuous treatment by an ambitious Diotrephes, v. 9,
10. Recommends Demetrius, v. 12. And hopes to visit
Gaius shortly, v. 13, 14. ,
l.'r¥^HE elder unto the well-beloved
I Gaius, whom I love in the truth.
2. Beloved, I wish above all things that
thou mayest prosper and be in health, even
as thy soul prospereth.
Here we see, 1. The sacred penman who writes
and sends the letter ; not here indeed notified by his
name, but a more general character— The elder ;he
that is so by years and by office : honour and defer
ence are due to both. Some have questioned whe
ther this were John the apostle or no : but his style
and spirit seem to shine therein. They that are be
loved of Christ, will love the brethren for his sake.
Gaius could not question from whom the letter
came. The apostle might have assumed many more
illustrious characters, but it becomes not Christ s
ministers to affect swelling pompous titles. He al
most levels himself with the more ordinary pastors
of the church, while he styles himself— The elder.
Or, possibly, most of the extraordinary ministers,
the apostles, were now dead, and this holy survivor
would countenance the continued standing ministry,
by assuming the more common title— The elder.
The elders I exhort, who am also an elder, 1 Fet.
5 1
'2.' The person saluted and honoured by the let
ter ; the former was directed to an elect lady, this
to a choice gentleman; such are worthy of es
teem and value: he is notified, (1.) By his name,
Gaius. We read of several of that name, particu
larly of one whom the apostle Paul baptised at Co
rinth, who possibly might be also the apostle s host

and kind entertainer there ; (Rom. 16. 23.) if this
be not he, k is his brother in name, estate, and dis
position. Then, (2.) By the kind expressions of the
apostle to him — the well-beloved, and whom I love
in the truth. Love expressed is wont to kindle love.
Here seems to be either the sincerity of the apos
tle's love, or the religion of it; the sincerity of it—
whom*I love in truth, whom I truly cortlially love ;
the religion of it — whom I love in the truth, for the
truth's sake, as abiding and walking in the truth, as
it is in Jesus. To love our friends for the truth's
sake, is true love, religious gospel-love.
3. The salutation or greeting; containingaprayer,
.introduced by an affectionate compellation— i?e/o-
ved, -thou beloved one in Christ. The minister who
would gain love, must shew it himself. Here is, (1.)
The apostle's good opinion of his friend, that his
soul prospered. There is such a thing as soul-pros
perity — the greatest blessing on this side heaven ;
this supposes regeneration, and an inward fund of
spiritual life ; this stock is increasing, and while
spiritual treasures are advancing, the soul is in a fair
way to the kingdom of glory. (2.) His good wish
for his friend, that his body may prosper and be in
health as well as his so&l. Grace and health are
two rich companions ; grace will improve health,
health will employ grace; it frequently falls out
that a rich soul is lodged in a crazy bofly ; grace
must be exercised in submission to such a dispensa
tion ; but we may well wish and pray that they who
have prosperous souls, may have healthful bodies
too ; there grace will shine in a larger sphere of ac
tivity. 3. For I rejoiced greatly, when the bre
thren came and testified of the truth that is
in thee, even as thou walkest in the truth.
4. I have no greater joy than to hear that
my children walk in truth. 5. Beloved,

866 III.vJOHN.
thou doest faithfully whatsoever thou doest
to the brethren, and to strangers; 6. Who
have borne witness of thy charity before*
the church : whom if, thou Jbring forward
oh their journey after a godly* sort, thou
shalt do well: 7.. Because that for his
name's sake they went forth, taking no
thing of the Gentiles. . 8., We therefore
ought to receive such, that we might be
fellow-helpers to the truth.
In these -verses we have, 1. The good report that
the apostle had received concerning this friend of
his ; The brethren came and ^testified of the truth
that is in thee, (v. 3.) who have borne witness of thy
charity before the church, v. 6. Whererwe may see,
(1.) The testimony or thing testified concerning
Gaius — the truth that was in him ; the reality of his
faith, the sincerity of his reKgion, and devotedness
to God ; and this evinced by his charity, which in
cludes his love to the brethren, kindness to the poor,
hospitality to Christian strangers, and readiness to
accommodate them for the service of the gpspel.
Faith should work by love ; it gives a lustre in and
by the offices of love, and induces others to com
mend its integrity. (20 The witnesses — brethren
that came from Gaius, 'testified and bore witness. A
good report is due from those who have received
good ; though a good name is but a small reward
for costly service, yet it is belter than precious oint
ment, and will not be refused by the ingenuous and
religious. (3.) The auditory,. pr judicatory before
which the report and testimony, were given — before
the church ; this seems to be the church at which
the apostle now resided ; what church that was, we
are not sure ; what occasion they bad thus to testify
his faith and love before the church, we cannot tell ;
possibly out of the fulness of the heart the mouth
spake ; they could not but testify what they found
and felt ; possibly, they would engage the church's
prayer for the continued life and usefulness of 'Such
a patron, that he might prosper and be in health as
his soul prospered.
2. The report the apostle himself gives of him,
introduced by an endearing appellation again ; Be
loved, thou doest faithfully whatsoever thou doest to
the, brethren, and to strangers, v. 5. (1.) He was
hospitable, good to the brethren, even to strangers;
it was enough to recommend them to Gaius's house,
that they belonged to Christ ; or he was good to the
brethren of the same church with himself, and to
those who came from far; all of the household of
faith were welcome to him. (2. ) He seems to have
been of a catholic spirit; he could overlook the
petty differences among serious Christians, and be
communicative to all who bore the image and did the
work of Christ. And; (3.) He was conscientious in
what he did ; " Thou doest faithfully (thou makest
faithful work of) whatsoevp' thou doest ; thou doest
it as a faithful servant ; and from the Lord Christ
mayest thou expect the reward of the inheritance. "
Such faithful souls can hear their own praises with
out being puffed up ; the commendation of what is
good in us, is designed, not for our pride, but for our
encouragement to continue therein, and should be
accordingly improved.
3. The apostle's joy therein, in the good report
itself, and the good ground of it ; / rejoiced greatly
when the brethren came and testified, 8tc. v. 3. I
have no greater joy than to hear that my children
walk in the truth, in the prescripts of the Christian
religion. The best evidence of our having the truth,
is, our walking in the truth. Good men will great
ly rejoice in the soul-prosperity of others ; and they

are gladto hear of the grace and goodnes'sof others ;
Thiy glorified God in me. Love envieth not, but
rejoiceth; in the goofl name of other folks. As it is
joy to good parents, it will be joy to good ministers to
see their- children evidence their truth in religion*,
and adorn their profession. .
4. The direction the apostle gives his friend con
cerning further treatment of the brethren that were
with him ; whom if thou bring forward on their
journey after a godly sort, thou shalt do well. It
seems to" have been Customary in those days of love,
to attend travelling ministers andChristians, at least
some part of their road, 1 Cor. 16. 6. It is a kind
ness to a stranger, to be guided in his way ; and a
pleasure to travellers, to meet with suitable compa
ny : this is a work that may be done after a godly
sort, in a manner worthy of God, suitable to the de
ference and relation we bear to God. Christians
should consider not only what they must do, but what
they may do; what they may, most honourably and
laudably do : the liberal mind deviSeth liberal, gene
rous things. Christians should do even the common
actions of life and of good -will, after a godly sort, as
serving God therein, and designing his glory. Then,
5. The reasons of this directed conduct; these are
two : (1.) Because that for his name's sake these
brethren went forth, taking nothing ofthe Gentiles.
It appears thus that these were ministerial bre
thren ; that they went forth to preach the gospel
and propagate Christianity ; possibly, they might be
sent out by this apostle himself: they went forth to
convert the Gentiles ; this was excellent service:
they went forth for God and his name's sake; this is
the minister's highest end, and should be his princi
pal spring and motive, to gather and to build jip >a
people for his name: they went forth also to carry a
free gospel about with them ; to make it unexpen-
sive where they came ; taking nothing of the Gen
tiles; these were worthy of double honour. There
are those who are not called to preach the gospel
themselves, who yet may much contribute to the
progress of it. The. gospel should be made without
charge to those^to whom it is first preached ; they
who know it not, cannot be expected to value it ; the
churches and Christian patriots ought to concur to
support the propagation of holy religion in the Pa
gan countries ; public spirits should concur accord
ing to their several capacities ; they who are freely
communicative of Christ's gospel, should be assisted
by those who are communicative of their purses.
(2.) We ought therefore to receive such, that we may
be fellow-helpers to the truth, to true religion. The
institution of Christ is the true religion, it has been
attested by God ; they that are true in it and true to
it, will earnestly desire, and pray for, and contribute
to, its propagation in the world ; many ways may
the truth be befriended and assisted ; they who can
not themselves proclaim it, may yet receive, accom
pany, help, and countenance those who do.
9. 1 wrote unto the church : but Diotre-
phes, who loveth to have the pre-eminence
among them, receiveth us not 1 0. Where
fore, if I come, 1 will remember his deeds
which he doeth, prating against us with ma
licious words : and not content therewith,
neither doth he himself receive the brethren,
and forbiddeth them that would, and cast
eth them out of the church. H. Beloved,
follow not that which is evil, but that which
is good. He that doeth good, is of God :
but he that doeth evil hath not seen Gpd.
1. Here is a very different example and charac
ter; an officer, a minister in the church, less gene-

III. JOHN.

869

-rous, catholic, and communicative than the private
Christians. Ministers may sometimes be out-shone,
out-done. In reference to this minister, we see,
(1.) His name — a Gentile name— Diotrephes, at
tended with an unchristian spirit. (2.) His temper
and spirit — full of pride arid ambition ; He loves to
have the pre-eminence. This ferment sprang and
. wrought betimes. It is an ill unbeseeming charac
ter of Christ's ministers, to love pre-eminence, to
affect presidency and precedency in the church of
God. (3.) His contempt of the apostle's authority
and letter and friends. [1.] Of his authority ; The
deeds which he doeth contrary to our appointment,
prating against us with malicious words. Strange,
that the contempt should run so high ! But ambition
will breed malice against those who oppose it. Ma
lice and ill-will in the heart will be apt to vent itself
by the lips. The heart and mouth are both to be
watched. [2.] Of his letter; "I wrote to the
church, (v. 9.) in recommendation of such and such
brethren. But Diotrephes receiveth us not ; admits
not our letter and testimony therein." This seems
tp be the church of which Gaius was a member. A
gospel-church seems to be such a society as to
which a letter may be written and communicated.
Gospel-churches may well expect and be allowed
credentials with the strangers who desire to be ad
mitted among them. The apostle seems to write by
and with these brethren. To an ambitious aspiring
spirit, apostolical authority or epistle signifies but
little. [3.] Of his friend, the brethren he recom
mended ; JYeither doth he himself receive the bre
thren, and forbiddeth them that would ; and casteth
them out of the church, v. 10. There might be
some differences or different customs between the
Jewish and the Gentile Christians. Pastors should
seriously consider what differences are tolerable.
The pastor is not at absolute liberty, nor lord over
God's heritage. It is bad to do no good ourselves ;
but it is worse to hinder those who would Church-
power and church-censures are often abused. Ma
ny are cast out of the church, who should be receiv
ed there with satisfaction and welcome. But woe to
those who cast out the brethren whom the Lord
Christ will take into his own communion and king
dom ! (4.) The apostle's menace of this proud do-
mineerer; Wherefore, if I come, I will remember his
deeds which he doeth; (v. 10.) will remember to
censure them. This seems to intimate apostolical
authority. But the apostle seems not to hold an
episcopal court, to which Diotrephes must be sum
moned ; but will come to take cognizance of this af
fair in the church to which it belongs. Acts of
ecclesiastical domination and tyranny ought to be
animadverted upon. May it be better agreed to
whom that power belongs !
2. Here is counsel upon that different character,
dissuasion from copving such a pattern, and indeed
any evil at all ; Beloved, follow not that which is
evil, but that which is good, v. 11. Imitate not
such unchristian, pernicious evil; but pursue the
contrary good, in wisdom, purity, peace, and love.
Caution and counsel are not needless to those who
are good already. Those cautions and counsels are
most likely to be accepted, that are seasoned with
love. Beloved, follow not that which is evil; to this
caution and counsel a reason is respectively subjoin
ed. (1 ) To the counsel ; Follow that which, is
good. For, he that doeth good, (naturally and ge
nuinely doeth good, as delighting therein,) is of
Qod, is born of God.. The practice of goodness is

the evidence of our filial happy relation to God, (2. )
To the caution ; Follow not that which is evil. He
that doeth evil, (with bent of mind pursues it,) hath
not seen God, is not duly sensible of his holy nature
and will. Evil-workers vainly pretend or boast an
acquaintance with God.
12. Demetrius hath good report of all
men, and of the truth itself: yea, and we
also bear record, and ye know that our re
cord is true. 13. I had many things to
write, but I will not with ink and pen write
unto thee: 14. But I trust I shall shortly
see thee, and we shall speak face to face.
Peace be to thee. Our friends salute thee.
Greet the friends by name. '
Here we see, 1. The character of another per
son, one Demetrius ; not much known otherwise.
But here his name will live. A name in the gospel,
a fame in the churches, is better than that of sons
and daughters. His character was his commenda
tion. His commendation was, (1.) General ; De
metrius has a good report of all men. Few are well
spoken of by all : and sometimes it is ill to be so.'
But universal integrity and goodness are the way to
(and sometimes obtain) the universal applause. (2.)
Deserved and well founded ; And ofthe truth itself,
v. 12. Some have a good report, but not of the
truth itself. Happy they whose spirit and conduct
commend them before God and men. (3.) Con
firmed by the apostle's and his friends' testimony ;
Yea, and we also bear record ; and that with an ap
peal to Gaius's own knowledge. And ye (you and
your friends) know that our record is true. Proba
bly, this Demetrius was known to the church where
the apostle now resided, and to that where Gaius
was. It is good to be well known, or known foi
good. We must be ready to bear our testimony to
those who are good : it is a debt to virtue and good
ness. It is well for those who are commended,
when those who commend them can appeal to the
consciences of those who know them most.
2. The conclusion of the epistle: in which we may
observe, (1.) The referring of some things to per
sonal interview ; I have many things to write, but I
will not with ink and pen, but I trust I shall shortly
see thee, v. 13, 14. Many things may be more pro
per for immediate communication, than for letter.
A little personal conference may spare the time,
trouble, and charge, of many letters ; and good
Christians may well be glad to see one another.
(2.) The benediction ; Peace be to you ; all felicity
attend you. They that are good and happy them
selves, wish others so too. (3.) The public saluta
tion sent to Gaius ; Our friends salute thee. A
friend to the propagation of religion deserves a com
mon remembrance. And these pious persons shew
their friendship to religion as well as to Gaius. (4. )
The apostle's particular salutation of the Christians
in Gaius's church or vicinity ; Greet the friends by
name. I doubt they were not very many, who must
be so personally saluted. But we must learn humi
lity as well as love. The lowest in the church of
Christ, should be greeted. And they may well sa
lute and greet one another on earth, who hope to
live together in heaven. And the apostle who had
lain in Christ's bosom, lays Christ's friends in his
heart.

AN

EXPOSITION, WITH
PRACTICAL OBSERVATIONS,
OF THE
GENERAL EPISTLE OF JUDE.
Completed by Mr. J. Billingsley.

THIS epistle (as some few others are) is styled general or catholic, for that it is not immediately directed
to any particular person, family, or church, but to the whole society of Christians of that time, lately
converted to the faith of Christ, whether from Judaism or Paganism': and it is, and will be, of standing,
lasting, and special use in and to the church as long as Christianity, that is, as time, shall last.
Some ot the chief things contained in it summarily, are, 1. An account of the penman of it, a character of
the church, the blessings and privileges of that happy society, v. 1, 2. 2. The occasion of writing this
epistle, v. 3. 3. A character of evil and perverse men, who were already sprung up in that infant state
of the church, and would be succeeded by others of the like evil spirit and temper in after-times, v. 4.
4. A caution against hearkening to and following after such, from the severity of God toward the unbe
lieving murmuring Israelites at their coming out of Egypt, the angels that fell, the sin and punishment
of Sodom and Gomorrah, v. 5 — 7. 5. To these the apostle likens the seducers against whom he was
warning them, and describes them at large, from v. 8 to 13, inclusive. 6. Then (as specially suitable
to his argument) he cites an ancient prophecy of Enoch foretelling and describing the future judgment,
v. 14, IS. 7. Enlarges on the seducers', character, and guards against the offence which honest minds
might be apt to take at the so early permission of such things, by shewing that it was foretold long be
fore that so it must be, v. 16—19. 8. Exhorts them to perseverance in the faith, fervency in prayer,
watchfulness against falling from the love of God, and a lively hope qf eternal life, v. 20, 21. 9. Di
rects them how to act toward the erroneous and scandalous, v. 22, 23. And, 10. Closes with an admi
rable doxology in the two last verses.
This epistle (as most of the rest do) consists of,
I. A preface or introduction, v. 1, 2.
II. The body of the epistle, v. 3 to 23, inclusive.
III. The conclusion, by way of doxology, v. 24, 25. ¦ *
The general scope of it is much the same with that of the second chapter of the second epistle of Peter,
which having been already explained, the less will need to be said on this.
It is designed to warn us against seducers and their seduction, to inspire us with a warm love to, and a
hearty concern for, truth, (evident and important truth,) and that in the closest conjunction with holi
ness, of which charity, or sincere unbiassed brotherly-love, is a most essential character and insepara
ble branch.
The truth we are to hold fast, and endeavour that others may be acquainted with and not depart from,
has two special characters.
1. It is the truth as it is in JesUs, Eph. 4 21.
2. It is truth after (or which is according to) godliness, Tit. 1. 1.
The gospel is the gospel of Christ ; he has revealed it to us, and he is the main Subject of it ; and there
fore we are indispensably bound to learn from thence all we can of his person, natures, and offices : in
difference as to this, is inexcusable in any who call themselves Christians; and we know from what foun
tain we are wholly and solelv to draw all necessary saving knowledge.
Further, it is also a doctrine of godliness : whatever doctrines favour the corrupt lusts of men, cannot be
of God, let the pleas and pretensions for them be what they will. Errors dangerous to the souls of men
soon sprang up in the church. The servant slept, and tares were sown. But such were the wisdom
and kindness of Providence, that they began sensibly to appear and shew themselves, while some, at
least, of the apostles were yet alive to confute them, and warn others against them. We are apt to
think, If we had lived in their times, we should have been abundantly fenced against the attempts and
artifices of seducers ; but we have their testimony and their cautions, which is sufficient ; and if we will
not believe their writings, neither would we have believed or regarded their sayings, if we had lived
among them and conversed personally with them.
We come now first to consider the preface or introduction to this epistle, v. 1, 2.

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871

1 . XUDE, the servant of Jesus Christ, and
tl brother of James, to them that are
sanctified by God the Father, and preserv
ed in Jesus Christ, and called : 2. Mercy
unto you, and peace, and love, be multi
plied. Here we have,
I. An account of the penman of this epistle, Jude,
or Judas, or Judah. He was name-sake to one of
his ancestors, the patriarch-son of Jacob, the most
eminent though not the first-born of his sons ; out of
whose loins (lineally, in a most direct succession)
the Messiah came. This was a name of worth,
eminency, and honour; yet, 1. He has a wicked
name-sake. There was one Judas, (one of the
twelve,) surnamed Iscariot, (from the place of his
birth,) who was a vile traitor, the betrayer of his
and our Lord. The same names may be common
to the best and worst persons. It may be instruc
tive to be called after the names of eminently gopd
men, but there can be no inference drawn thence
what we shall prove, though we may even thence
conclude what sort of persons our good parents or
progenitors desired and hoped we should be. But,
2. Our Judas was quite another man. He was an
apostle, so was Iscariot ; but he was a sincere disci
ple and follower of Christ, so was not the other.
He was a faithful servant of Jesus Christ, the other
was his betrayer and murderer ; therefore here the
one is very carefully distinguished from the other.
Dr. Manton's note upon this, is, that God takes great
care ofthe good name of his sincere and useful ser
vants. Why then should we be prodigal of our own
or one another's -reputation and usefulness? Our
apostle here calls himself a servant of Jesus Christ,
esteeming that a most honourable title. It is more
honourable to be a sincere and useful servant of
Christ than to be an earthly king, how potent and
prosperous soever. He might have claimed kin
dred to Christ according to the flesh, but he waves
that, and rather glories in being his servant.
Observe, It is really a greater honour to be a faith
ful servant of Jesus Christ than to be akin to him
according to the flesh. Many of Christ's natural
kindred, as well as of his progenitors, perished ; not
from want of natural affection in him as Man, but
from infidelity and obstinacy in themselves ; which
should make the descendants and near relatives of
persons most eminent for sincere and exemplary
piety,_/'ea/ous over themselves with a godly jealousy.
A son of Noah may be saved in the ark from a flood
ef temporal destruction, and yet be overwhelmed at
last in a deluge of divine wrath, and suffer the ven-
f-eance of eternal fire. Christ himself tells us, that
e that heareth his word, and doeth it, that is, he
only, is as his brother, and sister, and mother, that
is, more honourably and advantageously related to
him than the nearest and dearest of his natural re
latives, considered merely as such. See Matt. 12.
48—50. Note further, In. that the apostle Jude styles him
self a servant, though an apostle, a dignified officer
in Christ's kingdom : it is a great honour to the
meanest sincere ministers, (and it holds proportion-
ably as to every upright Christian,) that he is the
servant of Christ Jesus. They were servants before
they were apostles, and they were but servants still.
Away then with all pretensions in the ministers of
Christ to lordly dominion either over one another,
or the flocks committed to their charge. Let us
ever have that of our dear Redeemer in actual view,
It shall not be so among you, Matt. 20. 25, 26. And
brother of James, to wit, of him whom the ancients
style the first bishop of Jerusalem, of whose charac
ter and martyrdom Josephus makes mention, and

ascribes the horrible destruction of that city and
nation to this wicked cruelty, as one of its principal
causes.* Of this James, our Jude was brother,
whether in the strictest or a larger (though very
usual) acceptation, I determine not. He however
reckons it an honour to him, that he was the brother
of such a one. We ought to honour those who are
above us in age, gifts, graces, station ; not to envy
them, yet neither to flatter them, nor be led merely
by their example, when we have reason to think
they act wrong. Thus the apostle Paul withstood
his fellow-apostle Peter to the face, notwithstanding
the high esteem he had for him, and the affection
ate love he bare to him, when he saw that he was
to be blamed, that is, really blame-worthy, Gal. 2.
11, and following verses.
II. We are here acquainted to whom this epistle
is directed ; namely, to all them who are sanctified
by God the Father, and fireserved in Jesus Christ,
and called. I begin with the last, called, that is,
called Christians, in the judgment of charity, further
than wliich we cannot, nor in justice ought to go, in
the judgments or opinions we form or receive of one
another ; for what appears not, is not, nor ought to
come into account in our dealings with the censures
of one another, whatever abatements the divine
goodness may see fit to make for an honest, though
misguided zeal. The church pretends not (I am
sure it ought not) to judge of secret or hidden things,
(things drawn into the light before the time,) lest
our rash and preposterous zeal do more harm than
ever it has done good, or I am afraid ever will do.
The tares and wheat (if Christ may be Judge) must
grow together till the harvest ; (Matt. 13. 28—30.)
and then he himself will, by proper instruments,
take timely care to separate them. We ought to
think the best we can of every man till the contrary
appear ; not being forward to receive or propagate,
much less invent, disadvantageous characters of Our
brethren. This is the least we can make of the
apostle's large and excellent description of charity,
(1 Cor. 13.) and this we ought to make conscience
of acting up to, which till we do, the Christian
churches will, as, alas ! they are at this day, be filled
with envying and strife, confusion and every evil
work, Jam. 3. 16. Or, the apostle may speak of
their being called to be Christians, by the preaching
of the word which they giadly received, and pro
fessed cordially to believe, and so were received into
the society and fellowship ofthe church, Christ the
Head, and believers the members; real believers
really, professed believers visibly.
Christians are the called, called out of the world,
the evil spirit and temper of it ; above the world, to
higher and better things, heaven, things unseen and
eternal ; called from sin to Christ, from vanity to
seriousness, from uncleanness to holiness ; and this
in pursuance of divine purpose and grace ;for whom
he did predestinate, them he also called, Rom. 8. 30.
Now they who are thus called, are,
1. Sanctified; sanctified by God the Father. Sanc
tification is usually spoken of in scripture as the work
ofthe Holy Spirit, yet here it is ascribed to God the
Father, because the Spirit works it as the Spirit of
the Father and the Son. Note, All who are effec
tually called, are sanctified ; made partakers of a
divme nature ; (2 Pet. 1. 4. )for without holiness no
man shall see the Lord, Heb. 12. 14.
Observe, Our sanctification is not our own work.
If any are sanctified, they are so by God the Father,
not excluding Son or Spirit, for they are one, one
God. Our corruption and pollution are of ourselves;
but our sanctification and renovation are of God and
his grace ; and therefore if we perish in our iniquity,
we must bear the blame ; but if we be sanctified and
* See Josephus, Book 20. ch. 3. and Euseb. Ecc. Hist.
Book 2. ch. 22.

872

JUDE.

glorified, all the honour and glory must be ascribed-
to Gbd, and to him alone. I own it is hard to give
a Clear and, distinct account of this, but we must not
deny or disregard necessary truth, because we can
not fully reconcile the several parts of it to each
other ; for, on that supposition, we might deny that
any one of us could stir an inch from the place we
are at present in, though we see the contrary every
day and hour.
2. The called and sanctified are preservedin Christ
Jesus. As it is God who begins the work of grace
in the souls of men, so it is he who carries it on, and
perfects it. Where he begins he will perfect; though
we are fickle, he is constant ; he will not forsake the
work of his own hands, Ps. 138. 8. Let us not there
fore trust in ourselves, nor in our stock of grace air
ready received, but in him, and in him alone ; still
endeavouring, by all proper and appointed means,
to keep ourselves as ever we would hope he should
keep us.
Preserved; from the gates of hell, and to the
glory of heaven.
Preserved in Christ Jesus. All who are preserv
ed, are preserved in Jesus Christ ; in him as their
Citadel and Strong-hold ; no longer than they abide
in him, and solely by virtue of their union with him.
3. The apostolical benediction ; Mercy to you,
&c. From the mercy, peace, and love of God all
our comfort flows, all our -real enjoyment of this
life, all bur hope of a better.
(1.) The mercy of God is the spring and fountain
of all the good we have or hope for ; mercy not only
to the miserable, but to the guijty.
(2. ) Next to mercy is peace, which we have from
the sense of having obtained mercy. We can have
np true and lasting peace but what flows from our
reconciliation with God by Jesus Christ.
(3.) As from mercy springs peace, so from peace
springs love ; his love lo us, our love to him, and
our brotherly love (forgotten, wretchedly neglected
grace i) to one another.
These the apostle prays may be multiplied, that
Christians may not be content with scraps and nar
row scantlings of them ; but that souls and societies
may be full of them. Note, God is ready to. supply
us with all grace, and a fulness in each grace. We
are not straitened, if we are straitened, in him, but
in ourselves. 3. Beloved, when I gave all diligence to
write unto you pf the common salvation, it
was needful for me to write unto you, and
exhort you that ye should earnestly con
tend for the faith which was once delivered
unto the saints.
We have here the design of the apostle in writing
this epistle to the lately-Converted Jews and Gen
tiles; namely, to establish them in the Christian
faith, and a practice and conversation truly conso
nant and conformable thereunto, and in an open and
bold profession thereof ; especially in times of noto
rious opposition, whether by artful seduction, or vio
lent and inhuman persecution.
But then we must see to it very carefully, that it
be really the Christian faith that we believe, pro
fess, propagate, and contend for ; not the discrimi
nating badges of this or the other party ; not any
thing of later date than the inspired writings of the
holy evangelists and apostles.
Here observe, 1. The gospel-salvation is a com
mon salvation, that is, in a, most sincere offer and
tender of it to all mankind to whom the notice of it
reaches: for so the commission runs, (Mark 16.
15, 16.) Go ye into all the world, and preach the
gospel to every creature, 8cc. Surely God means as

he. speaks, he does not delude us with vain words,
whatever men do ; and therefore none are excluded
from the benefit of these gracious offers and invita
tions, but they who obstinately, impenitently, finally
exclude themselves. Whoever will, may come and
drink ofthewater of life freely, Rev. 22. 17.
The'application of it is made to all believers, and
only to such ; it is made to the weak as well as to
the strong. Let none discourage themselves on the
account of hidden decrees which they can know lit
tle of, and with which they have nothing, to do.
God's decrees are , dark, his covenants are plain.
" All good Christians meet in Christ the common
"Head, are actuated by one and the same Spirit,
" are guided by one rule, meet here at one throne
" of grace, and hope shortly to meet in one common
" inheritance ;" a glorious one to be. sure, but what
or how glorious, we cannot, nor at present need to
know ; but such it will be as vastly to exceed all
our present hopes and expectations.
2. This common' salvation is the subject-matter
ofthe faith of all the saints.' The doctrine of it is
what; they all most heartily consent to ; they esteem
it is a faithful saying, and worthy of all accepta
tion, 1 Tim. 1. 15. -It is the faith once, or at once,
once fir all, delivered to the saints; to which no
thing can be added, from which nothing may be de
tracted, in which nothing more or less should be al
tered. Here let us abide ; here we are safe : if we
stir a step further, we are in danger of "being either
entangled or seduced.
3. The apostles and evangelists all wrote to us
of this common salvation. This cannot be doubted
by those who have carefully read their writings. It
is strange that any should think they wrote chiefly
to maintain particular schemes and opinions, espe
cially such as they never did nor could think of. It
is enough that thev have fully declared to us, by in
spiration of the Holy Ghost, all that is necessary
for every one to believe and do, in order to obtain a
personal interest in the common salvation.
4. They )vho preach or write ofthe common sal
vation, should give all diligence to do it well : they
should not allow themselves to offer to God or his
people that wliich cost them nothing, or next to no
thing ; little or no pains or thought, 2 Sam. 24. 24.
This were totreat God irreverently, and roan un
justly. The apostle (though inspired) gave all diligence
to write of the common solvation. What then will
become of those, who (though uninspired) give no
diligence, or next to none, but say to the people,
even in the name of God,) quicquid in buccam vene-
rit — what comes next ; who, so that they use scrip
ture-words, care not how they interpret or apply
them ? They who speak of sacred things, ought al
ways to speak of them with the greatest reverence,
care, and diligence.
5. They who have received the doctrineof this
common salvation, must contend earnestly for it.
Earnestly, not furiously. They who strive for
the Christian faith, or in the Christian course, must
strive lawfully, or they lose their labour, and run
great hazard of losing their crown, 2 Tim. 2. 5.
The wrath of man worketh not the righteousness
of God, Jam. 1. 20. Lying for the truth is bad, and
scolding for it is not much better. Observe, They
who have received the truth, must contend for it.
But how? As the apostles did; by suffering pa
tiently and courageously for it, not by making
others suffer if they will not presently embrace
every notion that we are pleased (proved or unpro
ved) to call faith, or fundamental. We must not
suffer ourselves to be robbed of any essential article
of Christian faith, by the cunning craftiness or spe
cious plausible pretences of any who lie in wait to
I deceive, Eph. 4. 14. The apostle Paul tells us, he

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87$

preached the gospel (mind it was the gospel) with
much contention, (1 Thess. 2. 2.) that is, (as I un
derstand it,) with great earnestness, with a hearty
zeal, and a great concern for the success of what he
preached. But if we will understand contention in
the common acceptation of the word, we must im
partially consider with whom the apostle contended,
and how; the enlarging on which would not be
proper for this place.
We have here the occasion the apostle had to
write to this purport ; as evil manners give rise to
good laws, so dangerous errors often give just occa
sion to the proper defence of important truths.
4. For there are certain men crept in
unawares, who were before of old ordained
to this condemnation, ungodly men, turn
ing the grace of our God into lascivious
ness, and denying the only Lord God, and
our Lord Jesus Christ.
Here observe, 1. Ungodly men are the great ene
mies of the faith of Christ, and the peace of the
church. They who deny or corrupt the one, and
disturb the other, are here expressly styled ungod
ly men. We might have truth with peace, (a most
desirable thing,) were there none (ministers or pri
vate Christians) in our particular churches and
congregations but truly godly men — a blessing
scarcely to be looked or hoped for on this side hea
ven. Ungodly men raise scruples, start questions,
cause divisions, widen breaches, merely to advance
and promote their own selfish; ambitious, and co
vetous ends. This has been the plague of the church
in all past ages, and I am afraid no age is, or will
be, wholly free from such men and such practises
as long as time shall last.
' The late excellent Mr. Henry's pious and chari
table note on this passage (and I wish it were duly
laid to heart by all of us who yet survive,) is, that
nothing cuts us off from the church,. but that which
cuts us off from Christ ; namely, reigning infidelity
and ungodliness.
We must (as he goes on excellently) abhor the
thought of branding particular parties ; I add, or
persons, with this character ; especially of doing it
without the least proof, or, as it too often happens,
the least shadow of it.
Those are ungodly men who live Without God in
the world, who have no regard to God and con-
science. They (as the good man goes on) are to be dread
ed, and consequently to be avoided, not only who
are wicked by sins of commission, but also who are
ungodly by sins of omission; who, for example, res
train prayer before God, who dare not reprove a
rich man, when it is the duty of their place so to do,
for fear they lose his favour, and the advantage they
promise themselves therefrom, who do the work of
the Lord negligently, &c.
2. They are the worst of ungodly men, who turn
the grace of God into lasciviousness, who take en
couragement to sin more boldly, because the grace
of God has abounded, and still abounds, so wonder
fully ¦ who are hardened in their impieties by the
extent and fulness of gospel-grace, the design of
which is to reduce men from sin, and bring them
unto God. Thus therefore to wax wanton under so
great grace, and turn it into an occasion of working
111 uncleanness with greediness, and hardening our
selves in such a course by that very grace which is
the last and most forcible means to reclaim us from
it, is to render ourselves the vilest, the worst, and
most hopeless of sinners.
3. They who turft the grace of God into lascivi
ousness, do in effect deny the Lord God, and our
Vol. v i.^—5 S

Lord Jesus Christ ; that is, (as Mr. Henry well ex
presses it,) they deny both natural and revealed re
ligion. They, as he justly goes on, strike at the founda
tion of natural religion, for they deny the only Lord
God ; and .they overturn all the frame of revealed
religion, for they deny the Lord Jesus Christ. Now
his great design in establishing revealed religion in
the world, was, to bring us unto God.
Note, They who deny our Lord Jesus Christ, do in
effect deny the only Lord God. To deny revealed
religion is virtually to overcome natural religion, for
they stand or fall together, and they naturally yield
light and force to eadi other. Would to God our
modern deists, who live in the midst of gospel-light,
would seriously consider this, and cautiously, dili
gently, and impartially, examine what it is that
hinders their receiving the gospel, while they pro
fess themselves fully persuaded of all the principles '
and duties of natural religion ! Never two tallies
answered more exactly to each other than these do,
so that it seems absurd to receive the one and re
ject the other. One would think it were the fairer
way to receive both, or reject both ; though perhaps
the more plausible method, especially in this age,
is to act the part they do.
4. They who turn the grace of God into lascivi
ousness, are ordained unto condemnation; so Mr.
Henry, and, no doubt, it is a great truth. They, as
he speaks, sin against the last, the greatest, and
most perfect remedy ; and so are without excuse.
They who thus sin, must heeds die of their wounds,
of their disease ; are of old ordained to this condem
nation, whatever that expression means. But what
if our translators had thought fit to have rendered
the word in the original, (which I shall not trouble
the English reader with,) of old fore-written of, as
persons who would through their own sin and folly
become the proper subjects of this condemnation,
where had the harm been ? Plain Christians had
not been troubled with dark, doubtful, and perplex
ing thoughts about reprobation, which the strongest
heads cannot enter far into, can indeed bear but lit
tle of, without much loss and damage. Is it not
enough that early notice was given by inspired wri
ters, that such seducers and wicked men should
arise in later times, and that every one, being fore
warned of, should be fore-armed against them !
5, We ought to contend earnestly for the faith, in
opposition to those who would corrupt or deprave
it ; such as are crept in unawares ; a wretched cha
racter, to be sure, but often very ill applied by weak
and ignorant people, and even by those who them
selves creep in unawares, who think their ipse dixit
should stand for a law to all their followers and ad
mirers. Surely faithful, humble ministers are help
ers of their people's joy, peace, and comfort ; not
lords of their faith ! Whoever attempt to corrupt
the faith, we oUght to contend earnestly against
them. The more busy and crafty the instruments
and agents of Satan are, to rob us of the truth, the
more solicitous should we be to hold it fast: always
provided we be very sure that we fasten no wrong
or injurious characters on persons, parties, or senti
ments. '
The fair warning which the apostle, in Christ's
name, gives to those, who having professed his holy
religion, do afterwards desert and prove false to it.
5. I will therefore put you in remem
brance, though ye once knew this, how that
the Lord, having saved the people out of
the land of Egypt, afterward destroyed
them that believed not. 6. And the an
gels which kept not their first estate, but

874

JUDE.

left their own habitation, he hath reserved
in everlasting chains under darkness unto
the judgment of the great day. 7. Even
as Sodom and Gomorrah, and the cities
about them in like manner giving them
selves over to fornication, and going after
strange flesh, are set forth for an example,
suffering the vengeance of eternal fire.
We have here a recital of the former judgments
of God upon sinners, with design to awaken and
terrify those to whom warning is given in this
epistle. ¦
Observe, The judgments of God are often de
nounced and executed in terrorem—for warning to
others, rather than from immediate or particular
displeasure against the offenders themselves; not
that God is not displeased with them, but perhaps
not more with them than with others who, at least
for the present, escape.
I will put you in remembrance. What we alrea
dy know, we still need to be put in remembrance
of. Therefore there will always be need and use of
a standing, stated ministry in the Christian church,
though all the doctrines of faith, the essentials, are
so plainly revealed in express words, or by the
most near, plain, and immediate consequence, that
he who runs, may read and understand them. There
wants no infallible interpreter, really or conceitedly
such, for any such end or purpose. Some people
(weakly enough). suggest, "If the scriptures do so
plainly contain all that is necessary to salvation,
what need or use can there be of a standing minis
try ? Why may we not content ourselves with stay
ing at home, and reading our Bibles ?" The inspired
apostle has here fully, though not wholly, answered
this objection. Preaching is not designed to teach
us something new in every sermon, somewhat that
we knew nothing of before ; but to put us in remem
brance, to call to mind things forgotten, to affect our
passions, and engage and fix our resolutions, that
our lives may be answerable to our faith.
Though ye know these things, yet (as good Mr.
Henry says) ye still need to know them better.
There are many things which we have known,
which yet we have unhappily forgotten. Is it of no
use or service to be put afresh in remembrance of
them ?
Now what are these things (I use the very words
of the late excellent Mr. Henry, Which, in this ex
position — designed, and accordingly modelled, as a
small part of Jthe continuation of his — I always do
where I well can) which we Christians need to be
put in remembrance of ?
1. The destruction of the unbelieving Israelites
in the wilderness, v. 5. St. Paul puts the Corin
thians in mind of this, 1 Cor. 10. The ten first
verses of that chapter (as the scripture is always
the best commentary upon itself) are the best ex
plication of this fifth verse of this epistle of Jude.
None therefore ought to presume upon their privi
leges, since many who were brought out of Egypt
by a series of amazing miracles, yet perished in the
wilderness by reason of their unbelief. Let us not
therefore be high-minded, but fear, Rom. 11. 20.
Let us fear, lest, a promise being left us of entering
into his rest, any ofyou should seem to come short
of it, Heb. 4. 1. They had miracles plenty, they
were (as Mr. Henry styles it) their daily bread ; yet
even they perished in unbelief. We have greater
(much greater) advantages than they had ; let their
error (their so fatal error) be our awful warning.
2. We are here put in remembrance of the fall of
the angels, v. 6.
There were a great number of the angels who

left their own habitation, who were not pleased with
the posts and stations the supreme Monarch of the
universe had assigned and allotted to them, but
thought (like discontented ministers in our age, I
might say in every age) they deserved better; they
would, with the title of ministers, be sovereigns, and
in effect their Sovereign should be their minister —
do all, and only, what they would have him ; thus
was pride the main and immediate cause or occasion
of their fall.
Thus they quitted their post, and rebelled against
God, their Creator "and sovereign Lord; but God
did not spare them ; (high and great as they were,)
he would not truckle to them, he threw them off, as
a wise and good prince will a selfish and deceitful
minister ; and, the great, the all-wise God, could
not be ignorant, as the wisest and best of earthly
princes often are, what designs they were hatching.
After all, what became of them ? They thought
to have dared and outfaced Omnipotence itself;
but God was too hard for them, he cast them down
to hell. They who would not be servants to their
Maker and his will in their first state, were made
captives to his justice, and are reserved in everlast
ing chains under darkness. Here see what the
condition of fallen angels is; they are in chains,
bound under the divine power and justice, bound
over to the judgment of the great day; they areun-
der darkness, who were once angels of light ; so
horribly in the dark are they, that they continue to
fight against God, as if there were yet some small
hope at least left them of prevailing and overcoming
in the conflict. Dire infatuation ! Light and liberty
concur, chains and darkness how well do they agree
and suit each other!
The devils, once angels in the best sense, are re
served, &c.
Observe, There is, undoubtedly there is, a judg
ment to come'; the fallen angels are reserved to the
judgment of the great day; and shall fallen men
escape it ? Surely no. Let every reader consider
this in due time.
Their chains are called everlasting, because it is
impossible they should ever break loose from them,
or make an escape ; they are held fast and sure un
der them ; the decree, the justice, the wrath of
God, are the very chains under which fallen angels
are held so fast. Hear and fear, O sinful mortals
of mankind!
3. The apostle here calls to our remembrance the
destruction of Sodom and Gomorrah, v. 7. Even
as, 8cc. It is in allusion to the destruction oiPenta-
polis, or the five cities, that the miseries of the
damned are set forth by a lake that burneth with
fire and brimstone ; they were guilty of abominable
wickedness, not to be named or thought on but with
the utmost abhorrence and detestation ; their ruin
is a particular warning- to all people to take heed of,
and fly from, fleshly lusts that war against the soul,
1 Pet. 2. 11.
" These lusts consumed the Sodomites with fire
from heaven, and they are now suffering the ven
geance of eternal fire; therefore take heed, imitate
not their sins, lest the same plagues overtake you as
did them. God is the same holy, just, pure Being
now as then ; and can the beastiy pleasures of a mo
ment make amends for your suffering the vengeance
of eternal fire ? Stand in awe, therefore, and sin
not," Ps. 4. 4.
The apostle next exhibits a charge against de
ceivers who were now seducing the disciples of
Christ from the profession and practice of his holy
religion. 8. Likewise also these filthy dreamers
defile the flesh, despise dominion, and speak
evil of dignities. 9. Yet Michael the arch-

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angel, when, contending with the devil, he
disputed about the body of Moses, durst not
bring against him a railing accusation, but
said, The Lord rebuke thee. 10. But these
speak evil of those things which they know
not: but what they know naturally, as brute
beasts, in those things they corrupt them
selves. 1 1 . Woe unto them ! For they have
gone in the way of Cain, and ran greedily
after the error of Balaam for reward, and
perished in the gainsaying of Core. 12.
These are spots in your feasts of charity,
when they feast with you, feeding them
selves without fear: clouds they are with
out water, carried about of winds ; trees
whose fruit withereth, without fruit, twice
dead, plucked up by the roots; 13. Raging
waves of the sea, foaming out their own
shame ; wandering stars, to whom is re
served the blackness of darkness for ever.
He calls them filthy dreamers, forasmuch as de
lusion is a dream, and the beginning of, and inlet to,
all manner of filthiness.
Note, Sin is filthiness ; it renders men odious and
vile in the sight of the most holy God, and makes
them (sooner or later, as penitent, or as punished to
extremity, and without resource) vile in their own
eyes, and in a while they become vile in the eyes of
all about them.
These filthy dreamers dream themselves into a
fool's paradise on earth, and into a real hell at last:
let their character, course, and end, be our seasona
ble and sufficient warning ; like sins will produce
like punishments and miseries.
1. They defile the fiesh : the fiesh or body is the
immediate seat, and often the irritating occasion, of
many horrid pollutions ; yet these, though done in
and against the'body, do greatly defile and grievous
ly maim and wound the soul ; fleshly lusts do war
against the soul, 1 Pet. 2. 11. and in 2 Cor. 7. 1.
We read oi filthiness of flesh and spirit, each of
which, though of different kinds, defiles the whole
man. 2. They despise dominion, and speak evil of dig
nities ; are of a disturbed mind and a seditious spirit ;
forgetting that the powers that be, are ordained of
God, Rom. 13. 1. God requires us to speak evil of
no man; (Tit. 3. 2.) but it is a great aggravation of
the sin of evil-speaking, when what we say is pointr
ed at magistrates, men whom God has set in autho
rity over us, by blaspheming or speaking evil of
whom, we blaspheme God himself. _
Or, if we understand it with respect to religion, as
some do, which ought to have the dominion in this
lower world ; such evil-speakers despise the domi
nion of conscience, make a jest of it, and would ba
nish it out of the world ; and for the word of God,
the rule of conscience, they despise that ; the reve
lations of the divine will go for little with them ;
they are a rule of faith and manners, but not till they
have explained them, and imposed their sense of
them upon all about them.
Or, as others account for the sense of this pas
sage, the people of God, truly and specially so, jare
the dignities here spoken of or referred to, according
to that of the Psalmist, (Ps. 105. 15.) Touch not
mine anointed, and do my prophets no harm. _
They speak evil of, &c. Religion and its serious
professors have been always and every where evil
spoken of; though there is nothing in religion but

what is very good, and deserves our highest re
gards, both as it is perfective of our natures, and
subservient to our truest and highest interests ; yet
this sect, as its enemies are pleased to call it, is every
where spoken against, Acts 28. 22.
On this occasion the apostle brings in Michael the
archangel, &c. v. 9.
Interpreters are at a loss what is here meant by
the body of Moses. Some think, that the Devilcon-
tended that Moses might have a public and honour
able funeral, that the place where he was interred
might be generally known ; hoping thereby to draw
the Jews, so naturally prone thereto, to a new and
fresh instance of idolatry. Dr. Scott thinks that by
the body of Moses we are to understand the Jewish
church, whose destruction the Devil strove and con
tended for, as the Christian church is called the body
of Christ in the New-Testament style. Others bring
other interpretations, which I will not here trouble
the reader with.
Though this contest was mighty eager and earnest,
and Michael was victorious in the issue, yet he would
not bring a railing accusation against the Devil him
self; he knew a good cause needed no such weapons
to be employed in its defence ; it is said, He durst
not bring, &c. Why durst he not ? Not that he
was afraid of the Devil, but he believed God would
be offended, if, in such a dispute, he went that way
to work ; he thought it below him to engage in a
trial of skill with the great enemy of God and man,
which of them should out-scold or out-rail the other.
A memorandum, says good Mr. Henry, to all dis
putants, never to bring railing accusations into their
disputes. Truth needs no supports from falsehood
or scurrility. Some say, Michael would not bring a
railing accusation against the Devil, as knowing be
forehand that he would be too hard for him at that
weapon. (Mr. Henry.) Some think the apostle
refers here to the remarkable passage we have,
Numb. 20. 7 — 14. Satan would have represented
Moses under disadvantageous colours, which he,
good man, had at that time, and upon that occasion,
given but too much handle for. Now Michael, ac
cording to this account, stands up in defence of
Moses, and, in the zeal of an upright and bold spirit,
says to Satan, The Lord rebuke thee. He would not
stand disputing with the Devil, nor enter into a par
ticular debate about the merits of that special cause ;
he knew Moses was his fellow-servant, a favourite
of God, and he would not patiently suffer him to be
insulted, no, not by the prince of devils ; but in a
just indignation cries out, The Lord rebuke thee :
like that of our Lord himself, (Matt. 4. 10.) Get
thee hence, Satan. Moses was a dignity, a magis
trate, one beloved and preferred by the great God ;
and the archangel thought it insufferable that such
a one should be so treated by a vile apostate spirit,
of how high an order soever. So the lesson hence
is, "That we ought to stand up in defence of those
" whom God owns, how severe soever Satan and his
" instruments are in their censures of them and their
"conduct" They who censure (in particular) up
right magistrates, upon eveiy slip in their behaviour,
may expect to hear, The Lord rebuke thee; and di
vine rebukes are harder to be borne than careless
sinners now think for.
V. 10. But these speak evil ofthe thmgs which they.
know not, 8cc. They who speak evil of religion and
godliness, speak evil of the things which they know
not; for if they had known them, they would have
spoken well of them ; for nothing but good and ex
cellent can be truly said of religion ; and it is sad
that any thing different or opposite should ever be
justly said of any of its professors ; a religious life
is the most safe, happy, comfortable, and honoura?
ble life that is.
Observe, Men are most apt -to speak evil of those

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JUDE.

persons and things that they know least of. How
many had never suffered by slanderous tongues, if
they had been better known! On the other hand,
retirement screens some even from just censure.
But what they know naturally, &c. It is hard, if
not impossible, to find any obstinate enemies to the
Christian religion, who do not in their stated course
live in open or secret contradiction to the very prin
ciples of natural religion: this many think hard and
uncharitable ; but I am afraid it will appear too
true in the day of the revelation of the righteous
judgment of God. The apostle likens such to brute
beasts, though they often think and boast themselves,
if not the wisest, yet at least the wittiest, part of
mankind. In those things they corrupt themselves ; that is,
in the plainest and most natural and necessary things;
things that lie most open and obvious to natural rea
son and conscience ; even in those things they cor
rupt, debase, and defile themselves: the fault, what
ever it is, lies not in their understandings or appre
hensions, but in their depraved wills, and disordered
appetites and affections ; they could and might have
acted better, but then they must have offered vio
lence to those vile affections which they obstinately
chose rather to gratify than mortify.
V. 11. He represents them as followers of Cain,
and in v. 12, 13. as atheistical and profane people
who thought little, and perhaps believed not much,
pf God or a future world ; as greedy and covetous,
who, so they could but gain present worldly advan
tages, cared not what came next ;' rebels to God and
man, who, like Core, ran into attempts in which
they must assuredly perish, as he did.
V. 12. These are spots in your feasts of charity —
the iyiirm or love-feasts, so much spoken of by the
ancjents ; these happened by whatever means or
mischance to be admitted among them, but were
spots in them, defiled and defiling. Observe, It is
a great reproach, though unjust and accidental, to
religion, when they who profess it, and join in the
most solemn institution of it, are in heart and life
unsuitable, and even contrary to it.
These are spots. Yet how common in all Chris
tian societies here on earth, the very best not ex
cepted, are such blemishes! The more is the pity !
The Lord remedy it in his due time and way; not
in men's blind and rigorous way of plucking up the
wheat with the tares; but in the heaven we are
waiting, hoping, and preparing for, there is none of
this mad work, there are none of these disorderly
doings. When' they feast with you, they feed themselves
without fear. Arrant gluttons, no doubt, they were ;
such as minded only the gratifying of their appetites
with the daintiness and plenty of their fare ; they
had no regard to Solomon's caution, Prov. 23. 2.
Mr. Henry's note on this passage, is, In common
eating and drinking a holy fear is necessary, much
more in feasting ; though we may sometimes be more
easily and insensibly overcome at a common meal
than at a feast ; for, in the case supposed, we are
less upon our guard, and sometimes, at least to some
persons, the plenty of a feast is its own antidote, as
to others it may prove a dangerous snare.
Clouds they are without water; which promise
rain in time of drought, but perform nothing of what
they promise. Such is the case of formal profes
sors, who, at first setting out, promise much, like
early-blossoming trees in a forward spring, but, in
conclusion, bring forth little or no fruit.
Carried about of winds; light and empty, easily
driven about this way or that, as the wind happens
to sit ; such are empty, ungrounded professors, an
easy prey to every seducer. It is amazing to hear
many talk so confidently of so many things of which
they know little or nothing, and yet have not the

wisdom and humility to discern and be sensible how
little they know ! How happy would our world be,
if men either knew more, or practically knew how
little they know!
Trees whose fruit wither -eth, &c. Trees they are,
for they are planted in the Lord's vineyard, yet
fruitless ones.
Observe, They, whose fruit withereth, may be
justly said to be without fruit. It is a sad thirig
when men seem to begin in the Spirit, and end in
thefiesh; which is almost as common a case as it is
an awful one.
The text speaks of such, as being twice dead; one
would think to be once dead were enough ; we none
of us, till grace renew us to a higher degree than
ordinary, love to think of dying once, though this
is appomted for us all. What then is the meaning
of this being twice dead? Take Mr. Henry's an
swer in his own words ; " They had been once dead
" in their natural, fallen, lapsed state ; but they seem-
" ed to recover, and, as a man in a swoon, to be
" brought to life again, when they took upon them
" the profession of the Christian religion ; but now
"they are dead again by the evident proofs they
"have given of their hypocrisy; whatever they
" seemed, they had nothing truly vital in them."
Plucked up by the roots ; as we commonly serve
dead trees, from which we expect no more fruit ;
they are dead, dead, dead; why cumber they the
ground? Away with them to the fire.
V. 13. Raging waves of the sea; boisterous, noisy,
and clamorous ; full of talk and turbulency, but with
little (if any) sense or meaning ;
Foaming out their own shame; creating much
uneasiness to men of better sense and calmer tem
pers, which yet will in the end turn to their own
greater shame and just reproach. The Psalmist's
prayer ought always to be that of every honest and
good man ; " Let integrity and uprightness preserve
me; (Ps. 25. 21.) and if it will hot, let me be un-
preserved." If honesty signify little now, knavery
will signify much less, and that in a veiy little while.
Raging waves are a terror to sailing passengers ;
but when they are got to port, the waves are forgot
ten, as if no longer in being ; their noise and terror
are for ever ended.
Wandering stars ; planets that are erratic in their
motions, keep not that steady, regular course which
the fixed ones do, but shift their stations, that one
has sometimes much ado to know where to find
them. This allusion carries in it a lively emblem of
false teachers, who are sometimes here and some
times there, so that one knows not where nor how
to fix them. In the main things, at least, one would
think something should be fixed and steady ; and
this might be without infallibility, or any pretensions
to it in us poor mortals. In religion and politics, the
great subjects of present debate, surely there are
certain stamina in which wise and good, honest and
disinterested men might agree, without throwing
the populace into the utmost anguish and distress of
mind, or blowing up their passions into rage and
fury, without letting them know what they say, or
whereof they affirm.
To whom is reserved the blackness qf darkness for
ever. False teachers are to expect the worst of
punishments in this and a future world : not every
one who teaches by mistake any thing that is not
exactly true ; (for who then, in any public assembly,
durst open a Bible to teach others, unless he thought
himself equal or superior to the angels of God in
heaven?) but every one who prevaricates, dissem
bles, would lead others into by-paths and side-ways,
that he may have opportunity to make a gain or
prey of them, or (in the apostle's phrase) to make
I merchandise of them, 2 Pet. 2. 3. But enough of
|, this. As for the blackness of darkness for ever, I

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877

Shall only say, that this terrible expression, with all
the horror it imports, belongs to false teachers, truly,
not slanderously so called, who corrupt the word
pf God, and betray the souls of men. If this will
not make both ministers and people cautious, I
know not what will.
The doom of this wicked people is declared.
14. And Enoch also, the seventh from
Adam, prophesied of these, saying, Behold,
the Lord cometh with ten thousand of his
saints, 15. Toexecutejudgmentuponall,
and to convince all that are ungodly among
them of all their ungodly deeds which they
have ungodly committed, and of all their
hard speeches which ungodly sinners have
spoken against him. 16. These are mur-
murers, complainers, walking after their
own lusts ; and their mouth speaketh great
swelling words, having men's persons in
admiration because of advantage.
This prophecy of Enoch we have no mention
made of in any other part or place of scripture ; yet
now it is scripture, that there was such prophecy ;
one plain text of scripture is proof enough bf any
one point that we are required to believe, especially
when relating to a matter of fact ; but in matters of
faith, necessary saving faith, God has not seen fit,
blessed be his holy name he has not, to try us far;
there is no fundamental of Christian religion, truly
so called, which is not inculcated over and over in
the New Testament ; by which we may know what
the Holy Ghost does, and consequently we ought,
tq lay the greatest stress upon. Some say that this
prophecy of Enoch was preserved by tradition in
the Jewish church ; others, that the apostle Jude
was immediately inspired with the notice of it : be
that how it will, it is certain that there was such a
prophecy of ancient date, of long standing, and uni
versally received in the Old-Testament church;
and it is a main point of our New-Testament creed.
Observe, Christ's coming to judgment was pro
phesied of as early as the middle of the patriarchal
age, and was therefore even then a received and ac
knowledged truth.
The Lord cometh with his holy myriads; includ
ing both angels, and the spirits qf just men made
perfect. What a glorious time will that be, when
Christ shall come with ten thousand of these ! And
we are told for what great and awful ends and pur
poses he will come so accompanied and attended,
namely, to execute judgment upon all.
Observe, It was spoken of then, so long ago, as a
thing just at hand ; "Behold, the Lord cometh; he
is just a coming, he will be upon you before you are
aware, and, unless you be very cautious and diligent,
before you are provided to meet him comfortably."
Retomegh 1. To execute judgment upon the wick
ed. 2. To convince them.
Observe, Christ will condemn none without pre
cedent, trial, and conviction ; such conviction as
shajl at least silence even themselves ; they shall
have no excuse or apology to make, that they either
can or dare then stand by ; then every moiith shall
be stopped, the Judge and his sentence shall be (by
all the impartial) approved and applauded, and even
the guilty condemned criminals shall be speechless,
though at present they want not bold and specious
pleas, which they, vent with all assurance and con
fidence; and yet it is sure that the mock-trials of
prisoners in the jail among themselves, and the real
trial at the bar before the proper judge, soon appear
to be very different things.

I cannot pass this fifteenth verse without taking
notice how often, and how emphatically, the word
ungodly is repeated in it ; no less than four times ;
ungodly men, ungodly sinners, ungodly deeds, and,
as to the manner, ungodly committed. Godly or
ungodly signifies little with men now-a-days, unless
it be to scoff at and deride even the very expres
sions ; but it is not so in the language of the Holy
Ghost. Observe, Omissions, as well as commissions, must
be accounted for in the day of judgment.
Observe further, Hard speeches of one another,
especially if ill-grounded, will most Certainly come
into account at the judgment ofthe great day. Let
us all take care in time. " If thou," says one of our
good old puritans, " smite (a miscalled heretic, or)
a schismatic, and God find a real saint bleeding,
look thou to it, how thou wilt answer it." It may
be too late to say before the angel, that it was an error,
Ecel. 5. 6. I only here allude to that expression of
the divinely inspired writer.
In the sixteenth verse the apostle enlarges further
on the character of these evil men and seducers ;
they are murmurers, complainers, &c.
Observe, A murmuring complaining temper, in
dulged and expressed, lays men under a very ill cha
racter ; such are very weak at least, and for the
most part very wicked ; they murmur against God
and his providence, against men and their conduct ;
they are angry at every thing that happens, and
never pleased with their own state and condition
in the world, as not thinking it good enough for
them. Such walk after their own lusts; their will, their
appetite, their fancy, are their only rule and law.
Mr. Henry's note here, is» That they who please
their sinful appetites, are most prone to yield to their
ungovernable passions.
Lastly, The apostle here gives exhortation to
those to whom he wrote, which, with the doxology
in the two last verses, concludes the epistle.
1 7. But, beloved, remember ye the words
which were spoken before of the apostles
of our Lord Jesus Christ ; 1 8. How that
they told you there should be mockers in
the last time, who should walk after their
own ungodly lusts. 19. These are they
who separate themselves, sensual, having
not the Spirit. 20. But ye, beloved, build
ing up yourselves on your most holy faith,
praying in the Holy Ghost, 21. Keep your
selves in the love of God, looking for the
mercy of our Lord Jesus Christ unto eter
nal life. 22. And of some have compassion,
making a difference : 23. And others save
with fear, pulling them out of the fire ; hat
ing even the garment spotted by the flesh.
24. Now unto him that is able to keep you
from falling, and to present you faultless
before the presence of his glory with ex
ceeding joy, 25. To the only wise God our
Saviour, be glory and majesty, dominion
and power, both now and ever. Amen.
V. 17. But, beloved, remember, 8cc " Remem
ber, take heed that ye think it not strange (so as to
stumble and be offended, and have your faith stag
gered by it) that such people as the seducers before
described and warned against should arise (and that
early) in the Christian church, seeing all this was

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foretold by the apostles of our Lord Jesus Christ,
and consequently, the accomplishment of it in the
event, is a confirmation of your faith, instead of being
in the least an occasion of shaking and unsettling
you therein."
V: They who would persuade, must make it evi
dent that they sincerely love those whom they would
persuade ; " Bitter words and hard usage never did,
"nor ever will convince, much less persuade any
"body." 2. The words which inspired persons have spoken,
(or written,) duly remembered and reflected on,
are the best preservative against dangerous errors ;
this will always be so, till men have learnt to speak
better than God himself.
3. We ought not to be offended if errors and per
secutions arise and prevail in the Christian church ;
this was foretold, and therefore we should not think
worse of Christ's person, doctrine, or cross, when
we see it fulfilled. See 1 Tim. 4. 1. and 2 Tim. 3.
1. and 2 Pet. 3. 3. We must not think it strange, but
comfort ourselves with this, that (ih the midst of all
this confusion) Christ will maintain his church, and
make good his promise; that the gates of hell shall
not prevail against it, Matt. 16. 18.
4. The more religion is ridiculed and persecuted,
the faster hold we should take and keep of it ; being
fore-warned, we should shew that we are fore-arm
ed ; under such trials we should stand firm, and not
be soon shaken in mind, 2 Thess. 2. 2.
V. 19. These are they who separate, &c. Ob
serve, 1. Sensualists are the worst separatists ; they
separate themselves from God, and Christ, and his
church, to the Devil, the world, and the flesh, by
their ungodly courses and vicious practices; and
that is a great deal worse than separation from any
particular branch of the visible church on account
of opinions, or modes and circumstances of external
government or worship ; though many can patiently
bear with the former, while they are plentifully
and almost perpetually railing at the latter ; as if
no sin were damnable, but what they are pleased to
call schism.
2. Sensual men have not the Spirit, that is, of
God and Christ, the Spirit of holiness, which who
ever has not, is none of Christ's, does not belong to
him, Rom. 8. 9.
3. The worse others are, the better should we en
deavour and approve ourselves to be ; the more busy
Satan and his instruments are to pervert others in
judgment or practice, the more tenacious should we
be of sound doctrine and a good conversation, hold
ing fast the faithful word, as we have been (divine
ly) taught, holding the mystery of faith in a pure
conscience, Tit. 1. 9. 1 Tim. 3. 9.
V. 20. Building up, 8cc. Observe, The way to
hold fast our profession, is, to hold on in it ; having
laid our foundation well in a sound faith, and a sin
cere upright heart, we must build upon it, make
further progress continually ; and we should take
care with what materials we carry on our building,
namely, gold, silver, precious stones, not wood, hay,
stubble, 1 Cor. 3. 12. Right principles and a regu
lar conversation will stand the test even ofthe fiery
trial ; but whatever we mix of baser alloy, though
we be in the main sincere, we shall suffer loss by it;
and though our persons be saved, all that part of
our work shall be consumed; and if we ourselves
escape, it will be with great danger and difficulty,
as from a house on fire on every side.
Praying in the Holy Ghost. Observe, 1. Prayer
is the nurse of faith ; the way to build up ourselves
in our most holy faith, is, to continue instant in
prayer, Rom. 12. 12.
2. Our prayers are then most likely to prevail,
when we pray in the Holy Ghost, under his guidance
and influence, according to the rule of his word, with

faith, fervency, and constant persevering importu
nity ; this is praying in the Holy Ghost, whether it
be done by or without a set prescribed form.
V. 21. Keep yourselves, &c. 1. " Keep up the
grace of love to God in its lively vigbrous actings
and exercises in your souls." 2. "Take heed of
throwing yourselves out of the love of God to you,
or its delightful, cheering, strengthening manifesta
tions ; keep yourselves in the way of God, if you
would continue in his love."
Looking for the mercy, Sec. 1. Eternal life is to
be looked for only through mercy ; mercy is our
only plea, not merit ; or if merit, not our own, but
another's, who has merited for us what otherwise
we could have laid no claim to, nor have enter
tained any well-grounded hope of.
2. It is said, not only through the mercy of God as
our Creator, but through the mercy of our Lord Je
sus Christ, as Redeemer ; all who come to heaven,
must come thither through our Lord Jesus Christ ;
for there is no other name under heaven given
among men by which we must be saved, but that of
the Lord Jesus only, Acts 4. 12. compared with
v. 10.
3. A believing expectation of eternal life will arm
us against the snares of sin ; (2 Pet. 3. 14.) a lively
faith of the blessed hope will help us to mortify our
cursed lusts.
V. 22, 23. And of some have compassion, &c. Ob
serve, 1. We ought to do all we can to rescue others
out of the snare of the Devil, that they may be saved
from (or recovered, when entangled therein, out of)
dangerous errors, or pernicious practices. We are
not only (under God) our own keepers, but every
man ought to be (as much as in him lies) his bro
ther's keeper ; none but a wicked Cain will contra
dict this, Gen. 4. 9. We must watch over one an
other, faithfully (yet prudently) reprove each other,
and set a good example to all about us.
This must be done with compassion, making a
difference. How is that ? We must distinguish be
tween the weak and the wilful.
1. Of some we must have compassion, treat them
with all tenderness, restore them in the spirit of
meekness, not be needlessly harsh and severe in our
censures of them and their actions, nor proud and
haughty in our conduct toward them, not implaca
ble, not averse to reconciliation with them, or ad
mitting them to the friendship they formerly had
with us, when they give evident or even strongly
hopeful tokens of a sincere repentance : if God has
forgiven them, why should not we ? We infinitely
more need his forgiveness than they do, or can do,
our's ; though perhaps neither they nor we are just
ly or sufficiently sensible of this.
2. Others save with fear ; urging upon them the
terrors ofthe Lord; " Endeavour to frighten them
out of their sins ; preach hell and damnation to
them;" so good Mr. Henry.
But what if prudence and caution in administer
ing even the most just and severe reproofs, be what
are primarily and chiefly here intimated ;a(I do but
offer it for consideration ;) as if he had said, " Fear
lest you frustrate your own good intentions and ho
nest designs by rash and imprudent management,
that you do not harden, instead of reclaiming, even
where greater degrees of severity are requisite, than
in the immediately foregoing instance." We are
often apt to over-do, when we are sure we mean
honestly, and think we are right in the main ; yet
the very worst are not needlessly or rashtyy or to
extremity, to be provoked; lest they be thereby
further hardened through our default
Hating even the garment, &c. that is, keeping
yourselves at the utmost distance from what is or
appears evil, and designing and endeavouring that
others may do so too ; avoid, as Mr. Henry speaks,

JUDE.

all that leads to sin, or that looks like sin, 1 Thess.
5. 22.
Lastly, The apostlei concludes this epistle with
solemn ascription of glory to the great God. Note,
Whatever is the subject or argument we have been
treating of, ascribing glory to God is fittest for us to
conclude with, v. 24, 25.
Note further, God is able, and he is as willing as
able, to keep us from falling, and to present us
faultless before the presence qf his glory ; not as
those who have never been faulty, (for what has
once been done can never be rendered undone, even
by Omnipotence itself, for that implies a contradic
tion,) but as those whose faults shall not be imputed
to their ruin, which, but for God's mercy and a
Saviour's merits, they might most justly have been.
Before the presence of his glory. Observe, 1.
The glory of the Lord will shortly be present ; we
now look upon it as distant, and too many look upon
it as uncertain, but it will come, and it will be mani
fest and apparent, every eye shall see him, Rev. 1. 7.
This is now the object of our faith, but hereafter,
(and surely it cannot now be long,) it will be the ob
ject of our sense ; whom we now believe in, him we
shall shortly see, to our unspeakable joy and com-

879 See

fort, or inexpressible terror and consternation.
1 Pet. 1. 8.
Observe, 2. All real sincere believers shall be pre
sented, at the Lord Redeemer's appearance and
coming, by him their glorious Head, to the Father,
in order to his approbation, acceptance, and reward ;
they were given him of the Father, and of all that
were so given him he has lost none, nor will lose any
one, not an individual, a single soul, but will present
them all perfectly holy and happy, when he shall
surrender his mediatorial kingdom to his God, and
our God; his Father, and our Father, John 6. 39.
with ch. 17. 12. 1 Cor. 15. 24.
Observe, 3. When believers shall be presented
faultless, it will be with exceeding joy. Alas ! now
our faults fill us with fears, doubts, and sorrows ; but
be of good cheer; if we are sincere, we shall be, our
dear Redeemer has undertaken for it, we shall be
presented faultless ; where there is no sin, there will
be no sorrow ; where there is the perfection of holi
ness, there will be the perfection of joy. Surely,
the God who can and will do all this, is worthy to
have glory, majesty, dominion, and power, ascribed
to him, both now and for ever ! And to this we may
well, with the apostle, affix our hearty Amen,

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,
OF THE
REVELATION OF ST. JOHN THE DIVINE
Completed by Mr. William Tong.

IT ought to be no prejudice to the credit and authority of this book, that it has been rejected by men of
corrupt minds, such as Cerdon and Marcion, and doubted of by men of a better character ; for that has
been the lot of other parts of holy writ, and of the divine Author of the scripture himself. The image
and superscription of this book are truly sacred and divine, and the matter of it agreeable with other
prophetical books, particularly Ezekiel and Daniel ; the church of God has generally received it, and
found good counsel and great comfort in it. '
From the beginning, the church of God has been blessed with prophecy ; that glorious prediction of break
ing the serpent's head, was the stay and support of the patriarchal age ; and the many prophecies there
were concerning the Messiah to come, were the gospel of the Old Testament. Christ himself prophesied
of the destruction of Jerusalem ; and about the time in which that was accomplished, he intrusted the
apostle John with this book of revelation, to deliver it to the church as a prediction of the most important
events that should happen to it, to the end of time, for the support of the faith of his people, and the
direction of their hope. It is called the Revelation, because God therein discovers those things which
could never have been sifted out by the reasonings of human understanding ; those deep things of God,
which no man knows, but the Spirit of God, and those to whom he reveals them. -

880

REVELATION, I.

CHAP. I.

This chapter is a general preface to the whole b66k, and con
tains, l. An inscription, declaring the original and the de
sign of it, v. 1. 2. II. The apostolical benediction pro.
nounced on all those who shall pay a due regard to the
contents of this book, v. 3 . . 8. III. A glorious vision or
appearance of the Lord Jesus Christ to the apostle John,
when he delivered to him this revelation ; v. 9, to the end
ofthe chapter.
1. P"p<HE revelation of Jesus Christ, which
JL God gave unto him, to shew unto
his servants things which must shortly come
to pass ; and he sent and signified it by his
angel unto his servant John : 2. Who bare
record of the word of God, and of the t'esti-
, mony of Jesus Christ, and of all things that
he saw.
Here we have,
I. What we may Call the pedigree of this book.
1. It is the revelation Offesus Christ; the whole
Bible is so ; for all revelation comes through Christ,
and all centres in him ; and especially in these last
days God has spoken to us by his Son; and concern
ing his Son. Christ, as the King of his church, has
been pleased thus far to let his Church know by What
rules and methods he will proceed in his govern
ment ; and, as the Prophet of the church, he has
made known to us the things, that shall be hereafter.
2. It is a revelation which God gave unto Christ.
Though Christ is himself God, and, as such, has
light and life in himself, yet, as he sustains the office
of Mediator between Gqd and man$ he receives his
instructions from the Father; the human nature of
Christ, though endowed with the greatest sagacity,
judgment, and penetration, could not, in a way of
reason, discover these great events, which, not being
produced by natural causes, but wholly depending
upon the will of God, could be the object only of
divine prescience, and must come to a created mind
only by revelation. Our Lord Jesus is the great
Trustee of divine revelation; it is to him that we
owe the knowledge we have of what we are to ex
pect from God, and what he expects from us.
3. This revelation Ghrist sent and signified by his
angel. Observe here, the admirable order of divine
revelation. God gave it to Christ, and Christ em
ployed an angel to communicate it to the churches.
The angels are God's messengers; they are minis
tering spirits to the heirs of salvation; they are
Christ's servants; principalities and powers are
subject to him ; all the angels of God are obliged to
worship him,
4. The angel signified it to the apostle John; as
the angels are the messengers of Christ, the minis
ters are the messengers of the churches ; what they
receive from heaven, they are to communicate to
the churches. John was the apostle chosen for this
service. Some think he was the only one surviving,
the rest having sealed their testimony With their
blood. This was to be the last book Of divine reve
lation, and therefore notified to the Church by the
last of the apostles. John was the beloved disciple ;
he was, under the New Testament, as the prophet
Daniel under the Old, dnian greatly beloved; he
Was the servant of Christ ; he was an apostle, an
eyangelist, and a prophet ; he served Christ in 111
the three extraordinary offices of the church. James
was an apostle, but not a prophet or evangelist ;
Matthew was an apostle and evangelist, but not a
prophet ; Luke was an evangelist, but neither a pro
phet nor apostle ; but John was all three ; and so
Christ calls him in an eminent sense his servant John.
5. John was to deliver this revelation to the
church ; to all his servants. For the revelation was

not designed only for the tise of Christ's extraortli-
nary servants the ministers, but for all his servants,
the members ofthe church ; they have all a right to
the Oracles of God, and all have their concern in
them. II. Here we have the subject-matter of this reve
lation, namely, the things that must shortly come to
pass. The evangelists give us an account of the
things that are past ; prophecy gives us an account
of things to come. These future events are shewed,
and not in the clearest light in which God could have
set them, but in such, a light as he saw most proper,
and which would best answer his wise and holy pur
poses. Had they been as clearly foretold in all their
circumstances as God could have revealed them,
the prediction might have prevented the accomplish
ment; but they are; foretold more darkly, to beget
in us a veneration for the scripture, and to engage
our attention, and excite our inquiry : we have in
this_ revelation a general idea of the methods of
Divine Providence and Government in and about
the church, and many good lessons may be learned
hereby. These events (it is said) were such as
should come to pass not only surely, but shortly;
that isy they would begin to come to pass very
shortly, and the whole would be accomplished in a
short time. For now the last ages of the world
were come.
III. Here is an attestation of the prophecy, v. 2.
It was signified to John, who bare record of the word
Of God, and of the testimony of Jesus Christ, and of
all things that he saw. It is observable that the
historical books of the Old Testament have not al
ways the name ofthe historian prefixed to them, as
in the books of Judges, Kings, Chronicles; but in
the prophetical books the name is always prefixed,
as Isaiah, Jeremiah, &c. So in the New Testament,
though John did not prefix his name to his first epis
tle, yet he does to this prophecy, as ready to vouch
and answer for the truth of it ; and he gives us not
only his name, but his office. He was one who bare
record of the word of God in general, and of the
testimony of Jesus in particular, and of all things
that he saw ; he was an eye-witness, and he con
cealed' nothing that he saw. Nothing recorded in
this revelation was his own invention or imagination ;
but all was the record of God, and the testimony of
Jesus ; and as he added nothing to it, so he kept back
no part of the counsels of God.
3. Blessed is he that readeth, and they
that hear, the words of the prophecy, and
keep those things which are written therein :
for the time is at hand.
4. TOHN to the seven churches which
*J are in Asia : Grace be unto you, and
peace, from him which is, and which was,
and which is to come ; and from the seven
spirits which are before his throne ; 5. And
from Jesus Christ, who is the faithful wit
ness, and the firstJbegotten of the dead, and
the prince of the kings of the earth. Unto
him that loved us, and washed Us from our
sins in his own blood, 6. And hath made us
kings and priests Unto God and his Father ;
to him be glory and dominion for ever and
ever. Amen. 7. Behold, he cometh with
clouds ; and every eye shall see him, and
they also which pierced him : and all kin
dreds of the earth shall wail because of
him. Even so, Amen. 8. I am Alpha and

REVELATION, I.

881

Omega, the beginning and the ending, saith
the Lord, which is, and which was, and
which is to come, the Almighty.
We have here an apostolical benediction on those
who should give a due regard to this divine revela
tion ; and this benediction is given more generally
and more especially.
I. More generally, to all who either read or hear
the words of the prophecy; This blessing seems to
be pronounced with a design to encourage us to
study this book, and not be weary of looking into it
upon the account of the obscurity of many things in
it ; it will repay the labour of the careful and atten
tive reader. Observe, 1. It is a blessed privilege to
enjoy the oracles of God. This was one of the
principal advantages the Jews had above the Gen
tiles. 2. It is a blessed thing to study the scriptures;
they are well employed who search the scriptures.
3. It is a privilege not only to read the scriptures
ourselves, but to hear them read by others, who
are qualified to give us the sense of what they read,
and to lead us into an understanding of them. 4. It
is not sufficient to our blessedness, that we read and
hear the scriptures, but we must keep the things
that are written ; we must keep them in our memo
ries, in our minds, in our affections, and in practice,
and we shall be blessed in the deed. 5. The nearer
we come to the accomplishment of the scriptures,
the greater regard we shall give to them. The
time is at hand, and we should be so much the more
attentive as we see the day approaching.
II. The apostolical benediction is pronounced
more especially and particularly to the seven Asian
churches, v. 4. These seven churches are named
in v. 11. and distinct messages Sent to each of
them respectively in the chapters following. The
apostolical blessing is more expressly directed to
these, because thev were nearest to him, who was
now in the isle of Patmos, and perhaps he had the
peculiar care of them, and superintendency over
them, not excluding any of the rest of the apostles,
if any of them were now living. Here observe,
1. What the blessing is, which he pronounces
on all the faithful in these churches — grace and
peace, holiness and comfort: grace, that is, the good
will of God towards us, and his good work in us ;
and peace, that is, the sweet evidence and assurance
of this grace. There can be no true peace where
there is not true grace ; and where grace goes before,
peace will follow.
2. From whence this blessing is to come. In whose
name does the apostle bless the churches ? In the
Name of God, of the whole Trinity ; for this is an
act of adoration, and God only is the proper Object
of it ; his ministers must bless the people in no name
but his alone. And here, „.,.,, ^
(1.) The Father is first named ; God the r ather,
which may be taken either essentially, for God as
God, or personally, for the first Person in the ever
blessed Trinity, the God and Father of our Lord
Jesus Christ; and he is described as the Jehovah
who is, and who was, and who is to come, eternal,
unchangeable, the same to the Old-Testament
church which was, and to the New-1 estament
church, which is, and who will be the same to the
church triumphant which is to come.
(2 1 The Holy Spirit, called the seven spirits, not
seven in number, or in nature but the infinite per
fect Spirit of God, in whom there is a diversity of
rifts and operations. He is before the throne ; for
£ God made, so he governs, all things by hisSpmt.
m The Lord Jesus Christ. He mentions him
after the Spirit, because he intended to enlarge more
Spon the person of Christ, as God manifested ,n the
flesh, whom he had seen dwelling on earth before,
Vol. vi. — 5 T

and now saw again in a glorious form. Observe the
particular account we have here of Christ, v. 5.
[1.] He is the faithful witness; he was from
eternity a Witness to all the counsels of God, (John
11. 18.) and he was in time a faithful Witness to the
revealed will of God, who has now spoken to us by
his Son ; upon his testimony we may safely depend,
for he is a faithful Witness, cannot be deceived, and
cannot deceive us.
[2.] He is the First-begotten or First-born, from
the dead, or the first Parent and Head of the resur
rection, the only one who raised himself by his own
power, and who will by the same power raise up his
people from their graves to everlasting honour ; for
he has begotten them again to a lively hope by his
resurrection from the dead.
[3.] He is the Prince of the kings of the earth ;
from him they have their authority ; by him their
power is limited, and their wrath restrained ; by him
their counsels are over-ruled, and to him they are
accountable. This is good news to the church, and
it is good evidence of the Godhead of Christ, who is
King of kings and Lord of lords.
[4.] He is the great Friend of his church and
people ; one who has done great things for them,
and this out of pure disinterested affection ; he has
loved them, and, in pursuance of that everlasting
love, he has, First, Washed them from their sins in
his own blood. Sins leave a stain upon the soul, a
stain of guilt and of pollution ; nothing can fetch out
this stain but the blood of Christ ; and rather than it
should not be washed out, Christ was willing to
shed his own blood, to purchase pardon and purity
for them. Secondly, He has made them kings and
priests to God and his Father. Having justified
and sanctified them, he makes them kings to his
Father; that is, in his Father's account, with his
approbation, and for his glory. As kings, they
overcome the world, mortify sin, govern their own
spirits, conquer Satan, have power and prevalency
with God in prayer, and shall judge the world. He
hath made them priests ;' given them access to God,
enabled them to enter into the holiest, and to offer
spiritual and acceptable sacrifices ; he has given
them an unction suitable to this character ; and for
these high honours' and favours they are bound to
ascribe to him dominion and glory for ever.
[5.] He will be the Judge of the world; (v. 7.)
Behold, he cometh, and every eye shall see him.
This book, the Revelation, begins and ends with a
prediction of the second coming of the Lord Jesus
Christ. We should set ourselves to meditate fre
quently upon the second coming of Christ, and keep
it in the eye of our faith and expectation. John
speaks as if he saw that day ; " Behold, he cometh;
as sure as if you beheld him with your eyes. He
cometh with clouds, which are his chariot and pavi
lion ; he will come publicly ; every eye shall see him,
the eye of his people, the eye of his enemies, every
eye, your's and mine." He shall come, to the terror
of those who pierced him and have not repented ;
and of all who have wounded and crucified him
afresh by their apostasy from him : he shall come, to
the astonishment of the pagan world. For he comes
to take vengeance on those who know not God, as
well as on those that obey not the gospel of Christ.
[6.] This account of Christ is ratified and con
firmed by himself, v. 8. Here our Lord Jesus
justly challenges the same honour and power that is
ascribed to the Father, v. 4. He is the Beginning
and the End ; all things are from him and for him ;
he is the Almighty ; he is the same eternal and un
changed One. And surely whosoever presumes
to blot out one character of this name of Christ, de
serves to have his name blotted out of the book of
life. Them that honour him, he will honour; but
they who despise him, shall be lightly esteemed.

882

REVELATION, 1.

9. I John, who also am your brother,
and companion in tribulation, and in the
kingdom and patience of Jesus Christ, was
in the isle that is called Patmos, for the
word of God,and for the testimony of Jesus
Christ. 10. I was in the Spirit on the
Lord's day, and heard behind me a great
voice, as of a trumpet, 1 1 . Saying, I am
Alpha and Omega, the first and the last :
and, What thou seest write in a book, and
send it unto the seven churches which are
in Asia ; unto Ephesus, and unto Smyrna,
and unto Pergaraos, and unto Thyatira,
and unto Sardis, and unto Philadelphia,
and unto Laodicea. 12. And I turned to
see the voice that spake with me. And
being turned, I saw seven golden candle
sticks ; 1 3. And in the midst of the seven
candlesticks one like unto the Son of man,
clothed with a garment down to the foot,
and girt about the paps with a golden
girdle. 14. His head and his hairs were
white like wool, as white as snow ; and his
eyes were as a flame of fire ; 1 5. And his
feet like unto fine brass, as if they burned
in a furnace ; and his voice as the sound of
many waters. 1 6. And he had in his right
hand seven stars : and out of his mouth
went a sharp two-edged sword ; and his
countenance was as the sun shineth in his
strength. 17. And when I saw him, I fell
at his feet as dead. And he laid his right
hand upon me, saying unto me, Fear not ; I
am the first and the last : 1 8. / am , he
that liveth, and was dead ; and, behold I
am alive for evermore, Amen ; and have the
keys of hell and of death. 19. Write the
things which thou hast seen, and the things
which are, and the things which shall be
hereafter ; 20. The mystery of the seven
stars which thou sawest in my right hand,
and the seven golden candlesticks. The
seven stars are the angels of the seven
churches: and the seven candlesticks which
thou sawest are the seven churches.
We are now come to that glorious vision which
the apostle had of the Lord Jesus Christ, when he
came to deliver this revelation to him. Where
observe, I. The account given of the person who was fa
voured with this vision. He describes himself,
1. By his present state and condition. He was the
brother and companion of these churches in tribula
tion, and in the kingdom and patience of Christ. He
was, at this time, as the rest of true Christians were,
a persecuted man, banished, and perhaps imprison
ed, for his adherence to Christ. He was their brother,
though an apostle ; he seems to value himself upon
his relation to the church, rather than his authority
in it. Judas may be an apostle, but not a brother
in the family of God ; he was their companion.
The children of God should choose communion and
society with eadi other; he was their companion in
tribulation. The persecuted servants of God do |

not suffer alone, the same trials are accomplished
in others; he was their companion in patience, not
only a sharer with them in suffering circumstances,
but in suffering graces. If we have the patience of
the saints, we should not grudge to meet with their
trials. He was their brother and companion in the
patience of the kingdom of Christ ; a sufferer for
Christ's cause, for asserting his kingly power over
the church of the world, ^nd for adhering to it
against all who would usurp upon it. By this acconnt
he gives of his present state, he acknowledges his
engagements to sympathize with them, and to en
deavour to give them counsel and comfort; and be
speaks their more careful attention to what he had
to say to them from Christ their common Lord.
2. By the place where he was when he was fa
voured with this vision. He was in the isle Patmos;
he does not say who banished him thither ; it be
comes Christians to speak sparingly and modestly
of their own sufferings. Patmos is said to be an
islandin the iEgean sea, one of those called Cyclades,
and was about thirty-five miles in compass ; but
under this confinement it was the apostle's com
fort that he did not suffer as an evil-doer, but that
it was for the testimony of Jesus, for bearing witness
to Christ as the Immanuel, the Saviour. This was
a cause worth suffering for ; and the Spirit of glory
and of God rested upon this persecuted apostle.
3. The day and time in which he had this vision ;
it was the Lord's day ; the day which Christ had
separated and set apart for himself, as the eucharist
is called the Lord's Supper. Surely this can be no
other than the Christian sabbath ; the first day of
the week, to be observed, in remembrance of the
resurrection of Christ. Let us who call him our
Lord, honour him on his own day; the day which the
Lord hath made, and in which we ought to rejoice.
4. The frame that his soul was in at this time ; he
was in the Spirit ; he was not only in a rapture when
he received the vision, but before he received it ; he
was in a serious, heavenly, spiritual frame, under the
blessed gracious influences of the Spirit of God.
God usually prepares the souls of his people for
uncommon manifestations of himself, by the quick
ening, sanctifying influences of his good Spirit.
Those who would enjoy communion with God on
the Lord's day, must endeavour to abstract their

thoughts and affections from flesh and fleshly things,
and be wholly taken up with things of a spiritual
nature. II. The apostle gives an account of what he
heard when thus in the Spirit, An alarm was given
as with the sound of a trumpet, and then he heard a
voice, the voice of Christ applying to himself the
character before given, the First and the Last, and
commanding the apostle to commit to writing the
things that were now to be revealed to him, and to
send it immediately to the seven Asian churches,
whose names are mentioned. Thus our Lord Jesus,
the Captain of our salvation, gave the apostle notice
of 4iis glorious appearance, as with the sound of a
trumpet. III. We have now an account of what he saw ; he
turned to see the voice, whose it was, and whence it
came ; and then a wonderful scene of vision opened
itself to him.
1. He saw a representation of the church under
the emblem of seven golden candlesticks, as it is ex
plained in the last verse of the chapter. The
churches are- compared to candlesticks, because
they hold forth the light of the gospel to advantage ;
the churches are not candles, Christ only is our
Light, and his gospel our lamp, but they receive
their light from Christ and the gospel, and hold it
forth to others; they are golden candlesticks, for
they should be precious and pure, comparable to
fine gold ; not only the ministers, but the members

REVELATION, II.

883

of the churches ought to be such ; their light should
so shine before men, as to engage others to give glory'
to God.
2. He saw a representation of the Lord Jesus
Christ in the midst of the golden candlesticks ; for
he has promised to be with his churches always to
the end of the world, filling them with light, and
life, and love, for he is the very animating, inform
ing Soul of the church. And here we observe,
(1. ) The glorious form in which Christ appeared
in several particulars. [1.] He was clothed with a
garment down to the foot ; a princely and priestly
robe, denoting righteousness and honour. [2. ] He
was girt about with a golden girdle; the breast
plate of the High-Priest, on which the names of his
people are engraven ; he was ready girt to do all the
work of a Redeemer. [3.] His head and hairs
were white like wool or snow; he was the Ancient
of days ; his hoary head was no sign of decay, but
it was indeed a crown of glory. [4.] His eyes were
as the flame of fire, piercing and penetrating into
the very hearts and reigns of men, scattering terrors
among his adversaries. [5.] His feet were like unto
fine burning brass ; strong and steadfast, support
ing his own interest, subduing his enemies, and
treading them to powder. [6.] His voice was as
the sound of many waters ; of many rivers falling in
together. He can and will make himself heard to
those who are afar off as well as to those who are
near. His gospel is a profluent and mighty stream,
fed by the upper springs of infinite wisdom and
knowledge. [7. ] He had in his right hand seven
stars ; the ministers of the seven churches, who are
under his direction, have all their light and influ
ence from him, and are secured and preserved by
him. [8.] Out of his mouth went a two-edged
sword; his word, which both wounds and heals,
strikes at sins on the right hand and on the left. [9. ]
His countenance was as the sun shining; its strength
too bright and dazzling for mortal eyes to behold.
(2.) The impression this appearance of Christ
made upon the apostle John ; (v. 17. ) He fell at the
feet of Christ as dead ; he was overpowered with
the greatness of the lustre and glory in which Christ
appeared, though he had been so familiar with him
before. How well is it for us that God speaks to us
by men like ourselves, whose terrors shall not make
us afraid. For none can see the face of God, and
live. (3.) The condescending goodness of the Lord
Jesus to his disciples ; (v. 17.) he laid his hand upon
him; he raised him up, he did not plead against
him with his great power, but he put strength into
him, he spake kind words to him. [1.] Words of
comfort and encouragement ; Fear not. He com
manded away the slavish fears of his disciples. [2.]
Words of instruction ; telling him particularly who
he was, that thus appeared to him. And here he
acquaints him, First, With his divine nature; the
First and the Last. Secondly, With his former
sufferings; I was dead; the very same that his dis
ciples saw upon the cross dying for the sins of men.
Thirdly, With his resurrection and life ; I live,
and am alive for evermore ; have conquered death
and opened the grave, and am Partaker of an end
less life " Fourthly, With his office and authority ;
/ have the keys of hell and of death ; a sovereign
dominion in and over the invisible world, opening
and none can shut, shutting so that none can open;
opening the gates of death when he pleases, and the
gates o! thelternal world, of happiness or misery,
as the Judge of all, from whose sentence there lies
no appeal5 Fifthly, With his will and pleasure;
that John should write both the things he had seen,
and the things that are, and that should be hereafter
Sir-thlu With the meaning of the seven stars, that
fh%aVre Yhe ministers of %e churches ; and of the

seven candlesticks, that they arc the seven churches,
to whom Christ would now send by him particular
and proper messages.
CHAP. 11.
The apostle John, having, in the foregoing chapter, written
the things which he had seen, now proceeds to write the
things that are, according to the command of God, (ch. 1.
19.) that is, the present state ofthe seven churches of Asia,
with which he had a particular acquaintance, and for which
he had a tender concern. He was directed to write to every
one of them according to their present state and circum
stances, and to inscribe every fetter to the angel of that
church, to the minister or rather ministry of that church,
called angels, because they are the messengers of God to
mankind. In this chapter, we have, I. The message sent
to Ephesus, v. 1 . . 7. II. To Smyrna, v. 8 . . 1 1 . 111. To
Pergamos, v. 12 . . 17. IV. To Thyatira, v. 18, to the end.
l.TTNTO the angel of the church of
U Ephesus write; These things saith
he that holdeth the seven stars in his right
hand, who walketh in the midst of the
seven golden candlesticks ; 2. I know thy
works, and thy. labour, and thy patience,
and how thou canst not bear them which
are evil : and thou hast tried them which
say they are apostles, and are not, and hast
found them liars : 3. And hast borne, and
hast patience, and for my name's sake hast
laboured, and hast not fainted. 4. Never
theless I have somewhat against thee, be
cause thou hast left thy first love. 5. Re
member therefore from whence thou art
fallen, and repent, and do the first works;
or else I will come unto thee quickly, and
will remove thy candlestick out of his
place, except thou repent. 6. But this
thou hast, that thou hatest the deeds of
the Nicolaitans, which I also hate. 7. He
that hath an ear, let him hear what the
Spirit saith unto the churches; To him
that overcometh will I give to eat of the
tree of life, which is in the midst of the
paradise of God.
We have here,
I. The inscription, where observe,
1. To whom the first of these epistles is directed ;
to the church of Ephesus, a famous church planted
by the apostle Paul, (Acts 19. ) and after that watered
and governed by St. John, who had his residence
very much there. We can hardly think that Ti
mothy was the angel, or sole pastor and bishop of
this church at this time, that he who was of a very
excellent spirit, and naturally cared for the good
state of the souls of the people, should become so
remiss as to deserve the rebukes given to the minis
try of this church. Observe,
2. From whom this epistle to Ephesus was sent :
here we have one of those titles that were given to
Christ in his appearance to John in the chapter fore
going ; He that holdeth the seven stars in his right
hand, and walketh in the midst of the seven golden
candlesticks, ch. 1. 13, 16. This title consists of two
parts :
(10 He that holdeth the stars in his right hand.
The ministers of Christ are under his special care
and protection. It is the honour of God, that he
knows the number of the stars, calls them by their
names, binds the sweet influences of Pleiades, and
looses, the bands of Orion ; and it is the honour of the

884

REVELATION, II

Lord Jesus Christ, that the ministers of the gospel,
who are greater blessings to the church thai! the
stars are to the world, are in his«hand ; he directs
all their motions, he disposes of them into their se
veral orbs, he fills them with light and influence, he
supports them, or else they would soon be falling
stars ; they are instruments in his hand, and all the
good they do, is done by his hand with them.
(2.) He walketh in the midst of the golden candle
sticks. This speaks his relation to his churches, as
the other his relation to his ministers. Christ is in
an intimate manner present and conversant with his
churches; he knows and observes their state, he
takes pleasure in them, as a man does to walk in his
garden ; though Christ be in heaven, he walks in the
midst of his churches on earth, observing what is
amiss in them, and what it is that they want : this is
a great encouragement to those who have the care
of the churches — that the Lord Jesus has graven
them upon the palms of his hands.
II. The contents of the epistle, in which, as in
most of those that follow, we have,
1. The commendation Christ gave this church,
ministers and members, which he always brings in,
by declaring that he knows their works, and there
fore both his commendation and reprehension are to
be strictly regarded ; for he does not in either speak
at a venture, he knows what he says. Now the
church of Ephesus is commended,
(1.) For their diligence in duty; {y. 2.) I know
thy works, and thy labour. This may more imme
diately relate to the ministry of this church, which
had been laborious and diligent. Dignity calls for
duty. Those that are stars in Christ's hand, had
need to be always in motion, dispensing light to all
about them ; For my name's sake thou hast laboured,
and hast not fainted, v. 3. Christ keeps an account
of every day's work, and every hour's work, his ser
vants do for him, and their labour shall not be in
vain in the Lord.
(2.) For their patience in suffering; (v. 2.) Thy
labour and thy patience. It is not enough that we
be diligent, but we must be patient, and endure hard
ness as good soldiers of Christ. Ministers must have
and exercise great patience, and no Christian can be
without it. There must be bearing patience, to en
dure the injuries of men and the rebukes of Provi
dence ; and there must be waiting patience, that
when they have done the will of God, they may re
ceive the promise ; Thou hast borne, and hast pa
tience, v. 3. We shall meet with such difficulties
in our way and work, as require patience to go on
and finish well.
(3.) For their zeal against what was evil ; (v. 2.)
Thou canst not bear them that are evil. It consists
very well with Christian patience, not to dispense
with sin, much less allow it ; though we must shew
all meekness to men, yet we must shew a just zeal
against their sins. This their zeal was the more to
be commended, because it was according to know
ledge, discreet zeal upon a previous trial made of the
pretences, practices, and tenants of evil men ; Thou
hast tried them that say they are apostles, and are
not; and hast found them liars. True zeal pro
ceeds with discretion ; none should be cast off till
they are tried. Some were risen up in this church,
that pretended to be not ordinary ministers, but
apostles ; their pretensions had been examined, and
found to be vain and false ; those that impartially
search after truth, may come to the knowledge of it.
2. The rebuke given to this church ; (v. 4.) JYe-
vertheless, I have somewhat against thee. Those
that have much good in them, may have something
much amiss in them ; and our Lord Jesus, as an im
partial Master and Judge, takes notice of both ;
though he first observes what is good, and is most
ready to mention that, yet he also observes what is

amiss, and will faithfully reprove them for it. The
sin that Christ charged thisi church with, is, their
decay ^nd declension in holy love and zeal. Thou
hast left thy first love ; not left and forsaken the Ob
ject of it, but lost the fervent degree of it, that at
first appeared.
Observe, (1.) The first affections of men toward
Christ, and holiness, and heaven, are usually lively
and warm. God remembered the love of Israel's
espousals, when she should follow him whitherso
ever he went. (2. ) These lively affections will abate
and cool, if great care be not taken, and diligence
used, to preserve them in constant exercise. (3.)
Christ is grieved and displeased with his people,
when he sees them grow remiss and cold toward
him, and he will one way or other make them sen
sible that he does not take it well from them.
3. The advice and counsel given them from Christ;
(v. 5.) Remember therefore from whence thou art
fallen, and repent, Sic. (I.) Those that have lost -
their first love, must remember from whence they
are fallen; they must compare their present with
their former state, and consider how much better it
was with them then than now ; how much peace,
strength, purity, and pleasure they have lost, by
leaving their first love; how much more comfort
ably they could lie down and sleep at night ; how
much more cheerfully they could awake in the
morning ; how much better they could bear afflic
tions, and how much more becomingly they could
enjoy the favours of Providence ; how much easier
the thoughts of death were to them, and how much
stronger their desires and hopes of heaven. (2.)
They must repent ; they must be inwardly grieved
and ashamed for their sinful declining ; they must
blame themselves, and shame themselves, for it,
and humbly confess it in the sight bf God, and judge
and condemn themselves for it. (3.) They must re
turn and do their first works ; they must as it were
begin again, go back step by step, till they come to
the place where they took the first false step ; they
must endeavour to revive and recover their first
zeal, tenderness, and seriousness, and must pray as
earnestly, and watch as diligently, as they did when
they first set out in the ways of God.
Now this good advice is forced and urged, [1.]
By a severe threatening, if it should be neglected ;
I will come unto thee quickly, and remove thy can
dlestick out of its place. If the presence of Christ's
grace and Spirit be slighted, we may expect the pre
sence of his displeasure ; he will come in a way of
judgment, and that suddenly and surprisingly.upon
impenitent churches and sinners ; he will unchurch
them, take away his gospel, his ministers, and his
ordinances from them ; and what will the churches
or the angels of the churches do when the gospel is
removed? -
[2.] By an encouraging mention that is made of
what was yet good among them ; (v. 6.) " This thou
hast, that thou hatest the deeds of the JYicolaitans,
which I also hate. Though thou hast declined in
thy love to what is good, ' yet thou retainest thy
hatred to what is evil, especially to what is grossly
so. " The Nicolaitans were a loose sect, who shel
tered themselves under the name of Christianity ;
they held hateful doctrines, and they were guilty of
hateful deeds, hateful to Christ, and to all true
Christians ; and it is mentioned to the praise of the
church of Ephesus, that they had a just zeal, and
abhorrence of those wicked doctrines and practices.
And indifference of spirit between truth and error,
good and evil, may be called charity and meekness,
but it is not pleasing unto Christ Our Saviour sub
joins this kind commendation to his severe threat
ening, to make the advice more effectual.
III. We have the conclusion of this epistle, in
which, as in those that follow, we have.

REVELATION, II.

885

1. A call to attention ; He that hath an ear, let
him hear what the Spirit saith unto the churches.
Observe, (1.) What is written in the scriptures, is
spoken by the Spirit of God. (2.) What is said to
one church, concerns all the churches, in every place
and age. (3.) We can never employ our faculty of
hearing better than in hearkening to the word of
God ; and we deserve to lose it, if we do not employ
it to this purpose ; and they who will not hear the
call of God now, will wish at length they had never
had a capacity of hearing any thing at all.
2. A promise of great mercy to those who over
come. The Christian life is a warfare against sin,
Satan, the world, and the flesh. It is not enough
that we engage in this warfare, but we must pursue
it to the end ; we must never yield to our spiritual
enemies, but fight the good fight, till we gain the
victory, as all persevering Christians shall do ; and
the warfare and victory shall have a glorious tri
umph and regard. That which is here promised,
is, to eat ofthe tree of life which is in the midst ofthe
paradise of God. They shall have that perfection of
holiness, and that confirmation therein, that Adam
would have had ; if he had gone well through the
course of his trial, then he would have eaten of the
tree of life which was in the midst of paradise, and
that would have been the sacrament of confirmation
to him in his holy and happy state. So all who per
severe in their Christian trial and warfare, shall de
rive from Christ, as the Tree of life, perfection and
confirmation in holiness and happiness in the para
dise of God ; not in the earthly paradise, but the
heavenly, ch. 22. 1, 2.
8. And unto the angel of the church in
Smyrna write ; These things saith the first
and the last, which was dead, and is alive.
9. I know thy works, and tribulation, and
poverty, (but thou art rich,) and I know
the blasphemy of them which say they are
Jews, and are not, but are the Synagogue
of Satan. 1 0. Fear none of those things
which thou shalt suffer: behold, the devil
shall cast some of you into prison, that ye
may be tried; and ye shall have tribulation
ten days : be thou faithful unto death, and
I will give thee a crown of life. 1 1. He
that! hath an ear, let him hear what the
Spirit saith unto the churches; He that
overcometh shall not be hurt of the second
death. We now proceed to the second epistle sent to an
other of the Asian churches, where, as before, ob
serve, . . - . . ,.
I. The preface or inscription in both parts. __
l' The superscription, telling us to whom it was
more expressly and immediately directed ; to the
angel ofthe church in Smyrna, a place well known
at this day by our merchants, a city of great trade
and wealth, perhaps the only city of all the seven
that is still known by the same name, now however
no longer distinguished for its Christian church,
being overrun with Mahometanism.
2. The subscription, containing another ot the
glorious titles of our Lord Jesus, the First and the
Last, he that was dead and is alive, taken out of ch.
1 17 18 (1 ) Jesus is the First and the Last. It
is* but a little scantling of time that is allowed to us
in this world, but our Redeemer zs the -First and the
Last. He is the First, for by him all things were
made ; and he was before all things with God, and
was God himself. He is the Last, for all things are

made for him, and he will be the Judge of all. This
surely is the title of God from everlasting and to
everlasting, and it is the title of one that is an un
changeable Mediator between God and Man, Jesus,
the same yesterday, to-day, and fir ever. He was
the First, for by him the foundation of the church
was laid in the patriarchal state ; and he is the Last,
for by him the top-stone will be brought forth and
laid in the end ot time. (2.) He was dead, and is
alive. He was dead, and died for our sins ; he is
alive, for he rose again for our justification, and he
ever lives to make intercession for us. He was dead,
and by dying purchased salvation for us ; he is alive,
and by his life applies this salvation to us. And if
when we were enemies, we are reconciled by his
death, much more, being reconciled, we shall be
saved by his life. His death we commemorate every
sacrament-day, his resurrection and life every sab
bath-day. II. The subject matter of this epistle to Smyrna,
where, after the common declaration of Christ's om
niscience, and the perfect cognizance he has of all
the works of men, and especially of his churches,
he takes notice,
1. Of the improvement they had made in their
spiritual state. This comes in, in a short parenthe
sis; yet it 15 very emphatical ; but thou art rich,
(v. 9. ) poor in temporals, but rich in spirituals ;
poor in spirit, and yet rich in grace ; their spiritual
riches are set off by their outward poverty. Many
who are rich in temporals, are poor in spirituals.
Thus it was with the church of Laodicea. Some
who are poor outwardly, are inwardly rich ; rich in
faith, in good works, rich in privileges, rich in bonds
and deeds of gift, rich in hope, rich in reversion.
Spiritual riches are usually the reward of great dili
gence ; the diligent hand makes rich. Where there
is spiritual plenty, outward poverty may be better
borne ; and when God's people are impoverished in
temporals, for the sake of Christ and a good con
science, he makes all up to them in spiritual riches,
which are much more satisfying and enduring.
2. Of their sufferings ; I know thy tribulation and
thy poverty ; the prosecution they underwent, even
to the spoiling of their goods. They who will be
faithful to Christ, must expect to go through many
tribulations; but Jesus Christ takes particular notice
of all their troubles. In all their afflictions he is af
flicted, and he will recompense tribulation to those
who trouble them, but to them that are troubled,
rest with himself.
3. He knows the wickedness and the falsehood of
their enemies; I know the blasphemy qf them that
say they are Jews, but are not ; that is, (1.) Of
those who pretend to be the only peculiar covenant
people of God, as the Jews boasted themselves to
be, even after God had rejected them : Or, (2. ) Of
those who would be setting up the Jewish rites and
ceremonies, which were now not only antiquated,
but abrogated ; these may say that they only are the
church of God in the world, when, indeed, they, are
the synagogue of Satan. Observe, [1.] As Christ
has a church in the world, the spiritual Israel of
God, so the Devil has his synagogue ; those assem
blies that are set up in opposition to the truths of
the gospel, and that promote and propagate damna
ble errors, those who are setup in opposition' to the
purity and spirituality of gospel-worship, and»pro-
mote and propagate the vain inventions of men,
and rites and ceremonies which never entered into
the thoughts of God, and those assemblies which are
set up to revile and persecute the true worship and
worshippers of God, these are all synagogues of Sa
tan; he presides over them, he works in them, his
interests are served by them, and he receives a hor
rid homage and honour from them. [2.] For the
synagogues of Satan to give themselves out to be the

886

REVELATION, II.

church or Israel of God, is no less than blasphemy.
God is greatly dishonoured, when his name is made
use of to promote and patronize the interests of Sa
tan ; and he has a high resentment of this blasphemy,
and will take a just revenge on those who persist
in it.
4. He foreknows the future trials of his people,
and forewarns them of them, and fore-arms them
against .them. (1.) He forewarns them of future
trials; (v. 10.) The Devil shall cast some of you
into prison, and ye shall have tribulation. The peo
ple of God must look for a series and succession of
troubles in this world, and their troubles usually rise
higher ; they had been impoverished by their tri
bulations before, now they must be imprisoned.
Observe, It is the Devil that stirs up his instru
ments, wicked men, to persecute the people of God;
tyrants and persecutors are the Devil s tools, though
they gratify their own sinful malignity, and know
not that they are actuated by a diabolical malice.
(2.) Christ fore-arms them against these approach
ing troubles : [1. ] By his counsel ; Fear none of these
things : this is not only a word of command, but of
efficacy, not only forbidding slavish fear, but subdu
ing it, and furnishing the soul with strength and
courage. [2. ] By shewing them how their suffer
ings would be alleviated and limited. First, They
should not be universal ; it would be some of them,
not all, who should be cast into prison ; those who'
were best able to bear it, and might expect to be
visited and comforted by the rest. Secondly, They
were not to be perpetual, but for a set time, and a
short time, ten days ; it should not be everlasting tri
bulation, the time should be shortened for the elect's
sake. Thirdly, It should be to try them, not to de
stroy them ; that their faith, and patience, and cour
age, might be proved and improved, and be found to
honour and glory. [3. ] By proposing and promising
a glorious reward to their fidelity; (v. 10.) Be thou
faithful to death, and I will give thee a crown of life.
Observe, First, The sureness of the reward ; I
will give thee. He has said it, that is able to do it ;
and he has undertaken that he will do it ; they shall
have the reward from his own hand, and none of
their enemies shall be able to wrest it out of his
hand, or to pull it from their heads.
Secondly, The suitableness of it ; 1. A crown, to
reward their poverty, their fidelity, and their con
flict 2. A crow%i of life, to reward those who are
faithful even unto death, are faithful till they die,
and who part with life itself, in fidelity to Christ ;
that life, so worn out in his service, or laid down in
his cause, shall be rewarded with another, and a
much better life, that shall be eternal.
III. The conclusion of this message, and that, as
before, 1. Witha-call to universal attention, thatall
men, all the world, should hear what passes be
tween Christ and his churches ; how he commends
them, how he comforts them, how he reproves their
failures, how he rewards their fidelity ; it concerns
all the inhabitants ofthe world to observe God's deal
ings with his own people ; all the world may learn in
struction and wisdom thereby. 2. With a gracious
promise to the conquering Christian ; (v. 11.) He
that overcometh, shall not be hurt ofthe second death.
Observe, (1.) There is not only a first, but a second
death; adeathait&r the body is dead. (2.) This
second death is unspeakably worse than the first
death, both in the dying pangs and agonies of it—
which ate the agonies of the soul, without any mix
ture of support, and in the duration — it is eternal
death, dying the death, to die, and to be always
dying ; this is hurtful indeed, it is fatally hurtful to
all who fall under it. (3.) From this hurtful, this
destructive death, Christ will save all his faithful
servants ; the second death shall have no power over
those who are partakers of the first resurrection;

the first death shall not hurt them, and the second
death shall have no power over them.
12. And to the angel of the church in
Pergamos write ; These things saith he
which hath the sharp sword with two
edges ; 13. I know thy works, and where
thou dwellest, even where Satan's seat is :
and thou holdest fast my name, and hast
not denied my faith, even in those days
wherein Antipas was my faithful martyr,
who was slain among you, where Satan
dwelleth. 14. But I have a few things
against thee, because thou hast there them
that hold the doctrine of Balaam, who
taught Balak to cast a stumbling-block be
fore the children of Israel, to eat things sa
crificed unto idols, and to commit fornica
tion. 1 5. So hast thou also them that hold
the doctrine ofthe Nicolaitans, which thing
I hate. 16. Repent; or else I will come
unto thee quickly, and will fight against
them with the sword of my mouth. 1 7. He
that hath an ear, let him hear what the
Spirit saith unto the churches; To him
that overcometh will I give to eat of the
hidden manna, and will give him a white
stone, and in the stone a new name writ
ten, which no man knoweth saving he that
receiveth it.
Here also we are to consider,
I. The inscription of this message. 1. Whom it
was sent to ; to the angel ofthe church of Pergamos.
Whether this was a. city raised up out of the Ruins
of old Troy, a Troy nouveau (as our London was
once called,) or some other city of the same name,
is neither certain nor material ; it was a place where
Christ had called and constituted a gospel-church
by the preaching of the gospel, and the grace of his
Spirit making the word effectual. 2. Who it was,
that sent this message to Pergamos ; the same Jesus
who here describes himself , as one that hath the
sharp sword with two edges ; (ch. 1. 16.) out of his
mouth went a sharp two-edged sword.'
Some have observed, that, in the several titles of
Christ which are prefixed to the several epistles,
there is something suited to the state of those
churches ; as in that to Ephesus, what could be
more proper to awaken and recover a drowsy and
declining church, than to hear Christ speaking as
one that held the stars in his hand, and walked in the
midst of the golden candlesticks? &c.
The church of Pergamos was infested with men
of corrupt minds, who did what they could to cor
rupt both the faith and manners of the church ; and
Christ, being resolved to fight against them by the
sword of his word, takes the title of him that hath
the sharp sword with two edges. (1.) The word of
God is a sword ; it is a weapon both offensive and de
fensive, it is, in the hand of God, able to slay both
sin and sinners. (2.) It is a sharp sword ; no heart
is so hard but it is able to wound it, no knot so close
ly tied but it is able to cut it ; it can divide asunder
between the soul and the spirit, that is, between the
soul and those sinful habits that by custom are be
come another soul, or seems to be essential to it.
(3.) It is a sword with two edges ; it turns and cuts
every way ; there is the edge of the law against the
transgressors of that dispensation, and the edge of
the gospel against the despisers of that dispensation;

REVELATION, II.

887

there is an edge to make a wound, and an edge to
open a festered wound in order to its healing ; there
is no escaping the edge, of this sword ; if ye turn
aside to the right-hand, it has an edge on that side ;
if on the left-hand, ye fall upon the edge of the
sword on that side ; it turns every way,
II. From the inscription we proceed to the con
tents of, this epistle, in which the method is much
the same that is observed in the rest. Here,
1. Christ takes notice of the trials and difficulties
this church encountered with ; (v. 13.) Iknqw thy
works, and where thou dwellest, 8cc. The works of
God's servant&are best known, when their circum
stances, under which they did those works, are duly
considered : now that circumstance which added
very much lustre to the good works of this church,
was, the circumstance of the place where this
church was planted, a place where Satan's seat was.
As our great Lord takes notice of all the advantages
and opportunities we have for duty by the places
we dwell, so he takes notice of all the temptations
and discouragements we meet with from the places
where we dwell, and makes gracious allowances for
them. This people dwelt where Satan's seat was,
where he kept his court ; his circuit is throughout
the world, his seat is in some places that are infa
mous for wickedness, error, and cruelty ; some
think that the Roman governor in this city was a
most violent enemy to the Christians ; and the seat
of persecution is Satan's seat.
2. He commends their steadfastness; (v. 13.)
Thou holdestfast my name, and hast not denied my
faith. These two expressions are much of the
same sense ; the former may signify the effect, and
the latter the cause or means. (1.) " Thou holdest
fast my name ; thou art not ashamed of thy relation
to me,, but accoufttest it thine honour that my name
is named on thee, that, as the wife bears the name
of the husband, so thou art called by my name; this
thou holdesi fast, as thine honour and privilege."
(2.) That which has made thee thus faithful, is, the
grace of faith ; thou hast not denied the great doc
trines of the gospel, nor departed from the Christian
faith, and by that means thou hast been kept faith
ful. Our faith will have a great influence upon
our faithfulness ; men who deny the faith of Christ,
may" boast very much of their sincerity, and faith
fulness to God and conscience ; but it has been sel
dom known that those who let go the true faith, re
tain their fidelity ; usually on that rock on which
men make shipwreck of their faith, they make ship
wreck of a good conscience too : and here our blessed
Lord aggrandizes the fidelity of this church from
the circumstance ofthe times, as well as ofthe place
where they lived; they had been steadfast even in
those days where Antipas his faithful martyr was
slain among them .-who this person was, and whe
ther there be any thing mysterious m his name, we
have no certain account ; he was a faithful disciple
of Christ, he suffered martyrdomfor it, and sealed
his faith and fidelity with his blood in the place
where Satan dwelt; and though the rest of the be
lievers there knew this, and saw it, yet they were
not discouraged nor drawn away from their stead
fastness : this is mentioned as an addition to their
h°3°He reproves them for their sinful failures ; (v.
140 But I have a few tilings against thee, because
thou hast there them that hold the doctrine of Balaam,
&c. and them that hold the doctrine ofthe JYicolaitans
which thing I hate. There were some who taught i
was lawful eat things sacrificed to idols, and that
shnple fornication was no sin ; they,, by an impure
Shindfew men into impure practices, as Balaam
SSS T Observe, (1.) The filthiness of
f^sllriP^nd Te filthiness of the fiesh often go to-
getht? corrupt doctrines and a corrupt worship

often lead to a corrupt conversation. (2. ) It is very
lawful to fix the name of the leaders of any heresy
upon those who follow them ; it is the shortest way
of telling who we mean. (3.) To continue in com
munion with persons of corrupt principles and prac
tices, is displeasing to God, draws a guilt and blem
ish upon the whole society; they become partakers
of other men's sins. Though the church, as such,
has no power to punish the persons of men, either
for heresy or immorality, with corporal penalties ;
yet it has power to exclude them from their holy
communion ; and if it do not so, Christ, the Head and
Lawgiver of the church, will be displeased with it.
4. He calls them to repentance ; (v. 16. ) Repent;
or else I will come unto thee quickly, 8cc. Observe
here, (1.) Repentance is the duty of saints as well as
sinners ; it is a gospel-duty. (2.) It is the duty of
churches and communities as well as particular per
sons ; they who sin together, should repent together.
(3. ) It is the duty of Christian societies to repent qf
other men's sins, as far as they have been accessary
to them, though but so much as by connivance. (4. )
When God comes to punish the corrupt members of
a church, he rebukes that church itself for allowing
such to continue in its communion, and some drops
of the storm fall upon the whole society. (5. ) Np
sword cuts so deep, nor inflicts so mortal a wound,
as the sword of Christ's mouth ; let but the threaten
ings of the word be sethome upon the conscience of
a sinner, and he will soon be a terror to himself; let
these threatenings be executed, and the sinner is ut
terly cut off : the word of God will take hold of sin
ners, sooner or later, either for their conviction or
their confusion.
III. We have the conclusion of this epistle,
where, afterthe usual demand of universal attention,
there is the promise of great favour to those that
overcome; (v. 17.) They shall eat ofthe hidden
manna, and have the new name, and the white
stone, which no man knoweth, saving he that receiv
eth it. 1. The hidden manna, the influences and
comforts of the Spirit of Christ in communion with
him, coming down from heaven into the soul, from
time to time, for its support, to let it tastesomething
how saints and angels live in heaven ; this is hidden
from the rest of the world ; a stranger intermeddles
not with this' joy; and it is laid up in Christ, the
Ark of the covenant, in the holy of holies. 2. The
white stone, with a new name engraven upon it :
this white stone is absolution from the guilt of sin, al
luding to the ancient custom of giving a white stone
to those acquitted on trial, and a black stone to those
condemned. The new name is the name of adop
tion : adopted persons took the name of the family
into which they were adopted : none can read the
evidence of a man's adoption but himself ; he cannot
always read it ; but, if he persevere, he shall have
both the evidence of son-ship and the inheritance.
18. And unto the angel ofthe church in
Thyatira write; These things saith the
Son of God, who hath his eyes like unto a
flame of fire, and his feet are like fine brass ;
1 9. I know thy works, and charity, and ser
vice, and faith, and thy patience, and thy
works; and the last to be more than the
first. 20. Notwithstanding I have a few
things against thee, because thou sufferest
that woman Jezebel, which calleth herself
a prophetess, to teach and to seduce my
servants to commit fornication, and to eat
things sacrificed unto, idols. 21. And I
gave her space to repent of her fornication;

S88

REVELATION, II.

and she repented npt. 22. Behold, I will
cast her into a bed, and them that commit
adultery with her into great tribulation, ex
cept they repent of their deeds. 23. And I
will kill her children with death; and all
the churches shall know that I am he who
searcheth the reins and hearts : and I will
give unto , every one of you according to
your works. 24. But unto you I say, and
unto the rest in Thyatira, As many as have
not this doctrine, and who have npt known
the depths of Satan, as they speak; I will
put upon you none other burthen. 25. But
that which ye have already hold fast till I
come. 26. And he that overcometh, and
keepeth my works unto the end, to him will
I give power over the nations : 27. And he
shall rule them with a rod of iron ; as the
vessels of a potter shall they be broken to
shivers, even as I received of my Father.
28. And I will give him the morning star.
29. He that hath an ear, let him hear what
the Spirit saith unto the churches.
The form of each epistle is very much the same ;
and in this, as the rest, we have to consider the in
scription, contents, and conclusion.
I. The inscription, telling us,
1. To whom it is directed ; to the angel of the
church of Thyatira, a city of the proconsular Asia,
bordering upon Mysia on the north, and Lydia on
the south, a town of trade ; from whence came the
woman named Lydia, a seller of purple, who, being
at Philippi in Macedonia, probably, about the busi
ness of her calling, heard Paul preach there, and
God opened her heart, that she attended to the things
that were spoken, and believed, and was baptized,
and entertained Paul and Silas there : whether it was
by her means that the gospel was brought into her
own city Thyatira, is not certain ; but that it was
there, and successful to the forming a gospel-church,'
this epistle assures us.
2. By whom it was sent ; by the Son of God, who
is here described as having eyes like aflame of fire,
and feet like as fine brass; his general title is here,
the Son of God, that is, the eternal and only-begotten
Son qf God, which denotes that he has the same na
ture with the Father, but with a distinct and suborj
dinate manner of subsistence. The description we
have here of him, is in two characters: (1.) That
his eyes are like unto a fiame of fire, signifying
his piercing, penetrating, perfect knowledge, a tho
rough insight into all persons, and all things ; one
who searches the hearts, and tries the reins of the
children of men, (v. 23.) and will make all the
churches to know he does so. (2. ) That his feet are
like fine brass; that the outgoings of his providence
are steady, awful, and all pure and holy; as he
judges with perfect wisdom, so he acts with perfect
strength and steadiness.
II. The contents, or subject-matter of this epistle,
which, as the rest, includes,
1. The honourable character and commendation
Christ gives of this church, ministry, and people ;
and this given by one who was no stranger to them,
but well acquainted with them, and with the prin
ciples from which they acted. Now in this church
Christ makes honourable mention, (10 Of their cha
rity; either more general, a disposition to do good
to all men, or more special, to the household of faith:
there is no religion where there is no charity. (2. )

Their service, their ministration ; this respects chief
ly the officers of the church, who had laboured in
the word and doctrine. (3..) Their faith, which was
the grace that actuated all the rest, both their cha
rity ; and their service. (4. ) Their fiatience; for those
that are most charitable to others, most diligent in
their places, and most faithful, must yet expect to
meet with that which will exercise their fiatience.
(5.) Their growing fruitfulness; their last works
were better than the first; this is an excellent cha
racter ; when others had left their first love, and lost
their first zeal, these were growing wiser and better:
it should be the ambition and earnest desire of all
Christians, that their last works may be their best
works, that they may be better and better every
day, and best at last.
2. A faithful reproof for what was amiss; this is not
so directly charged upon the church itself as upon
some wicked seducers who were among them; the
church's fault was, that she connived too much at
them ; these wicked seducers are compared to Jeze
bel, and called by her name ; Jezebel was a persecutor
oi the prophets ofthe Lord, and a great patroness of
idolaters and false prophets ; the sin of these seducers
was, they attempted to draw the servants of God
into fornication^ and to offer sacrifices to idols; they
call themselves prophets, and so would claim a su
perior authority and regard to the ministers of that
church. Two things aggravated the sin of these
seducers, who, being one m their spirit and design,
are spoken of as one person: (1.) They made use of
the name of God to oppose the truth of his doctrine
and worship ; this very much aggravated their sin.
(2. ) They abused the patience of God to harden
themselves in their wickedness ; God gave them
space for repentance, but they repented not. Obr
serve, [1.] Repentance is necessa'ry to prevent the
sinner's ruin. [2.] Repentance requires time, a
course of time, and time convenient ; it is a great
work, and a work of time. [3.] Where God gives
space for repentance, he expects fruits meet for re
pentance. [4. ] Where the space for repentance is
lost, the sinner perishes with a double destruction.
Now why should the wickedness of this Jezebel
be charged upon the church of Thyatira ? Because
that church suffered her to seduce the people of that
city. But how could they help it ? They had not, as a
church, civil power to banish or imprison her ; but
they had ministerial power to censure and to excom
municate her: and it is probable that neglecting to
use the power they had, made them sharers in her sin.
3. The punishment of this seducer, this Jezebel,
v. 22, 23. In these words is couched a prediction
of the fall of Babylon: (1.) Iwillcast her into a bed,
into a bed of pain; not of pleasure, into a bed oi
flames ; and they who have sinned with her, shall
suffer with her ; but this may yet be prevented by
their repentance. (2. ) / will kill her children with
death, that is, the second death, which does the work
effectually, and leaves no hope of future life, no re
surrection for those that are killed by the second
death, but only to shame and everlasting contempt
4. The design of Christ in the destruction of these
wicked seducers ; and that was the instruction of
others, especially of his churches ; All the churches
shall know that lam he that searcheth the reins and
the hearts ; and I will give to every one of you ac
cording to your works. God is known by the judg-*
ments that he executeth ; and, by this revenge taken
upon seducers, he would make known, (1.) His in
fallible knowledge of the hearts of men, of their
principles, designs, frame, and temper ; their for
mality, their indifference, their secret inclinations
to symbolize with idolaters. (2.) His impartial jus
tice, in giving every one according to his work, that
the name of Christians should be no protection, their
churches should be no sanctuaries for sin and sinners.

REVELATION, III.

889

5. The encouragement given to those who kept
themselves pure and undefiled; (v. 24.) But to you
I say, and to the rest, &c. Observe, (1.) What
these seducers called their doctrines, depths, pro
found mysteries ; amusing the people, and endea
vouring to persuade them that they had a deeper
insight into religion than their own ministers had at
tained to. (2. ) What Christ called them, depths of
Satan, satanical delusions and devices, diabolical
mysteries ; for there is a mystery of iniquity, as well
as the great mystery of godliness ; it is a dangerous
thing to despise the mystery of God, and it is as dan
gerous to receive the mysteries of Satan. (3. ) »How
tender Christ is of his faithful servants! (v. 25.) "J
wilt lay upon you no other burthen; but that which
you have already, hold fast till I come. I will not
overburthen your faith with any new mysteries, nor
your consciences with any new laws; I only require
your attention to what you have received ; hold that
fast till I come, and I desire no more." Christ is
coming to put an end to all the temptations of his
people ; and if they hold fast faith and a good con
science till he comes, all the difficulty and danger
are over.
III. We now come to the conclusion of this mes
sage, v. 26 — 29. Here we have, 1. The promise of
an ample reward to the persevering, victorious be
liever, in two parts: (1.) Very great power and do
minion over the rest of the world ; power over the
nations; which may refer either to the time when
the empire should turn Christian, and the world be
tinder the government of the Christian emperor, as
in Constantine's time ; or to the other world, when
believers shall sit down with Christ on his throne of
judgment, and join with him in trying and condemn
ing and consigning over to punishment the enemies
of Christ and the church. The upright shall have
dominion in the morning. (2.) Knowledge and wis
dom, suitable to such power and dominion ; I will
give him the Morning-star. Christ is the Morning-
star; he brings day with him into thesoul, the light
of grace and of glory; and he will give his people
that perfection of light and wisdom, that is requisite
to the state of dignity and dominion that they shall
have in the morning of the resurrection. 2. This
epistle ends with the usual demand of attention ;- He
that hath an ear, let him hear what the Spirit saith
unto the churches. In the foregoing epistles, this
demand of attention comes before the concluding
promise ; but in this, and all that follow, it comes
after, and tells us, that we should all attend to the
promises as well as to the precepts that Christ deli
vers to the churches.
CHAP. III.
Here we have three more of the epistles of Christ to the
churches : I. To Sardis, v. 1 . . 6. II. To Philadelphia, v.
7 . . IS. III. To Laodicea, v. 14, to the end.
1. A ND unto the angel of the church in
]\. Sardis write; These things saith he
that hath the seven Spirits of God, and the
seven stars ; I know thy works, that thou
hast a name that thou livest, and art dead.
2. Be watchful, and strengthen the things
which remain, that are ready to die : for I
have not found thy works perfect before
God. 3. Remember therefore how thou hast
received and heard, and hold fast, and re
pent. If therefore thou shalt not watch, I
will come on thee as a thief, and thou shalt
not know what hour I will come upon thee.
4. Thou hast a few names even in Sardis
which have not defiled their garments ; and
Vol. vi.— 5 U

they shall walk with me in white : for they
are worthy. 5. He that overcometh, the
same shall be clothed in white raiment 5
and I will not blot out his name out of the
book of life, but I will confess his name be
fore my Father, and before his angels. 6.
He that hath an ear, let him hear what the
Spirit saith unto the churches.
Here is,
I. The preface, shewing, 1. To whom this letter
is directed; to the angel ofthe church of Sardis, an
ancient city of Lydia, on the banks of the mountain
Tmolus, said to have been the chief city of Asia the
Less, and the first city in that part of the world that
was converted by the preaching of St. John ; and,
some say, the first that revolted from Christianity,
and one of the first that was laid in its ruins, in
which it still lies, without any church or ministry.
2. By whom this message was sent ; the Lord Je
sus, who here assumes the character of him that
hath the seven Spirits of God, and the seven stars ;
taken out of ch. 1. 4. where the seven Spirits are
said to be before the throne. (1.) He hath the seven
Spirits, that is, the Holy Spirit with his various pow
ers, graces, and operations ; for he is personally one,
though efficaciously various ; and may be said here
to be seven, which is the number of the churches,
and of the angels of the churches, to shew that to
every minister, and to every church, there is a dis
pensation and measure qf the Spirit given for them
to profit withal ; a stock of spiritual influence for
that minister and church to improve, both for en
largement and continuance ; which measure of the
Spirit is not ordinarily withdrawn from them, till
they forfeit it by misimprovement ; churches have
their spiritual stock and fund, as well as particular
believers; and this epistle being sent unto a languish
ing ministry and church, therefore they are very
fitly put in mind that Christ has the seven Spirits,
the Spirit without measure, and in perfection, to
whom they may apply themselves for the reviving
of his work among them. (2.) He hath the seven
stars, the angels of the churches; they are disposed
of by him, and accountable to him ; which should
make them faithful and zealous. He has ministers
to employ, and spiritual influences to communicate
to his ministers for the good of his church ; the Holy
Spirit usually works by the ministry, and the minis
try will be of no efficacy without the Spirit ; the
same divine hand holds them both.
II. The body of this epistle ; there is this observ
able in it, that whereas in the other epistles Christ
begins with commending what was good in the
churches, and then proceeds to tell them what was
amiss, in this (and in the epistle to Laodicea) he
begins, 1. With a reproof, and a very severe one ; I know
thy works, that thou hast a name that thou livest,
and art dead. Hypocrisy, and a lamentable decay
in religion, are the sins charged upon this church,
by one who knew her well, and all her works. (1. )
This church had gained a great reputation ; it had
a name, and a very honourable one, for a flourishing
church ;¦ a name for vital, lively religion, for purity
of doctrine, unity among themselves, uniformity in
worship, decency, and order; we read not of any
unhappy divisions among themselves ; every thing
appeared well, as to what falls under the observa
tion of men. (2.) This church was not really what
it was reputed to be ; they had a name to live, but
they were dead; there was a form of godliness, but
not the power; a name to live, but not a principle
of life ; if there was not a total privation of life, yet
there was a great deadness in their souls, and in?

890

REVELATION, III.

their services; a great deadness in the spirits of
their ministers, and a great deadness in their minis
trations, in their praying, in their preaching, in their
converse ; and a great deadness in the people in
hearing, in prayer, and in conversation ; what little
life was yet left among them, was, in a manner, ex
piring, ready to die.
2. Our Lord proceeds to give this degenerate
church the best advice; (v. 2.) Be watchful, ahd
strengthen the things, &c. (1.) He advises them to
be upon their watch ; the cause of their sinful dead
ness and declension was, that they had let down
their watch ; whenever we are off our watch, we
lose ground, and therefore must return to our watch
fulness against sin and Satan, and whatever is de
structive to the life and power of godliness. (2.)
To strengthen the things that remain, and that are
ready to die. Some understand this of persons;
there were some few who had retained their inte
grity, but they were in danger of declining with the
rest. It is a difficult thing to keep up to the life and
power qf godliness ourselves, when we see a uni
versal deadness and declension prevailing round
about us. Or it may be understood of practices, as
it follows, J have not found thy works perfect before
God, not filled up ; there is something wanting in
them ; there is the shell, but not the kernel ; there
is the carcase, but not the soul ; the shadow, but
not the substance ; the inward thing is wanting, thy
works are hollow and empty ; prayers are not filled,
up with holy desires, alms-deeds hot filled up with
true charity, sabbaths not filled up with suitable de
votion of soul to God ; there are not inward affec
tions suitable to outward acts and expressions ; now
when the spirit is wanting, the form cannot long
subsist. (3.) To recollect themselves, and remem
ber how they have received and heard; (v. 3.) not
only to remember what they had received and heard,
what messages they had received from God, what
tokens of his mercy and favour toward them, what
sermons they had heard, but how they had received
and heard, what impressions the mercies of God
had made upon their souls at first, what affections
they felt working under the word and ordinances,
the love of their espousals, the kindness of their
youth, how welcome the gospel and the grace of
God were to them when they first received them ;
where is the blessedness they then spake of? (4.)
To holdfastwhat they had received, that they might
not lose all, and repent sincerely that they had lost
so much of the life of religion, and had run the risk
of losing all.
3. Christ enforces his counsel with a dreadful
threatening in case it should be despised ; (v. 3.) I
will come unto thee as a thief, and thou shalt not
know the hour. Observe, (1.) When Christ leaves
a people as to his gracious presence, he comes to
them in judgment ; and his judicial presence will be
very dreadful to those who have sinned away his
gracious presence. (2.) His judicial approach to a
dead declining people will be surprising ; their dead
ness will keep them in security, and, as it procures
an angry visit from Christ to them, it will prevent
their discerning it, and preparing for it. (3.) Such
a visit from Christ will be to their loss ; he will come
as a thief, to strip them of their remaining enjoy
ments and mercies, not by fraud, but in justice and
righteousness, taking the forfeiture they have made
of all to him.
4. Our blessed Lord does not leave this sinful peo
ple without some comfort and encouragement ; in
the midst of judgment he remembers mercy, (v. 4. )
and here, (l.)He makes honourable mention ofthe
faithful remnant in Sardis, though but small ; Thou
hast a few names in Sardis, which have not defiled
their garments ; they had not given into the prevail
ing corruptions and pollution of the day and place

in which they lived. God takes notice of the small
est number of those who abide with him ; and the
fewer they are, the more precious in his sight. (2.)
He makes a very gracious promise to them ; They
shall walk with me in white ; for they are worthy ;
in the stole, the white robes of justification and adop
tion, and comfort ; or in the white robes of honour
and glory in the other world : they shall walk with
Christ in the pleasant walks of the heavenly para
dise ; and what delightful converse will there be be*
tween Christ and them when they thus walk toge
ther ! This is an honour proper and suitable to their
integrity, which their fidelity has prepared them
for, and which it is no way unbecoming Christ to
confer upon them ; though it is not a legal, but a
gospel-worthiness that is ascribed to them ; not
merit, but meetness ; they who walk with Christ in
the clean garments of real practical holiness here,
and keefi themselves unspotted from the world, shall
walk with Christ in the white robes of honour and
glory in the Other world ; this is a suitable reward.
III. We now come to the conclusion of this epistle,
in which, as before, we have, 1. A great reward
promised to the conquering Christian, (v. 5.) and it
is very muCh the same with what has been already
mentioned ; He that overcometh shall be clothed in
white rdiment ; the purity^of grace shall be reward
ed with the perfect purity of glory; holiness, when
perfected, shall be its own reward; glory is the
perfection cf grace, differing not in kind, but in de
gree ; now to this is added another promise very
suitable to the case; I will not blot his name out of
the book of life, but will Confess his name before my
Father, and before his angels. Observe, (1. ) Christ
has his book of life, a register and roll of all who
shall inherit eternal life. > [1.1 The book of eternal
election: [2.] The book of remembrance of all
those who have lived to God, and have kept up the
life and power of godliness in evil times. (2. ) Christ
will not blot the names of his chosen and faithful
ones out of this book of life ; men may be enrolled
in the registers of the church, as baptised, as mak
ing a profession, as having a name to live, and that
name may come to be blotted out of the roll, when
it appears it was but a name, a name to live, with
out spiritual life ; such often lose the very name be
fore they die, they are left of God to blot out their
own names by their gross and open Wickedness ; but
the names of those that, overcome, shall never be blot
ted out. (3.) Christ will produce this book qf life,
and confess the names of the faithful who stand there,
before God, and all the angels; he will do this as
their Judge, when the books shall be opened; he will
do that as their Captain and Head, leading them with
him triumphantly to heaven, presenting them to the
Father ; Behold me, and the children that thou hast
given me. How great will this honour and reward
be ! 2. The demand of universal attention finishes
the message : every word from God deserves atten
tion from men ; that which may seem more particu
larly directed to one body of men, has something in
it instructive to all.
7. And to the angel of the church in Phi
ladelphia write ; These things saith he that
is holy, he that is true, he that hath the key
of David, he thatopeneth, and no man shut-
teth ; and shutteth, and no man openeth ;
8. I know thy works : behold, I have set
before thee an open door; and no man can
shut it : for thou hast a little strength, and
hast kept my word, and hast not denied
my name. 9. Behold, I will make them
ofthe synagogue of Satan, which say they

REVELATION, III.

891

are Jews, and are not, but do lie; behold,
I will make them to come and worship be
fore thy feet, and to know that I have loved
thee. 10. Because thou hast kept the word
of my patience, I also will keep thee from
the hour of temptation, which shall come
upon all the world, to try them that dwell
upon the earth. 1 1 . Behold, I come quickly :
hold that fast which thou hast, that no man
take thy crown. 1 2. Him that overcometh
will I make a pillar in the temple of my
God, and he shall go no more out : and 1
will write upon him the name of my God,
and the name of the city of my God, which
is New Jerusalem, which cometh down out
of heaven from my God : and I will write
upon him my new name. 1 3. He that hath
an ear, let him hear what the Spirit saith
unto the churches.
We are now come to the sixth letter sent to one
of the Asian churches ; where observe,
I. The inscription, shewing, 1. For whom it was
more immediately designed ; the angel ofthe church
qf Philadelphia ; this also was a, city in the Lesser
Asia, seated upon the borders of Mysia and Lydia,
and had its name from that brotherly-love for which
it was eminent. We can hardly suppose that this
name was given tq it after it received the Christian
religion, and that it was so called from that Chris
tian affection that all believers have, and should
have, one for another, as the children of one Father,
and the brethren of Christ ; but rather that it was
its ancient name, on the account of the love and kind
ness which the citizens had, and shewed, to each
other as a civil fraternity ; this was an excellent spi
rit, and, when sanctified by the grace of the gospel,
would render them an excellent church, as indeed
they were, for here is no one fault found with this
church, and yet, doubtless, there were faults in it
of common infirmity ; but love covers such faults.
2. By whom this letter was signed ; even by the same
Jesus who is alone the universal Head of all the
churches ; and here observe by what title he chooses
to represent himself to this church ; he that is holy,
he that is true, he that hath the key of David, &c.
You have his personal character, he that is holy, and
he that is true; holy in his nature, and therefore he
cannot but be true to his word, for he hath spoken
in his holiness ; and you have also his political cha
racter, he hath t/ie key of David, he openeth, and no
man shutteth ; he hath the key ofthe house of David,
the key of government and authority in and over the
church. ... ,
(1.) Observe the acts of his government: [l.J
He opens. He opens a door of opportunity to his
churches, he opens a, door of utterance to his minis
ters, he opens a door of entrance, opens the heart,
he opens a door of admission into the visible church,
laying down the terms of communion, and he opens
the door of admission into the church triumphant,
according to the terms of salvation fixed by him.
[2.1 He shuts the door ; when he pleases, he shuts
the door of opportunity, and the door of utterance,
and leaves obstinate sinners shut up i m the hardness
of their hearts ; he shuts the door of church-fellow
ship against unbelievers and profane persons, and
he shuts the door of heaven against the foolish vir
gins who have slept away their day of grace, and
.against the workers of iniquity, how vain and confi
dent soever they may be. .... _,
(2.) The way and manner in which he pertorms

these acts, and that is absolute sovereignty, inde
pendent upon the will of men, and irresistible by the
power of men ; He openeth, and no man shutteth ;
he shutteth, and no man opens; he works to will and
to do, and when he works, none can let. These
were proper characters for him, when speaking to
a church that had endeavoured to be conformed to
Christ in holiness and truth, and that had enjoyed a
wide door of liberty and opportunity under his care
and government. '
II. The subject-matter of this epistle ; where,
1. Christ puts them in mind of what he had done
for them ; (v. 8.) I have set before thee an open door,
and no man can shut it. I have set it open, and
kept it open, though there be many adversaries.
Learn here, (1.) Christ is to be acknowledged as
the Author of all the liberty and opportunity his
churches enjoy, (2.) He takes notice, and keeps
account, how long he has preserved their spiritual
liberties and privileges for them. (3. ) Wicked men
envy the people of God their door of liberty, and
would be glad to shut it against them. (4.) If we
do not provoke Christ to shut this door against us,
men cannot do it.
2. This church is commended; (v. 8.) Thou hast
a little strength, and hast kept my word, and hast
not denied my name. In this there seems to be
couched a gentle reproof; " Thou hast a little
strength, a little grace, which, though it be not pro
portionate to the wide door of opportunity which I
have opened to thee, yet is true grace, and hast kept
thee faithful." True grace, though weak, has the
divine approbation ; but though Christ accepts a lit
tle strength, yet believers should not rest satisfied
in a little, but should strive to grow in grace, to be
strong in faith; giving glory to God. True grace,
though weak, will do more than the greatest gifts
or highest degrees of common grace, for it will ena
ble the Christian to keep the word of Christ, and
not to deny his name. Obedience, fidelity, and a
free confession of the name of Christ, are the fruits
of true grace, and are pleasing to Christ as such.
3. Here is a promise of the great favours God
would bestow on this church, v. 9, 10. This favour
consists in two things :
(1.) Christ would make this church's enemies
subject to her. [1.] Those enemies are described
to be such as said they were Jews, but lied in saying
so ; pretended to be the only and peculiar people ot
God, but were really the synagogue of Satan. As
semblies that worship God in spirit and in truth, are
the Israel of God ; assemblies that either worship
false gods, or the true God in a false manner, are
the synagogues of Satan; though they may profess
to be the only people of God, their profession is a lie.
[2.] Their subjection to the church is described;
They shall worship at thy feet; not pay a religious
and divine honour to the church itself, or to the mi
nistry of it, but shall be convinced that they have
been in the wrong, that this church is in the right,
and is beloved of Christ, and they shall desire to be
taken into communion with her, and that they may
worship the same God after the same manner. How
shall this great change be wrought ? By the power
of God upon the hearts of his enemies, and by sig
nal discoveries of his peculiar favour to his church;
They shall know that I have loved thee. Observe,
First, The greatest honour and happiness any church
can enjoy, consist in the peculiar love and favour of
Christ. Secondly, Christ can discover this his fa
vour to his people in such a manner that their very
enemies shall see it, and be forced to acknowledge
it. Thirdly, This will, by the grace of Christ, soften
the hearts of their enemies, and make them desirous
to be admitted into communion with them.
(2.) Another instance of favour that Christ pro
mises to this church, is persevering grace in the

892

REVELATION, III.

most trying times, (v. 10.) and this as the reward
of their past fidelity ; To him that hath, shall be
given. Here observe, [1.] The gospel of Christ is
the word of his patience ; it is the fruit of the pa
tience of God to a sinful world, it sets before men
the exemplary patience of Christ in all his suffer
ings for men, it calls those who receive it to the ex
ercise of patience in conformity to Christ. [2.]
This gospel should be carefully kept by all that en
joy it ; they must keep up to the faith and practice
and worship prescribed in the gospel. [3.] After
a day of patience we must expect an hour of temp
tation ; a day of gospel-peace and liberty is a day of
God's patience, and it is seldom so well improved
as it should be, and therefore it is often followed by'
an hour of trial and temptation. [4. ] Sometimes the
trial is more general and universal ; it comes upon
all the world, and when it is so general, it is usually
the shorter. [5.] They who keep the gospel in a
time of peace, shall be kept by Christ in an hour of
temptation ; by keeping the gospel they are prepared
for the trial ; and the same divine grace that has
made them fruitful in times of peace, will make
them faithful in times of persecution.
4. Christ calls the church to that duty which he
before promised he would enable her to do, and that
is, to persevere, to hold fast that which she had.
<1.) The duty itself; "Hold fast that which thou
hast; that faith, that truth, that strength of grace,
that zeal, that love to the brethren ; thou hast been
possessed of this excellent treasure, hold it fast."
(20 The motives taken from the speedy appearance
of Christ ; "Behold, I come quickly. See, I am just
a coming to relieve them under the trial, to reward
their fidelity, and to punish those who fall away ;
they shall lose that crown which they once seemed
to have a right to, which they hoped for, and pleased
themselves with the thoughts of; the persevering
Christian shall win the prizefrom backsliding pro
fessors, who once stood fair for it."
III. The conclusion of this epistle, v. 12, 13. Here,
after his usual manner, our Saviour promises a glo
rious reward to the victorious believer, in two things:
1. He shall be a monumental pillar in the temple
of God; not a pillar, to support the temple, (heaven
needs no such props,) but a monument of the free
and powerful grace of God, a monument that shall
never be defaced nor removed, as many stately pil
lars erected in honour to the Roman emperors and
generals are.
2. On this monumental pillar there shall be an
honourable inscription, as in those cases is usual :
(1.) The name of God, in whose cause he engaged,
whom he served, and for whom he suffered in this
warfare; and the name ofthe city of God, the church
of God, the new Jerusalem, which came down from
heaven ; on this pillar shall be recorded all the ser
vices the believer did to the church of God, how he
asserted her rights, enlarged her borders, main
tained her purity and honour ; this will be a greater
name than Asiaticus, or Africanus ; a soldier under
God in the wars of the church. And then another
part of the inscription is,
(2.) The new name of Christ, the Mediator, the
Redeemer, the Captain qf our salvation ; by this it
will appear under whose banner this conquering be
liever was enlisted, under whose conduct he acted,
by whose example he was encouraged, and under
whose influence he fought the good fight, and came
off victorious. The epistle is closed up with the
demand of attention ; He that hath an ear, let him
hear what the Spirit saith unto the churches, how
Christ loves and values his faithful people, how he
commends, and how he will crown their fidelity.
1 4. And unto the angel of the church of
the Laodiceans write; These things saith

the Amen, the faithful and true Witness, the
Beginning of the creation of God ; 1 5. I
know thy works, that thou art neither cold
nor hot: I would thou wert cold or hot. 1 6.
So then, because thou art lukewarm, and
neither cold nor hot, I will spue thee out
of my mouth : 1 7. Because thou sayest, I
am rich, and increased with goods, and
have need of nothing ; and knowest not that
thou art wretched, and miserable, and poor,
and blind, and naked. 1 8. 1 counsel thee
to buy of me gold tried in the fire, that thou
mayest be rich ; and white raiment, that
thou mayest be clothed, and that the shame
of thy nakedness do not appear; and anoint
thine eyes with eye-salve, that thou mayest
see. 1 9. As many as I love, I rebuke and
chasten : be zealous therefore, and repent.
20. Behold, I stand at the door, and knock:
if any man hear my voice, and open the
door, I will come in to him, and will sup
with him, and he with me. 21. To him
that overcometh will I grant to sit with me
in my throne, even as I also overcame, and
am set down with my Father in his throne.
22. He that hath an ear, let him hear what
the Spirit saith unto the churches.
We are now come to the last and worst of all the
seven Asian churches, the reverse of the church of
Philadelphia; for as there was nothing reproved in
that, here is nothing commended in this ; and yet
this was one of the seven golden candlesticks; for a
corrupt church may be still a church. Here we
have, as before,
'I. The inscription, to whom, and from whom :
1. To whom ; to the angel of the church of Laodicea ;
this was once a famous city near the river Lycus,
had a wall of vast compass, and three marble thea
tres, and, like Rome, was built on seven hills. It
seems, the apostle Paul was very instrumental in
planting the gospel in this city, and from hence he
wrote a letter, which he mentions in the epistle to
the Colossians, the last chapter, and sends saluta
tions to them, as being not above twenty miles dis
tant from Colosse. In this city was held a council
in the fourth century, but it has been long since de
molished, and lies in its ruins to this day, an awful
monument of the wrath ofthe Lamb.
2. From whom was this message sent ; here our
Lord Jesus styles himself the Amen, the faithful and
true Witness, the Beginning ofthe creation of God.
(1. ) The Amen, one that is steady and unchangeable
in all his purposes and promises, which are all yea,
and all amen. (2.) The faithful and true Witness,
whose testimony of God to men ought to be received
and fully believed, and whose testimony of men to
God will be fully believed and regarded, and will
be a swift but true witness against all indifferent
lukewarm professors. (3.) The Beginning ofthe
creation of God, either of the first creation, aiid so
he is the Beginning, that is, the first Cause, the
Creator, and the Governor of it ; or of the second
creation, the church ; and so he is the Head of that
body, the First-born from the dead, as it is in ch. 1.
5. from whence these titles are taken. Christ,
having raised up himself by his own divine power,
as the Head of a new world, raises up dead souls to
be a living temple and church to himself.
II. The subject-matter; in which observe,

REVELATION, III.

893

1. The heavy charge drawn up against this church,
ministers and people, by one who knew them better
than they knew themselves ; (v. 15.) Thou art nei
ther cold nor hot, but worse than either; I would
thou wert cold or hot. Lukewarmness or indif
ference in religion is the worst temper in the world.
It religion be a real thing, it is the most excellent
thing, and therefore we should be in good earnest in
it ; it it be not a real thing, it is tiie vilest imposture,
and we should be earnest against it. If religion be
worth any thing, it is worth every thing ; an indif
ference here is inexcusable ; Why halt ye between
two opinions? If God be God, follow him; if Baal,
(be God,) follow him. Here 'is no room for neu
trality. An open enemy shall have fairer quarter
than a perfidious neuter; and there is more hope of
aneathen than of such. Christ expects that men
should declare themselves in earnest either for him
or against him.
2. A severe punishment threatened; I will spue
thee out of my mouth. As lukewarm water turns
the stomach, and provokes to a vomit, lukewarm
professors turn the heart of Christ against them ; he
is sick of them, and cannot long bear them ; they
may call their lukewarmness charity, meekness,
moderation, and a largeness of soul; it is nauseous
to Christ, and makes those so that allow themselves
in it ; they shall be rejected, and finally rejected ; for
far be it trom the holy Jesus to return to that which
has been thus rejected. \
3. _ We have one cause of this indifferency and in
consistency in religion assigned, and that is, self-
conceitedness and self-delusion; they thought they
were very well already, and therefore they were
very indifferent whether they grew better or no ;
(v. 17.) Because thou sayest, I am rich, and in
creased with goods, &c. Here observe, what a dif
ference there was between the thoughts they had of
themselves, and the thoughts that Christ had of
them. (1.) The high thoughts they had of themselves ;
Thou sayest, lam rich, and increased with goods,
and have need of nothing; rich, and growing richer,
and increased to that degree, as to be above all want
or possibility of wanting. Perhaps they were well
provided for as to their bodies, and that made them
overlook the necessities of their souls; or they
thought themselves well furnished in their souls ;
they had learning, and they took it for religion ; they
had gifts, and they took them for grace ; they had
wit, and they took it for true wisdom ; they had or
dinances, and they took up with them instead of the
God of ordinances. How careful should we be not
to put the cheat upon our own souls ! Doubtless,
there are many in hell, that once thought themselves
to be in the way to heaven. Let us daily beg of God
that we may not be left to flatter and deceive our
selves in the concerns of our souls.
(2. ) The mean thoughts that Christ had of them ;
and he was not mistaken. He knew, though they
knew not, that they were wretched, and miserable,
and poor, and blind, and naked; their state was
wretched in itself, and such as called for pity and
compassion from others ; though they were proud of
themselves, they were pitied by all who knew their
case. For, [1.] They were poor; really poor, when
they said and thought they were rich ; they had no
provision for their souls to live upon ; their souls
were starving in the midst of their abundance ; they
were vastly in debt to the justice of God, and had
, nothing to pay off the least part of the debt. [2.]
They were blind; they could not see their state, nor
their way, nor their danger ; they could not see into
themselves ; they could not look before them ; they
were blind, and yet they thought they saw ; the very
light that was in them, was darkness ; and then how
great must that darkness be ! They could not see

Christ, though evidently set forth, and crucified,
before their eyes ; they could not see God by faith,
though always present in them ; they could no see
death, though it was just before them ; they could
not look into eternity, though they stood upon the
very brink of it continually. [3. ] 1 hey were naked ;
without clothing, and without house and harbour for
their souls ; they were without clothing, had neither
the garment of justification, nor of sanctification;
their nakedness both of guilt and pollution had no
covering ; they lay always exposed to sin and shame ;
their righteousnesses were but filthy rags ; they were
rags, and would not cover them ; filthy rags, and
would defile them ; and they were naked, without
house or harbour, for they were without God, and
he has been the Dwelling-place of his people in all
ages ; in him alone the soul of man can find rest and
safety, and all suitable accommodations. The riches
of the body will not enrich the soul ; the sight of the
body will not enlighten the soul ; the most conve
nient house for the body will not afford rest or safety
to the soul; the soul is a different thing from the
body, and must have accommodation suitable to its
nature, or else in the midst of bodily prosperity it
will be wretched and miserable.
4. We have good counsel given by Christ to this
sinful people, and that is, that they drop their vain
and false opinion they had of themselves, and en
deavour to be that really which they would seem to
be; (v. 18.) I counsel thee to buy of me, &c. Ob
serve, (1.) Our Lord Jesus Christ continues to give
good counsel to those who have cast his counsels be
hind their backs. (2.) The condition of sinners is
never desperate, while they enjoy the gracious calls
and counsels of Christ. (3.) Our blessed Lord, the
Counsellor, always gives the best advice, and that
which is most suitable to the sinner's case ; as here,
[1.] These people were poor; Christ counsels them
to buy of him gold tried in the fire, that they might
be rich ; he lets them know where they might have
true riches, and how they might have them ; where
they might have them — from himself; he sends
them not to the streams of Pactolus, nor to the mines
of Potosi, but invites them to himself, the Pearl of
price. And how must they have this true gold from
him ? They must buy it. That seems to be unsay
ing all again. How can they that are poor, buy
gold ? Just as they may buy of Christ wine and milk,
that is, without money and without price, Isai. 55. 1.
Something indeed must be parted with, but it is no
thing of a valuable consideration, it is only to make
room for receiving true riches. " Part with sin and
self-sufficiency, and come to Christ with a sense of
your poverty and emptiness, thatyou may be filled
with his hidden treasure. " [2. ] These people were
naked; Christ tells them where they might have
clothing, and such as would cover the shame of their
nakedness. This they must receive from Christ ;
and they must only put off their filthy rags, that they
might put on the white raiment that he had pur
chased and provided for them ; his own imputed
righteousness for justification, and the garments of
holiness and sanctification. [3-1 They were blind;
and he counsels them to buy of him eye-salve, that
they might see ; to give up their own wisdom and rea
son, which are but blindness in the things of God,
and resign themselves to his word and Spirit, and
their eyes shall be opened to see their way and their
end, their duty and their true interest ; a new and
glorious scene would then open itself to their souls ;
a new world furnished with the most beautiful and
excellent objects, and this light would be marvellous
to them who were but just now delivered from the
powers of darkness. This is the wise and good
counsel Christ gives to careless souls ; and if they
follow it, he will judge himself bound in honour to
make it effectual.

894

REVELATION, IV.

5. Here is added great and gracious encourage
ment to this sinful people to take the admonition and
advice well that Christ had given them, v. 19, 20.
He tells them, (1.) It was given them in true and
tender affection; " Whom I love, I rebuke and
chasten. You may think I have given you hard
words and severe reproofs ; it is all out of love to
your souls. I would not have thus openly rebuked
and corrected your sinful lukewarmness and vain
confidence, if I had not been a Lover of your souls ;
had I hated you, I would have let you alone, to go
on in sin till it had been your ruin." Sinners ought
to take the rebukes of God's word and rod as tokens
of his good-will to their souls, and should accord
ingly repent in good earnest, and turn to him that
smites them ; better are the frowns and wounds of a
friend than the flattering smiles of an enemy. (2.)
If they would comply with his admonitions, he was
ready to make them good to their souls ; (v. 20. ) Be
hold, I stand at the door and knock, &c. Here ob
serve, [1.] Christ is graciously pleased by his word
and Spirit to come to the door of the heart of sin
ners ; he draws near to them in a way of mercy,
ready to make them a kind visit. [2. ] He finds this
door shut against him ; the heart ofman is by nature
shut up against Christ by ignorance, unbelief, sinful
prejudices. [3.] When he finds the heart shut, he
does not immediately withdraw, but he waits to be
gracious, even till his head be filled with the dew.
^4.] He uses all proper means to awaken sinners,
and to cause tnem to open to him ; he calls by his
word, he knocks by the impulses of his Spirit upon
their conscience. [5. ] They who open to him, shall
enjoy his presence, to their great comfort and ad
vantage ; he will sup with them, he will accept of
what is good in them, he will eat his pleasant fruit,
and he will bring the best part of the entertainment
with him ; if what he finds would make but a poor
feast, what he brings will make up the deficiency ;
he will give fresh supplies of graces and comforts,
and thereby stir up fresh actings of faith, and love,
and delight ; and in all this Christ and his repenting
.people will enjoy pleasant communion each with
other. Alas ! what do careless, obstinate sinners
lose by refusing to open the door of the heart to
Christ! III. We now come to the conclusion of this epis
tle ; and here, as before, 1. The promise made to the
overcoming believer. (1.) It is here implied, that
though this church seemed" to be wholly over-run
and overcome with lukewarmness and self-confi
dence, yet it was possible that by the reproofs and
counsels of Christ they might be inspired with fresh
zeal and vigour, and might come off conquerors in
their spiritual warfare. (2. ) That if they did so, all
former faults should be forgiven, and they should
have a great reward. And what is that reward ?
They shall sit down with me on my throne, as I also
overcame, and am sat down with my Father on his
throne, v. 21. Here it is intimated, [1.] That Christ
himself had met with his temptations and conflicts.
[2. ] That he overcame them all, and was more than
a conqueror. [3.] That, as the reward of his con
flict and victory, he is sat down with God the Father
on his throne, possessed of that glory which he had
with the Father from eternity, but which he was
pleased very much to conceal on earth ; leaving it, as
it were, in the hands of the Father, as a pledge that
he would fulfil the work of a Saviour before he re-
assumed that manifestative glory ; and having done
so, then pignus reposcit — he demands the pledge, to
appear in his divine glory equal to the Father. [4.]
That those who are conformed to Christ in his trials
and victories, shall be conformed to him in his glory ;
they shall sit down with him on his throne, on his
throne of judgment at the end of the world, on his
throne of, glory to all eternity, shining in his beams

by virtue of their union with him, and' relation to
him, as the mystical body of which he is the Head.
2. All is closed up with the general demand of atten
tion, (v. 22.) putting all to whom these epistles shall
come, in mind, that what is contained in them, is
not of private interpretation, not intended only for
the instruction, reproof, and correction of those par
ticular churches, but of all the churches of Christ in
all ages and parts of the world : and as there will be
a resemblance in all succeeding churches to these,
both in their graces and sins, so they may expect
that God will deal with them as he dealt with these,
which are patterns to all ages, what faithful and
fruitful churches may expect to receive from God,
and what those who are unfaithful may expect to
suffer from his hand ; yea, that God's dealings with
his churches may afford useful instruction to the rest
of the world, to put them upon considering, If judg'
ment begin at the house of God, what shall the end
of them be that do not obey the gospel of Christ?
1 Pet. 4. 17. Thus end the messages of Christ to
the Asian churches ; the epistolary part of this book.
We now come to the prophetical part.
CHAP. IV.
In this chapter, the prophetical scene opens ; and as the epij.
tolary part opened with a vision of Christ, (ch. 1. ) so this
part is introduced with a glorious appearance of the great
God, whose throne is in heaven, compassed about with the
heavenly host. This discovery was made to John, and in
this chapter he, I. Eecords the heavenly sight he saw, v.
1 . . 7. And then, II. The heavenly songs he heard, v. 8, to
the end.
1. A FTER this I looked, and, behold, a
_/jL door was opened in heaven : and the
first voice which I heard was as it were of a
trumpet talking with me ; which said, Come
up hither, and I will shew thee things which
must be hereafter. 2. And immediately I
was in the Spirit : and, behold, a throne
was set in heaven, and one sat on the throne.
3. And he that sat was to look upon like a
jasper and a sardine-stone : and there was a
rainbow round about the throne, in sight
like unto an emerald. 4. And round about
the throne were four and twenty seats : and
upon the seats I saw four and twenty elders
sitting, clothed in white raiment ; and they
had on their heads crowns of gold. 5. And
out of the throne proceeded lightnings and
thunderings and voices. And there were
seven lamps of fire burning before the
throne, which are the seven Spirits of God.
6. And before the throne there was a sea of
glass, like unto crystal. And in the midst
of the throne, and rpund about the throne,
were four beasts, full of eyes before and be
hind. 7. And the first beast was like a lion,
and the second beast like a calf, and the
third beast had a face as a man, and the
fourth beast was like a flying eagle.
We have here an account of a second vision, with
which the apostle John was favoured. "After this,"
that is, "not only after I had seen the vision of
Christ walking in the midst of the golden candle
sticks, but after I had taken his messages from his
mouth, and written and sent them to the several
churches, according to his command, after this, I
had another vision/' Those who well improve the

REVELATION, IV.

895

discoveries they have had of God already, are pre
pared thereby for more, and may expect them.
Observe, I. The preparation made for the apostle's hav
ing this vision, 1. A door was opened in heaven.
Whence we learn, (1.) Whatever is transacted
on earth, is first designed arid settled in heaven ;
there is the model of all the works of God ; all of
them are therefore before his eye, and he lets the
inhabitants of heaven see as much of them as is fit
for them. (2.) We can know nothing of future
events but what God is pleased to discover to us ;
they are within the veil, till God opens the door.
But, (3. ) So far as God reveals his designs to us,
we may and ought to receive them, and not pretend
to be wise above what is revealed. 2. To prepare
John for the vision, a trumpet was sounded, and he
was called up into heaven, to have a sight there qf
the things which were to be hereafter. He was called
into the third heavens. (1.) There is a way opened
into the holiest of all, into which the sons of God
may enter by faith and holy affections now, in their
spirits when they die, and in their whole persons at
the last day. (2.) We must not intrude into the se
cret of God's presence, but stay till we are called
up to it. 3. To prepare for this vision, the apostle
was in the Spirit ; he was in a rapture, as before ;
(ch. 1. 10.) whether in the body, or out ofthe body,
we cannot tell; perhaps he himself could not ; how
ever, all bodily actions and sensations were for a
time suspended, and his spirit was possessed with
the spirit of prophecy, and wholly under a divine
influence. The more we abstract ourselves from
all corporeal things, the more fit we are for com
munion with God ; the body is a veil, a cloud and
clog to the mind in its transactions with God. We
should as it were forget it when we go in before the
Lord in duty, and be willing to drop it, that we may
go up to him in heaven. This was the apparatus to
the vision; Now observe,
II. The vision itself; it begins with the strange
sights that the apostle saw, and they were such as
these. 1. He saw a throne set in heaven, the seat
ofhonour, and authority, and judgment. Heaven is
the throne of God ; there he resides in glory, and
from thence he gives laws to the church, and to the
whole world ; and all earthly thrones are under the
jurisdiction of this throne that is set in heaven. 2.
He saw a glorious One upon the throne. This
throne was not emptv ; there vps one in it who fill
ed it, and that was God, who is here described by
those things that are most pleasant and precious in
our world ; his countenance was like a jasper and a
sardine-stone; he is not described by any human
features, so as to be represented by an image, but
only by his transcendent brightness. The jasper is
a transparent stone, which yet offers to the eye a
variety of the most vivid colours, signifying the glo
rious perfections of God ; the sardine-stone is red,
signifying the justice of God ; that essential attri
bute which he never divests himself of in favour of
anv, but gloriously exerts it in the government of
the world, and especially of the church, through
our Lord Jesus Christ This attribute is displayed
in pardoning as well as in punishing, in saving as
well as in destroying sinners. 3. He saw a rainbow
about the throne, like unto an emerald, v. 3. The
rainbow was the seal and token of the covenant of
providence that God made with Noah and his pos
terity with him, and is a fit emblem of that covenant
of promise that God has made with Christ as the
Head of the church, and all his people in him ;
which covenant is as the waters of Noah unto God,
an everlasting covenant ordered in all things, and
sure This rainbow looked like the emerald ; the
most prevailing colour was a pleasant green, to
shew the reviving and refreshing nature ofthe new

covenant. 4. He saw four and twenty seats round
about the throne, not empty, but filled with four
and twenty elders, presbyters, representing, very
probably, the whole church of God, both in the Old-
Testament and in the New-Testament state ; not
the ministers of the church, but rather the repre
sentatives of the people. Their sitting denotes their
honour, rest, and satisfaction; their sitting about
the throne, signifies their relation to God, their
nearness to him, the sight and enjoyment they have
of him, and their continual regard to him. They are
clothed in white raiment, the righteousness of the
saints, both imputed and inherent ; they had on
their heads crowns of gold, signifying the honour
and authority given them of God, and the glory
they have with him. All these may in a lower
sense be applied to the gospel-church on earth, in
its worshipping assemblies ; and in the higher sense,
to the church triumphant in heaven. 5. He per
ceived lightnings and voices proceed out of the
throne ; that is, the awful declarations that he
makes to his church of his sovereign will and plea
sure. Thus he gave forth the law on mount Sinai ;
and the gospel has not less glory and authority than
the law, though it be of a more spiritual nature. 6.
He saw seven lamps of fire burning before the
throne, which are explained to be the seven Spirits
of God, v. 5. The various gifts, graces, and opera
tions of the Spirit of God in the churches of Christ,
these are all dispensed according to the will and
pleasure of him who sits upon the throne. 7. He
saw before the throne a sea of glass, like unto crystal.
As in the temple there was a great vessel of "brass
filled with water, in which the priests were to wash
when they went to minister before the Lord ; (and
this was called a sea ,¦) so in the gospel-church, the
sea or laver for purification is the blood of the Lord
Jesus Christ, who cleanses from all sin, even from
sanctuary-sins. In this all those must be washed,
that are admitted into the gracious presence of God
on earth, or his glorious presence in heaven. 8. He
saw four animals, living creatures, between the
throne and the circle of the elders, (as seems most
probable,) standing between God and the people ;
these seem to signify the ministers of the gospel,
not only because of this their situation nearer to
God, and between him and the elders or represen
tatives of the Christian people, and because fewer
in number than the people; but as they are here
described, (1.) By their many eyes, denoting saga
city, vigilance and circumspection. (2.) By their
lion-like courage, their great labour and diligence,
in which they resemble the ox ; their prudence and
discretion becoming men, and their sublime affec
tions and speculations, by which they mount up
with wings like eagles toward heaven, (v. 7. ) and
these wings full pf eyes within, to shew that in all
their jneditations and ministrations they are to act
with knowledge, and especially should be well ac
quainted with themselves and the state of their own
souls, and see their own concern in the great doc
trines and duties of religion, watching over their
own souls as well as the souls of the people. (3.)
By their continual employment, and that is, prais
ing God, and not ceasing to do so night and day.
The elders sit, and are ministered unto ; they
stand, and minister, they rest not night and day.
This now leads to the other part of the representa
tion. 8. And the four beasts had each of them
six wings about him ; and they were full of
eyes within; and they rest not day and
night, saying, Holy, holy, holy, Lord God
Almighty, which was, and is, and is to
come. 9. And when those beasts give

896

REVELATION, V.

glory and honour and thanks to him that
sat on the throne, who liveth for ever and
ever, 10. The four and twenty elders
fall down before him that sat on the throne,
and worship him that liveth for ever and
ever, and cast their crowns before the
throne, saying, 1 L Thou art worthy, O
Lord, to receive glory and honour and
power ; for thou hast created all things, and
for thy pleasure they are and were created.
We have considered the sights that the apostle
saw in heaven : now let us observe the songs that
he heard, for there is in heaven not only that to be
seen, which will highly please a sanctified eye, but
there is that to be heard, which will greatly delight
a sanctified ear. It is true concerning the church
of Christ here, which is a heaven upon earth, and
it will be eminently so in the church made perfect
in the heaven of heavens. 1. He heard the song
ofthe four living creatures, of the ministers of the
church, which refers to the prophet Isaiah's vision,
ch. 6. And here, (1.) They adore one God, the
one only, the Lord God Almighty, unchangeable
and everlasting. (2.) They adore three Holies i:

,g

this one God, the Holy Father, the Holy Son, and
the Holy Spirit ; and these are one infinitely Holy
and Eternal Being, who sits upon the throne, and
lives for ever and ever. In this glory the prophet
saw Christ, and spake of him. 2. He heard the
adorations of the four and twenty elders, that is, of
the Christian people represented by them ; the mi
nisters led, and the people followed, in the praises
of God, v. 10, 11. Here observe, (1.) The Object
of their worship, the same with that which the mi
nisters adored, him that sat on the throne, the eter
nal, ever-living God. The true church of God has
one and the same Object of worship. Two different
objects of worship, either co-ordinate or subordinate,
would confound the worship, and divide the wor
shippers. It is unlawful to join in divine worship
with those who either mistake or multiply the ob
ject. There is but one God, and he alone, as God,
is worshipped by the church on earth and in hea
ven. (2.) The acts of adoration. [1.] They fell
down before him that sat on the throne ; they dis
covered the most profound humility, reverence,
and godly fear. [2.] They cast down their crowns
before the throne ; they gave God the glory of the
holiness wherewith he had crowned their souls on
earth, and the honour and happiness with which he
crowns them in heaven. They owe all their graces
and all their glories to him, and acknowledge that
his crown is infinitely more glorious than their's,
and that it is their glory to be glorifying God. (3. )
The words of adoration : they said, Thou art wor
thy, O Lord, to receive glory and honour and
power, v. 11. Observe, [1.] They do not say, We
give thee glory, and honour, and power ; for what
can any creature pretend to give unto Gqd ? But
they say, Thou art worthy to receive glory. [2.]
In this they tacitly acknowledge, that God was ex
alted far above all blessing and praise ; he was
worthy to receive glory, but they were not worthy
to praise, nor able to do it according to his infinite
excellences. (4.) We have the ground and reason
of their adoration, which is threefold. [1.] He is
the Creator of all things, the first Cause ; and none
but the Creator of all things should be adored ; no
made thing can be the object of religious worship.
[2.] He is the Preserver of all things, and his pre
servation is a continual creation ; they are created
still by the sustaining power of God ; all beings but
God are dependent upon the will and power of God,

and no dependent being must be set uj> as an object
of religious worship; It is the part ot the best de
pendent beings, to be worshippers, not to be wor
shipped. [3.] He is the final Cause of all things ;
for thy pleasure they are and were created. It was
his will and pleasure to create all things ; he was
not put upon it by the will of another ; there is no
such thing as a subordinate creator, that acts under
and by the will and power of another ; and if there
were, he ought not to be worshipped. As God made
all things at his pleasure, he made them for his
pleasure ; to deal with them as he pleases, and to
glorify himself by them one way or other. Though
he delights not in the death of sinners, but rather
that they should,turn and live, yet he hath made all
things for himself, Prov. 16. 4. Now if these be
true and sufficient grounds for religious worship, as
they are proper to God alone, Christ must needs be
God, one with the Father and Spirit, and be wor
shipped as such ; for we find the same causality as
cribed to him; (Col. 1. 16, 17.) All things "were
created by him, and for him, and he is before all
things, and by himall things consist,
CHAP. V.
In the foregoing chapter, the prophetical scene was opened,
in the sight and hearing of the apostle, and he had a sight
of God the Creator and Ruler of the world, and the great
King of the church. He saw God on the throne of glory
and government, surrounded with his holy ones, and re
ceiving their adorations. Now the counsels and decrees of
God are set before the apostle, as in a book, which God
held in his right hand ; and this book is represented, I.
As sealed in the hand nf God, v. 1 . . 6. II. As taken into
the hand of Christ the Redeemer, to be unsealed and open
ed, v. 6, to the end.
1. A ND I saw in the right -hand of him
J\. that sat on the throne a book writ
ten within and on the backside, sealed
with seven seals. 2. And I saw a strong
angel proclaiming with a loud voice, Who
is worthy to open the book, and to loose
the seals thereof? 3. And no man in hea
ven, nor in earth, nor under the earth, was
able to open the book, neither to look there
on. 4. And I wept much, because no
man was found worthy to open and to read
the book, neither to look thereon. 5. And
one of the elderssaith unto me, Weep not :
behold, the Lion of the tribe of Juda, the
Root of David, hath prevailed to open the
book, and to loose the seven seals thereof.
Hitherto the apostle had only seen the great God,
Governor of all things; now, 1. He is favoured
with a sight of the model and methods of his go
vernment, as they are all written down in a book
which he holds in his hand ; and this we are now to
consider as shut up and sealed in the hand of God.
Observe, (1.) The designs and methods of Divine
Providence toward the church and the world are
stated and fixed ; they are resolved upon and agreed
to, as that which is written in a book. The great
design is laid, every part adjusted, all determined,
and every thing passed into decree, and made a
matter of record. The original and, first draught of
this book, is the book of God's decrees, laid up in
his own cabinet, in his eternal mind : but there is a
transcript of so much as was necessary to be known,
in the book of the scripture in general, in the pro
phetical part of scripture especially, and in this
prophecy in particular. (2.) God holds this book in
his right hand, to declare the authority of the book,
and his readiness and resolution to execute all the

REVELATION, V.

897

contents thereof, all the counsels and purposes
therein recorded. (3.) This book in the hand of
God is shut up and sealed ; it is known to none but
himself, till he allows it to be opened. Known unto
God, and to him alone, are all his works, from the
beginning of the world; but it is his glory to conceal
the matter as. he pleases. The times and seasons,
and their great events, he hath kept in his own
hand and power. (4.) It is sealed with seven seals.
This tells us with what inscrutable secrecy the
counsels of God are laid, how impenetrable by the eye
and intellect of the creature ; and also points to us se
ven several parts of this book of God's counsels ; each
part seems to have its particular seal, and, when j
opened, discovers its proper events; these seven '
parts are not uhsealed-and opened at once, but sue- I
cessiyely, one scene of Providence introducing an- I
other, and explaining it, till the whole mystery of '
God's counsel and conduct be finished in the world.
2. He heard a proclamation made concerning
this sealed book. ( 1. ) The crier was a strong an
gel : not that there are any weak ones among the
angels in heaven, though there are many among the
angels ofthe churches. This angel seems to come
out, not only as a crier, but as a champion, with a
challenge to any, or all the creatures, to try the
strength of their wisdom in opening the counsels of
God; and as a champion, he cried with a loud
voice, that every creature might hear. (2.) The
cry or challenge proclaimed was, " Who is worthy
to open the book, and to loose the seals thereof? v. 2.
If there be any creature who thinks himself suffi
cient either to explain or execute the counsels of
God, let him stand forth, and make the attempt."
(3.) None in heaven or earth could accept the chal
lenge, and undertake the task : none in heaven ;
none of the glorious holy angels, though before the
throne of God, and the ministers of his providence ;
they with all their wisdom cannot dive into the de
crees of God : none on earth; no man, the wisest
or the best of men ; none ofthe magicians and sooth
sayers; none of the prophets of God, any further
than he reveals his mind to them : none under the
earth ; none of the fallen angels, none of the spirits
of men departed, though they should return to our
¦world, can open this book. Satan himself; with all
his subtlety, cannot do it ; the creatures cannot open
it, nor look on it ; they cannot read it, God can only
3. He felt a great concern in himself about this
matter; the apostle wept much; it was a great dis
appointment to him. By what he had seen in him
who sat upon the throne, he was very desirous to see
and know more of his mind and will : this desire,
when not presently gratified, filled him with sorrow,
and fetched many tears from his eyes. Here ob
serve, (1.) Those who have seen most of God in this
world, are most desirous to see more ; and those
¦who have seen his glory, desire to know his will.
(2.) Good men may be too eager and too hasty to
look into the mysteries of divine conduct. (3.) Such
desires, not presently answered, turn to grief and
sorrow ; hope deferred makes the heart sick.
4 The apostle was comforted and encouraged to
hope this sealed book should yet be opened. Here
observe, (1.) Who it was, that gave St. John the
hint ; one of the elders. God had revealed it to his
church. 1? angels do not refuse to learn from the
church, ministers should not disdain to do it. God
can make his people to instruct and inform their
teTch^rs whenPhePpleases. (2) Who it was that
would do the thing; the Lord Jesus Christ called,

10.) and the root oj jjavm,-^^?, -« ;;» --
-ine nature, though a branch of David, according to
ftc flesh. He wlo is a middle person, God and
Vol. vi. — 5 X

man, and bears the office of Mediator between God
and man, is fit and worthy to open and execute all
the counsels of God toward men. And this he does
in his mediatorial state and capacity, as the Root of
David, and the Offspring qf Judah ; and as the King
and Head of the Israel of God ; and he will do it,
to the consolation and joy of all his people.
6. And I beheld, and lo, in the midst of
the throne and of the four beasts, and in
the midst of the elders, stood a Lamb as
it had been slain, having seven horns and
seven eyes, which are the seven Spirits of
God sent forth into all the earth. 7. And
he came and took the book out of the right
hand of him that sat upon the throne. 8.
And when he had taken the book, the four
beasts and four and twenty elders fell
down before the Lamb, having every one
of them harps, and golden vials full of
odours, which are the prayers of saints. 9.
And they sung a new song, saying, Thou
art worthy to take the book, arid to open
the seals thereof: for thou wast slain, and
hast redeemed us to God by thy blood, out
of every kindred, and tongue, and people,
and nation; 10. And hast made us unto
our God kings and priests: and we shall
reign on the earth. 1 1. And I beheld, and
I heard the voice of many angels round
about the throne and the beasts and the
elders : and the number of them was ten
thousand times ten thousand, and thousands
of thousands; 12. Saying with a loud voice,
Worthy is the Lamb that was slain to re
ceive power, and riches, and wisdom, and
strength, and honour, and glory, and bless
ing. 1 3. And every creature which is in
heaven, and on the earth, and under the
earth, and such as are in the sea, and all
that are in them, heard I saying, Blessing,
and honour, and glory, and power, be unto
him that sitteth upon the throne, and unto
the Lamb for ever and ever. 14. And the
four beasts said, Amen. And the four and
twenty elders fell down and worshipped
him that liveth for ever and ever.
Here,
I. The apostle beholds this book taken into the
hands of the Lord Jesus Christ, in order to its being
opened and executed by him. Where Christ is de
scribed, 1. By his place and station ; in the midst of
the throne, and of the four beasts, and ofthe elders.
He was on the 'same throne with the Father ; he
was nearer to him than either the elders or ministers
of the churches. Christ, as Man and Mediator, is
subordinate to God the Father, but is nearer to him
than all the creatures, for in him all the fulness of
the Godhead dwells bodily. The ministers stand
between God and the people. Christ stands as Me
diator between God and both ministers and people,
2. The form in which he appeared. Before, he is
called a Lion; here, he appears as a Lamb slain.
He is a Lion, to conquer Satan ; a Lamb, to satisfy
the justice of God. He appears with the marks of
his sufferings upon him, to shew that he intercedes

898

REVELATION, VI.

in heaven, in the virtue of his satisfaction. He ap
pears as a Lamb, haying seven horns and seven
eyes ; perfect power to execute all the will of God,
and perfect wisdom to understand it all, and to do
it in the most effectual manner ;for he hath the seven
Spirits of God, he has received the Holy Spirit with
out measure, in all perfection of light, and life, and
power, by which he is able to teach and rule all
parts of the earth. 3. He is described by his act
and deed ; He came, and took the book out ofthe
right hand of him that sat on the throne; (v. 7.) not
by violence, nor by fraud, but he prevailed to do it,
(as v. 5. ) he prevailed by his merit and worthiness,
he did it by authority, and by the Father's appoint
ment. God very willingly and justly put the book
of his eternal counsels into the hand of Christ, and
Christ as readily and gladly took it into his hand ;
for he delights to reveal and to do the will of his
Father. II. The apostle observes the universal joy and
thanksgiving that filled heaven and earth upon this
transaction. No sooner had Christ received this
book out of the Father's hand, than he receives the
applauses and adorations of angels and men, yea, of
every creature. And indeed, it is just matter of joy
to all the world, to see that God does not deal with
men in a way of absolute power and strict justice,
but in a way of grace and mercy through the Re
deemer, lie governs the world, not merely as a
Creator and Lawgiver, but as our God .and Saviour.
All the world has reason to rejoice in this.
The song of praise that was offered up to the
Lamb on this occasion, consists of three parts ; one
part sung by the church, the other by the church
and the angels, the third by every creature.
1, The church begins the doxology, as being more
immediately concerned in it ; (v. 8.) the four living
creatures, and the four and twenty elders, the Chris
tian people, under their minister, they lead up the
churus; where observe, (1.) The object of their
worship — the Lamb, the Lord Jesus Christ ; it is
the declared will Of God, that all men should ho
nour the Son as they honour the Father; for he has
the same nature. (2. ) Their posture ; they fell down
before him ; gave him not an inferior sort ot worship,
but the most profound adoration. (3.) The instru
ments used in their adorations ; harps and vials ;
the harps were the instruments of praise, the vials
were full of odours or incense, which signify the
prayers ofthe saints: prayer and praise should al
ways go together. (4.) The matter of their song ;
it was suited to the new state of the church, the
gospel-state introduced by the Son of God. [1.]
They acknowledge the infinite fitness and worthi
ness of the Lord Jesus for this great work of open
ing and executing the counsel and purposes of God;
(v. 9.) Thou art worthy to take the book, and to open
the seals thereof; every way sufficient for the work,
and deserving of the honour. [2.] They mention the
grounds and reasons of this worthiness ; and though
they do not exclude the dignity of his person as
God, without which he had not been sufficient for it,
yet they chiefly insist upon the merit of his suffer
ings, which he had endured for them ; these more
sensibly* struck their souls with thankfulness and
joy. Here, First, They mention his suffering ; Thou
wast slain, slain as a Sacrifice, thy blood was shed.
Secondly, The fruits of his sufferings : 1. Redemp
tion to God ; Christ has redeemed his people from
the bondage of sin, guilt, and Satan; redeemed
them to God ; set them at liberty to serve him, and
to enjoy him. 2. High exaltation ; Thou hast made
us to our God kings and priests, and we shall reign
on the earth, v. 10. Every ransomed slave is not im
mediately preferred to honour, he thinks it a great
favour to be restored to liberty ; but when the elect
of God were made slaves by sin and Satan, in every

nation of the world, Christ not only purchased their
liberty for them, but the highest honour and prefer
ment, made them kings and priests; kings, to rule
over their own spirits, and to overcome the world,
and the evil one; and he has made them priests,
given them access to himself, and liberty to offer up
spiritual sacrifices, and they shall reign on the earth;
they shall with him judge the world at the great day.
2. The doxology, thus begun by the church, is
carried on by the angels ; they take the second part,
in conjunction with the church; (v. 11.) they are
said to be innumerable, and to be the attendants on
the throne of God, and guardians to the church ;
though they did not need a Saviour themselves, yet
they rejoice in the redemption and salvation of sin
ners ; and they agree with the church in acknow
ledging the infinite merits of the Lord Jesus as dying
for sinners, that he is worthy to receive power, and
riches, and wisdom, and strength, and honour, and
glory, and blessing. (1.) He is worthy of that
office and that authority which require the greatest
power and wisdom, the greatest fund, all excel
lency, to discharge them aright; and, (2.) He in
worthy of all honour, and glory, and blessing, be
cause he is sufficient for the office, and faithful in it
3. This doxology, thus begun by the church, and
carried on by the angels, is resounded and echoed
by the whole creation; (v. 13.) heaven and earth
ring with the high praises of the Redeemer, the
whole creation fares "the better for Christ, by him
all things consist; and all the creatures, had they
sense and language, would adore that great Re
deemer who delivers the creature from that bon
dage under which it groans, through the corruption
of men, and the just curse denounced by the great
God upon the Fall ; that part that (by a prosopo
poeia) is made for the whole creation, is a song of
blessing, and honour, and glory, and power; (1.)
To him that sits on the throne, to Gpd, as God-; or
to God the Father, as thefirst Person in the Trinity,
and the first in the economy of our salvation ; and,
(2.) To the Lamb, as the second Person in the God
head, and the Mediator of the new covenant ; not
that the' worship paid to the Lamb is of another na
ture, an inferior worship, for the very same honour
and glory are in the same words ascribed to the
Lamb, and to him that sits on the throne ; their es
sence being the same, but their parts in the work
of our salvation being distinct, they are distinctly
adored. We worship and glorify one and the same
God for our creation,, and for our redemption.
We see how the church that began the heavenly
anthem, finding heaven and earth join in the con
cert, closes all with their Amen, and end as they
began, with a low prostration before the eternal and
everlasting God. Thus we have seen this sealed
book passing with great solemnity from the hand of
the Creator into the hand of the Redeemer.
CHAP. VI.
The book of the divine counsels being thus lodged in the
hand of Christ, he loses no time, but immediately enters
upon the work of opening the seals, and publishing the
contents ; but this is done in such a manner, as still leaves
the predictions very abstruse, and difficult to be understood.
Hitherto, the waters of the sanctuary have been as those
in Ezekiel's vision, only to the ancles, or to the knees, or
to the loins at least; but here they' begin to be a river that
cannot be passed over ; the visions which John saw, the
epistles to the churches, the songs of praise, in the two
foregoing chapters, had some things dark and hard to be
understood ; and yet they were rather milk for babes than
meat for strong men ; but now we are to launch into the
deep, and our business is not so m'uch to fathom it, as to
let down our net to take a draught. We shall only hint at
what seems most obvious; the prophecies of this book are
divided into seven seals opened, seven trumpets sounding,
and seven vials poured out. It is supposed that the open
ing of the seven seals discloses those providences that

REVELATION, VI.

899

concerned the church in the three first centuries, from the
ascension of our Lord and Saviour to the reign of Constan
tine ; this was represented in a book rolled up, and sealed
in several places, so that when one seal was opened, you
might read so far of it, and so on, till the whole was un
folded. Yet we are not here told what was written in the
book, but what John saw in figures enigmatical and hiero-
glyphic ; and it is not for us to pretend to know the times
and the seasons which the Father has put in his own power.
In this chapter, six of the seven seals are opened, and the
visions attending them are related ; the first seal in v. 1, 2.
the second seal in v. 3, 4. the third seal in v. 5, 6. the fourth
seal in v. 7. 8. the fifth seal in v. 9. . 11. the sixth seal in v.
12, 13, &c.
1. A ND I saw when the Lamb opened
-t\. one of the seals, and I heard, as it
were the noise of thunder, one of the four
beasts, saying, Come and see. 2. And I
saw, and behold a white horse ; and he
that sat on him had a bow ; and a crown
¦was given unto him; and he went forth
conquering, and to conquer.
Here, 1. Christ, the Lamb, opens the first seal;
he now enters upon the great work of opening and
accomplishing the -purposes of God toward the
church and the world. 2. One of the ministers of
the church calls upon the apostle, with a voice like
thunder, to come near, and observe what then ap
peared. . 3. We have the vision itself, v. 2.
(1.) The Lord Jesus appears riding on a white
horse: white horses are generally refused in war,
because they make the rider a mark for the enemy ;
but our Lord Redeemer was sure of the victory and
a glorious triumph, and he rides . on the white horse
of a pure but despised gospel, with great swiftness
through the world.
(2.) He had a bow in his hand; the convictions
impressed by the word of God are sharp arrows,
they reach at a distance ; and though the ministers
of the word draw the how at a venture, God can
and will direct it to the joints of the harness ; this
bow, in the hand of Christ, abides in strength, and,
like that of Jonathan, never returns empty.
(3.) A crown was given him, importing, that all
who receive the gospel, must receive Christ as a
King, and must be his loyal and obedient subjects ;
he will be glorified in the success of the gospel.
When Christ was going to war, one would think a
helmet had been more proper than a crown ; but a
crown is given him as the earnest and emblem of
victory. (4.) He went firth conquering, and to conquer.
As long as the church continues militant, Christ will
be conquering; when he has conquered his ene
mies in one age, he meets with new ones in another
age ; men go on opposing, and Christ goes on con
quering; and his former victories are pledges of
future victories; he conquers his enemies in his
people ; their sins are their enemies, and his ene
mies ; when Christ comes with power into their soul,
he begins to conquer these enemies, and he goes on
conquering, in the progressive work of sanctifica
tion, till he has gained us complete victory ; and he
conquers his enemies in the world, wicked men, some
by bringing them to his foot, others by making them
his footstool. Observe, From this seal opened, [1. ]
The successful progress of the gospel of Christ in
the world is a glorious sight, worth beholding, the
most pleasant and welcome sight that a good man
can see in this world. [2.] Whatever convulsions
and revolutions happen in the states and kingdoms
of the world, the kingdom of Christ shall be esta
blished and enlarged in spite of all opposition, [o. ]
A morning of opportunity usually goes before a
night of calamity ; the gospel is preached before the
plagues are poured forth. [4.] Christ's work is not i

all done at once ; we are ready to think, when the
gospel goes forth, it should carry all the world be
fore it, but it often m£ets with opposition, and moves
slowly ; however, Christ will do his own work effec
tually, in his own time and way. -.
3. And when he had opened the second
seal, I heard the second beast say, Come
and see. 4. And there went out another
horse that was red : and power was given
to him that sat thereon to take peace from
the earth, and that they should kill one ano
ther : and there was given unto him a great
sword. 5. And when he had opened the
third seal, I heard the third beast say, Come
and see. And I beheld, and lo a black
horse ; and he that sat on him had a pair
of balances in his hand. 6. And I heard a
voice in the midst of the four beasts say, A
measure of wheat for a penny, and three
measures of barley for a penny ; and see
thou hurt not the oil and the wine. 7. And
when he had opened the fourth seal, I heard
the voice of the fourth beast say, Come and
see. 8. And I looked, and behold a pale
horse ; and hm name that sat on him was
Death, and hell followed with him. And
power was given unto them over the fourth
part of the earth, to kill with sword, and
with hunger, and with death, and with the
beasts of the earth.
The three next seals give us a sad prospect of
great and desolating judgments with which God
punishes those who either refuse or abuse the ever-
¦ lasting gospel: though some understand them ofthe
persecutions that befel the church of Christ, and
others of the destruction of the Jews, they rather
seem more generally to represent God's terrible
judgments, by which he avenges the quarrel of his
covenant upon those who make light ot it.
1. Upon opening the second seal, to which John
was called to attend, another horse appears, of a dif
ferent colour from the former, a red horse ; (y. 4. )
this signifies the desolating judgment of war ; he
that sat upon this red horse, had power to take peace
from the earth, and that the inhabitants oi the earth
should kill one another. Who this was, that sat
upon the red horse, whether Christ himself, as Lord
of hosts, or the instruments that he raised up to con
duct the war, is not clear; but this is certain, (1.)
That those who will not submit to the bow of the
gospel, must expect to be cut in sunder by the sword
of divine justice. (2.) That Jesus Christ rules and
commands, not only in the kingdom of Grace, but
of Providence. And, (3.) That the sword of war is
a dreadful judgment ; it takes away peace from the
earth, one ofthe greatest blessings, and it puts men
upon killing one another ; men, who should love one
another, and help one another, are, in a state of
war, set upon killing one another.
2. Upon opening the third seal, which John is bid
to observe, another horse appears, different from
the former, a black horse, signifying famine, that
terrible judgment ; and he that sat on that horse,
had a pair qf balances m his hand, (v. 5. ) signify
ing, that men must now eat their bread by weight,
as was threatened; (Lev. 26. 26.) They shall deli
ver your bread to you by weight. That which fol
lows in v. 6. of the voice that cried, A measure of
wheat for a penny, and three measures of barley fir

900

REVELATION, VI.

a penny; and see thou hurt not tiie oil and the wine;
has made some expositors think this was not a vision
of famine, but of plenty; but if we consider the quan
tity of their measure, and the value of their penny,
at the time of this prophecy, the objection will be
removed ; their measure was but a single quart, and
their penny was our sevenpence-halfpenny, and that
is a large sum to give for a quart of wheat; however,
it seems this famine, as all others, fell most severely
upon the poor ; whereas the oil and the wine, which
were dainties of the rich, were not hurt; but if
bread, the staff of life, be broken, dainties will not
supply the place of it. Here observe, (1.) When a
people loathe their spiritual food, God may justly
deprive them of their daily bread. (2.) One judg
ment seldom comes alone, and the judgment of war
naturally draws after it that of famine ; and those
who will not humble themselves under one judg
ment, must expect another, and yet greater; for
when God contends, he will prevail. The famine
of bread is a terrible judgment ; but the famine of
the word is more so, though careless sinners are not
sensible of it.
3. Upon opening the fourth seal, which John is
commanded to observe, there appears another horse,
oiapale colour; where observe, (1.) The name of
the rider — Death, the king of terrors ; the pesti
lence, which is death in its empire, death reigning
over a place or nation, death on horseback, marching
about, and making fresh conquests every hour. (2. )
The attendants or followers of this king of terrors
—hell, a state of eternal misery to all those who die
in their sins ; and, in times of such a general de
struction, multitudes go down unprepared into the
valley of destruction. It is an awful thought, and
enough to make the whole world to tremble, that
eternal damnation immediately follows upon the
death of an impenitent sinner. Observe, [1.] There
is a natural as well as judicial connexion between
one judgment and another: war is a wasting calami
ty, and draws scarcity and famine after it ; and fa
mine, not allowing men proper sustenance, and forc
ing them to take that which is unwholesome, often
draws the pestilence afterit. [2.] God's quiver is
full of arrows ; he is never at a loss for ways and
means to punish a wicked people. [3. ] In the book
of God's counsels he has prepared judgments for
scorners as well as mercy for returning sinners. [4. ]
In the book of the scriptures God has published
threatenings against the wicked as well as promises
to the righteous ; and it is our duty to observe and
believe the threatenings as well as the promises.
4. After the opening of these seals of approaching
judgments, and the distinct account of them, we have
this general observation, that God gave power to
them, over the fourth part ofthe earth, to kill with the
sword, and with hunger, and with death, and with
the beasts ofthe earth, v. 8. He gave them power,
that is, those instruments of his anger, or those judg
ments themselves ; he who holds the winds in his
hand, has all public calamities at his command, and
they can only go when he sends them, and no fur
ther than he permits. To the three great judgments,
of war, famine, and pestilence, is here added the
beasts ofthe earth, another of God's sore judgments,
mentioned Ezek. 14. 21. and mentioned here the
last ; because, when a nation is depopulated by the
sword, famine, and pestilence, the small remnant
that continued in a waste and howling wilderness,
encourage the wild beasts to make head against them,
and they become an easy prey. Others, by the beasts
of the field, understand brutish, cruel, savage men,
who, having divested themselves of all humanity, de
light to be the instruments ofthe destruction of others.
9. And when he had opened the fifth seal,
I saw under the altar the souls of them that

were slain for the word of God, and for the
testimony which they held: 10. And they
cried with a loud voice, saying, How long,
O Lord, holy and true, dost thou not judge
and avenge our blood on them that dwell
on the earth ? 11. And white robes were
giyen unto every one of them ; and it was
said unto them, that they should rest yet for
a little season, until their fellow-servants
also and their brethren, that should be killed
as they were, should be fulfilled. 1 2. And
I beheld when he had opened the sixth
seal, apd, lo, there was a great earthquake ;
and the sun became black as sackcloth
of hair, and the moon became as blood ;
13. And the stars of heaven fell unto the
earth, even as a fig-tree casteth her un
timely figs, when she is shaken of a mighty
wind. 1 4. And the heaven departed as a
scroll when it is rolled together ; and every
mountain and island were removed out of
their places. 1 5. And the kings of the earth,
and the great men, and the rich men, and
the chief captains, and the mighty men, and
every bondman, and every freeman, hid
themselves in the dens and in the rocks of
the mountains ; 1 6. And said to the moun
tains and rocks, Fall on us, and hide us
from the face of him that sitteth op the*
throne, and from the wrath of the Lamb :
1 7. For the great day of his wrath is come ;
and who shall be able to stand 1
In the remaining part of this chapter, we have
the opening of the fifth and the sixth seals.
I. The fifth seal : here is no mention made of any
one who called the apostle to make his observation,
either because the decorum of the vision was to be
observed, and each of the four living creatures had
discharged its duty of a monitor before ; or because
the events here opened lay out of the sight, and be
yond the time, of the present ministers of the church;
or because it does not contain a new prophecy of any
future events, but rather opens a spring of support
and consolation to those who had been, and still were
under great tribulation for the sake of Christ and
the gospel. Here observe,
1. The sight this apostle saw at the opening of the
fifth seal; it was a very affecting sight ; (v. 9.) I
saw under the altar the souls of them that were slain
for the word of God, and for the testimony which
they held. He saw the souls ofthe martyrs. Here
observe, (1.) Where he saw them — under the altar;
at the foot of the altar of incense, in the most holy
place ; he saw them in heaven, at the foot of Christ.
Hence note, [1. ] Persecutors can only kill the body,
and after that there is no more that they can do,
their souls live. [2.] God had provided a good place
in the better world for those who' are faithful to
death, and are not allowed a place any longer on
earth. [3.] Holy martyrs are very near to Christ
in heaven, they have the highest place there. [4.]
It is not their own death, but the sacrifice of Christ,
that gives them a reception into heaven, and a re
ward there ; they do not wash their robes in their
own blood, but in the blood of the Lamb. (2. ) What
was the cause in which they suffered — the word of
God, and the testimony which they held; for believ
ing the word qfGod, and attesting or confessing the

REVELATION, Vll.

901

truth of it ; this profession of their faith they held
fast without wavering, even though they died for
it. A noble cause ; the best that any man can lay
down his life for ; faith in God's word, and a confes
sion of that faith.
2. The cry he heard ; it was a loud cry, and con
tains a humble expostulation about the long delay
of avenging justice against their enemies; How long,
0 Lord, holy and true, dost thou not judge and
avenge our blood on them that dwell on the earth ?
v. 10. Observe, (1.) Even the spirits of just men
made perfect retain a proper resentment of the
wrong they have sustained by their cruel enemies ;
and though they die in charity, praying, as Christ
did, that God would forgive them, yet they are de
sirous that, for the honour of God, and Christ, and
the gospel, and for the terror and conviction of
others, God wjll take a just revenge upon the sin of
persecution, even while he pardons and saves the
persecutors. (2.) They commit their cause to him
to whom vengeance belongeth, and leave it in his
hand ; they are not for avenging themselves, but
leave all to God. (3.) There will be joy in heaven
at the destruction of the implacable enemies of Christ
and Christianity, as well as at the conversion of other
sinners. When Babylon falls, it will be said, Re
joice over her, O thou heavens, and ye holy apostles
and prophets, for God hath avenged you on her,
Rev. 18. 20.
3. He observed the kind return that was made to
this cry ; (v. 11.) both what was given them, and
what was said to them: (1.) What was given to
them — white robes, the robes of victory and of ho
nour ; their present happiness was an abundant re
compense of their past sufferings. (2. ) What was
said to them — that they should be satisfied, and easy
in themselves, for it would not be long but the num
ber of their fellow-sufferers sho uld be fulfilled ; this
is a language rather suited to the imperfect state of
the saints in this world than to the perfection of their
state in heaven ; there is no impatience, no uneasi
ness, no need of admonition ; but in this world there
is great need of patience. Observe, [1.] A number
of Christians are known to God, who are appointed
as sheep for the slaughter, set apart to be God's wit
nesses. [2.] As the measure of the sin of persecu
tors is filling up, so is the number of the persecuted
martyred servants of Christ. [3. ] When this num
ber is fulfilled, God will take a just and glorious re
venge upon their cruel persecutors ; he will recom
pense tribulation to those who trouble them, ahd to
those that are troubled, full and uninterrupted rest.
II. We have here the sixth seal opened, v. 12.
Some refer this to the great revolutions in the em
pire in Constantine'stime, the downfall of paganism;
others, with great probability, to the destruction of
Jerusalem, as an emblem of the general judgment,
and destruction of the wicked, at the end of the
world ; and, indeed, the awful characters of this
event are so much the same with those signs men
tioned by our Saviour, as foreboding the destruction
of Jerusalem, that it hardly leaves any roomfor
doubting but that the same thing is meant in both
places ; though some think that event was past al
ready. See Matt. 24. 29, 30. Here observe,
1. The tremendous events that were hastening;
and here are several occurrences that contribute to
make that day and dispensation very dreadful: (1.)
There was a great earthquake; this may betaken
in a political sense ; the very foundations of the Jew
ish church and state would be terribly shaken,
though they seemed to be as stable as the earth it
self. (2. ) The sun became black as sackcloth of hair;
either naturally, by a total eclipse, or politically* by
the fall of the chief rulers and governors of the land.
(3.) The moon should become as blood; the inferior
officers, or their military men, they should be all

wallowing in their own blood, (4.) The stars of
heaven should fall lo the earth, (v. 13.) and that as
a fig-tree casteth her untimely figs, when she is sha
ken of a mighty wind. The stars may signify all
the men of note and influence among them, though
in lower spheres of activity ; there should be a gene
ral desolation. (5. ) The heaven should depart as a
scroll when it is rolled together. That may intend,
Their ecclesiastical state shall perish and be laid
aside for ever. (6.) Every mountain and island
shall be moved out of their places. The destruction
of the Jewish nation should affect and affright all the
nations round about, those who were highest in ho
nour, and those who seemed to be best secured ; it
would be a judgment that should asionish all the
world. This leads to,
2. The dread and terror that would seize upon all
sorts of men in that great and awful day, v. 15.
Neither authority, nor grandeur, nor riches, nor va
lour, nor strength, would be able to support men at
that time ; yea, the very poor slaves, who, one would
think, had nothing to fear, because they had nothing
to lose, would be all in amazement at that day.
Here observe, (1.) The degree of their terror and
astonishment ; it should prevail so far as to make
them, like distracted desperate men, call to the
mountains to fall upon them, and to the hills to cover
them ; they would be glad to be no more seen ; yea,
to have no longer any being. (2. ) The cause of their
terror, and that was, the angry countenance of him
that sits on the throne, and the wrath qf the Lamb,
Observe, [1.] That which is matter oi" displeasure
to Christ, is so to„God ; they are so entirely one,
that what pleases or displeases the one, pleases or
displeases the other. [2.1 Though God be invisi
ble, he can make the inhabitants of this world sen
sible of his awful frowns. [3.] Though Christ be a
Lamb, yet he can be angry, even to wrath, and the
wrath ofthe Lamb is exceeding dreadful ; for if the
Redeemer, that appeases the wrath of God, him
self be our wrathful enemy, where shall we have a
friend to plead for us ? They perish without remedy,
who perish by the wrath of the Redeemer. [4.]
As men have their day of opportunity, and their
seasons of grace, so God has his day of righteous
wrath; and when that day comes, the most stout
hearted sinners will not be able to stand before him :
all these terrors actually fell upon the sinners in
Judea and Jerusalem in the day of their destruction,
and they will all, in the utmost degree, fall upon
impenitent sinners, at the general judgment of the
last day.
CHAP. VII.
The things contained in this chapter came in after the open
ing of the six seals, which foretold great calamities in the
world ; and before the sound of the seven trumpets, which
fave notice of great corruptions arising in the church:
etween these comes in this comfortable chapter, which
secures the graces and comforts of the people of God in
times of common calamity. We have, I- An account of
the restraint laid upon the winds, v. 1 .. 3. II. The seal
ing of the servants of God, v. 4. . 8. III. The songs of
angels and saints on this occasion. , v. 9. . 12. IV. A de
scription of the honour and happiness of those who had
faithfully served Christ, and suffered for him, v. 13, &c.
ND after these things I saw four
angels standing on the four comers
of the earth, holding the four winds of the
earth, that the wind should not blow on the
earth, nor on the sea, nor on any tree. 2.
And I saw another angel ascending from
the east, having the seal of the living God :
and he cried with a loud voice to the four
angels, to whom it was given to hurt the

'¦A1

902

REVELATION, VII.

earth and the sea, 3. Saying, Hurt not
the earth, neither the sea, nor the trees,
till we have sealed the servants of our
God in their foreheads.
Here we have an account of the restraint laid
upon the winds. By these winds we suppose are
meant those errors and corruptions in religion which
would occasion a great deal of trouble and mischief
to the church of God : sometimes the Holy Spirit is
compared to the wind ; here the spirits of error are
compared to the four winds, contrary one to another,
but doing much hurt to the church, the garden and
vineyard of God, breaking the branches, and blast
ing the fruits of his plantation : the Devil is called
the prince of the power of the air; he, by a great
wind, overthrew the house of Job's eldest son;
errors are a^ wind, by which they who are unstable,
are shaken, and carried to and fro, Eph. 4. 14.
Observe, 1. These are called the winds ofthe earth,
because they blow only in these lower regions near
the earth ; "heaven is always clear and free from
them. 2. They are restrained by the ministry of
angels, standing on the four corners of the earth; in
timating, that the spirit of error cannot go forth till
God permits it, and that the angels minister to the
good of the church by restraining its enemies. 3.
Their restraint was only for a season, and that was,
till the servants of God were sealed in their fire-
heads. God has particular care and concern for his
own servants in times of temptation and corruption,
and he has a way to secure them from the common
infection ; he first establishes them, and then he
tries them ; he has the timing of their trials in his
own hand.
4. And I heard the number of them who
were sealed ; and there were sealed a hun
dred and forty and four thousand of all the
tribes of the children of Israel. 5. Of the
tribe of Juda were sealed twelve thousand.
Of the tribe of Reuben were sealed twelve
thousand. Of the tribe of Gad were sealed
twelve thousand. 6. Of the tribe of Aser
were sealed twelve thousand. Ofthe tribe
of Nephthalim were sealed twelve thou
sand. Of the tribe of Manasses were seal
ed twelve thousand. 7. Of the tribe of
Simeon were sealed twelve thousand. Of
the tribe of Levi were sealed twelye thou
sand. Of the tribe of Issachar were sealed
twelve thousand. 8. Ofthe tribe of Zabulon
were sealed twelve thousand. Of the tribe
of Joseph were sealed twelve thousand.
Of the tribe of Benjamin were sealed twelve
thousand. We have here an account of the sealing of the
servants of God; where observe, 1. To whom
this work was committed — to an angel, another
angel ; while some of the angels were employed to
restrain Satan and his agents, another angel was
employed to mark out and distinguish the faithful
servants of God. 2. How they were distinguished
— the seal of God was set upon their foreheads, a seal
known to him, and as plain as if it appeared in their
foreheads; by this mark they were set apart for
mercy and safety in the worst of times. 3. The
number of those that were sealed; where observe,
(1.) A particular account of those that were sealed
of the twelve tribes of Israel— twelve thousand out

of every tribe, the whole sum amounting to a hun
dred and forty-four thousand : in this list the tribe
of Dan is omitted, perhaps because they were greatly
addicted to idolatry ; and the order of the tribes is
altered, perhaps according as they had been more
or less faithful to God. Some take these to be a
select number of the Jews who were reserved for
mercy at the destruction of Jerusalem ; others think
that time was past, and therefore it is to be more
generally applied to God's chosen remnant in the
world ; but if the destruction of Jerusalem was not
yet over, (and I think it is hard to prove that it
was,) it seems more proper to understand this of
the remnant of that people which God had reserved'
according to the election of grace; only here we
have a definite number for an indefinite. (2. ) A ge
neral account of those who were saved out of other
nations; (v. 9.) a great multitude, which no man
could number, of all nations, and kindreds, and
people, and tongues : though these are not said to
be sealed, yet they were selected by God out of all
nations, and brought into his church, and there
stood before the throne. Observe, [1.] God will
have a greater harvest of souls among the Gentiles
than he had among the Jews ; more are the children
of the desolate than of the married woman. [2.]
The Lord knows who are his, and he will keep
them safe in times of dangerous temptation. [3.]
Though the church of God is but a little flock, in
comparison of the wicked world, yet it is no con
temptible society, but really large, and to be still
more enlarged.
9. After this I beheld, and, lo, a great
multitude, which no man could number,
of all nations, and kindreds, and people,
and tongues, stood before the throne, and
before the Lamb, clothed with white robes,
and palms in their hands ; 1 0. And cried
with a loud voice, saying, Salvation to our
God who s'tteth upon the throne, and unto
the Lamb. 11. And all the angels stood
round about the throne, and about the
elders and the four beasts, and fell before
the throne on their faces, and worshipped
God, 12. Saying, Amen. Blessing, and
glory, and wisdom, and thanksgiving, and
honour, and power, and might, be unto our
God for ever and ever. Amen.
Here we have the songs of saints and angels on
this occasion ; where observe, .
1. The praises offered up by the saints, (and, as
it seems to me, by the Gentile believers,) for the
care of God in reserving so large a remnant of the
Jews, and saving them from infidelity and destruc
tion. The Jewish church prayed for the Gentiles
before their conversion, and the Gentile churches
have reason to bless God for his distinguishing
mercy to so many of the Jews, when the rest were
cutoff. Here observe, (1.) The posture of these
praising saints ; they stood before the throne, and
before the Lord; before the Creator, and the Me
diator. In acts of religious worship we come nigh to
God, ahd are to conceive ourselves as in his special
presence ; and we must come to God by Christ; the
throne of God would be inaccessible to sinners, were
it not for a Mediator. (2. ) Their habit ; they were
clothed with white robes, and had palms in their
hands ; they were invested with the robes of justi
fication, holiness, and victory, and hadpalms in then-
hands, as conquerors used to appear in their tri
umphs ; such a glorious appearance will the faith

REVELATION, VII.

903

ful servants of God make at last, when they have
fought the good fight of faith, and finished their
course. (3.) Their employment ; they cried with a
loud voice, saying, Salvation to our God who sit
teth upon the throne, and to the Lamb. This may
be understood either as a hosannah, wishing well to
the interest of God and Christ in the church, and in
the world, or as a hallelujah, giving to God and the
Lamb the praise of the great salvation ; both the
Father and the Son are joined together in these
E raises; the Father contrived this salvation, the
on purchased it ; and they who enjoy it, must and
Will bless the Lord and the Lamb ; and they will do
it publicly, and with becoming fervour.
2. Here is the song of the angels; (v. 11, 12.)
where observe, (1.) Their station — before the throne
of God, attending on him, and about the saints,
ready to serve them. (2.) Their posture, which is
very humble, and expressive of the greatest reve
rence — they fell before the throne on their faces, and
worshipped God. Behold the most excellent of all
the creatures, who never sinned, who are before
him continually, not only covering their faces, but
falling down on their faces before the Lord ! What
humility then, and what profound reverence, be
come us vile, frail creatures, when we come into
the presence of God ! We should fall down before
him ; there should be both a reverential frame of
spirit, and a humble behaviour, in all our addresses
to God. (3.) Their praises ; they consented to the
praises of the saints, said their Amen thereto ; there
is in heaven a perfect harmony between the angels
and saints ; apd then they added more of their own,
saying, Blessing, and glory, and wisdom, and
thanksgiving, and honour, and power, and might,
be unto our God for ever and ever. Amen. Here,
[1. ] They acknowledge the glorious attributes of
God— his wisdom, his power, and his might. [2.]
They declare that for these his divine perfections
he ought to be blessed, and praised, and glorified,
to all eternity.; and they confirm it by their Amen.
We see what is the work of heaven, and we ought
to begin it now, to get our hearts tuned for it, to be
much in it, and to long for that world where our
praises, as well as happiness, will be perfected.
13. And one of the elders answered,
saying unto me, What are these which are
arrayed in white robes? And whence
came they? 14; And I said unto him,
Sir, thou knowest. And he said to me,
These are they who came out of great
tribulation, and have washed their robes,
and made them white in the blood of the
Lamb. 15. Therefore are they before the
throne of God, and serve him day and
night in his temple : and he that sitteth on
the throne, shall dwell among them. 16.
They shall hunger no more, neither thirst
any more ; neither shall the sun light on
them, nor any heat. 17. For the 'Lamb
who is in the midst of the throne, shall leed
them, and shall lead them unto hying foun
tains of waters: and God shall wipe away
all tears from their eyes.
Herp we have a description of the honour and
hamuneslof those who have faithfully served the
Tn?dTesus Christ, and suffered for him ; where ob
serve, 1 A Question asked by one ofthe elders not
for his own information, but for John's instruction :
minis ers may learn from the people, especially

from aged and experienced Christians ; the lowest
saint in heaven knows more than the greatest apostle
in the world. Now the question has two parts : (1.)
What are these that are arrayed in white robes?
(2.) Whence came they ? It seems to be spoken by
way of admiration, as Cant. 3. 6. Who is this that
cometh out of the wilderness ! Faithful Christians
deserve our notice and respect ; we should mark the
upright. 2. The answer returned by the apostle,
in which he tacitly acknowledges his own ignorance,
and sues to this eider for information; Thou knowest.
Those who would gain knowledge, must not be
ashamed to own their ignorance, nor to desire in
struction from any that are able to give it. 3. The
account given to the apostle concerning that noble
army of martyrs who stood before the throne of God
with white robes, and palms of victory in their hands:
and notice is taken here, of (1.) The low and deso
late state they had formerly been in ; they had been
in great tribulation, persecuted by men, tempted by
Satan, sometimes troubled in their own spirits ; they
had suffered the spoiling of their goods, the impri
sonment of their persons, yea, the loss of life itself.
The way to heaven lies through many tribulations ;
but tribulation, how great soever, shall not separate
us from the love of God. Tribulation, when gone
through well, will make heaven more welcome and
more glorious. (2.) The means by which they had
been prepared for the great honour and happiness
they now enjoyed ;-(v. 14.) they had washed their
robes, and made them white in the blood of the
Lamb. It is not the blood of the martyrs them
selves, but the blood of the Lamb, that can wash
away sin, and make the soul pure and clean in the
sight of God ; other blood stains, this is the only
blood that makes the robes of the saints white and
clean. (3.) The blessedness to which they are now
advanced, being thus prepared for it. [1.] They
are happy in their station, for they are before the
throne of God night and day, and he dwells among
them ; they are in that presence where there is full
ness of joy. [2.] They are happy in their em
ployment, for they serve God continually, and that
without weakness, drowsiness, or weariness ; hea
ven is a state of service, though not of suffering ; it
is a state of rest, but not of sloth ; it is a praising, de
lightful rest. [3.] They are happy, in their free
dom from all the inconveniences of this present life ;
First, From all want, and sense of want ; They
hunger and thirst no more ; all their wants are sup
plied, and all the uneasiness caused thereby is re
moved. Secondly, From all sickness and pam ;
They shall never be scorched by the heat ofthe sun
any more. [4.] They are happy in the love and
conduct of the Lord Jesus ; He shall feed them, he
shall lead them to living fountains of waters, he shall
put them into the possession of every thing that is
pleasant and refreshing to their souls, and there
fore they shall hunger and thirst no more. [5.]
They are happy in being delivered from all sorrow,
or occasion of it ; God shall wipe away all tears
from their eyes. They have formerly had their
sorrows, and shed many tears, both upon the ac
count of sin and affliction; but God himself, with
his own gentle and gracious hand, will wipe those
tears away, and they shall return no more forever ;
and they "would not have been without those tears,
when God comes to wipe them away ; in this he
deals with them as a tender father who finds his
beloved child in tears, he comforts him, he wipes his
eyes, and turns his sorrow into rejoicing ; this should
moderate the Christian's sorrow in his present
state, and support him under all the troubles of it ;
for they that sow in tears, shall reap in joy ; and
they that now go forth weeping, bearing precious
seed, shall doubtless come again rejoicing, bringing
' their sheaves with them.

904

REVELATION, VIII.

CHAP. VIII.

Wehave already seen what occurred upon opening six ofthe
seals : we now come to the opening of the seventh, which
introduced the sounding of the seven trumpets ; a direful
scene now opens. Most expositors agree, that the seven
seals represent the interval between the apostle's time and
the reign of Constantine, but that the seven trumpets are
designed to represent the rise of antichrist, some time
after the empire became Christian. In this chapter, we
have, I. The preface, or prelude, to the sounding of the
trumpets, v. 1 . . 6. II. The sounding of four of the trum
pets, v. 7, &c.
1 . A ND when he had opened the se-
J\. venth seal, there was silence in
heaveri about the space of half an hour.
2. And I saw the seven angels which stood
before God ; and to them were given seven
trumpets. 3. And another angel came and
stood at the altar, having a golden censer;
and there was given unto him much in
cense, that he should offer it with the
prayers of all saints upon the golden altar
which was before the throne. 4. And the
smoke of the incense, which came with the
prayers of the saints, ascended up before
God out of the angel's hand. 5. And the
angel took the censer, and filled it with fire
ofthe altar, and cast it into the earth; and
there were voices, and thunderings, and
lightnings, and an earthquake. 6. And the
seven angels which had the seven trum
pets prepared themselves to sound.
In these verses we have the prelude to the sound
ing ofthe trumpets in several parts : 1. The opening
ofthe last seal ; this was to introduce a new set of
prophetical iconisms and events ; there is a conti
nued chain of providence, one part linked to an
other, (where one ends, another begins,) and though
they may differ in nature and in time, they all make
up one wise, well-connected, and uniform design in
the hand of God. 2. A profound silence in heaven
for the space of half an hour, which may be under
stood either, (1.) Of the silence of peace, that for
this time no complaints were sent up to the ear of
the Lord God of sabaoth, all was quiet and .well in
the church, and therefore all silent in heaven ; for
whenever the church on earth cries, through op
pression, that cry comes up to heaven, and resounds
there ; or, (2.) A silence of expectation ; great things
were upon the wheel of Providence, and the church
of God, both in heaven and earth, stood silent, as
became them, to see what God was doing, accord
ing to that of Zech. 2. 13. Be silent, O all fiesh,
before the Lord, for he is risen up out of his holy
habitation. And elsewhere, Be still, and know that
I am God. 3. The trumpets were delivered to the
angels, who were to sound them. Still the angels
are employed as the wise and willing instruments of
Divine Providence, and they are furnished with all
their materials and instructions from God our Sa
viour. As the angels of the churches are to sound
the trumpet of the gospel, the angels of heaven are
to sound the trumpet of Providence, and every one
has his part given him. 4. To prepare for this, an
other angel must first offer incense, v. 3. It is very
probable that this other angel is the Lord Jesus, the
High Priest of the church, who is here described in
his sacerdotal office, having a golden censer, and
much incense, a fulness of merit in his own glorious
person, and this incense he was to offer up, with the
prayers of att the saints, upon the golden altar of

his divine nature. Observe, (1.) All the saints are
a praying people ; none of the children of God are
born dumb, a Spirit of grace is always a Spirit of
adoption and supplication, teaching us to cry, Abba,
Father, Ps. 32. 6. For this, shall every one that is
godly pray unto thee. (2. ) Times of danger should
be praying times, and so should times of great ex
pectation ; both our fears and our hopes should put
us upon prayer, and where the interest of the church
of God is deeply concerned, the hearts of the people
of God in prayer should be greatly enlarged. (3.)
The prayers of the saints themselves stand in need
of the incense and intercession of Christ to make
them acceptable and effectual, and there is provi
sion made by Christ for that purpose ; he has his
incense, his censer, and his altar; he is all himself
to his people. (4. ) The prayers of the saints come
up before God in a cloud of incense ; no prayer, thus
recommended, was ever denied audience and accep
tance. (5. ) These prayers that were thus accepted
in heaven, produced great changes upon earth, in
return to them ; the same angel that in his censer
offered up the prayers ofthe saints, in the same cen
ser took of the fire ofthe altar, and cast it into the
earth, and this presently caused strange commotions,
voices, and thunderings, and lightnings, and an
earthquake ; these were the answers God gave to
the prayers of the saints, and tokens of his anger
against the world, and that he would do great things
to avenge himself and his people of their enemies ;
and now all things being thus prepared, the angels
discharge their duty.
7. The first angel sounded, and there fol
lowed hail and fire mingled with blood,
and they were cast upon the earlh : and
the third part of the trees was burnt up,
and all green grass was burnt up. 8.
And the second angel sounded, and as it
were a great mountain burning with fire
was cast into the sea ; and the third part pf
the sea became blood; 9. And the third
part of the creatures which were in the
sea, and had life, died ; and the third part
of the ships were destroyed. 1 0. And the
third angel sounded, and there fell a great
star from heaven, burning, as it were a
lamp, and it fell upon the third part of the
rivers, and upon the fountains of waters ;
11. And the name ofthe star is called
Wormwood : and the third part of the wa
ters became wormwood ; and many men
died of the waters, because they were made
bitter. 1 2. And the fourth angel sounded,
and the third part of the sun was smitten,
and the third part of the moon, and the
third part ofthe stars; so as the third part
of them was darkened, and the day shone
not for a third part of it, and the night like
wise. 1 3. And I beheld, and heard an an
gel flying through the midst of heaven, say
ing with a loud voice, Woe, woe, woe, to
the inhabiters of the earth, by reason ofthe
other voices of the trumpets of the three
angels, which are yet to sound !
Observe, 1. The first angel sounded the first
trumpet, and the events which followed were very
dismal ; (v. 7. ) There followed hail and fire mingled

REVELATION, IX.

905

with blood, &c. Here was a terrible storm ; but
whether it is to be understood of a storm of heresies,
a mixture of monstrous errors falling on the church,
(for in that age Arianism prevailed,) or a storm or
tempest of war falling on the civil state, expositors
are not agreed. Mr. Mede takes it to be meant of the
Gothic inundation that broke in upon the empire in
the year 395, the same year that Theodosius died,
'when the northern nations, under Alaricus, king of
the Goths, brake in upon the western parts of the
empire^ However, here we observe, (1.) It was a
very terrible storm— -fire, and hail, and blood; a
strange mixture ! (2.) The limitation of it ; it fell
on the third part of the trees, and on the third part
of the grass, and blasted and burnt it up ; that is,
say some, upon the third part ofthe clergy, and the
third part ofthe laity ; or, as others who take it to
fall upon the civil state, upon the third part of the
great-men, and upon the third part of the common
people; either upon the Roman empire itself, which
was a third part of the then known world, or upon a
third part of that empire. The most severe ca
lamities have their bounds and limits set them by
the great God.
2. The second angel sounded, and the alarm was
followed, as in the first, with terrible events ; (v. 8. )
a great mountain burning with fire was cast into the
sea ; and the third part ofthe sea became blood. By
this mountain some understand the leader or leaders
of the heretics; others, as Mr. Mede, the city of
Rome, which was five times sacked by the Goths
and Vandals, within the compass of 137 years ; first
by Alaricus, in the year 410, with great slaughter
and cruelty. In these calamities, a third part of the
people (called here the sea or collection of waters)
were destroyed : here was still a limitation to the
third part, for in the midst of judgment God remem
bers mercy. This storm fell heavy upon the mari
time and merchandising cities and countries of the
Roman empire.
3. The third angel sounded, and the alarm had
the like effects as before ; (v. 10.) There fell a great
star from heaven, 8cc Some take this to be a po
litical star, some eminent governor, and they apply
it to Augustulus, who was forced to resign the em
pire to Odoacer, in the year 480. Others take it to
be an ecclesiastical star, some eminent person in the
church, compared to a burning lamp, and they fix
it upon Pelagius, who proved about this time a falling
star, and greatly corrupted the churches of Christ.
Observe, (1.) Where this star fell — upon a third
part ofthe rivers, andupon the fountains of waters,
v. 10. (2. ) What effect it had upon them ; it turned
those springs and streams into wormwood, made
them very bitter, that men were poisoned by them ;
either the laws, which are springs of civil liberty,
and property, and safety, were poisoned by arbitrary
power ; or the doctrines of the gospel, the springs
of spiritual life, refreshment, and vigour, to the souls
of men, were so corrupted and embittered by a
mixture of dangerous errors, that the souls of men
found their ruin where they sought for their refresh
ment. 4. The fourth angel sounded, and the alarm was
followed with further calamities. Observe, (1.)
The nature of this calamity ; it was darkness ; it fell
therefore upon the great luminaries of the heaven,
that give light to the world — the sun, and the moon,
and the stars; either the guides and governors of
the church, or of the state, who are placed in higher
orbs than the people, and are to dispense light and
benign influences to them. (2.) The limitation ; it
was confined to a third part of these luminaries ;
there was some light both of the sun by day, and of
the moon and stars by night, but it was only a third
part of what they had before. Without determin
ing what is matter of controversy in these points
Vol. vi. — 5 Y

among learned men, we rather choose to make these
plain and practical remarks : [1. ] Where the gos
pel comes tb a people, and is but coldly received,
and has not its proper effects upon their hearts and
lives, it is usually followed with dreadful judgments.
[2. ] God gives warning to men of his judgments be
fore he sends them ; he sounds an alarm by the
written word, by ministers, by men's own con
sciences, and by the signs of the times ; so that if a
people be surprised, it is their own fault. [3.] The
anger of God against a people makes dreadful work
among them ; it embitters all their comforts, and
makes even life itself bitter and burthensome. [4. ]
God does not in this world stir up all his wrath, but
sets bounds to the most terrible judgments. [5.]
Corruption of doctrine and worship in the church,
are themselves great judgments, and the usual
causes and tokens of other judgments coming on a
people. 5. Before the other three trumpets are sounded,
here is solemn warning given to the world, how
terrible the calamities would be, that should follow
them, and how miserable those times and places
would be, on which they fell, v. 13. First, The
messenger was an angel flying in the midst of hea
ven, as in haste, and coming on an awful errand.
Secondly, The message was a denunciation of fur
ther and greater woe and misery than the world had
hitherto endured. Here are three woes, to shew
how much the calamities coming should exceed
those that had been already, or to hint how every
one of the three succeeding trumpets should intro
duce its particular and distinct calamity. If lesser
judgments do not take effect, but the church and
the world grow worse under them, they must ex
pect greater ; and God will be known by the judg
ments that he executes ; and he expects, when he
comes to punish the world, the inhabitants thereof
should tremble before him.
CHAP. IX.
In this chapter, we have an account of the sounding ofthe
fifth and sixth trumpets, the appearances that attended
them, and the events that were to follow ; the fifth trum
pet, v. 1 . . 12. the sixth, v. 13, &c.
1. A ND the fifth angel sounded, and I
J\. saw a star fall from heaven unto
the earth : and to him was given the key
of the bottomless pit. 2. And he opened
the bottomless pit; and there arose a smoke
out of the pit, as the smoke of a great fur
nace; and the sun and the air were dark
ened by reason ofthe smoke ofthe pit. 3.
And there came out of the smoke locusts
upon the earth ; and unto them was given
power, as the scorpions of the earth have
power. 4. And it was commanded them
that they should not hurt the grass of the
earth, neither any green, thing, neither any
tree ; but only those men which have not
the seal of God in their foreheads. 5. And
to them it was given that they should not
kill them, but that they should be torment
ed five months: and their torment was as
the torment of a scorpion, when he striketh
a man. 6. And in those days shall men
seek death, and shall not find it; and shall
desire to die, and death shall flee from them.
7. And the shapes of the locusts were like

906

REVELATION, IX.

unto horses prepared unto battle ; and on
their heads were as it were crowns like
gold, and their faces were as the faces of
men. 8. And they had hair as the hair of
women, and their teeth were as the teeth
of lions. 9. And they had breastplates, as
it were breastplates of iron ; and the sound
of their wings was as the sound of chariots
of many horses running to battle. 10. And
they had tails like unto scorpions, and there
were stings in their tails : and their power
was to hurt men five months. 1 1 . And
they had a king over them, which is the
angel of the bottomless pit, whose name in
the Hebrew tongue is Abaddon, but in the
Greek tongue hath his name Apollyon. 12.
One woe is past; and, behold, there come
two woes more hereafter.
Upon the sounding of this trumpet, the things to
be observed are, 1. A star falling down from hea
ven to the earth. Some think this star represents
some eminent bishop in the Christian church, some
angel ofthe church ; for in the same Way of speak
ing by which pastors are called stars, the church is
called lieaven ; but who this is, expositors do not
agree. Some understand it of Boniface the third
bishop of Rome, who assumed the title of universal
bishop, by the favour of the emperor Phocas, who,
being a usurper and tyrant in the state, allowed
Boniface to be so in the church, as the reward of his
flattery. 2. To this fatten star was given the key of
the bottomless pit. Having now ceased to be a min
ister of Christ, he becomes the Antichrist, the min
ister of the Devil ; and by the permission of Christ,
who had taken from him the keys of the church, he
becomes the Devil's turnkey, to let loose the powers
of hell against the churches of Christ. 3. Upon the
opening of the bottomless pit there arose a great
smoke, which darkened the sun and the air. The
devils are the powers of darkness, hell is the place
of darkness. The Devil carries on his designs by
blinding the eyes of men, by extinguishing light and
knowledge, and promoting ignorance and error ; he
first deceives men, and then destroys them ; wretch
ed souls follow him in the dark, or they durst not
follow him. 4. Out of this dark smoke there came
a swarm of locusts, one ofthe plagues of Egypt, the
Devil's emissaries headed by antichrist, all the
rout and rabble of antichristian orders, to promote
superstition, idolatry, error, and cruelty ; and these
had, by the just permission of God, power to hurt
those who had not the mark of God in their fore
heads'. 5. The hurt they were to do them, was not
a bodily, but a spiritual hurt ; they should not in a
military way destroy all by fire and sword; the
trees and the grass should be untouched, and those
they hurt, should not be slain ; it should not be a
persecution, but a secret poison and infection in their
souls, which should rob them of their, purity, and
afterward of their peace. Heresy is a poison in the
soul, working slowly and secretly, but will be bitter
ness in the end. 6. They had nopower so much as
to hurt those who had the seal of God in their fore
heads. God's electing, effectual, distinguishing
grace will preserve his people from total and final
apostasy. 7. The power given to these factors for
hell is limited in point of time, five months, a cer
tain season, and but a short season, though how
short we cannot tell : gospel-seasons have their
limits, and times of seduction are limited too. 8.
Though it would be short, it would be very sharp,

insomuch that those who were made to feel the ma
lignity of this poison in their consciences, would be
weary of their lives ; v. 6. A wounded spirit who
can bear ? 9. These locusts were of a monstrous
size and shape, v. 7, 8, &c. They were equipt for
their work like horses prepared to battle. (1.)
They pretended to great authority, and seemed to
be assured of victory ; They had crowns like gold on
their heads; it was not true, but a counterfeit au
thority. (2. ) They had the shew of wisdom and sa
gacity, the faces of men, though the spirit of devils.
(3.) They had all the allurements of seeming beau
ty, to insnare and defile the minds of men, hair like
women ; their way of worship was very gaudy and
ornamental. (4. ) Though they appeared with the
tenderness of women, they had the teeth of lions,
were really cruel creatures. (5. ) They had the de
fence and protection of earthly powers, breastplates
of iron, (6.) They made a mighty noise in the
world, they flew about from one country to another,
and the noise of their motion was like that of an
army with chariots and horses. (7. ) Though at first
they soothed and flattered men with a fair appear
ance, there was a sting in their tails ; the cup of
their abominations contained that, which, though
luscious at first, would at length bite like a serpent,
and sting like an adder. (8.) The king and com
mander of this hellish squadron is here described,
[1.] As an angel; so he was by nature an angel,
once one ofthe angels of heaven. [2.] The angel
ofthe bottomless pit ; an angel still, but a fallen an
gel, fallen into the bottomless pit, vastly large; and
out of which there is no recovery. [3. ] In these in
fernal regions he is a sort of prince and governor,
and has the powers of darkness under his rule and
command. [4.] His true name is Abaddon, Apol
lyon — a destroyer, for that is his business, his de
sign, and employment, to which he diligently at
tends, in which he is very successful, and takes a
horrid hellish pleasure ; it is about this destroying
work that he sends out his emissaries and armies
to destroy the souls of men. And now here we have
the end of one woe ; and where one ends, anothei
begins, 1 3. And the sixth angel sounded, and I
heard a voice from the four horns of the
golden altar which is before God, 14. Say
ing to the sixth angel which had the trum
pet, Loose the four angels which are bound
in the great river Euphrates. 1 5. And the
four angels were loosed, which were pre
pared for an hour, and a day, and a month,
and a year, for to slay the third part of
men. 16. And the number of the army of
the horsemen were two hundred thousand
thousand: and I heard the number of
them. 17. And thus I saw the horses in
the vision, and them that sat on them, hav
ing breastplates of fire, and of jacinct, and
brimstone : and the heads of the horses
were as the heads of lions ; and out of their
mouths issued fire and smoke and brim
stone. 18. By these three was the third
part of men killed, by the fire and by the
smoke and by the brimstone which issued
out of their mouths. 19. For their power
is ih their mouths, and in their tails : for
their tails were like unto serpents, and had
heads, and with them they do hurt. 20.

REVELATION, X.

907

And the rest of the men which were not
killed by these plagues, yet'repented not of
the works of their hands, that they should
not worship devils, and idols of gold, and
silver, and brass, and gtone, and of wood :
which neither can sea, nor hear, nor walk:
21 . Neither repented they of their murders,
nor of their sorceries, nor of their fornica
tion, nor of their thefts.
Here let us consider the preface to this vision, and
then the vision itself,
I. The preface to this vision ; (v. 13, 14.) A voice
was heard from the horns of the golden altar ;
where observe, 1. The power of the church's ene
mies is restrained till God gives the word to have
them turned loose. 2. When nations are ripe for
punishment, those instruments of God's anger that
were before restrained, are now let loose upon
them, v. 14. 3. The instruments that God makes
use of to punish a people, may sometimes lie at a
great distance from them, so that no danger may be
apprehended from them. These four messengers
of divine j udgment lay bound in the river Euphrates,
a great way from the European nations. Here the
Turkish power had its rise, which seems to be the
•story of this vision.
II. The vision itself; (vi 15, 16.) And the four
angels that had been bound in the great river Eu
phrates, were now loosed. And here observe, 1,
The time of their military operations and execu
tions is limited to an hour, and a day, and a month,
and a year. Prophetic characters of time are
hardly to be understood by us ; but in general the
time is fixed to an hour, when it shall begin, and
when it shall end ; and how far the execution shall
prevail, even to a third part of the inhabitants of the
earth. God will make the wrath of man praise
him, and the remainder of wrath he will restrain.
2. The army that was to execute this great com
mission, is mustered, and the number found to be of
horsemen, two hundred thousand thousand ; but we
are left to guess what the infantry must be. In ge
neral, it tells us, the armies of the Mahometan em
pire should be vastly great ; and so it is certain they
were. 3. Their formidable equipage and appear
ance, v. 17. As the horses were fierce, like lions, and
eager to rush into the battle ; so they who sat upon
them, were clad in bright and costly armour, with all
the ensigns of martial courage, zeal, and resolution.
4. The vast havoc and desolation that they made in
the Roman empire, which was now become anti
christian ; a third part of them were killed ; they
went as far as their commission suffered them, and
th-y could go no further. 5. Their artillery, by
which they made such slaughter, described by fire
smoke, and brimstone, issuing out ofthe mouths of
their horses, and the stings that were m their tails
It is Mr Mede's opinion, that this is a prediction of
great suns, those instruments of cruelty, which
make Inch destruction: he observes. These were
first used by the Turks at the siege of Constantino
ple, and, being new and strange, were very terrible,
and did great execution? However, here seems to_
be an allusion to what is mentioned in the former
vision, that, as antichrist had his forces of a spiritual
nature, like scorpions poisoning the minds of men
with error and idolatry; so the Turks, who were
raised up to punish the antichristian apostesy, had
their scorpions and their stings too to hurt and kill
their bodies, who had been the murderers of so many
sous 6. And lastly, Observe the impenitency of
the antichristian generation under these dreadful
raiments" (v. 20 ) the rest of the men who were
not E, repented not, they still persisted in those I

sins for which God was so severely punishing them ;
which were, (1.) Their idolatry ; they would not
cast away their images, though they could do them
no good, could neither see, nor hear, nor walk. (2.)
Their murders, (v. 21.) which they had committed
upon the saints and sei vants of Christ. Popery is a
bloody religion, and seems resolved to continue such.
(3.) Their . sorceries ; they have their charms, and
magic arts, and rites in exorcism and other things.
(4.) Their fornication; they allow both spiritual
and carnal impurity, and promote it in themselves
and others. (5.) Their thefts; they have by unjust
means heaped together a vast deal of wealth, to the
injury and impoverishing of families, cities, princes,
and nations. These are the flagrant crimes of anti
christ and his agents ; and though God has revealed
his wrath from heaven against them, they are obsti
nate, hardened, and impenitent, and judicially so,
for they must be destroyed. From this sixth trum
pet learn, [1.] God can make one enemy of the
church to be a scourge and plague to another. [2.]
He who is the Lord1 of hosts, has vast armies at his
command, to serve his own purposes. [3.] The
most formidable powers have limits set them, which
they cannot transgress. [4.] When God's judg
ments are in the earth, he expects the inhabitants
thereof should repent of sin, and learn righteous
ness. [5.] Impenitency under divine judgments is
an iniquity that will be the ruin of sinners ; for where
God judges, he will overcome.
CHAP. X.
This chapter is an introduction to the latter part of the pro
phecies of this book. Whetherwhat is contained between
this and the sounding ofthe seventh trumpet, (ch. 11. 15.)
be a distinct prophecy from the other, or only a more gene
ral account of some ofthe principal things included in the
other, is disputed by our curious inquirers into these ab
struse writings. However, here we haye, I. A remarkable
description of a very glorious angel with an open book in
his hand, v. 1 . . 3. II. An account of seven thunders which
the apostle heard, as echoing to the voice of this angel, and
communicating some discoveries, which the apostle was not
yet allowed to write, v. 4. III. The solemn oath taken by
him who had the book in bis hand, v. 5 . . 7. IV. The
charge given to the apostle, and observed by him, v.
8.. 11.
1. A ND I saw another mighty angel
_/jL come down from heaven, clothed
with a cloud : and a rainbow was upon his
head, and his face was as it were the sun,
and his feet as pillars of fire : 2. And he
had in his hand a little book open: and he
set his right foot upon the sea, and his left
foot on the earth, 3. And cried with a loud
voice, as when a lion roareth: and when
he had cried, seven thunders uttered their
voices. 4. And when the seven thunders
had uttered their voices, I was about to
write : and I heard a voice from heaven,
saying unto me, Seal up those things which
the seven thunders uttered, and write them
not. 5. And the angel which I saw stand
upon the sea and upon the earth lifted up
his hand to heaven, 6. And sware by him
that liveth for ever and ever, who created
heaven, and the things that therein are, and
the earth, and the things that therein are,
and the sea, and the things which are there
in, that there should be time no longer : 7.
But in the days of the voice of the seventh

908

REVELATION, XI.

angel, when he shall begin to sound, the
mystery of God should be finished, as he
hath declared to his servants the prophets.
Here we have an account of another vision the
apostle was favoured with, between the sounding of
the sixth trumpet and that of the seventh. And we
observe, 1. The person who was principally concerned in
communicating this discovery to John — an angel
from heaven, another mighty angel; who is so set
forth as would induce one to think it could be no
other than our Lord and Saviour Jesus Christ. (1.)
He was clothed with a cloud; he vails his glory,
which is too great for mortality to behold ; and he
throws a veil upon his dispensations ; clouds and
darkness are round about him. (2.) A rainbow was
upon his head; he is always mindful of his covenant ;
and when his conduct is most mysterious, yet it is
perfectly just and faithful. (3.) His face was as the
sun, all bright, and full of lustre and majesty, ch. 1.
16. (4.) His feet were as pillars of fire; all his
ways, both of grace and providence, are pure and
steady. 2. His station and posture ; he set his right foot
upon the sea, and his left foot upon the earth ; to
shew the absolute power and dominion he had over
the world. And he held in his hand a little book
opened, probably the same that was before sealed,
but was now opened, and gradually fulfilled by him.
3. His awful voice ; He cried aloud, as when a lion
roareth ; (v. 3.) and his awful voice was echoed by
seven thunders, seven solemn and terrible ways of
discovering the mind of God.
4. The prohibition given to the apostle, that he
should hot publish, but conceal, what he had learn
ed from the seven thunders, v. 4. The apostle was
for preserving and publishing every thing he saw
and heard in these visions, but the time was not yet
come. 5. The solemn oath taken by this mighty angel.
(1.) The manner of swearing ; he lifted up his hand
to heaven, and sware by him that liveth for ever ;
by himself, as God often has dene~r or by God, as
God, to whom he, as Lord, Redeemer, and Ruler
of the world, now appeals. (2.) The matter of the
oath, that there shall be time no longer ; either, [1. ]
That there shall be now no longer delay in fulfilling
the predictions of this book, than till the last angel
should sound ; then every thing should be put into
speedy execution, the mystery of God shall be fin
ished, v. 7. Or, [2.] That when this mystery of
God is finished, time itself shall be no more, as being
the measure of things that are in a mutable chang
ing state ; but all things shall be at length for ever
fixed, and so time itself swallowed up in eternity.
8. And the voice which I heard from
heaven spake unto me again, and said, Go
and take the little book which is open in
the hand of the angel which standeth upon
the sea and upon the earth. 9. And 1 went
unto the angel, and said unto him, Give me
the little book. And he said unto me,
Take it, and eat it up; and it shall make
thy belly bitter, but it shall be in thy mouth
sweet as honey. 10. And I took the little
book out of the angel's hand, and ate it up ;
and it was in my mouth sweet as honey :
and as soon as 1 had eaten it, my belly was
bitter. 11. And he said unto me, Thou
must prophesy again before many peoples,
and nations, and tongues, and kings.

Here we have, 1. A strict charge given to the
apostle, which was,
(1.) That he should go and take the little book out
of the hands of that mighty angel mentioned before.
This charge was given, not by the angel himself
who stood upon the earth, but by the same voice
from heaven that in the fourth verse had lain an in
junction upon him not tqswrite what he had discern
ed by the seven thunders.
(2.) To eat the book ; this part of the charge was
given by the angel himself, hinting to the apostle,
that before he should publish what he had discover
ed, he must more thoroughly digest the predictions,
and be in himself suitably affected with them.
2. An account of the taste and relish which this
little book would have, when the apostle had taken
it in ; at first, while in his mouth, sweet. All persons
feel a pleasure in looking into future events, and in
having them foretold ; and all good men love to re
ceive a word from God, of what import soever it be.
But when this book of prophecy was more tho
roughly digested by the apostle, the contents-would
be bitter ; these were things so awful and terrible,
such grievous persecutions of the people of God, and
such desolation made in the earth, that the foresight
and foreknowledge of them would not be pleasant,
but painful to the mind of the apostle : thus was
Ezekiel's prophecy to him, ch. 3. 3.
3. The apostle's discharge of the duty he was
called to ; (v, 10. ) He took the little book out of the
angel's hand, and ate it up, and he found the relish
to be as was told him. (1.) It becomes the servants
of God to digest in their own souls the messages
they bring to others in his name, and to be suitably
affected therewith themselves. (2.) It becomes
them to deliver every message with which they are
charged, whether pleasing or unpleasing to men..
That which is least pleasing, may be most profit
able; however, God's messengers must not keep
back any part of the counsel of God.
4. The apostle is made to know that this book of
prophecy which he had now taken in, was not given
him merely to gratify his own curiosity, or to affect
him with pleasure or pain, but to be communicated
by him to the world ; here his prophetical commission
seems to be renewed, and he is ordered to prepare
for another embassy, to convey those declarations of
the mind and will of God, which are of great im
portance to all the world, and to the highest and
greatest men in the world, and such should be read
and recorded in many languages ; this indeed is the
case ; we have them in our language, and are all
obliged to attend to them, humbly to inquire into the
meaning of them, and firmly to believe that every
thing shall have its accomplishment in the proper
time; and when the prophecies are fulfilled, the
sense and truth of them will appear, and the omni
science, power, and faithfulness of the great God
will be adored.
CHAP. XI.
In this chapter, we have an account, I. Of the measuring
reed given to the apostle, to take the dimensions of the
temple, v. 1 , 2. 1 1. Of the two witnesses of God, v. 3 . . 1 4.
III. Of the sounding of the seventh trumpet, and what fol
lowed upon it, v. IS, &c.
1. A JND there was given me a reed like
J\. unto a rod: and the angel stood,
saying, Rise, and measure the temple of
God, and the altar, and them that worship
therein, 2. But the court which is without
the temple leave out, and measure it not ;
for it is given unto the Gentiles : and the
holy city shall they tread under foot forty
and two months.

REVELATION, XI.

909

This prophetical passage about measuring the
temple, is a plain reference to what we find in Eze
kiel's vision, Ezek. 40. 3, &c. But how to under
stand either the one or the other, is not so easy ; it
should seem, the design of measuring the temple in
the former case, was in order to the rebuilding of it,
and that with advantage ; the design of this measure
seems to be either, 1. For the preservation of it in
those times of public danger and calamity that are
here foretold : or, 2. For its trial ; that it may be
seen how far it agrees with the standard, or pattern
in the mount : or, 3. For its reformation ; that what
is redundant, deficient, or changed, may be regu
lated according to the true model. Observe,
1. How much was. to be measured. (1.) The
temple; the gospel-church in general; whether it
be so built, so constituted, as the gospel rule directs ;
whether it be too narrow, or too large ; the door too
wide, or too strait. (2.) The altar. That which was
the place of the most solemn acts of worship, may
be put for religious worship in general ; whether the
church has the true altars, both as to substance and
situation : as to substance, whether they take Christ
for their Altar, and lay down all their offerings there ;
and in situation, whether the Altar be in the holiest;
that is, whether they worship God in the Spirit and
in truth. (30 The worshippers too must be mea
sured ; whether they make God's glory their end,
and his word their rule, in all their acts of worship ;
and whether they come to God with suitable affec
tions, and whether their conversation be as becomes
the gospel.
2. What was, not to be measured, (v. 2.) and why
it should be left out. (1.) What was not to be mea
sured ; the court which is without the temple, mea
sure it not. Some say that Herod, in the additions
made to the temple, built an outer court, and called
it, the court ofthe Gentiles. Some tell us, that Adrian
built the city and an outer court, and called it JElia,
and gave it to the Gentiles. (2.) Why was not the
outer court mentioned 1 This was no part' of the
temple, according to the model either of Solomon
or Zerubbabel, and therefore God would have no
regard to it. He would not mark it out for preser
vation; but as it was designed for the Gentiles, to
bring Pagan ceremonies and customs, and to annex
them to the gospel-churches, so Christ abandoned it
to them, to be used as they pleased ; and both that
and the city were trodden under foot for a certain
time; forty and two months: which some would
have to be the whole time ofthe reign of antichrist.
They who worship in the outer court, are either
such as worship in a false manner, or with hypocri
tical hearts ; and these are rejected of God, and will
be found among his enemies. From the whole ob
serve, ri.i God will have a temple and an altar in
the world, till the end of time. [2. ] He has a strict
reeard to this temple, and observes how every thing
is managed in it. [3.] Those who worship in the
outer court, will be rejected ; and only those who
worship within the vail, accepted. [4. ] The holy city,
the visible church, is very much trampled upon m
the world. But, [5.] The desolations of the church
are for a limited time, and for a short time, and she
shall be delivered out of all her troubles.
3. And I will give power unto my two
witnesses, and they shall prophesy a thou
sand two hundred and threescore days,
clothed in sackcloth. 4. These are the
two olive-trees, and the two candlesticks
standing before the God of the earth. 5.
And if any man will hurt them, fire pro-
ceedeth out of their mouth, and devoureth
their enemies: and if any man will hurt

them, he must in this manner be killed. G.
These have power to shut heaven, that it
rain not in the days of their .prophecy: and
have power over waters to turn them to
blood, and to smite the earth with all
plagues, as often as they will. 7. And
when they shall have finished their testi
mony, the beast that^ascendeth out of the
bottomless pit shall make war against them,
and shall overcome them, and kill them. 8.
And their dead bodies shall lie in the street
of the great city, which spiritually is called
Sodom and Egypt, where also our Lord
was crucified. 9. And they of the people
and kindreds and tongues and nations shall
see their dead bodies three days and a half,
and shall not suffer their dead bodies to
be put in graves. 10. And they that dwell
upon the earth shall rejoice over them, and
make merry, and shall send gifts one to
another; because these two prophets tor
mented them that dwelt on the earth. 11.
And after three days and a half the Spirit
of life from God entered into them, and they
stood upon their feet ; and great fear fell
upon them which saw them. 12. And they
heard a great voice from heaven saying unto
them, Come up hither. And they ascended
up to heaven in a cloud ; and their enemies
beheld them. 1 3. And the same hour was
there a great earthquake, and the tenth
part of the city fell, and in the earthquake
were slain of men seven thousand : and the
remnant were affrighted, and gave glory to
the God of heaven.
In this time of treading down, God has reserved
to him his faithful witnesses, who will not fail to
attest the truth of his word and worship, and the
excellency of his ways. Here observe,
1. The number of these witnesses; it is but a
small number, and yet it is sufficient. (1.) It is but
small ; many will own and acknowledge Christ in
times of prosperity, who will desert and deny him
in times of persecution ; one witness, when the cause
is upon trial, is worth many at other times. (2.) It
is a sufficient number ; for in the mouth of two wit
nesses every cause shall be established. Christ sent
out his disciples two by two, to preach the gospel.
Some think these two witnesses are Enoch and Elias,
who are to return to the earth for a time : others,
the church of the believing Jews, and that of the
Gentiles: it should rather seem, they are God's
eminent faithful ministers, who shall not only con
tinue to profess the Christian religion, but to preach
it, in the worst of times.
2. The time of their prophesying, or bearing
their testimony for Christ ; a thousand two hundred
and threescore days ; that is (as many think) to the
period of the reign of antichrist; and if the begin
ning of that interval could be ascertained, this num
ber of prophetical days, taking a day for a year,
would give us a prospect when the end shall be.
3. Their, habit, and posture; they prophesy in
sackcloth, as those that are deeply affected with the
low and distressed state of the churches and interest
of Christ in the world.

910

REVELATION, Xl.

4. How they were supported and supplied during
the discharge of their great and hard work ; they
stood before the God of the whole earth, and he
gave them power to prophesy. He made them to
be like Zerubbabel and Joshua, the two olive-trees
and candlestick in the vision of Zechariah, ch. 4. 3,
&c. God gave them the oil of holy zeal, and cou
rage, and strength, and comfort; he made them
olive-trees, and their lamps of profession were kept
burning by the oil of inward gracious principles,
which they received from God. They had oil not
only in their lamps, but in their vessels ; habits of
spiritual life, light, and zeal.
5. Their security and defence during the time of
their prophesying ; (v. 5.) If any attempted to hurt
them, fire proceeded out of their mouths, and de
voured them. Some think this alludes to Elias's
calling for fire from heaven, to consume the cap
tains and their companies that came to seize him, 2
Kings 1. 12. God promised the prophet Jeremiah,
(ch. 5. 14. ) Behold, I will make my words in thy
mouth fire, and this people shall be wood, and it shall
devour them. By their praying and preaching, and
courage in suffering, they shall gall and wound the
very hearts and consciences of many of their perse
cutors, who shall go away self-condemned, and be
even terrors to themselves; like Pashur, at the
words of the prophet Jeremiah, ch. 20. 4. They
shall have that free access to God, and that interest
in him, that, at their prayers, God will inflict plagues
and judgments upon their enemies, as he did on Pha
raoh, turning their rivers into blood; and restrain
ing the dews of heaven, shutting heaven up, that no
rain shall fall for many days, as he did at the prayers
of Elias, 1 Kings 17. 1. God has ordained his ar
rows for the persecutors, and is often plaguing them
while they are persecuting his people ; they find it
hard work to kick against the pricks.
6, The slaying ot the witnesses, to make their
testimony more strong ; they must seal it with their
blood. Here observe, (1.) The time when they
should be killed ; when they have finished their tes
timony. They are immortal, they are invulnerable,
till their work be done. Some think it ought to be
rendered, when they were about to finish their testi
mony ; when they had prophesied in sackcloth the
greatest part of the 1260 years, then they should
feel the last effect of antichristian malice. (2. ) The
eiieihy that should overcome aiid slay them ; the
beast that ascendeth out ofthe bottomless pit. Anti
christ, the great instrument of the Devil, should
make war against them, not only with the arms of
subtle and sophistical learning, but chiefly with open
force and violence ; and God would permit his ene
mies to prevail against his witnesses tor a time. (3. )
The barbarous usage of these slain witnesses ; the
malice of their enemies was not satiated with their
blood and death, but pursued even their dead bodies.
[ 1. ] They would not allow them a quiet grave ; their
bodies were cast out in the open street, the high
street of Babylon, or in the high road leading to the
city. This city is spiritually called Sodom, for mon
strous wickedness ; and Egypt for idolatry and ty
ranny ; and here Christ in his mystical body has
suffered more than in any place in the world. [2.]
Their dead bodies were insulted by the inhabitants
of the earth, and their death was a matter of mirth
ahd joy to the antichristian world, v. 10. They were
glad to be rid of these witnesses, who by their doc
trine and example had teazed, terrified, and tor
mented the consciences of their enemies ; these spi
ritual weapons cut wicked men to the heart, and fill
them with the greatest rage and malice against the
faithful. 7. The resurrection of these witnesses, and the
consequences thereof. Observe, (1.) The time of
their rising again ; after they had lain dead three

days and a half, (v, 11.) a short time in comparison
of that in which they had prophesied. Here may
be a reference to the resurrection of Christ, who is
the Resurrection and the Life. Thy dead men shall
live, together with my dead body shall they arise.
Or, there may be a reference to the resurrection of
Lazarus on the fourth day, when they thought it im
possible, God's witnesses may be slain, but they
shall rise again : not in their persons, till the general ,
resurrection ; but in their successors. God will re
vive his work, when it seems to be dead in the world.
(2.) The power by which they were raised; The
spirit of life from God entered into them, and they
stood, upon their feet. God put not only life, but
courage into them ; God can make the dry bones to
live ; it is the Spirit of life from God that quickens
dead souls, and shall quicken the dead bodies of his
people, and his dying interest in the world. (3.)
The effect of this upon their enemies ; Great fear
fell upon them. The reviving of God's work and
witnesses will strike terror into the souls of his ene
mies. Where there is guilt, there is fear ; and a
persecuting spirit, though cruel, is not a coura
geous, but a cowardly spirit. Herod feared John the
Baptist. 8. The ascension of the witnesses into heaven,
and the consequences thereof, v. 12, 13. Observe,
(1.) Their ascension. By heaven we may understand,
either some more eminent station in the church, the
kingdom of grace in this world, or a high place in
the kingdom of glory above. The former seems to
be the meaning ; They ascend to heaven in a cloud,
in a figurative, not in a literal sense, and their ene
mies saw them. It will be no small part of the pun
ishment of persecutors, both in this world, and at
the great day, that they shall see the faithful ser
vants of God greatly honoured and advanced. To
this honour they did not attempt to ascend, till God
called them, and said, Come up hither. The Lord's
witnesses must wait for their advancement, both in
the church, and in heaven, till God calls them ; they
must not be weary of suffering and service, nor too
hastily grasp at the reward ; but stay till their Mas
ter calls them, and then they may gladly ascend to
him. (2.) The consequences of their ascension; a
mighty shock and convulsion in the antichristian em
pire, and the fall of a tenth part ofthe city. Some
refer this to the beginning of the reformation from
popery ; when many princes and states fell off from
their subjection to Rome. This great work met with
great opposition ; all the western world felt a great
concussion, and the antichristian interest received a
great blow, and lost a great deal of ground and in
terest, [1.] By the sword of war, which was then
drawn ; and many of those who fought under the
banner of antichrist, were slain by it. [2.1 By the
sword of the Spirit ; The fear of God fell upon
many. They were convinced of their errors, super
stition, and idolatry ; and by true repentance, and
embracing the truth, they gave glory to the God of
heaven. Thus when God s work and witnesses re
vive, the Devil's work and witnesses fall before him,
14. The second woe is past; and, be
hold, the third woe cometh quickly. 1 5.
And the seventh angel sounded : and there
were great voices in heaven, saying, The
kingdoms of this world are become the
kingdoms of our Lord, and of his Christ;
and he shall reign for ever and ever. 1 6.
And the four and twenty elders, which sat
before God on their seats, fell upon their
faces, and worshipped God, 17. Saying, We
give thee thanks, O Lord God Almighty,

REVELATION, XII.

911

who art, and wast, and art to come; be
cause thou hast taken to thee thy great
power, and hast reigned. 18. And the na
tions were angry, and thy wrath is come,
and the time of the dead, that they should
be judged, and that thou shouldest give re
ward unto thy servants the prophets, and
to the saints, and them that fear thy name,
small and great; and shouldest destroy
them who destroy the earth. 1 9. And the
temple of God was opened in heaven, and
there was seen in his temple the ark of his
testament: and there were lightnings, and
voices, and thunderings, and an earthquake,
and great hail. \
We have here the sounding of the seventh and
¦ last trumpet, which is ushered in by the usual warn
ing and demand of attention ; The second woe is
past, and, behold, the third woe cometh quickly.
Then the seventh' angel sounded. This had been
suspended for some time, till the apostle had been
made acquainted with some intervening occurrences
of very great moment, and worthy of his notice and
observation. But what he before expected, he now
heard — the seventh angel sounding. Here observe
the effects and consequences of this trumpet, thus
sounded. 1. Here were loud and joyful acclamations of the
saints and angels in heaven. Observe, (1.) The
manner of their adorations ; they rose from their
seats, and fell upon their faces, and worshipped
God; they did it with reverence and humility. (2.)
The matter ofthe adorations. [1.] They thank
fully recognise the right of our God and Saviour, to
rule and reign over all the world ; (v. 15. ) The
kingdoms of this world are become the kingdoms of
our Lord, 'and of his Christ. They were always so
in title, both by creation and purchase. [2.] They
thankfully observe his actual possession of them,
and reign over them ; they give him thanks because
he had taken to him his great power, asserted his
rights, exerted his power, and so turned title into
possession. [3.] They rejoice that this his reign
shall never end ; He shall reign for ever and ever,
till all enemies be put under his feet; none shall
ever wrest the sceptre out of his hand.
2. Here were angry resentments in the world, at
these just appearances and actings of the power of
God; (v. 18.) The nations were angry; not only
had been so, but were so still : their hearts rose up
against God, they met his wrath with their own an
ger. It was a time when God was taking a just re
venge upon the enemies of his people, recompens
ing tribulation to those who had troubled them. It
was a time in which he was beginning to reward his
people's faithful services and sufferings ; and their
enemies could not bear it, they fretted against God,
and so increased their guilt, and hastened their des
truction. ,, . . ..
3. Another consequence was, the opening ot the
temple of God in heaven. By this may be meant,
that here is now a more free communication be
tween heaven and earth ; prayer and praises more
freely and frequently ascending, and graces and
blessings plentifully descending. But it rather seems
to intend the church of God on earth, a heavenly
temple. It is an allusion to the various circum
stances of things in the time of the first temple;
under idolatrous and wicked princes, it was shut up
and neglected; but under religious and reforming
princes, it was opened and frequented. So, during
the power of antichrist, the temple of God seemed

to be shut up, and was so in a great degree ; but now
it was opened again. At this opening of it, Observe,
(1.) What was seen there; the ark of God's testa
ment. This was in the holy of holies ; in this ark
the tables of the law were kept. As before Josiah 's
time, the law of God had been lost, but was then
found ; so in the reign of antichrist, God's law was
laid aside, and made void by their traditions and
decrees ; the scriptures were locked up from the
people, and they must not look into these divine
oracles ; now they are opened, now they are brought
to the views of all. This was an unspeakable and
invaluable privilege ; and this, like the ark ofthe tes
tament, was a token of the presence of God return
ed to his people, and his favour toward them in Je
sus Christ the Propitiation.
(2.) What was heard and felt there ; Lightnings,
voices, thunderings, an earthquake, and great hail.
The great blessing of the reformation was attended
with very awful providences ; and by terrible things
in righteousness God would answer those prayers
that were presented in his holy temple now opened.
All the great revolutions of the world are concerted
in heaven, and are the answers of the prayers of
the saints.
CHAP. XII.
It is generally agreed by the most learned expositors, that the
narrative we nave in this and the two following chapters,
from the sounding of the seventh trumpet to the opening
of the vials, is n ot a prediction of things to come, but rather
a recapitulation and representation of things past ; which
as God would have the apostle to foresee while future, he
would have him to review now that they were past, that he
might have a more perfect idea of them in his mind, and
might observe the agreement between the prophecy and
that Providence that is always fulfilling the scriptures. In
this chapter, we have an account of the contest between the
church and antichrist ; the seed of the woman,- and the
seed ofthe serpent. I. As it was begun in heaven, v. 1 . .
14. II. As it was carried on in the wilderness, v. 15, &c.
1. A ND there appeared a great wonder
-TJL in heaven ; a woman clothed with
the sun, and the moon under her feet, and
upon her head a crown of twelve stars : 2.
And she being with child, cried, travailing
in birth, and pained to be delivered. 3. And
there appeared another wonder in heaven ;
and behold a great red dragon, having se
ven heads and ten horns, and seven crowns
upon his heads. 4. And his tail drew the
third part of the stars of heaven, and did
cast them to the earth: and the dragon
stood before the woman who was ready to
be delivered, for to devour her child as
soon as it was born. 5. And she brought
forth a man-child, who was to rule all na
tions with a rod of iron : and her child was
caught up unto God, and to his throne. 6.
And the woman fled into the wilderness,
where she hath a place prepared of God,
that they should feed her there a thousand
two hundred and threescore days.. 7. And'
there was war in heaven : Michael and his
angels fought against the dragon ; and the
dragon fought and his angels, 8. And pre
vailed not; neither was their place found
any more in heaven: 9. And the great
dragon was cast out, that old serpent, call
ed the Devil, and Satan, who deceiveth

912

REVELATION, XII.

the whole world : he was cast out into the
earth, and his angels were cast out with
him. 10. And I heard a loud voice saying
in heaven, Now is come salvation, and
strength, and the kingdom of our God, and
the power of his Christ: for the accuser of
our brethren is cast down, who accused
them before our God day and night. 1 1 .
And they overcame him by the blood of
the Lamb, and by the word of their testi
mony ; and they loved not their lives unto
the death.
Here we see that early prophecy eminently ful
filled, in which God said he would put enmity be
tween the seed of the woman and the seed ofthe ser
pent, Gen. 3. 15. You will observe,
I. The attempts of Satan and his agents to pre
vent the increase of the church, by devouring her
offspring as soon as it was born : of this we have a
very lively description in the most proper images.
1. We see how the church is represented in this
vision, (1.) As a woman, the weaker part of the
world, but the spouse of Christ, and the mother of
the saints. (2. ) As clothed with the sun, the impu
ted righteousness of the Lord Jesus Christ ; having
put on Christ, who is the Sun qf righteousness.
She, by her relation to Christ, is invested with ho
nourable, rights and privileges, and shines in his
rays. (3. ) As having the moon under her feet ; that
is, the world ; she stands upon it, but lives above it ;
her heart and hope are not set upon sublunary
things, but on the things that are in heaven, where
her Head is. (4. ) As having on her head a crown
of twelve stars, that is, the doctrine, of the gospel
preached by the twelve apostles, which is a crown
of glory to all true believers. (5.) As in travail,
crying out, and pained to be delivered; she was
pregnant, and now in pain to bring forth a holy pro
geny to Christ ; desirous that what was begun in the
conviction of sinners, might end in their conversion ;
and when the children were brought to the birth,
there might be strength to bring forth, and she might
see ofthe travail of her soul.
2. How the grand enemy of the church is repre
sented, (1.) As a great red dragon; a dragon, for
strength and terror ; a red dragon, for fierceness
and cruelty. (2.) As having seven heads, that is,
placed on seven hills, as Rome was ; and therefore
it is probable that pagan Rome is here meant. (3. )
As having ten horns, divided into ten provinces, as
the Roman empire was by Augustus Caesar. (4.)
As having seven crowns upon his head, which is
after expounded to be seven kings, ch. 17. 10. (5.)
As drawing with his tail a third part ofthe stars in
heaven, and casting them down to the earth ; turn
ing the ministers and professors of the Christian re
ligion out of their places and privileges, and making
them as weak and useless as he could. (6.) As
standing before the woman, to devour her child as
soon as it should be born; very vigilant to crush the
Christian religion in its birth, and entirely to pre
vent the growth and continuance of it in the world.
II. The unsuccessfulness of these attempts against
the church ; for, 1. She was safely delivered of a
man-child; (v. 5.) by which some understand
Christ, others Constantine ; but others, with greater
propriety, a race of true believers, strong and uni
ted, resembling Christ, and designed, under him, to
rule the nations with a rod of iron ; that is, to judge
the world by their doctrine and lives now, and as
assessors with Christ at the great day. 2. Care
was taken of this child ; it was caught up to God,
and to his throne; that is, taken into his special,

powerful, and immediate protection. The Christian
religion has been from its infancy the special care
of the great God and our Saviour Jesus Christ. 3.
Care was taken of the mother as well as of the
child, v. 6. She fied into the wilderness, a place
prepared, both for her safety and her sustenance :
the church was in an obscure state dispersed ; and
this proved her security, through the care of divine
Providence ; this her obscure and private state was
for a limited time, not to continue always.
III. The attempts of the dragon not onlv prove
unsuccessful against the church, but fatal to his
own interests ; for, upon his endeavour to devour the
man-child, he engaged all the powers of heaven
against him; (v. 7.) There was war in heaven;
heaven will espouse the quarrel of the church.
Here observe, 1. The seat of this war — in heaven ;
in the church, which is the kingdom of heaven on
earth ; under the care of heaven, and in the same
interest 2. The parties — Michael, and his angels,
on one side ; and the dragon, and his angels, on the
other : Christ, the great Angel of the covenant, and
his faithful followers ; and Satan and all his instru
ments. This latter party would be much superior
in number and outward strength to the other ; but
the strength of the church lies in having the Lord
Jesus for the Captain of their salvation. 3. The
success of the battle ; The dragon and his angels
fought, and prevailed not; there was a great
struggle on both sides, but the victory fell to Christ
and his church, and the dragon and his angels were
not only conquered, but cast out ; the Pagan idola
try, which was worshipping devils, was extirpated
out of the empire in the time of Constantine. 4.
The triumphant song that was composed and used
on this occasion, v. 10, 11. Here observe,
(1. ) How the conqueror is adored ; JVbw is come
salvation, and strength, and the kingdom of our
God, and the power of his Christ: Now God has
shewed himself to be a mighty God ; now Christ
has shewed himself to be a strong and mighty Sa
viour ; his own arm has brought salvation, and now
his kingdom will be greatly enlarged and establish
ed. The salvation and strength of the church are
all to be ascribed to the King and Head of the
church. (2. ) How the conquered enemy is described ; [1. ]
By his malice ; he was the accuser of the brethren,
and accused them before their God night and day ;
he appeared before God as an adversary to the
church, continually bringing in indictments and ac
cusations against them, whether true or false ; thus
he accused Job, and thus he accused Joshua the
high priest, Zech. 3. 1. Though he hates the pre
sence of God, yet he is willing to appear there, to
accuse the people of God. Let us therefore take
heed that we give him po cause of accusation against
us ; and that when we have sinned, we presently go
in before the Lord, and accuse and condemn our
selves, and commit our cause to Christ as our Ad
vocate. [2.] By his disappointment and defeat he
and all his accusations are cast out, the indictments
quashed, and the accuser turned out of the court
with just indignation.
(3.) How the victory was gained ; the servants of
God overcame Satan, [1.] By the blood of the
Lamb, as the meritorious cause. Christ by dying
destroyed him that hath the power of death, that is,
the Devil. [2.] By the word of their testimony, as
the great instrument of war ; the sword ofthe Spirit,
which is the word of God ; by a resolute, powerful
preaching of the everlasting gospel, which is mighty,
through God, to pull down strong-holds ; by ^their
courage and patience in sufferings ; they loved not
their lives unto the death, when the love of life stood
in competition with their loyalty to Christ ; they
loved not their lives so well, but they could give

REVELATION, XIII.

913

them up to death, could lay them down in Christ's
cause ; their love to their own lives was overcome by
stronger affections of another nature ; and this their
courage and zeal helped to confound their enemies,
to convince many of the spectators, to confirm the
souls of the faithful, and so contributed greatly to
this victory.
12. Therefore rejoice, ye heavens, and
ye that dwell in them. Woe to the inha
bitants of the earth and of the sea ! for the
devil is come down unto you, having great
wrath, because he knoweth that he hath
but a short time. 13. And when the dra
gon saw that he was cast unto the earth,
he persecuted the woman which brought
forth the muti-child. 14. And to the wo
man were given two wings of a great
eagle, that she might fly into the wilder
ness, into her place, where she is nourished
for a time, and times, and half a time, from
the face of the serpent. 1 5. And the ser
pent cast out of his mouth water as a flood
after the woman, that he might cause her
to be carried away of the flood. 1 6. And
the earth helped the woman, and the earth
opened her mouth, and swallowed up the
flood which the dragon cast out of his
mouth. 17. And the dragon was wroth
with the woman, and went to make war
with the remnant of her seed, which keep
the commandments of God, and have the
testimony of Jesus Christ.
We have here an account of this war, so happily
finished in heaven, or in the church, as it was again
renewed and carried on in the wilderness, the place
to which the church was fled, and where she had
been for some time secured by the special care of
her God and Saviour. Observe,
I. The warning given of the distress and calamity
that should fall upon the inhabitants of the world in
feneral, through the wrath and rage of the Devil.
'or though his malice is chiefly bent against the
servants of God, yet he is an enemy and hater of
mankind as such ; and being defeated in his designs
against the church, he is resolved to give all the dis
turbance he can to the world in general; (v. 12.)
Woe to the inhabitants of the earth, and the sea.
The rage of Satan grows so much the greater, as he
is limited both in place and time ; when he was con
fined to the wilderness, and had but a short time to
reign there, he comes with the greater wrath.
II. His second attempt upon the church now m
the wilderness ; He persecuted the woman, which
brought forth the man-child, v. 13. Observe,
I. rhe care that God had taken of his church ;
he had conveyed her, as on eagle's wings, into a
place of safety provided for her, where she was to
continue for a certain space of time ; couched in
prophetic characters, taken from Dan. 7. 25.
2. The continual malice of the dragon against the
church ; her obscurity could not altogether protect
her • the old subtle serpent, which at first lurked in
paradise, now follows the church into the wilderness,
and casts out a flood of water after her, to carry
her away. This is thought to be meant of a flood
of error and heresy, which was breathed by Anus,
Nestorius, Pelagius, and many more, by which the
church of God was in danger of being overwhelmed
and carried away. The church of God is m more
Vol. vi. — 5 Z

danger from heretics than from persecutors; and
heresies are as certainly from the Devil as open
force and violence.
3. The seasonable help provided for the church
in this dangerous juncture ; (v. 16.) The earth help
ed the woman, and opened her mouth, and swallow
ed up the flood. Some think, we are to understand
the swarms of Goths and Vandals that invaded the
Roman empire, and found work for the Arian
rulers, who otherwise would have been as furious
persecutors as the Pagan had been, and had exer
cised great cruelties already ; but God opened a
breach of war, and the flood was in a manner swal
lowed up thereby, and the church enjoyed some
respite. God often sends the sword to avenge the
quarrel of his covenant ; and when men choose new ,
gods, then there is danger of war in the gates ; in
testine broils and contentions often end in the inva
sions of a common enemy.
4. The Devil, being thus defeated in his designs
upon the universal church, now turns his rage
against particular persons and places; his malice
against the woman pushes him on to make ivar with
the remnant of her seed. Some think hereby are
meant the Albigenses, who were first by Diocletian
driven up into barren and mountainous places, and
afterward cruelly murdered by P< pish rage and
power, for several generations ; and for no other rea
son than because they kept the commandments of
God, and held the testimony of Jesus Christ. Their
fidelity to God and Christ, both in doctrine, wor
ship, and practice, was that which exposed them to
the rage of Satan and his instruments; and such
fidelity will expose men still, less or more, to the
end of the world, when the last enemy shall be de
stroyed.
CHAP. XIII.
We have, in this chapter, a further discovery and description
ofthe church's enemies ; not other enemies than are mi n-
tioned before, but described after another manner, that
the methods of their enmity may more fully appear: they
are represented as two beasts ; the first you have an ac
count of, v. 1 . . 10. the second, v. 11, &c. By the first
some understand Rome pagnn, and by the second, Rome
papal ; but others understand Rome papal to be represented
by both these beasts ; by the first in its secular power, by
the second in its ecclesiastical.
1 . A ND I stood upon the sand of the sea,
jA5l andvsaw a beast rise up out of the
sea, having seven heads and ten horns, and
upon his horns ten crowns, and upon his
heads the name of blasphemy. 2. And the
beast which I saw was like unto a leopard,
and his feet were as the feet of a bear, and
his mouth as the mouth of a lion : and the
dragon gave him his power, and his seat,
and great authority. 3. And I saw one of
his heads as it were wounded to death ; and
his deadly wound was healed : and all the
world wondered after the beast. 4. And
they worshipped the dragon which gave
power unto the beast: and they worship
ped the beast, saying, Who is like unto the
beast ? Who is able to make war with him ?
.5. And there was given unto him a mouth
speaking great things and blasphemies ;
and power was given unto him to continue
forty and two months. 6. And he opened
his mouth in blasphemy against God, to
blaspheme his name, and his tabernacle,

914

REVELATION, XIII.

and them that dwell in heaven. 7. And it
was given unto him to make war with the
saints, and to overcome them: and power
was given him over all kindreds, and
tongues, and nations. 8. And all that
dwell upon the earth shall worship him,
whose names are not written in the book
of life of the Lamb slain from the founda
tion of the world. 9. If any man have an
ear, let him hear. 1 0. He that leadeth into
captivity shall go into captivity : he that
killeth with the sword must be killed with
the sword. Here is the patience and the
faith of the saints.
We have here an account of the rise, figure, and
progress of the first beast ; and observe,
1. From what situation the apostle saw this mon
ster; he seemed to himself to stand upon the sea
shore, though, it is probable, he was still in a rap
ture ; but he took himself to be in the island Patmos,
but whether in the body, or out of the body, he
could not tell.
2. From whence this beast came-^out of the sea ;
and yet, by- the description of it, it should be more
likely to be a land-monster ; but the more mon
strous every thing about it was, the more proper an
emblem it would be to set forth the mystery of ini
quity and tyranny.
3. What -was the form and shape of this beast ; it
was for the most part like a leopard, but its fee t
were like the feet of a bear, and its mouth as the
mouth of a lion ; it had seven heads, and ten horns,
and upon its heads the name of blasphemy ; a most
horrid, hideous monster ! In some part of this de
scription here seems to be an allusion to Daniel's
vision ofthe four beasts, which represented the four
monarchies, Dan. 7. 1 — 3, &c. One of those beasts
was like a lion, another like a bear, and another
like a leopard ; this beast was a sort of composition
of those three, with the fierceness, strength, and
swiftness, of them all; the seven heads and the ten
horns seem to design its several powers ; the ten
crowns, its tributary princes ; the word blasphemy
on its forehead, proclaims its direct ^nmity and op
position to the glory of God, by promoting idolatry.
4. The source and spring of his authority — the
dragon ; he gave him his power, and seat, and great
authority ; he was set up by the Devil, and sup
ported by him to do his work, and promote his in
terest ; and he lent him all the assistance he could.
5. A dangerous wound giyen him, apd yet unex
pectedly healed, v. 3. Some think that by this
wounded head we are to understand the abolishing
of pagan idolatry ; and by the healing of the wound,.
\he introducing of the popish idolatry, the same in
substance with the former, only in a new dress, and
which as effectually answers the Devil's design as
that did. , . . .
6. The honour and worship paid to this infernal
monster ; att the world wondered after the beast,
they all admired his power, and policy, and success,
and they worshipped the dragon that gave power to
the beast, and they worshipped the beast, they paid
honour and subjection to the Devil and his instru
ments, and thought there was no power able to
withstand them ; so great were the darkness, de

generacy,

and madness of the world !

7. How he exercised-his infernal power and poli
cy ; he had a mouth, speaking great things, and
blasphemies ; he blasphemed God, the name of God,
the tabernacle of God, and all them that dwell; in
heaven ; and he made war with the saints, and over

came them, and gained a sort of universal empire in
the world. His malice was principally levelled at
the God of heaven, and his heavenly attendance ; at
God, in making images of him that is invisible, and
in. worshipping them ; at the tabernacle of God, that
is, say some, at the human nature ofthe Lord Jesus
Christ, in which God dwells as in a tabernacle ; this
is dishonoured by their doctrine of transubstantia
tion, that will not suffer his body-to be a true body,
and will put it in the power of every priest to pre
pare a body for Christ ; and against them that dwell
in heaven, the glorified saints, by putting them into
the place of the pagan demons, and praying to them ;
which they are so far from being pleased with, that
they truly judge themselves wronged and dishon
oured by it ; thus the malice ofthe Devil shews it
self against heaven, and, the blessed inhabitants of
heaven : these are above the reach of his power;
all he can do, is, to blaspheme them ; but the saints
on earth are more exposed to his cruelty, and he
sometimes is permitted to triumph over them, and
trample upon them.
8. The limitation of the devil's power and suc
cess, and that both as to time and persons. (1.) He
is limited in point of time ; his reign is to continue
forty and two months, (v. 5.) suitable to the other
prophetical characters of the reign of antichrist.
(2.) He is limited as to the persons and people that
he shall entirely subject to his will and power ; it will
be only those whose names are not written in the
Lamb s book of life, Christ had a chosen remnant,
redeemed by his blood, recorded in his book, sealed
by his Spirit ; and though the Devil and antichrist
might overcome their oodily. strength, and take
away the natural life, they could never conquer
their souls, nor prevail with them to forsake their
Saviour, and revolt to his enemies. .
9. Here is a demand of attention to what is here
discovered of the great sufferings and troubles of
the church, and an assurance given, that when God
has accomplished his work on mount Zion, his refin
ing work, then he will turn his hand against the
enemies of his people, and they who have killed with
the sword, shall themselves fall by the sword, (v.
10.) and they who led the people of God into capti
vity, shall themselves be made captives. Here now
is that which will be prqper exercise for the patience
and faith ofthe saints ; patience under the prospect
of so great sufferings, and faith in the prospect of so
glorious a deliverance.
11. And I beheld another beast coming
up out of the earth ; and he had two horns
like a lamb, and he spake as a dragon. 1 2. ,
And he exerciseth all the power ofthe first
beast before him, and causeth the earth
and them who dwell therein to worship the
first beast, whose deadly wound was heal
ed. J 3. And he doeth great wonders, so
that he maketh fire come down from hea
ven on the earth in the sight of men. 1 4.
And deceiveth them that dwell on the earth
by the means of those miracles which he
had power to do in the sight of the beast ;
saying to them that dwell on the earth,
that they- should make an image to the
beast, which had the wound by a sword,
and did live. 15. And he had power
to give hfe unto the image of the beast,
that the image of the beast should both
speak, and pause that as many as would

REVELATION, XIV.

915

not worship the image of the beast should
be killed. 16. And he causeth all, both
small and great, rich and poor, free and
bond, to receive a mark in their right hand,
or in their foreheads : 1 7. And that no man
might buy or sell, save he that had the
mark, or the name of the beast, or the num
ber of his name. 1 8. Here is wisdom. Let
him that hath understanding count the
number of the beast : for it is the number
of a man ; and this number is Six hundred
threescore and six.
Those who think the first beast signifies Rome
pagan, by this second beast would understand Rome
papal, that does promote idolatry and tyranny, but
in a more soft and lamb-like manner : those that
understand the first beast of the secular power of the
papacy, take the second to intend its spiritual and
ecclesiastical powers, which act under the disguise
of religion and charity to the souls of men. Here
observe, 1. The form and shape of this second beast ; he
had two horns like a lamb, but a mouth that spake
like the dragon : all agree that this must be some
great impostor, who under a pretence of religion
shall deceive the souls of men : the papists would
have it to be Apollonius Tyanseus ; but Dr. More
has rejected that opinion, and fixes it upon the ec
clesiastical powers of the papacy. The pope shews
the horns of a lamb, pretends to be the vicar of
Christ upon earth, and so to be vested with his
power and authority ; but his speech bewrays him ;
for he gives forth those false doctrines, and cruel de
crees, which shew him to belong to the dragon, and
not to the Lamb.
2. The power which he exercises ; all the power
of the former beast; (v. 12.) he promotes the same
interest, pursues the same design in substance, which
is, to draw men off, from worshipping the true God,
to worship those who by nature are no gods, and sub
ject the souls and consciences of men to the will and
authority of men, in opposition to the Will of God ;
this design is promoted by popery as well as by pa
ganism, and by the crafty arts of popery as well as
by the secular arm, both serving the interests of the
Devil, though in a different manner.
3. The methods by which this second beast car
ried on his interests and designs ; they are of three
sorts ; (1.) Lying wonders, pretended miracles, by
which they should be deceived, and prevailed with
to worship the former beast in this new image or
shape that was now made for him ; they would pre
tend to bring down fire from heaven, as Elias did ;
and God sometimes permits his enemies, as he did
the magicians of Egypt, to do things that seem very
wonderful, and by which unwary persons may be
deluded : it is well known that the papal kingdom
has been long supported by pretended miracles.
(2 ) Excommunications, anathemas, severe cen
sures ; by which they pretend to cut men off from
Christ, aud cast them into the power ot the Devil,
but do indeed deliver them over to the secular
power, that they may be put to death ; and thus,
notwithstanding'their vile hypocrisy, they are justly
charged with killing those whom they cannot cor
rupt (3 ) By disfranchisement ; allowing none to
envoy natural, civil, or municipal rights, who will
not worship that papal beast, that is, the image of
the paean beast. It is made a qualification for buy
ing and selling the rights of nature, as well as for
places of profit and trust, that they have the mark
of the beast in their forehead, and in their right
hand • and that they "have the name of the beast,

and the number of his name ; it is probable that the
mark, the name, and the number ofthe beast, may
all signify the same thing — that they make an open
profession of their subjection and obedience to the
papacy, which is receiving the mark in their fire-
head, 'and that they oblige themselves to use all
their interest, power, and endeavour, to promote the
papal authority, which is receiving the mark in their
right hands. We are told that pope Martin V. in
his bull added to the council of Constance, prohibits
Roman-catholics to suffer any heretics to dwell in
their countries, or to make any bargains, use any
trades, or bear any civil offices ; which is a very-
clear interpretation of this prophecy.
4. We have here the number qf the beast, given
in such a manner, as shews the infinite wisdom of
God, and will sufficiently exercise all the wisdom
and accuracy of men ; The number is the number qf
a man, computed after the usual manner among
men, and it is 666. Whether this be the number ot
the errors and heresies that are contained in popery,
or rather, as others, the number of the years from
its rise to its fall, is not certain, much less what that
period is, which is described by these prophetic
numbers : the most admired dissertation on this in
tricate subject, is that of Dr. Potter, where the curi
ous may find sufficient entertainment : it seems to
me to be one of those seasons which God has re
served in his own power ; only this we know, God
has written Mene Tekel upon all his enemies ; he
has numbered their days, and they shall be finished,
but his own kingdom shall endure for ever.
CHAP. XIV.
After an account of the great trials and sufferings which the
servants of God had endured, we have now a more pleasant
scene opening, the day begins now to dawn ; and here we
have represented, I. The Lord Jesus at the head of his
faithful followers, v. 1 . . 6. II. Three angels sent suc
cessively to proclaim the fall of Babylon, and the things
antecedent and consequent to so great an event, v. 6 . . 13.
III. The vision ofthe harvest, v. 14, &c.
1 . A ND I looked, and, lo, a Lamb stood
L%. on the mount Sion, and with him a
hundred forty and four thousand, having his
Father's name written in their foreheads.
2. And I heard a voice from heaven, as the
voice of many waters, and as the voice of a
great thunder : and 1 heard the voice of
harpers harping with their harps : 3. And
they sung as it were a new song before the
throne, and before the four beasts, and the
elders : and no man could learn that song
but the hundred and forty and four thou
sand, who were redeemed from the earth.
4. These are they who were not defiled
with women ; for they are virgins. These
are they who follow the Lamb whitherso
ever he goeth. These were redeemed from
among men, being the first-fruits unto God
and to the Lamb. 5. And in their mouth
was found no guile : for they are without
fault before the throne of God.
Here we have one of the most pleasing sights that
can be viewed in this world— the Lord Jesus Christ
at the head of his faithful adherents and attendants.
Here observe,
1. How Christ appears ;as a Lamb standing upon
mount Sion. Mount Sion is the 'gospel-church.
Christ is with his church, and ih the midst of her in
all her troubles, and therefore she is not consumed.

916

REVELATION, XIV.

It is his presence that secures her perseverance ; he
appears as a Lamb, a true Lamb, the Lamb of God:
a counterfeit lamb rose out of the earth in the last
chapter, which was really a dragon; here Christ
appears as the true paschal Lamb, to shew that his
mediatorial government is the fruit of his sufferings,
and the cause of his people's safety and fidelity.
2. How his people appear ; very honourably : (1.)
As to the numbers, they are many, even all who
were sealed ; not one of them lost in all the tribula
tions through w hich they had gone. (2. ) Their dis
tinguishing badge ; they had the name of God writ
ten in their foreheads, they made a bold and open
profession ot their faith in God and Christ ; and this
being followed by suitable actings, they are known
and approved. (3. ) Their congratulations and songs
of praise, which were peculiar to the redeemed; (v.
3. ) their praises were loud as the thunder, or as the
voice of many waters; they were melodious, as of
harpers; they were heavenly, before the throne oi
God ; the song was new, suited to the new covenant,
and unto that new and gracious dispensation of
Providence under which they now were ; and their
song was a secret to others, strangers intermeddled
not with their joy ; others might repeat the words
of the song, but they were strangers to the true sense
and spirit of it. (4.) Their character and descrip
tion : |_1.] They are described by their chastity and
purity; they were virgins; they had not -defiled
themselves either with corporal or spiritual adul
tery, they had kept themselves clean from the abo
minations of the antichristian generation. [2.] By
their loyalty and steadfast adherence to Christ ; they
follow the Lamb whithersoever he goes ; they follow
the conduct of his word, Spirit, and providence,
leaving it to him to lead them into what duties and
difficulties he pleases. [3.] By their former desig
nation to this honour; these were redeemed from
among men, being tht : first --fruits to God, and to the
Lamb, v. 4. Here is plain evidence of a special re
demption ; they were redeemed from among men ;
some of the children of men are, by redeeming
mercy, distinguished from others; tliey were the
first-fruits to God, and to the Lamb, his choice
ones, eminent in every grace, and the earnest of
many more who should be followers of them, as they
were of Christ. [4.] By their universal integrity
and conscientiousness ; there was no guile found in
them, and they were without fault before the throne
of God; they were without any prevailing guile, any
allowed fault, their hearts were right with God;
and as for their human infirmities, they were freely
pardoned in Christ ; this is the happy remnant who
attend upon the Lord Jesus as their Head and Lord ;
he is glorified in them, and they in hiin.
6. And I saw another angel fly in the
midst of heaven, having the everlasting gos
pel to preach unto them that dwell on the
earth, and to every nation, and kindred, and
tongue, and people ; 7. Saying with a loud
voice, Fear God, and give glory to him ; for
the hour of his judgment is come: and wor
ship him that made heaven, and earth, and
the sea, and the fountains of waters. 8.
And there followed another angel, saying,
Babylon is fallen, is fallen, that great city ;
because she made all nations drink of the
wine of the wrath of her fornication. 9.
And the third angel followed them, saying
with a loud voice, If any man worship the
beast and his image, and receive his mark

in his forehead, or in his hand,' 10. The
same shall drink of the wine of the wrath
of God, which is poured out without mix
ture into the cup of his indignation ; and he
shall be tormented with fire and brimstone
in the presence of the holy angels, and in
the presence of the Lamb: 11. And the
smoke of their toiment ascendeth up for
ever and ever: and they have no rest day
nor night, who worship the beast and his
image, and whosoever receiveth the mark
of his name. 12. Here is the patience of
the saints : here are they that keep the com
mandments of God, and the faith of Jesus.
In this part of the chapter we have three angels
or messengers sent from heaven, to give notice of
the fall of Babylon, and of those things that were
antecedent and consequent to that great event.
1. The first angel was sent on an errand antece
dent to it, and that was, to preach the everlasting
gospel, v. 6, 7.y Observe, (1.) The gospel is an
everlasting gospel ; it is so in its nature, and shall be
so in its consequences ; though all flesh be grass, the
word of the Lord endureth far ever. (2.) It is a
work fit for an angel, to preach this everlasting gos
pel;' such is the dignity, and such is the difficulty of
that work ! And yet wehave this treasure in earthen
vessels. (3. ) The everlasting gospel is of great con
cern to all the world ; and, as it is the concern of all,
it is very much to be desired that it should be made
known to all, even to every nation, and kindred, and
tongue, and people. (4.) The gospel is the gieat
means whereby men are brought to fear God, and
to give glory to him. Natural religion is not suffi
cient to keep up the fear qf God, nor to secure to
him glory from men ; it is the gospel that revives
the fear of God, and retrieves his glory in the world.
(5.) When idolatry creeps into the. churches of
God, it is by the preaching of the gospel, attended
bv the power of the H°ly Spirit, that men are turned
from idols to serve the living God, as the Creator
oi the heaven and the earth, and the sea, and the
fountains of waters, v. 7. To worship any God be
side him who created the world, is idolatry.
2. The second angel follows the other, and pro
claims the actual fall of Babylon. The preaching
ofthe everlasting gospel had shaken the foundations
df antichristianism in the world, and hastened its
downfall. By Babylon is generally understood Rome,
which was before called Sodom and Egypt, for
wickedness and cruelty ; and is now first called
Pabylon, for her pride and idolatry. Observe, (1.)
What God has tore-ordained and foretold shall be
done as certainly as if it were done already. (2.)
The greatness of the papal Babylon will not be able
to prevent her fall, but will make it more dreadful
and remarkable. (3.) The wickedness of Babylon,
in corrupting, debauching', and intoxicating the na
tions round about her, wiil make her fall just; and
will declare the righteousness of God in her utter
nr'n, ti. 8. Her crimes are recited as the just cause
of her destruction.
3. A third angel follows the other two, and gives
warning to all of that divine vengeance which would
overtake all those that obstinatelv adhered to the
antichristian interest, after God had thus proclaimed
its downfall, v. 9, 10. If after this, (this threatening
denounced against Babylon, and in part already exe
cuted,) anv should persist in their idolatry, profess
ing subjection to the beast, and promoting his cause,
they must expect to drink deep of the wine of the
wrath of God, they shall be for ever miserable in

REVELATION, XIV.

917

soul and body, Jesus Christ shall inflict this punish
ment upon them, and the holy angels shall behold it,
find approve of it. Idolatry, both pagan and papist,
is a damning sin in its own nature, and will prove
fatal to those who persist in it, after fair warning
given by the word of Providence ; they who refuse
to come out of Babylon, when thus called, and re
solve to partake of her sins, must receive of her
plagues ; and the guilt and ruin of such incorrigible
idolaters will serve to set forth the excellency of the
patience and obedience of the saints; these graces
shall be rewarded with salvation and glory ; when
the treachery and rebellion of others shall be pun
ished with everlasting destruction, then it will be
said, to the honour of the faithful, (v. 12.) Here is
the patience ofthe saints; you have before seen their
patience exercised, now you see it rewarded.
13. And I heard a voice from heaven,
saying unto me, Write, Blessed are the
dead who die in the Lord from henceforth :
Yea, saith the Spirit, that they may rest
from their labours ; and their works do fol
low them. 1 4. And I looked, and behold,
a white cloud, and upon the cloud one sat,
like unto the Son of man, having on his
head a golden crown, and in his hand a
sharp sickle. 1 5. And another angel came
out of the temple, crying with a loud voice
to him that sat on the cloud, Thrust in thy
sickle, and reap : for the time is come for
thee to reap ; for the harvest ofthe earth is
ripe. 16. And he that sat on the cloud,
thrust in his sickle on the earlh; and the
earth was reaped. 1 7. And another angel
came out ofthe temple which is in heaven,
he having also a sharp sickle. 18. And
another angel came out from the altar, who
had power over fire ; and cried with a loud
cry to him that had the sharp sickle, say
ing, Thrust in thy sharp sickle, and gather
the clusters of the vine of the earth ; for her
grapes are fully ripe. 1.9. And the angel
thrust in his sickle into the earth, and
gathered the vine of the earth, and cast it
into the great wine- press of the wrath of
God. 20. And the wine-press was trodden
without the city, and blood came out of the
wine-press, even unto the horse-bridles, by
the space of a thousand and six hundred
furlongs. Here we have the vision of the harvest and vin
tage, introduced with a solemn preface. Observe,
I . The preface, v. 13. Here note; 1. From whence
this prophecy about the harvest came ; it came down
from heaven, and not from men, and therefore it is
of certain truth and great authority. 2. How it was
to be preserved and published-by writing ; it was
to be matter of record, that the people of God might
have recourse to it for their support and comfort
upon all occasions. 3 What * prmc.pally intended,
and that is, to shew the blessedness of all the faith
ful saints and servants of God, both,. n death and af
ter death ; Blessed arc the dead that diem the Lord
from henceforth, &c. Here observe, (1.) The de
scription of those that are, and shall be, blessed—
sue* as die in the Lord, either die in ithe cause of
Christ or rather die in a state of vital union with

Christ, such as are found in Christ when death
comes. (2.) The demonstration of this blessedness
— they rest from their labours, and their woi ks do
follow them. [1.] They are blessed in their rest,
they rest from all sin, temptation, sorrow, and perse
cution ; there the wicked cease from troubling, there
the weary are at rest. [2.] They are blessed in
their recompense, their works follow them ; they do
not gi before them as their title, or purchase, but
follow them as their evidence of having lived and
died in the Lord ; and the memory of them will be
pleasant, and the reward glorious, far above the
merit of all their services and sufferings. . [3. ] They
are happy in the time of their dying, when they have
lived to see the cause of God reviving, the peace of
the church returning, and the wrath of God falling
upon their idolatrous cruel enemies; such times are
good times to die in ; they have Simeon's desire ;
Now, Lord, lettest thou thy servant depart in peace,
for mine eyes have seen thy salvation. And all this
is ratified and confirmed by the testimony of the
Spirit witnessing with their spirits, and with the
written word.
II. We have the vision itself, represented by a
harvest and a vintage.
1. By a harvest ; (v. 14, 15.) an emblem that some
times signifies the cutting down of the wicked, when
•ripe for ruin, by the judgments of God ; and some
times the gathering in of the righteous, when ripe
for heaven, by the mercy of God. This seems
rather to represent God's judgments against the
wicked: and here observe, (1.) The Lord of the
harvest — one so like unto the Son of man, that he
was the same, even the Lord Jesus, who is described,
[1.] Bvthe chariot in which he sat — a white cloud ;
a cloud that had a bright side turned to the church,
how dark soever it might be to the wicked. [2. ] By
the ensign of his power — on his head was a golden
crown, authority to do all that he did, and whatso
ever he would do. [3.] By the instrament of his
providences — in his hand a sharp sickle. [4. ] By
the solicitations he had from the temple to peiiorm
this great work ; what he did he was desired to do
by his people ; and though he was resolved to do it,
he would for this thirig be sought unto by them, and
so it should be in return to their prayers. (2. ) Ob
serve the harvest- work ; which is, to thrust the sickle
into the corn, and reap the field ; the sickle is the
sword of God's justice, the field is the world, reaping
is cutting the inhabitants of the earth down, and car
rying them off. (3.) The harvest-time; and that
was when the corn is ripe, when the measure of the
sin of men is filled up, and they are ripe for destruc
tion. The most inveterate enemies of Christ and
his church are not destroyed, till by their sin they
are ripe for ruin, and then he will spare them no
longer; he will thrust in his sickle, and the earth
shall be reaped.
2. A vintage, v. 17. Some think that these two
are only different emblems of the same judgment ;
others, that they refer to distinct events of Provi
dence before the end of all things. Observe, (1.)
To whom this vintage-work was committed — to an
angel, another angel that came out from the altar,
that is, from the holiest of all in heaven. (2.1 At
whose request this vintage-work was undertaken ;
it was, as before, at the cry of an angel out ofthe tem
ple, the. ministers and churches of God 'on earth.
(3.) The work r,f the vintage; which consists of
two parts, [1.] The cutting off, and gathering, the
clusters ofthe vine, which were now ripe and ready,
fully ripe, v. 18. [2.] Casting these grapes into
'the wine-press; (v. 19.) here we are told, First,
What was the wme-press ; it was the wrath of God,
the fire of his indignation, some terrible calamity,
very probably the sword, shedding the blood of the
wicked. Secondly, Where was the place of the

918

REVELATION, XV.

wine-press — without the city, where the army lay,
that came against Babylon. Thirdly, The quantity
of the wine, that is, of the blood that was drawn
forth by this judgment; it was, for depth, up to the
horses' bridles, and for breadth and length, a thou
sand and six hundred furlongs ; (v. 20. ) that is, say
some, 200 Italian miles, which is thought to be the
measure of the holy land, and may be meant of the
patrimony of the holy see, encompassing the city of
Rome : but here we are left to doubtful conjectures ;
perhaps, this great event has not yet had its ac
complishment, but the vision is for an appointed
time ; and therefore, though it may seem to tarry,
we are to wait for it. But who shall live when the
Lord does this ?
CHAP. XV.
Hitherto, according to the judgment of very eminent expo
sitors, God had represented to his servant John, f. The
state ofthe church under the pagan powers, in the sin seals
opened; and then, If. The state of the church under the
papal powers, in the vision of the six trumpets that began
to sound upon the opening of the seventh seal: and then is
inserted, III. A more general and brief account of the
past, present, and future state of the church, in the little
book, &c. He now proceeds, IV. To shew him how anti
christ should be destroyed, by what steps that destruction
should be accomplished, in the vision of the seven vials.
This chapter contains an awful introduction or preparation
for the pouring out of the vials; in which we have, 1. A
sight of those angels in heaven, who were to have the
execution of this great work, and with what acclama
tions of joy the heavenly hosts applauded the great de
sign, v. 1 . . 5. 2. A sight of these angels coming out of
heaven to receive those vials which they were to pour
out, and the great commotions that this caused in the
world, v. 5, &c.
1. A ND I saw another sign in heaven,
JTJl great and marvellous, seven angels
having the seven last plagues ; for in them
is filled up the wrath of God. 2. And I
saw as it were a sea of glass mingled with
fire ; and them that had gotten the victory
over the beast, and over his image, and
over his mark, and over the number of his
name, stand on the sea of glass, having the
harps of God. 3. And they sing the song
of Moses the servant of God, and the song
of the Lamb, saying, Great and marvellous
are thy works, Lord God Almighty ; just
and true are thy ways, thou King of saints.
4. Who shall not fear thee, O Lord, and
glorify thy name 1 For thou only art holy :
for all nations shall come and worship be
fore thee; for thy judgments are made
manifest. Here we have the preparation of matters for the
pouring out of the seven vials, which was committed
to seven angels ; and observe,
How these angels appeared to the apostle in hea
ven; it was in a wonderful manner, and that upon
the account, 1. Of the work they had to do ; which
was, to finish the destruction of antichrist. God
was now about to pour out his seven last plagues
upon that interest ; and as the measure of Babylon's
sins was filled up, they should now find the full
measure of his vindictive wrath. 2. The specta
tors and witnesses of this their commission — all that
had gotten the victory over the beast, &c. These
stood on a sea of glass, representing this world, as
some think, a brittle thing, that shall be broken to
pieces ; or, as others, the gospel-covenant, alluding
to the brazen sea in the temple, in which the priests

were to wash: the faithful servants of God stand
upon the foundation of the righteousness of Christ;
or, as others, the Red Sea, that stood as it were
congealed while the Israelites went through; and
the pillar of fire reflecting light upon the waters,
they would seem to have fire mingled with them ;
and this to shew that the fire of God's wrath against
Pharaoh and his horses should dissolve the con
gealed waters, and destroy them thereby ; to which
there seems to be an allusion,^ by their singmg the
song of Moses; in which, (1.) They extol the
greatness of God's works, and the justice and truth
of his ways, both in delivering his people, and de
stroying their enemies ; they rejoiced in hope, and
the near prospect they had of this, though it was
not yet accomplished. (2.) The call upon all na
tions to render unto God the fear, glory, and wor
ship, which were due to, such a discovery of his
truth and justice ; (v. 4. ) Who shall not fear thee ?
5. And after that I looked, and, behold,
the temple of the tabernacle of the testi
mony in heaven was opened : 6. And the
seven angels came out of the temple, hav
ing the seven plagues, clothed in pure and
white linen, and having their breasts girded
with golden girdles. 7. And one of the
four beasts gave unto the seven angels
seven golden vials, full of the wrath of God,
who liveth for ever and ever. 8. And the
temple was filled with smoke from the
glory of God, and from his power ; and no
man was able to enter into the temple, till
the seven plagues of the seven angels were
fulfilled. Observe, 1. How these angels appeared ; coming
out of heaven to execute their commission ; (v. 5.)
The temple of the tabernacle of the testimony in hea
ven was opened. Here is an allusion to the holiest
of all in the tabernacle and temple, where was the
mercy-seat, covering the ark ofthe testimony, where
the high priest made intercession, and God com
muned with his people, and heard their prayers.
Now by this, as it is here mentioned, we may un
derstand, (1.) That in the judgments God was now
about to execute upon the antichristian interest,
he was fulfilling the prophecies and promises of his
word and covenant, which was there always before
him, and of which he was ever mindful. (2.) That
in this work he was answering the prayers of the
people, which were offered to him by their great
High Priest. (3.) That he was herein avenging
the quarrel of his own Son, and our Saviour Jesus
Christ, whose offices and authority had been usurp
ed, his name dishonoured, and the great designs of
his death opposed, by antichrist and his adherents.
(4.) That he was opening a wider door of liberty
for his people to worship him in numerous solemn
assemblies, without the fear of their enemies.
2. How they are equipped and prepared for their
work; where observe, (1.) Their array; they
were clothed with pure and white linen, and had
their breasts girded with golden girdles, v. 6. This
was the habit pf the high priests when they went in
to inquire of God, and came out with an answer
from him : this shewed that these angels were acting
in all things under the divine appointment and di
rection, and that they were going to prepare a sa
crifice to the Lord, called the supper of the great
God, ch. 19. 17. The angels are, the ministers of
divine justice, and they do every thing in a pure and
holy manner. (2.) Their artillery, what it was,

REVELATION, XVI.

919

and from whence they receive it; their artillery, by
which they were to do this great execution, was,
seven vials filled with the wrath of God; they were
armed with the wrath of God against his enemies :
the meanest creature, when it comes armed with
the anger of God, will be too hard for any man in
the world ; but much more an angel of God. This
wrath of God was not to be poured out all at once,
but was divided into seven parts, which should suc
cessively fall upon the antichristian party. Now
from whence did the angels receive these vials ?
From one of the four living creatures, one of the
ministers ofthe true church, that is, in answer to
the prayers of the ministers and people of God,
and to avenge their cause, in which the angels are
willingly employed.
3. The impressions these things made upon all
who stood near the temple; they were all, as it were,
wrapt up in clouds of smoke, which fitted the tem
ple, from the glorious and powerful presence of
God ; so that no man was able to enter into the tem
ple, till the work was finished. The interests of
antichrist were so interwoven with the civil in
terests ofthe nations, that he could not be destroyed
without giving a great shock to all the world ; and
the people of God would .have but little rest and
leisure to assemble themselves before him, while
this great work was a doing ; for the present, their
sabbaths would be interrupted, ordinances of public
worship intermitted, and all thrown into a general
confusion. God himself was now preaching to the
church, and to all the world, by terrible things in
righteousness ; but when this work was done, then
the churches would have rest, the temple would be
opened, and the. solemn assemblies gathered, edified,
and multiplied; the greatest deliverances of the
church are brought about by awful and astonishing
steps of Providence.
CHAP. XVI.
In this chapter; we have an account of the pouring forth of
these vials that were filled with the wrath of God ; they
were poured out upon the whole antichristian empire, and
on every thing appertaining to it : I. Upon the earth, v.
2. II. Upon the sea, v. 3. III. Upon the rivers and
fountains of waters, v. 4. Here the heavenly hosts pro
claim and applaud, the righteousness of the judgments of
God. IV. The fourth vial was poured out on the sun, v.
8. V. The fifth on the seat of the beast. VI. The sixth
on the river Euphrates. VII. The seventh in the air ;
upon which, the cities ofthe nations fell, and great Babylon
came in remembrance before God.
1. A ND I heard a great voice out of the
J\. temple saying to the seven angels,
Go your ways, and pour out the vials of the
wrath of God upon the earth. 2. And the
first went, and poured out his vial upon the
earth; and there fell a noisome and griev
ous sore upon the men who had the mark
of the beast, and vpon them who worship
ped his image. 3. And the second angel
Eoured out his vial upon the sea, and it
ecame as the blood of a dead man: and
every living soul died in the sea. 4. And
the third angel poured out his vial upon
the rivers and fountains of waters ; and
they became blood. 5. And I heard the
angel of the waters say, Thou art righ
teous, O Lord, who art, and wast, and
shalt be, because thou hast judged thus :
6. For they have shed the blood of saints
and prophets, and thou hast given them

blood to drink ; for they are worthy. 7.
And I heard another out of the altar say,
Even so, Lord God Almighty, true and
righteous are thy judgments.
We had in the foregoing chapter the great and
solemn preparation that was made for the pouring
out of the vials ; now we have the performance of
that work. Where observe,
I. That though every thing was made ready be
fore, yet nothing was to be put in execution without
an immediate positive order from God ; and this he
gave out of the temple, answering the prayers of his
people, and avenging their quarrel.
II. No sooner was the word of command given,
than it was immediately obeyed ; no delay, no ob
jection made. We find that some of the best of
men, as Moses and Jeremiah, did not so, readily
come in and comply with the call of God to their
work ; but the angels of God excel not only in,
strength, but in a readiness to do the will of God.
God says, Go your ways, and pour out the vials ;
and immediately the work is begun. We are
taught to pray, that the will of God may be done on
earth as it is done in heaven.
And now we enter upon a series of very terrible
dispensations of Providence ; of which it is difficult
to give the certain meaning, or to make the par
ticular application. But in the general it is worth
our observation.
1. We have here a reference and allusion to
several of the plagues of Egypt, such as the turning
their waters into blood, and smiting them with boils
and sores. Their sins were alike, and so were their
punishments. 2. These vials have a plain reference to the
seven trumpets, which represented the rise of anti
christ ; and we learn hence, that the fall o'f the
church's enemies shall bear some resemblance to
their rise ; and that God can bring them down in
such ways as they chose to exalt themselves. And
the fall of antichrist shall be gradual ; as Rome was
not built in one day, so neither shall it fall in one
day, but it falls by degrees ; it shall fall so as to rise
no more.
3. The fall of the antichristian interest shall be
universal. Every thing that any ways belonged to
them, or could be serviceable to them, the premises,
and all their appurtenances, are put into the writ for
destruction ; their earth, their air, their sea, their
rivers, their cities, all consigned over to ruin, all
accursed for the sake of the wickedness of that peo
ple. Thus the creation groans and suffers through
the sins of men. Now we proceed to,
(1.) The first angel who poured out his vial:
(v. 2. ) observe, [1. ] Where it fell — .upon the earth;
that is, say some, upon the common people ; others,
upon the body of the Romish clergy, who were the
basis of the papacy, and of an earthly spirit, all
carrying on earthly designs. [2.] What it pro
duced — noisome and grievous sores on all who had
the mark of the beast. They had marked them
selves by their sin, now God marks them out by his
judgments. This sore, some think, signifies some
of the first appearances of Providence against their
state and interest, which gave them great uneasi
ness, as it discovered their inward distemper, and
was a token of further evil ; the plague-tokens ap
peared. (2.) The second angel poured out his vial; and
here we see, [1.] Where it fell — upon the sea ; that
is, say some, upon the jurisdiction and dominion of
the papacy ; others, upon the whole system of their
religion, their false doctrines, corrupt glosses, their
superstitious rites, their idolatrous worship, their
pardons, indulgences, a great conflux of wicked in-

920

REVELATION, XVI.

ventions and institutions, by which they maintain a
trade and traffic advantageous to themselves, but
injurious to all who deal with them. [2.] What it
produced — it turned the sea into blood, as the blood
of a dead man, and every living soul died in the sea.
God discovered not only the vanity and falsehood of
their religion, but the pernicious and deadly nature
of it — that the souls of men were poisoned by that
which was pretended to be the sure means of their
salvation. (3.) The next angel poured out his vial ; and we
are told, [1.] Where that fell — upon the rivers, and
upon the fountains of waters ; that is, say some yery
learned men, upon their emissaries, and especially
the Jesuits, who, like streams, conveyed the venom
and poison of their errors and idolatries from the
spring-head through the earth. [2.] What effect
it had upon them — it turned them into blood ; some
think, it stirred up Christian princes to take a just
revenge upon them that had been the great incen
diaries of the world, and had occasioned the shed
ding of the blood of armies, and of martyrs : the
following doxologv favours this sense ; (v. 5, 6.) the
instrument that God makes use of in this work, is
called the angel qf the waters, who extols the righ
teousness of God in this retaliation, They have shed
the blood of thy saints, and thou hast given them
blood to drink ; for they are worthy : to wliich an
other angel answered by full consent, v. 7.
8. And the fourth angel poured out his
vial upon the sun; and power was given
unto him to scorch men with fire. 9. Arid
men were scorched with great heat, and
blasphemed the name of God, who hath
power over these plagues : and they repent
ed not to give him glory. 10. And the fifth
angel poured out his vial upon the seat. of
the beast; and his kingdom was full of
darkness; and they gnawed their tongues
for pain, 1 1 . And blasphemed the God of
Heaven because of their pains and their
sores, and repented not of their deeds.
In these verses we see the work going on in the
appointed order.
The fourth angel poured out his vial, and that fell
upon the sun ; who is, say some, upon some eminent
prince of popish communion, who should renounce
their false religion a little while before its utter
downfall ; and some expect it will be the German
emperor. And now what will be the consequence
of this ? That sun which before cherished them with
warm and bengin influences, shall now grow hot
against these idolaters, and shall scorch them.
Princes shall use their power and authority to sup
press them ; which yet would be so far from bring.ng
them to repentance, that it should cause them to
curse God and their king, and look upward, throw
ing out their blasphemous speeches against the God
of heaven ; they were hardened to their ruin.
The fifth angel poured out his vial, v. 10. And
observe, 1. Where that fell— upon the seat of the
beast ; upon Rome itself, the mystical Babylon, the
head of the antichristian empire. 2. What effect
it had there — the whole kingdom of the beast was
full of darkness and distress ; from that very city
which was the seat of their policy, the source of all
their learning, and all their knowledge, and all their
pomp and pleasure, it now becomes a source of
darkness, and pain, and anguish. Darkness was one
of the plagues of Egypt, and it is opposed to lustre
and honour, and so forebodes the contempt and scorn
to which the antichristian interest should be expos

ed. Darkness is opposed to wisdom and penetra
tion, and forebodes the confusion and folly which the
idolaters should discover at that time. It is opposed
to pleasure and joy, and so signifies their aii^uiih
and vexation of spirit, when their calamities thus
came upon them.
12. And the sixth angel poured out his
vial upon the great river Euphrates ; and
the water thereof was dried up, that the
way of the kings of the east might be pre
pared. 1 3. And I saw three unclean spirits
like frogs come out of the mouth of tiie dra
gon, and out of the mouth of the beast, and
out of the mouth of the false prophet. 1 4.
For they are the spirits of devils, working
miracles, which go forth unto the kings of
the earth, and of the whole world, to gather
them to the battle of that great day of God
Almighty. 15. Behold, I come as a thief.
Blessed is he that watcheth, and keepeth
his garments, lest he walk naked, and they
see his shame. 16. And he gathered them
together inlo a place called in the Hebrew
tongue Armageddon.
The sixth angel poured out his vial; and observe,
1. Where it tell, upon the great river Euphrates.
Some take it literally, for the place where the Turk
ish power and empire begun : and thev think this
is a prophecy of the destruction of the Turkish mo
narchy and idolatry, which they suppose will be
effected about the same time with that bf the pa
pacy, as another antichrist, and that thereby a way
shall be made for the conveniency of the Jews, those
princes of the east. Others take it for the river
Tiber ; for as Rome is mystical Babylon, Tiber is
mystical Euphrates. And when Rome is destroy
ed, her river and merchandise musl suffer with her.
2. What did this vial produce? (1.) The dry
ing up of the river, which furnished the city with
wealth, provisions, and all sorts of accommodations.
(2.) A way is hereby prepared for the kings of the
east. The idolatry of the church of Rome had been
a great hinderance both to the conversion of the
Jews, who have been long cured of their inclination
to idols, and of the Gentiles, who are hardened in
their idolatry, by seeing that which so much sym
bolizes with it, among those called Christians. It is
therefore very probable that the downfall of po
pery, removing these obstructions, will open a way
for both the Jews and other eastern nations to come
into the church of Christ. And if we suppose that
Mahometanism shall fall at the same time, there
will be still a more open communication between
the western and eastern nations, which may facili
tate the conversion of the Jews, and of the fulness
of the Gentiles. And when this work of God ap
pears, and is about to be accomplished, no wonder
if it occasion another consequence, which is, (3.)
The last effort of the great dragon ; he is resolved
to have another push for it, that, if possible, he may
retrieve the ruinous posture of his affairs in the
world. He is now rallying'his forces, recollecting
all his spirits, to make one desperate sally before all
be lost. This is occasioned by the pouring out of
the sixth vial.,
Here observe, [1.] The instruments he makes
use of to engage the powers of the earth in his cause
and quarrei — three unclean spirits like frogs come
forth, one out of the mouth of the dragon, another
out of the mouth of the beast, and a third out ofthe
false prophet. Hell, the secular power of antichrist,

REVELATION, XVII

921

and the ecclesiastical ^power, all combined to send
their several instruments, furnished with hellish
malice, with worldly policy, and with religious false
hood and deceit ; and these should muster up the
Devil's forces for a decisive battle.
[2.] The means these instruments would use to
engage the powers of the earth in this war — they
should work pretended miracles'"; the old stratagem
of him whose coming is after the working of Satan,
w.th all power, and signs, and lying wonders, and
with all deceivableness of unrighteousness, 2 Thess.
2. 9, 10. Some think, that a little before the fall of
antichrist, the popish pretence of power to work
miracles will be revived, and will very much amuse
and deceive the world.
[3. ] The field of battle — a place called Armaged
don; that is, say some, the mount of Megiddo, near
to which, by a stream issuing from thence, Barak
overcame Sisera, and all the kings in alliance with
him, Judges 5. 19. And in the valley of Megiddo
Josiah was slain. This place had been famous for
two events of a very different nature, the first very
happy for the church of God, the latter very un
happy ; but it should now be the field of the last
battle in which the church shall be engaged, and
she shall be victorious. This battle required time
to prepare for it, and therefore the further account
of it is suspended till we come tq the nineteenth
chapter, v. 19, 20*
[4. ] The warning which God gives of this great
and decisive trial, to engage his people to prepare
for it, V. 15. It would be sudden and unexpected,
and therefore Christians should be clothed, and
armed, and ready for it, that they might not be sur-
Erised and ashamed. When God's cause comes to
e tried, and his battles to be fought, all his people
should be ready to stand up for his interest, and be
faithful and valiant in his service.
17. And the seventh angel -poured out
his vial into the air ; and there came a great
voice out of the temple of heaven, from the
throne, saying, It is done. 1 8. And there
were voices, and thunders, and lightnings ;
and there was a great earthquake, such as
was not since men wTere upon the earth, so
mighty an earthquake, and so great. 1 9.
And the great city was divided into three
parts, and the cities of the nations fell : and
great Babylon came in remembrance be
fore God, to give unto her the cup of the
wine of the fierceness of his wrath. 20.
And every island fled away, and the moun
tains were not found. 21. And there fell
upon men a great hail out of heaven, every
stone about the weight of a talent : and men
blasphemed God because of the plague of
the hail ; for the plague thereof was ex-
i ceeding great.
Here we have an account of the seventh and last
anrcl pouring forth his vial, contributing his part
lon, which was the finishing stroke. And here, as
bf W0hbererVthis plague fell-™ the pr upon the
prince of the power of the air, that is, the Devil.
Sis powers were restrained, his policies confound
ed he was bound in God's chain, the sword of God
was up^nhis eye and upon his arm ; for he, as well
Ts the powers ofthe earth, is subject to the almighty
powe/of God. He had used all-possible means to
Vol. vi.— 6 A

preserve the antichristian interest, and to prevent
the fall of Babylon ; all the influence that he has
upon the minds of men, blinding their judgments,
and pervertir* them, hardening their hearts, rais
ing their enmity to the gospel as high as could be.
But now here is a vial poured out upon his kingdom,
and he is not able to support his tottering cause and
interest any longer.
2. What it produced, (1.) A thankful voice front
heaven, pronouncing that now the work was done.
The church triumphant in heaven saw it, and re
joiced; the church militant on earth saw it, and
became triumphant. It is finished. (2.) A mighty
commotion on the earth — an earthquake, so great
as never was before, shaking the very centre ; and
this ushered in by the usual concomitant of thunder
and lightnings. (3.) The fall of Babylon, which
was divided into three parts, called the cities of the
nations ; (v. 19. ) having had rule over the nations,
and taken in the idolatry of the nations, incorporat
ing into her religion something of the Jewish, some
thing of the Pagan, and something of the Christian
religion, and so was three cities in one. God now
remembered this great and wicked city : though
for some time he had seemed to have forgotten her
idolatry and cruelty, yet now he gives unto her the
cup ofthe wine ofthe fierceness of his wrath. And
this downfall extended further than to the seat of
antichrist; it reached from the centre to the cir
cumference ; and every island, and every mountain,
that seemed by nature and situation the most secure
ed, were carried away in the deluge of this ruin.
3. How the antichristian party were affected with
it : though it fell upon them as a dreadful storm, as
if the stones of the city, tossed up into the air, came
down upon their heads, like hail-stones of a talent
weight each, yet they were so far from repenting,
that they blasphemed that God who thus punished
them. Here was a dreadful plague of the heart, a
spiritual judgment more dreadful and destructive
than all the rest Observe, (1.) The greatest ca
lamities that can befall men, will not bring them to
repentance without the grace of God working with
them. (2.) Those that are not made better by the
judgments of God, are always the worse for them.
(3.) To be hardened in sin and enmity against God
by his righteous judgments, is a certain token of ut
ter destruction.
CHAP. XVII.
This chapter is another representative of those things that had
been revealed before, concerning the wickedness and ruin
of antichrist. This antichrist had been before represented
as a beast, and is now described as a great whore. And
here, I. The apostle is invited to see this vile woman, v. 1,
2. II. He tells us what an appearance she madej^. 3. .6.
III. The mystery of it is explained to him, v. 7 . . 12. And,
IV. Her ruin foretold, v. 13, &c.
1. A ND there came one ofthe seven an-
J\_ gels who had the seven vials, and
talked with me, saying unto me, Come
hither; I will shew unto thee the judgment
of the great whore that sitteth upon many
waters : 2. With whom the kings of the
earth have committed fornication, and the
inhabiters of the earth have been made
drunk with the wine of her fornication. 3.
So he carried me away in the spirit into
the wilderness : and I saw a woman sit
upon a scarlet-coloured beast, full of names
of blasphemy, having seven heads and ten
horns. 4. And the woman was arrayed in
purple and scarlet colour and decked with

922

REVELATION, XVII.

gold and precious stones and pearls, having
a golden cup in her hand full of abomina
tions and filthiness of her fornication : 5.
And upon her forehead was a name writ-
ten,M.YSTERY, Babylon the great, the
MOTHER OF HARLOTS AND ABOMINATIONS
of the earth. 6. And I saw the woman
drunken with the blood of the saints, and
with the blood of the martyrs of Jesus : and
when I saw her, I wondered with great ad
miration. Here we have a new vision, not as to the matter
of it, for that is contemporary with what came under
the three last vials ; but as to the manner of descrip
tion, &c. Observe,
_ 1. The invitation given to the apostle to take a
view of what was here to be represented; (v. 1.)
Come hither, and I will shew thee the judgment of
the great whore, &c. This is a name of great in
famy. A whore, in this passage, is one that is mar
ried, and has been false to her husband's bed, has
forsaken the guide of her youth, and broken the
covenant of God ; she had been a prostitute to the
kings of the earth, whom she had intoxicated with
the wine of her fornication.
2. The appearance she made; it was gay and
gaudy, like such sort of creatures ; (v. 4.) She was
arrayed in purple, and scarlet colour, and decked
with gold and precious stones and pearls. Here
were all the allurements of worldly honour and
riches, pomp and pride, suited to sensual and world
ly minds.
3. Her principal seat and residence — upon the
beast that had seven heads and ten horns; that is to
say, Rome, the city on seven hills, infamous for idol
atry, tyranny,, and blasphemy.
4. Her name, which was written on her forehead.
It was the custom of impudent harlots to hang out
signs, with their names, that all might know what
they were. Now in this observe, (1.) She is named
from her place of residence — Babylon the great.
But that we might not take it for the old Babylon
literally so called, we are told there is a mystery in
the name; it is some other great city resembling
the old Babylon. (2.) She is named from her in
famous way and practice ; not only a harlot, but a
mother of harlots ; breeding up harlots, and nursing
and training them up to idolatry, and all sort of
lewdness and wickedness ; the parent and nurse of
all false religion and filthy conversation.
5. Hap diet ; she satiated herself with the blood
ofthe smnts and martyrs of Jesus. She drank their
blood with such greediness, that she intoxicated her
self with it ; it was so pleasant to her, that she could
not tell when she had enough of it : she was satiat
ed, but never satisfied.
7. And the angel said unto me, Where
fore didst thou marvel 1 I will tell thee the
mystery of the woman, and of the beast
thatcarrieth her, which hath the seven heads
and ten horns. 8. The beast that thou
sawest, was, and is not; and shall ascend
out of the bottomless pit, and go into perdi
tion : and tliey that dwell on the earth shall
wonder, whose names were not written in
the book of life from the foundation of the
world, when they beheld the beast that was,
and is not, and yet is. 9. And here is the
mind that hath wisdom. The seven heads

are seven mountains, on which the woman
sitteth. 10. And there are seyen kings:
five are fallen, and one is, and the other is
not yet come; and when he cometh, he
must continue a short space. 11. And the
beast that was, and is not, even he is the
eighth, and is of the seven, and goeth into
perdition. 12. And the ten horns which
thou sawest are ten kings, who have receiv
ed no kingdom as yet; but receive power
as kings one hour with the beast. 1 3. These
have one mind, and shall give their power
and strength unto the beast.
Here we have the mystery of this vision ex
plained. The apostle wondered at the sight of this
woman : the angel undertakes to open this vision to
him, it being the key ofthe former visions; and he
tells the apostle what was meant by the beast on
which the woman sat ; but it is so explained, as still
to need further explanation. 1. This beast was, and
is not, and yet is ; that is, it was a seat of idolatry
and persecution ; and is not, that is, not in the an
cient form, which was pagan ; and yet it is, it is
truly the seat of idolatry and tyranny, though of an
other sort and form. It ascends out of the bottom
less pit ; idolatry and cruelty are the issue and pro
duct of hell, and it shall return thithi.r, and go into
perdition. 2. This beast has seven heads, which
have a double signification. (1.) Seven mountains
— the seven hills on which Rome stands ; and, (2.)
Seven kings — seven sorts of government. Rome
was governed by kings, consuls, tribunes, decem
viri, dictators, emperors who were pagan, and em
perors who were Christian ; five of these were ex
tinct when this prophecy was written ; one was then
in being, that is, the pagan emperor ; and the other,
that is, the Christian emperor, was yet to come, v.
10. This beast, the papacy, makes an eighth go
vernor, and sets up idolatry again. 3. This beast
had ten horns ; which are said to be ten kings which
have as yet received no kingdoms ; as yet, that is, as
some, shall not rise up till the Roman empire be
broken in pieces; or, as others, shall not rise up till
near the end of antichrist's reign, and so shall reign
but as it; were one hour with her, but shall for that
time be very unanimous and very zealous in that in
terest, and entirely devoted to it, divesting them
selves of their prerogatives and revenues, (things so
dear to princes,) out of an unaccountable fondness
for the papacy.
14. These shall make war with the
Lamb, and the Lamb shall overcome
them : for he is I ,ord of lords, and King
of kings; and they that are with him, are
called, and chosen, and faithful. 15. And
he said unto me, The waters which thou
sawest, where the whore sitteth, are peo
ples, and multitudes, and nations, and
tongues. 16. And the ten horns which
thou sawest upon the beast, these shall
hate the whore, and shall make her deso
late and naked, and shall eat her flesh,
and burn her with fire. 17. For God hath
put in their hearts to fulfil his will, and to
agree, and give their kingdom unto the
beast, until the words of Go'd shall be ful
filled. 18. And the woman which thou

REVELATION, XVIII.

923

sawest is that great city, which reigneth
over the kings of the earth.
Here we have some account of the downfall of
Babylon, to be more fully described in the following
chapter. 1. Here is a war begun between the beast and his
followers, and the Lamb and his followers. The
beast and his army, to an eye of sense, appear much
stronger than the Lamb and his army : one would
think an army with a, Lamb at the head of them
could not stand before the great red dragon. But,
2. Here is a victory gained by the Lamb ; The
Lamb shall overcome ; Christ must reign till all
enemies be put under his feet ; he will be sure to
meet with many enemies, and much opposition, but
he will also be sure to gain the victory.
3. Here is the ground and reason of the victory
assigned; and that is taken, (1.) From the charac
ter of the Lamb ; he is King of kings, and Lord of
lords. He has, both by nature and by office, su
preme dominion and power over all things ; all the
powers of earth and hell are subject to his check
and control. (2.) From the character of his fol
lowers ; they are called, and chosen, and faithful;
they are called out by commission to this warfare,
they are chosen and fitted for it, and they will be
faithful in it. Such an army, under such a Com
mander, will at length carry all the world before
them. 4. The victory is justly aggrandized, (1.) By the
vast multitude who paid obedience and subjection to
the beast and to the whore. She sat upon (that is,
presided over) many waters ; and these waters were
so many multitudes of people, and nations, of all lan
guages ; yea, she reigned not only over kingdoms,
but over the kings, and they were tributaries and
vassals, v. 15, 18. (2.) By the powerful influence
which God hereby shewed he had over the minds
of great men ; their hearts were in his hand, and he
turned them as he pleased ; for, [1.] It was of God,
and to fulfil his will, that these kings agreed to give
their kingdom unto the beast ; they were judicially
blinded and hardened to do so. And, [2.] It was
of 'God, that afterward their hearts were turned
against the whore, to hate her, and to make her
desolate and naked, and to eat her flesh, and burn
her with fire; they shall at length see their folly,
and how they have been bewitched and enslaved by
the papacv, and, out of a just resentment, shall not
only fall off from Rome, but shall be made the in
struments of God's providence in her destruction.
CHAP. XVIII.
We have here, I. An angel proclaiming the fall of Babylon,
v 1 2. II. Assigning the reasons or her fall, v. 3. ill.
Giving warning to all who belonged to God, to come out
or her, (v. 4, 5.) and to assist in her destrur-tion, v. 6. . 8.
IV. The great lamentation made for her by those who had
been large sharers in her sinful pleasures and profits, v. 9
. . 19. V. The great joy that there would be among others
at the sight of her irrecoverable ruin, v. 20, &c.
I. A ND after these things I saw an-
J\. other angel come down from hea
ven, having great power; and the earth
was lightened with his glory. 2. And he
cried mightily with a strong voice, saying,
Babylon the great is fallen, is. fallen, and is
become the habitation of devils, and the
hold of every foul spirit, and a cage of
every unclean and hateful bird. 3. b or all
nations have drunk of the wine of the wrath
of her fornication, and the kings of the
earth have committed fornication with her,

and the merchants of the earth are waxed
rich through the abundance of her delica
cies. The downfall and destruction of Babylon form an
event so fully determined in the counsels of God,
and of such consequence to his interests and glory,
that the visions and predictions concerning it are
repeated. 1. Here is another angel sent from heaven, at
tended with great power and lustre, v. 1. He had
not only light in himself, to discern the truth of his
own prediction, but to inform and enlighten the
world about that great event ; and not only light to
discern it, but power to accomplish it.
2. This angel publishes the fall of Babylon, as a
thing already come to pass ; and this he does with a
mighty strong voice, that all might hear the cry,
and might see how well this angel was pleased to be
the messenger of such tidings. Here seems to be
an allusion to the prediction of the fall of pagan Ba
bylon, (Isa. 21. 9.) where the word is repeated as it
is here, is fallen, is fallen. Some have thought a
double fall is hereby intended, first her apostasy,
and then her ruin ; and they think the'words imme
diately following, favour their opinion ; (v. 2.) She
is become the habitation of devils, and the hold of
every foul spirit, and the cage of every unclean and
hateful bird. But this is also borrowed from Isa.
21. 9. and seems to describe not so much her sin of
entertaining idols, which are truly called devils, as
herpunishment ; it being a common notion, that un
clean spirits, as well as your ominous and hateful
birds, used to haunt a city or house that lay in its
ruins. 3. The reason of this ruin is declared ; for though
God is not obliged to give any account of his mat
ters, yet he is pleased to do so; especially in
those dispensations of Providence that are most aw
ful and tremendous. The wickedness of Babylon
had been very great ; for she had not only forsaken
the true God herself, and set up idols, but had with
great art and industry drawn all sorts of men into
the spiritual adultery, and by her wealth and luxury
had retained them in her interest, v. 3.
4. And I heard another voice from hea
ven, saying, Come out of her, my people,
that ye be not partakers of her sins, and
that ye receive not of her plagues. 5. For
her sins have reached unto heaven, and
God hath remembered her iniquities. 6.
Reward her even as she rewarded you, and
double unto her double according to her
works: in the cup which she hath filled
fill to her double. 7. How much she hath
glorified herself, and lived deliciously, so
much torment and sorrow give her: for
she saith in her heart, I sit a queen, and
am no widow, and shall see no sorrow. 8.
Therefore shall her plagues come in one
day, death, and mourning, and famine;
and she shall be utterly burnt with fire ;
for strong is the Lord God who judgeth her.
Here is fair warning giyen to all that expect mercy
from God, that they should not only come out of her,
but be assisting in her destruction, x>. 4, 5. Here
observe, 1. God may have a people even in Babylon,
some who belong to the election of grace. 2. God's
people shall be called out of Babylon, and called ef
fectually. 3. Those that are resolved to partake

924

REVELATION, XVIII.

with wicked men in their sins, must receive of their
plagues. 4. When the sins of a people reach up to
heaven, the wrath of God will reach down to the
earth. 5. Though private revenge is forbidden,
yet God will have his people act under him, when
called to it, in pulling down his and their inveterate
and implacable enemies, v. 5. 6. God will propor
tion the punishment of sinners to the measure of
their wickedness, pride, and security, v. 7. 7.
When destruction comes on a people suddenly, the
surprise is a great aggravation of their misery, v. 8.
9. And the kings of the earth, who have
committed fornication and lived deliciously
with her, shall bewail her, and lament for
her, when they shall see the smoke of her
burning. 10. Standing afar off for the fear
of her torment, saying, Alas, alas, that
great city Babylon, that mighty city ! for
in one hour is thy judgment come. 11.
And the merchants of the earth shall weep
and mourn over her; for no man buyeth her
merchandise any more : 1 2. The merchan
dise of gold, and silver, and precious stones,
and of pearls, and fine linen, and purple,
and silk, and scarlet, and all thyine wood,
and all manner vessels of ivory, and all
manner vessels of most precious wood, and
of brass, and iron, and marble, 1 3. And cin
namon, and odours, and ointments, and
frankincense, and wine, and oil, and fine
flour, and wheat, and beasts, and sheep, and
horses, and chariots, and slaves, and souls
of men. 1 4. And the fruits that thy soul
lusted after are departed from thee, and all
things which were dainty and goodly are
departed from thee, and thou shalt find
them no more at all. 15. The merchants
of these things, which were made rich by
her, shall stand afar off for fear of her tor
ment, weeping and wailing, 16. And say
ing, Alas, alas, that great city, that was
clothed in fine linen, and purple, and
scarlet, and decked with gold, and pre
cious stones, and pearls ! 1 7. For in one
hour so great riches is come to nought.
And every ship-master, and all the com
pany in ships, and sailors, and as many
as trade by sea, stood afar off. 1 8. And
cried when they saw the smoke of her
burning, saying, What city is like unto this
great city ? 1 9. And they cast dust on their
heads, and cried, weeping and wailing, say
ing, Alas, alas, that great city, wherein
were made rich all that had ships in the
sea, by reason of her costliness ! for in one
hour is she made desolate.
Here we have a doleful lamentation made by Ba
bylon's friends for her fall ; and here observe,
1. Who are the mourners ; those who had been
bewitched by her fornication, those who had been
sharers in her sensual pleasures, and those who had
been gainers by her wealth and trade — the kings,
and tiie merchants of the earth ; the kings of the

earth, whom she had flattered into idolatry, by al
lowing them to be arbitrary and tyrannical over
their subjects, while they were obsequious to her;
and the merchants, that is, those who trafficked
with her for indulgences, pardons, dispensations,
and preferments ; these will mourn, because by

this craft they got their wealth.
2. What was the

the manner of their mourning, (1.)
They stood afar off, they durst not come nigh her ;
even Babylon's friends will stand at a distance from
her fall : though they had been partakers with her
in her sins, and in her sinful pleasures and profits,
they were not willing to bear a share in her plagues.
(2.) They made a grievous outcry, Alas, alas, that
great city Babylon, that mighty city.' (3.) They
wept, and cast dust upon their heads, v. 19. The
pleasures of sin are but for a season, and they will
end in dismal sorrow : all those who rejoice in the
success of the church's enemies, will share with
them in their downfall ; and those who have most
indulged themselves in pride and pleasure, are the
least able to bear calamities ; their sorrows will be
excessive, as their pleasure and jollity were before.
3. What was the cause of their mourning ; not
their, sin, but their punishment. They did not la
ment their fall into idolatry, and luxury, and perse
cution, but their fall into ruin; — the loss of their traf
fic, and of their wealth and power. The spirit of
antichrist is a worldly spirit, and their sorrow is a
mere worldly sorrow ; they do not lament for the
anger of God, that was now fallen upon them, but
for the loss of their outward comforts. We have a
large schedule and inventory of the wealth and mer
chandise of this city, all which was suddenly lost,
(v. 12, 13.) and lost irrecoverably, v. 14. "All
things which were dainty and goodly are departed
from thee, and thou shalt find them no more at all."
The church of God may fall for a time, but she
shall rise again ; but the fall of Babylon will be an
utter overthrow, like that of Sodom and Gomorrah.
Godly sorrow is some support under affliction, but
mere worldly sorrow adds^o the calamity.
20. Rejoice over her, thou heaven, and ye
holy apostles and prophets ; for God hath
avenged you on her. 21. And a mighty
angel took up a stone like a great millstone,-
and cast it into the sea, saying, Thus with
violence shall that great city Babylon be
thrown down, and shall be found no more
at all. 22. And the voice of harpers, and
musicians, and of pipers, and of trumpeters,
shall be heard no more at all in thee ; and
no craftsman, of whatsoever craft he be,
shall be found any more in thee ; and the
sound of a millstone shall be heard no more
at all in thee : 23. And the light of a candle
shall shine no more at all in thee ; and the
voice of the bridegroom and of the bride
shall be heard no more at all in thee : for
thy merchants were the - great men of the
earth ; for by thy sorceries were all nations
deceived : 24. And in her was found the
blood of prophets, and of saints, and of all
that were slain upon the earth.
We have here an account of the joy and triumph
there was both in heaven and earth at the irre
coverable fall of Babylon-: while her own people
were bewailing her, the servants of God are called
to rejoice over her, v. 20. Here observe, 1. How
universal this joy would be ; heaven and earth, an

REVELATION, XIX.

925

gels and saints, would join in it ; that which is matter
of rejoicing to the servants of God in this world, is
matter of rejoicing to the angels in heaven. 2. How
just and reasonable; and that, (1.) Because the fall
ot Babylon was an act of God's vindictive justice :
God was then avenging his people's cause ; they had
committed their cause to him, to whom vengeance
belongs, and now the year of recompense was come
for the controversies of Zion ; and though they did
not take pleasure in the miseries of any, yet they
had reason to rejoice in the discoveries of the glori
ous justice of God. (2.) Because it was an irre
coverable ruin; this enemy should never molest
them any more, and of this they were assured bv a
remarkable token ; (v. 21.) An angel from heaven
takes up a stone like a great millstone, and casts it
into the sea, saying, Thus shall Babylon be thrown
down with violence, and be found no more at all;
the place should be no longer habitable by man, no
work should be done there, no comfort enjoyed, no
light seen there, but utter darkness and desolation,
as the reward of her great wickedness ; first, in de
ceiving the nations with her sorceries, and, secondly,
, in destroying and murdering those whom she could
not deceive, v. 24. Such abominable sins deserved
so great a ruin.
CHAP. XIX.
In this chapter, we have, I. A further account of the trium
phant song of angels and saints for the fall of Babylon, v.
1..4. II. The marriage between Christ and the church
firoclaimed and perfected, v. 5 . . 10. III. Another war-
ike expedition of the glorious Head and Husband of the
church, with the success ofit, v. 10, &c.
1 . A ND after these things I heard a great
il. voice of much people in heaven,
saying, Alleluia; Salvation, and glory, and
honour, and power, unto the Lord our God :
2. For true and righteous are his judg
ments : for he hath judged the great whore,
who did corrupt the earth with her fornica
tion, and hath avenged the blood of his ser
vants at her hand. 3. And again they said,
Alleluia. And her smoke rose up for ever
and ever. 4. And the four and twenty
elders and the four beasts fell down and
worshipped God that sat on the throne,
saying, Amen ; Alleluia.
The fall of Babylon being fixed, finished, and de
clared to be irrecoverable, in the foregoing chapter,
this begins with a holy triumph over her, in pursu
ance to the order given forth, (ch. 18. 20.) Rejoice
over her, thdu heaven, and ye holy apostles and
prophets. They now gladly answer the call ; and
here you have, 1. The form of their thanksgiving,
in that heavenly and most comprehensive word,
Alleluia, praise ye the Lord: with this they begin,
with this they go on, and with this they end ; (v. 4. )
their prayers are now turned into praises, their
hosannas end in halleluias. 2. The matter of their
thanksgiving ; they praise him for the truth of his
word, and the righteousness of his providential con
duct, especially in this great event— the ruin of
Babylon, who had been a mother, nurse, and nest of
idolatry, lewdness, and cruelty; (v. 2.) for which
signal example of divine justice, they ascribe salva
tion, and glory, and honour, and power, unto our
God. 3. The effect of these their praises : when
the angels and saints cried Alleluia, her fire burned
more fiercely, and her smoke ascended for ever and
ever, v. 3. The surest way to have our deliver
ance's continued and completed, is, to give God the
glory of what he has done for us : praising God for

what we have, is praying in the most effectual man
ner for what is yet further to be done for us ; the
praises of the saints blow up the fire of God's wrath
against the common enemy. 4. The blessed har
mony between the angels and the saints in this
triumphant song; (v. 4.) the churches and their
ministers take the melodious sound from the angels,
and repeat it ; falling down, and worshipping God,
they cry, Amen ; Alleluia.
5. And a voice came out of the throne,
saying, Praise our God, all ye his servants,
and ye that fear him, both small and great.
6. And I heard as it were the voice of a
great multitude, and as the voice of many
waters, and as the voice of mighty thun
derings, saying, Alleluia ; for the Lord God
omnipotent reigneth. 7. Let us be glad
and rejoice, and give honour to him : for
the marriage of the Lamb is come, and his
wife hath made herself ready. 8. And to
her was granted, that she should be arrayed
in fine linen, clean and white : for the fine
linen is the righteousness of saints. 9. And
he saith unto me, Write, Blessed are they
which are called unto the marriage-supper
of the Lamb. And he saith unto me, These
are the true sayings of God. 10. And I
fell at his feet to worship him. And he
said unto me, See thou do it not : I am thy
fellow-servant, and of thy brethren- that
have the testimony of Jesus : worship God :
for the testimony of Jesus is the spirit of
prophecy. The triumphant song being ended, an epithala-
mium, or marriage-song, begins, v. 6. Here ob
serve, I. The concert of heavenly music ; the chorus was
large and loud, as the voice of many waters, and of
mighty thunderings. God is fearful in praises ;
there is no discord in heaven ; the morning-stars sing
together; no jarring string, or key untuned, but
pure and perfect melody.
II. The occasion of this song ; and that is, the
reign and dominion of that omnipotent God who has
redeemed his church by his own blood, and is now in
a more public manner betrothing her to himself;
(v. 7.) The marriage of the Lamb is come. Some
think this refers to the conversion of the Jews, which
they suppose will succeed the fall of Babylon ; others,
to the general resurrection : the former seems more
probable. Now,
1. You have here a description of the bride, how
she appeared ; not in the gay and gaudy dress of the
mother of harlots, but in fine linen, clean and white,
which is the righteousness of saints; in the robes of
Christ'^ righteousness, both imputed for justifica
tion, and imparted for sanctification ; the stola, the
white robe of absolution, adoption, and infranchise-
ment ; and the white robe of purity, and universal
holiness ; she had washed her robes, and made them
white in the blood ofthe Lamb ; and these her nup
tial ornaments she'did not purchase by any price of
her own, but received them as the gift and grant of
her blessed Lord.
2. The marriage-feast, which, though not par
ticularly described, (as Matt. 22. 4.) yet is declared
to be such as would make them all happy, who were
called to it, so called as to accept the invitation, a
feast made up of the promises of the gospel, the true

926

REVELATION, XIX.

sayings of God, v. 9. These promises, opened,
applied, sealed, and earnested by the Spirit of God,
in holy, eucharistical ordinances, are the marriage-
feast ; and the whole collective body of all those who
partake of this feast, is, the bride, the Lamb's wife;
they eat into one body, and drink into one Spirit, and
are not mere spectators or guests, but coalesce into
the espoused party, the mystical body of Christ.
3. The transport of joy which the apostle felt in
himself at this vision ; he fell down at the feet of the
angel, to worship him; supposing him to be more
than a creature, or having his thoughts at the pre
sent overpowered by the vehemency of his affec
tions; where observe, (1.) What honour he offered
to the angel ; befell at his feet, to worship him; this
prostration was a part oi" external worship, it was a
posture of proper adoration. (2.) How the angel
refused it, and that was with some resentment;
" See thou do it not ; have a care what thou doest,
thou art doing a wrong thing. " (3. ) He gave a very
good reason fpr his refusal ; " I am thy fellow-ser
vant, and of thy brethren that have the testimony
of Jesus; I am a creature, thine equal in office,
though not iii nature ; 7, as an angel and messenger
of God, have the testimony of Jesus, a charge to be
a witness for him, and to testify concerning him ; and
thou, as an apostle, having the Spirit of prophecy,
hast the same testimony to give in ; and therefore
we are in this brethren, and fellow-servants." (4.)
He directs him to the true and only Object of re-
ligidus worship ; and that is, God ; "• Worship God,
and him alone." This fully condemns the practice
both of the papists in worshipping the elements of
bread and wine, and saints, and angels ; and the
practice of the Socinians and Arians, who dp not be
lieve that Christ is truly and by nature God, and yet
pay him religious worship ;* and this shews what
wretched fig-leaves all their evasions and excuses
are, which they offer in their own vindication ; they
stand hereby convicted of idolatry by a messenger
from heaven.
,11. And I saw heaven opened, and be
hold, a white horse; and he that sat upon
him was called Faithful and True, and in
• righteousness he doth judge and make war.
1 2. His eyes were as a flame of fire, and on
his head were many crowns ; and he had a
name written, that no man knew, but he
himself. 13. And he was clothed with a
vesture dipped in blood : and his name is
called, The Word of God. 14. And the
armies which were in heaven, followed him
upon white horses, clothed in fine linen,
white and clean. 1 5. And out of his mouth
goeth a sharp sword, that with it he should
smite the nations : and he shall rule them
with a rod of iron : and he treadeth the
wine-press of the fierceness and wrath of
Almighty God. 16. And he hath on his
vesture and on his thigh a name written,
King of kings, and Lord of lords.
17. And I saw an angel standing in the
sun ; and he cried with a loud voice, saying
to all the fowls that fly in the midst of hea
ven, Come and gather yourselves together
unto the supper of the great God ; 1 8. That
* The Socinians of the present age are not chargeable with
this inconsistency. Ed.

ye may eat the flesh of kings, and the flesh
of captains, and the flesh of mighty men,
and the flesh of horses, and of them that sit
on them, and the flesh of all men, both free
and bond, both small and great. 1 9. And
I saw the beast, and the kings of the earth,
'and their armies, gathered together to make
war against him that sat on the horse, and
against his army. 20. And the beast was
taken, and with him' the false prophet that
wrought miracles before him, with which
he deceived them that had received the
mark of the beast, and them that worship
ped his image. These both were cast alive
into a lake of fire burning with brimstone.
21. And the remnant were slain with the
sword of him that sat upon the horse, which
sword proceeded out of his mouth : and all
the fowls were filled with their flesh.
No sooner was the marriage solemnized between
Christ and his church by the conversion of the Jews,
than the glorious Head and Husband of the church
is called out to a new expedition j which seems to be
the great battle that was to be fought at Armaged
don, foretold ch. 16. 16. And here observe,
1. The description of the great Commander; (1.)
By the seat of his empire ; and that is heaven : his
throne is there, and his power and authority are
heavenly and divine. (2. ) His equipage ; he is again
described as sitting on a white horse, to shew the
equity of the cause, and certainty of success. (3. )
His attributes ;" he is faithful and true to his cove-s
nant and promise, he is righteous in all his judicial
and military proceedings, he has a penetrating in
sight into all the strength and stratagems of his ene
mies, he has a large and extensive dominion, many
crowns, for he is King of kings, and Lord qf lords.
(4.) His armour ; and that is a vesture dipt in blood;
either his own blood, by which he purchased this
mediatorial power ; or the blood of his enemies, over
whom he has always prevailed. (5.) His name;
The Word of God ; a name that none fully knows
but himself: only this we know, that this Word was
God manifest in the fiesh ; but his perfections are
incomprehensible by any creature.
2. The army which he commands; (v. 14.) a
very large one, made up of many armies ; angels and
saints followed his conduct, and resembled him in
their equipage, and in their armour of purity and
righteousness ; chosen, and called, and faithful.
3. The weapons of his warfare — a sharp sword
proceeding from his mouth, (v. 15.) with which he
smites the nations; either the threatenings of the
written word, which now he is going to execute, or
rather, his word of command, calling on his followers
to take a just revenge on his and their enemies, who
are now put into the wine-press ofthe wrath of God,
to be trodden underfoot by him.
4. The ensigns of his authority, his coat of arms
— a name written on his vesture and thigh, King of
kings, and Lord of lords ; asserting his authority and
power, and the cause of the quarrel, v. 16.
5. An invitation given to the fowls of heaven, that
they should come and see the battle", and share in
the spoil and pillage of the field; (v. 17, 18.) inti
mating that this great decisive engagement should
leave the enemies ofthe church a feast for the birds
of prey, and that all the world should have cause to
rejoice in the issue of it.
6. The battle joined ; the enemy falls on with
great fury, headed by the beast, and the kings ofthe

REVELATION, XX.

927

earth; the powers of earth and hell gathered, to
make their utmost effort, v. 19.
7. The victory gained by the great and glorious
Head of the church ; the beast and the false prophet,
the leaders of the army, were taken prisoners, both
he who led them by power, and he who led them
by policy and falsehood, these are taken and cast
into the burning lake, made incapable of molesting
the church of God any more ; and their followers,
¦whether officers or common soldiers, are given up
to military execution, and made a feast for the fowls
of hevaen. Though the divine vengeance will
chiefly fall upon the beast, and the false prophet, yet
it will be no excuse to those who tight under their
banner, that they only followed their leaders, and
obeyed their command ; since they would fight for
them, they must fall and perish with them. Be wise
now therefore, O ye kings, be instructed, ye rulers
ofthe earth ; kiss the Son, lest he be angry, and ye
perish from the way, Ps. 2. 10, 12.
CHAP. XX.
This chapter is thought by some, to be the darkest part of all
this prophecy : it is very probable that the things contained
in it are not yet accomplished ; and therefore it is the wiser
way to content ourselves with general observations, than
to be positive and particular in our explications of it. Here
we have an account, I. Ofthe binding of Satan for a thou
sand years, v. 1..3. II. The reign ofthe saints with
Christ for the same time, v. 4 . . 6. III. Of the loosing of
Satan, and the conflict of the church with Gog and Magog,
v. 7 . . 10. IV. Of the day of judgment, v. 11, &c.
1. A ND I saw an angel come down
' Xj&l. from heaven, having the key of the
bottomless pit, and a great chain in his
hand. 2. And he laid hold on the dragon,
that old serpent, which is the Devil, and
Satan, and bound him a thousand years,
3. And cast him into the bottomless pit,
„and shut him up, and set a seal upon him,
that he should deceive the nations no more,
till the thousand years should be fulfilled :
and after that he must be loosed for a little
season. We have here aprophecy of the binding of Satan
for a certain term of time, in which he should have
much less power, and the church much more peace
than before. The power of Satan was broken in
part by the setting up of the gospel-kingdom in the
world, it was further reduced by the empire's be
coming Christian, it was yet further broken by the
downfall of the mystical Babylon ; but still this ser
pent had many heads, and when one is wounded,
another has life remaining in it. Here we have a
further limitation and diminution of his power ;
where observe, 1. To whom this work of binding
Satan is committed— to an angel from heaven. It is
very probable that this angel is no other than the
Lord Jesus Christ ; the description of him will
hardly agree with any other; he is one who has
power to bind the strong man armed, to cast him
out, and to spoil his goods; and therefore must be
stronger than he. 2. The means he makes use of in
this work ; he has a chain, and a key ; a great chain
to bind Satan, and the key ofthe prison in which he
was to be confined. Christ never wants proper
powers and instruments to break the power of Sa
tan, for he has the powers of heaven, and the keys
of hell 3. The execution of this work, v. 2, j. (1. )
He laid hold on the dragon, that old serpent, which
is the Devil, and Satan. Neither the strength oithe
dragon, nor the subtlety of the serpent, was suffi
cient to rescue him out of the hands ot Christ ; he
caught hold, and kept his hold. And, (20 He cast

him into the bottomless pit ; cast him down with
force, and with a just vengeance, to his own place
and prison, from which he had been permitted to
break out, and disturb the churches, and deceive
the nations ; now he is brought back to that prison,
and there laid in chains. (3. ) He is shut uji, and a
seal set upon him ; Christ shuts, and none can open ;
he shuts by his power, seals by his authority ; and
his lock and seal even the devils themselves cannot
break open. (4.) We have the term of this confine
ment of Satan — a thousand years ; after which, he
was to be loosed again for a little season. The church
should have a considerable time of peace and pros
perity, but all her trials were not yet over.
4. And I saw thrones, and they sat upon
them, and judgment was given unto them :
and / saw the souls of them that were be
headed for the witness of Jesus, and for
the word of God, and which had not wor
shipped the beast, neither his image, neither
had received his mark upon their' fore
heads, or in their hands; and they lived
and reigned with Christ a thousand years.
5. But the rest of the dead lived not again
until the thousand years were finished.
This is the first resurrection. 6. Blessed
and holy is he that hath part in the first re
surrection : on such the second death hath
no power, but they shall be priests of God
and of Christ, and shall reign with him a
thousand years.
We have here an account of the reign of the
saints for the same space of time in which Satan
continued bound ; and here observe, 1. Who they
were, that received such honour — those who had
suffered for Christ, and all who had faithfully adhe
red to him, not receiving the mark of the beast, nor
worshipping his image ; all who had kept them
selves clear of pagan and papal idolatry. 2. The
honour bestowed upon them ; (1.) They were rais
ed from the dead, and restored to life. This may
be taken either literally, or figuratively ; they were
in a civil and political sense dead, and had a politi
cal resurrection ; their liberties and privileges were
revived and restored. (2.) Thrones, and power of
judgment, were given to them ; they were possess
ed of great honour, and interest, and authority ; I
suppose, rather of a spiritual, than of a secular na
ture. (3.) They reigned with Christ a thousand
years. They who suffer with Christ, shall reign
with Christ ; they shall reign with him in his spi
ritual and heavenly kingdom, in a glorious conformi
ty to him in wisdom, righteousness, and holiness,
beyond what had been known before in the world ;
this is called the first resurrection, which none but
those who have served Christ, and suffered for him,
shall be favoured with. As for the wicked, they
shall not be raised up, and restored to their power
again, till Satan be let loose ; this may be called a
resurrection, as the conversion ofthe Jews is said to
be life from the dead. 3. The happiness of these
servants of God is declared. (1.) They are blessed
and holy, v. 6. None can be blessed but they that
are holy ; and all that are holy shall be blessed.
These were holy as a sort of first-fruits to God in
this spiritual 'resurrection, and as such blessed by
him. (2.) They are secured from the power of the
second death. We know something of what the first
death is, and it is awful ; but we know not what
this second death is ; it must be much more dread
ful ; it is the death of the soul, eternal separation

928

REVELATION, XX.

from God. The Lord grant we may never know
what it is by experience ; they who have had expe
rience of a spiritual resurrection, are saved from
the power ofthe second death.
7. And when the thousand years are ex
pired, Satan shall be loosed out of his pri
son, 8. And shall go out to deceive the
nations which are in the four quarters of
the earth, Gog and Magog, to gather them
together to battle : the number of whom is
as the sand of the sea. 9. And they went
up on the breadth of the earth, and com
passed the camp of the saints about, and
the beloved city ; and fire came down from
God out of heaven, and devoured them. 10.
And the devil, that deceived them, was
cast into the lake of fire and brimstone,
where the beast and the false prophet are,
and shall be tormented day and night for
ever and ever.
Here we have an account of the return of the
church's troubles, and another mighty conflict, very
sharp, but short and decisive. Observe, 1. The
restraints laid for a long time on Satan, are at length
taken off. While this world lasts, Satan's power in
it will not be wholly destroyed ; it may be limited
and lessened, but he will have something still to do
for the disturbance of the people of God. 2. No
sooner is Satan let loose, than he falls to his old
work, deceiving the nations, and so stirring them up
to make a war with the saints and servants of God,
which they would never do, if he had not first de
ceived them ; they are deceived both as to the
cause they engage in, they believe it to be a good
cause, when it is indeed a very bad one ; and they
are deceived in the issue, they expect to be success
ful, but are sure to lose the day. 3. His last efforts
seem to be the greatest ; the power now permitted
to him, seems to be more unlimited than before ;
he has now liberty to beat up for his volunteers in
all the four quarters of the earth, and he raised a
mighty army, the number of which was as the sand
of the sea, v. 8. 4. We have the names of the
principal commanders in this army under the dra
gon  Gog and Magog. We need not be too in
quisitive as to what particular powers are meant by
these names, since the army was gathered from all
parts of the world : these names are found in other
parts of scripture. Magog we read of in Gen. 10.
2. He was one of the sons of Japheth, and peopled
the country called Syria, from which his descen
dants spread into many other parts. Of Gog and
Magog together we only read in Ezek. 38. 2. a pro
phecy from whence this in the Revelation borrows
many of its images. 5. We have the march and
military disposition of this formidable army ; (v. 9.)
They went up on the breadth ofthe earth, and com
passed the camp ofthe saints about, and the beloved
city, that is, the spiritual Jerusalem, in which the
most precious interests of the people of God are
lodged, and therefore to them a beloved city. The
army of the saints is described as drawn forth out of
the city, and lying under the walls of it, to defend
it ; they were encamped about Jerusalem ; but the
army of the enemy was so much superior to that
of the church, that they compassed them and their
city about. 6. You -have an account of the battle,
and the issue of this war ; Fire came down from
God out of heaven, and devoured the enemy. Thus
the ruin of Gog and Magog is foretold ; (Ezek. 38.
22.) I will rain upon him, and upon his bands an
overflowing rain, and great hailstones, and fire and

brimstone. God would, in an extraordinary and
more immediate manner, fight this last and decisive
battle for his people, that the victory might be com
plete, and the glory redound to himself. 7. The
doom and punishment of the grand enemy, the De
vil ; he is now cast into hell, with his two great
officers, the beast, and the false prophet, tyranny and
idolatry, and that not for any term of time, but to
be there tormented night and day, for ever and ever.
11. And I saw a great white throne, and
him that sat on it, from whose face the
earth and the heaven fled away; and there
was found no place for them. 12. And I
saw the dead, small and great, stand before
God ; and the books were ppened : and an
other book was opened, which is the book
of life : and the dead were judged out of
those things which were written in the
books, according to their works. 1 3. And
the sea gave up the dead which were in it;
and death and hell delivered up the dead
which were in them: and they were judged
every man according to their works. 1 4.
And death and hell were cast into the lake
of fire. This is the second death. 15. And
whosoever was not found written in the
book of life was cast into the lake of fire.
The utter destruction of the Devil's kingdom very
properly leads to an account ofthe day of judgment,
which will determine every man's everlasting state ;
and we maybe assured there will he a judgment,
when we see the prince of this world is judged, John
16. 11. This will be a great day, the great day,
when all shall appear before the judgment-seat qf
Christ. The Lord help us firmly to believe this doc
trine of the judgment to come ! It is a doctrine that
made Felix tremble. Here we have a description
of it ; where observe, 1. We behold the throne, and
tribunal of judgment, great and white, very glorious,
and perfectly just and righteous. The throne qf ini
quity, that establishes wickedness by a law, has no
fellowship with this righteous throne and tribunal.
2. The appearance of the Judge, and that is, the
Lord Jesus Christ, who then puts on such majesty
and terror, that the earth and the heaven fled from
his face, and there was no place found for them;
there is a dissolution of the whole frame of nature,
2 Pet. 3. 10. 3. The persons to be judged ; (v, 12.)
the dead, small and great ; both young and old, low
and high, poor and rich. None are so mean but they
have some talents to account for ; and none so great
as to avoid the jurisdiction of this court ; not only
those that are found alive at the coming of Christ,
but all who have died before ; the grave shall sur
render the bodies of men, hell shall surrender the
souls of the wicked, the sea shall surrender the
many who seemed to have been lost in it. All these
are the king's prisons, and he will cause them to set
forth their prisoners. 4. The rule of judgment
settled ; the books were opened. What books ? The
book of God's omniscience, who is greater than our
consciences, and knows all things. There is a book
of remembrance with him both for good and bad ;
and the book of the sinner's conscience, which,
though formerly secret, will now be opened ; and
another book shall be opened — the book of the scrip
tures, the statute-book of heaven, the rule of life ;
this book is opened, as containing the law, the touch
stone by which the hearts and lives of men are to
be tried ; this book determines matter of right, the
other books give evidenoe of matters of fact ; some,

REVELATION, XXI.

929

by the other book, called the book of life, understand
the book of God's eternal counsels; but that does
not seem to belong to the affair of judgment ; in eter
nal election God does not act judicially, but with
absolute, sovereign freedom. 5. The cause to be
tried ; and that is, the works of men, what they have
done, and whether it be good or evil ; by their works
men shall be justified, or condemned; for though God
knows their state and their principles, and looks
chiefly at these, yet, being to approve himself to
angels and men as a righteous God, he will try their
principles by their practices, and so will be justified
when he speaks, and clear when he judges. 6, The
issue ofthe trial and judgment; and that will be ac
cording to the evidence of fact, and rule of judg
ment ; all those who have made a covenant with
death, and an agreement with hell, shall then be con
demned with their infernal confederates, cast with
them into the lake of fire, as not being entitled to
eternal life, according to the rules of life laid down
ih the scripture ; but those whose names are written
in that book, that is, those that are justified and ac
quitted by the gospel, shall then be justified and ac
quitted by the Judge, and shall enter into eternal
life, having nothing more to fear from death, or hell,
or wicked men ; for these are all destroyed together.
Let it be our great concern to see on what terms we
stand with our Bibles, whether they justify us or con
demn us now ; for the Judge of all will proceed by
that rule; Christ shall judge the secrets of all men
according to the gospel. Happy are they who have
so ordered and stated their cause according to the
gospel, as to know beforehand that they shall be
justified in the great day" of the Lord !
CHAP. XXI.
Hitherto, the prophecy of this book has presented to us a
very remarkable mixture of light and shade, prosperity and
adversity, mercy and judgment, in the conduct of Divine
Providence toward the church in the world : now, at the
close of all, the day breaks, and the shadows flee away; a
new world now appears, the former being passed away.
Some are willing to understand all that is said in these two
last chapters, ofthe state ofthe church even here on earth,
in the glory of the latter days ; but others, more probably,
take it as a representation of the perfect and triumphant
state of the church in heaven. Let but the faithful saints
and servants of God wait a while, and they shall not only
see, but enjoy, the perfect holiness and happiness of that
world. In this chapter, you have, I. An introduction to
the vision of the new Jerusalem, v. 1 . . 9. II. The vision
itself, v. 10, &c.
1. A ND I saw a new heaven and a new
,J\. earth : for the first heaven and the
first earth were passed away; and there
was no more sea. 2. And 1 John saw the
holy city, new Jerusalem, coming down
from God out of heaven, prepared as a
bride adorned for her husband. 3. And I
heard a great voice out of heaven saying,
Behold, the tabernacle of God is with men,
and he will dwell with them, and they
shall be his people, and God himself shall
be with them, and be their God. 4. And
God shall wipe away all tears from their
eyes ; and there shall be no more death,
neither sorrow, nor crying, neither shall
there be any more pain: for the former
things are passed away. 5. And he that
sat upon the throne, said, Behold, 1 make
all things new. And he said unto me,
Write: for these words are true and faith-
Vol. vi. — 6 B

ful. 6. And he said unto me, It is done.
I am Alpha and Omega, the beginning and
the end. I will give unto him that, is
athirst, ofthe fountain of the water of life
freely. 7. He that overcometh, shall in
herit all things; and I will be his God, and
he shall be my son. 8. But the fearful, and
unbelieving, and the abominable, and mur
derers, and whoremongers, and sorcerers,
and idolaters, and all liars, shall have their
part in the lake which burnetii with fire
and brimstone : which is the' second death.
We have here a more general account of the
happiness of the church of God in the future state,
by which it seems most safe to Understand the hea
venly state.
1. A new world now opens to our view ; (v. 1.) I
saw a new heaven and a new earth ; that is, a new
universe ; for we suppose the world to be made up
of heaven and earth. By the new earth we may un
derstand a new state for the bodies of men, as well
as a heaven for their souls. This world is not now
newly created, but newly opened, and filled with
all those who were the heirs of it. The new hea
ven, and the new earth, will not then be distinct ;
the very earth of the saints, their glorified bodies,
will now be spiritual and heavenly, and suited to
those pure and bright mansions. To make way for
the commencement of this new world, the old world,
with all its troubles and commotions, passed away.
2, In this new world the apostle saw the holy city,
the new Jerusalem, coming down from heaven, not
locally, but as to its original : this new Jerusalem is
the church of God in its new and perfect state, pre
pared as a bride adorned for her husband, beauti
fied with all perfection of wisdom and holiness, meet
for the full fruition of the Lord Jesus Christ in glory.
3. The blessed presence of God with his people is
here proclaimed and admired ; (v. 3.) I heard a
great voice out of heaven, saying, Behold, the taber
nacle of God is with men, &c. Observe, (1.) The
presence of God with his church is the glory of the
church. (2.) It is matter of wonder that a holy
God should ever dwell with any of the children of
men. (3.) The presence of God with his people in
heaven will not be interrupted as it is on earth, but
he will dwell with them continually. (4. ) The co
venant, interest, and relation, that there are now
between God and his people, will be filled up and
perfected in heaven. They shall be his people ;
their souls shall be assimilated to him, filled with all
the love, honour, and delight in God, that their re
lation to him requires; this shall be their perfect
holiness, and he will be their God ; God himself will
be their God ; his immediate presence with them,
his love fully manifested to them, and his glory put
upon them, will be their perfect happiness; then he
will fully answer the character of the relation on his
part, as they shall do on their part.
4. This new and blessed state will be "free from
all trouble and sorrow; for, (1.) All the effects of
former trouble shall be done away : they have been
often before in tears, by reason of sin, of affliction, of
the calamities of the church ; but now all tears shall
be wiped away ; no signs, no remembrance of for
mer sorrows shall remain, any further than to make
their present felicity the greater. God himself, as
their tender Father, with his kind hand, shall wipe
away the tears of his children ; and they would not
have.been without those tears, when God shall come
and wipe them away. (2. ) All the causes of future
sorrow shall be for ever removed; There shall be
neither death, nor pain; and therefore no sorrow

930

REVELATION, XXI.

nor crying ; these are things incident to that state in
which they were before, but now all former things
are passed away.
5. The truth and certainty of this blessed state are
ratified by the word and promise of God, and order
ed to be committed to writing, as matter of perpetual
record, v. 5, 6. The subject-matter of this vision is
so great, and of so great importance to the church
and people of God, that they have need ofthe fullest
assurances of it ; and God therefore from heaven re
peats and ratifies the truth thereof. Besides, many
ages must pass between the time when this vision
was given forth, and the accomplishment of it, and
many great trials must intervene; and therefore
God would have it committed to writing, for perpe
tual memory, and continual use to his people. Ob
serve, (1.) The certainty of the promise averred ;
These words are faithful and true ; and it follows,
It is done ; as sure as if it were done already. We
may and ought to take God's promise as present
payment; if he has said, he makes att things new ; it
is done. (2.) He gives us his titles of honour as a
pledge or surety of the full performance, even those
titles of Alpha and Omega, the Beginning and the
End. As it was his glory, that he gave the rise and
beginning to the world, and to his church, it will be
his glory to finish the work begun, and not to leave
it imperfect. As his power and will were the first
cause of all things, his pleasure and glory are the
last end, and he will not lose his design ; for then he
would no longer be the Alpha and Omega. Men
may begin designs which they can never bring to
perfection ; but the counsel of God shall stand, and
he will do all his pleasure. (3.) The desires of his
people toward this blessed state, are another evi
dence of the truth and certainty of it ; they thirst
after a state of sinless perfection, and the uninter
rupted enjoyment of God ; and God has wrought in
them these longing desires which cannot be satisfied
with any thing else, and therefore would be the tor
ment of the soul if they were disappointed ; but it
would be inconsistent with the goodness of God,
and his love to his people, to create in them holy
and heavenly desires, and then deny them their
proper satisfaction ; and therefore they may be as
sured, when they have overcome their present dif
ficulties, he will give them of the fountain of the
water of life freely.
6. The greatness of this future felicity is declared
and illustrated, (1.), By the freeness of it ; it is the
free gift of God ; he gives ofthe water of life freely ;
this will not make it less, but more grateful to his
people. (2.) The fulness of it ; the people of God
then lie at the fountain-head of all blessedness, they
inherit all things ; (v. 7. ) enjoying God, they enjoy
all things, he is All in all. (3. ) By the tenure and
title by which they enjoy this blessedness ; by right
of inheritance, as the sons of God ; a title of all
othere the most honourable, as resulting from so
near and endeared a relation to God himself, and
the most sure and indefeasible, that can no more
cease than the relation from which it results. (4.)
By the vastly different state of the wicked ; their
misery helps to illustrate the glory and blessedness
ofthe saints, and the distinguishing goodness.of God
toward them, v. 8. Here observe, [1.] The sins of
those who perish, among which are first mentioned
their cowardliness and unbelief. The fearful lead
the van in this black list ; they durst not encounter
the difficulties of religion, and their slavish fear pro
ceeded from their unbelief ; but those who were so
dastardly as not to dare to take up the cross of
Christ, and discharge their duty to him, were yet so
desperate as to run into all manner of abominable
wickedness — murder, adultery, sorcery, idolatry,
and lying. [2.] Their punishment; They have
their part in the lake that burns with fire and brim

stone : which is the second death. First, They could
not burn at a stake for Christ, but they must burn
in hell for sin. Secondly, They must die another
death after their natural death ; the agonies and
terrors of the first death will consign them over to
the far greater terrors and agonies of eternal death ;
to die and to be always dying. Thirdly, This misery-
will be their proper part and portion, what they
have justly deserved, what they have in effect
chosen, and what they have prepared themselves
for by their sins. Thus the misery of the damned
will illustrate the blessedness of those that are
saved, and the blessedness of the saved will aggra
vate the misery of those that are damned.
9. And there came unto me one of the
seven angels who had the seven vials full
of the seven last plagues, and talked with
me, saying, Come hither, I will shew thee
the bride, the Lamb's wife. 10. And he
carried me away in the spirit to a great and
high mountain, and shewed me that great
city, the holy Jerusalem, descending out of
heaven from God, 11. Having the glory of
God: and her light was, like unto a stone
most precious, even like a jasper-stone, clear
as crystal ; 12. And had a wall great and
high, and had twelve gates, and at the gates
twelve angels, and names written thereon,
which are the names of the twelve tribes of
the children of Israel: 13. On the east
three gates; on the north three gates; on
the south three gates ; and on the west three
gates. 1 4. And the wall of the city had
twelve foundations, and in them the names
of the twelve apostles of the Lamb. 15.
And he that talked with me had a golden
reed to measure the city, and the gates
thereof, and the wall thereof. 16. And the
city lieth four-square, and the length is as
large as the breadth : and he measured the
city with the reed, twelve thousand fur
longs. The length and the breadth and the
heigth of it are equal. 17. And he mea
sured the wall thereof, an hundred and forty
and four cubits, according to the measure
of a man, that is, of the angel. 1 8. And
the building of the wall of it was o/jasper;
and the city was pure gold, like unto clear
glass. 19. And the foundations ofthe wall
of the city were garnished with all manner
of precious stones. The first foundation
was jasper; the second, sapphire; the third,
a chalcedony ; the fourth, an emerald ; 20.
The fifth, sardonyx; the sixth, sardius; the
seventh, chrysolite ; the eighth, beryl ; the
ninth, a topaz; the tenth, a chrysoprasus;
the eleventh, a jacinth; the twelfth, an
amethyst. 21. And the twelve gates were
twelve pearls; every several gate was of
one pearl; and the street of the city was
pure gold, as it were transparent glass,
We have already considered the introduction to
the vision of the new Jerusalem in a more general

REVELATION, XXI.

931

idea of the heavenly state ; we now come to the
vision itself ; where observe,
I. The person that opened the vision to the apos
tle — one ofthe seven angels, that had the seven vials
full of the seven last plagues, v. 9. God has a
variety of work and employment for his holy angels ;
sometimes they are to sound the trumpet of Divine
Providence, and give fair warning to a careless
world ; sometimes they are to pour out the vials of
God's anger upon impenitent sinners; and some
times to discover things of a heavenly nature to
those that are the heirs of salvation ; they readilv
execute every commission they receive from God ;
and when this world shall be at an end, yet the angels
shall be employed by the great God in proper plea
sant work to all eternity.
II. The place from which the apostle had this
glorious view and prospect ; he was taken, in ecsta
sy, into a high mountain ; from such situations men
usually have the most distinct views of adjacent
cities ; they who would have clear views of heaven,
must get as near heaven as they can, into the mount
of vision, the mount of meditation and faith, from
whence, as from the top of Pisgah, they may behold
the goodly land ofthe heavenly Canaan.
III. The subject-matter of the vision — the bride,
the Lamb's wife, (v. 10.) that is, the church of God
in her glorious, perfect, triumphant state, under the
resemblance of Jerusalem, having the glory of God
shining in its lustre, as uxor splendet radiis mariti
—the bride comely through the comeliness put on
her by her husband; glorious in her relation" to
Christ, in his image now perfected in her, and in his
favour shining upon her ; and now we have a large
description of the church triumphant under the
emblem of a city, far exceeding in riches and splen
dor all the cities of this world ; and this new Jeru
salem is here represented to us, both in the exterior
and the interior part of it.
1. The exterior part of the city — the wall, and
the gates ; the wall for security, and the gates for
entrance. (1.) The wall for security. Heaven is a safe state ;
those that are there, are inclosed with a watt, that
separates them, and secures them from all evils and
enemies : now here, in the account of the wall, we
observe, [1.] The height of it, which, we are told,
is very high, seventy yards, (v. 17. ) sufficient both
for ornament and security. [2. ] The matter of it ;
it was as jasper; a wall all built of the most pre
cious stones, for firmness and lustre; (v. 11.) this
city has a wall that is impregnable as well as pre
cious. [3.] The form of it was very regular and
uniform ; it was four-square, the length as large as
the breadth. In the new Jerusalem all shall be equal
in purity and perfection ; there shall be an absolute
uniformity in the church triumphant ; a thing want
ed and wished for on earth, but not to be expected
till we come to heaven. [4.] The measure of the
wall; (v. 15, 16.) twelve thousand furlongs each
way, each side, which is forty-eight thousand fur
longs in the whole compass, or fifteen hundred Ger
man miles ; here is room sufficient for all the people
of God ; many mansions in their Father's house.
[5.] The foundation ofthe wall, for heaven is a city
that hath her foundations; (v. 19.) the promise and
power of God, and the purchase of Christ, are the
stroni* foundations of the church's safety and happi-

stronsr •" -..
ness ; the foundations are described by their num
ber and by their matter; by their number — twelve;
alluding to the twelve apostles, (v. 14.) whose gos
pel-doctrines are the foundations upon which the
church is built, Christ himself being the chief Corner
stone; and as to the matter of these foundations, it
was various and precious, set forth by twelve sorts
of precious stones, denoting the variety and excel
lency of the doctrines of the gospel, or of the graces

of the Holy Spirit, or the personal excellences of the
Lord Jesus Christ.
(2.) The gates for entrance. Heaven is not inac
cessible ; there is a way opened into the holiest ot
all ; there is a free admission to all those that are
sanctified ; they shall not find themselves shut out.
Now as to these gates, observe, [1.] Their number ;
they are twelve gates, answering to the twelve tribes
of Israel. All the true Israel of God shall have en
trance into the new Jerusalem, as every tribe had
into the earthly Jerusalem. [2. ] Their guards which
were placed upon them — twelve angels; to admit
and receive the several tribes of the spiritual Israel,
and to keep out others. [3. ] The inscription on the
gates — the names ofthe twelve tribes ; to shew they
have a right to the tree of life, and to enter through
the gates into the city. [4.] The situation of the
gates. As the city had four equal sides, answering
to the four quarters of the world, east, west, north,
and south ; so in each side there were three gates,
signifying that from all quarters of the earth there
shall be some who shall get safe to heaven and be
received there, and that there is as free entrance
from one part of the world as from the other ; for
in Christ there is neither Jew, nor Greek, Barba
rian, Scythian, bond, nor free; men of all nations,
and languages, who believe on Christ, have by him
access to God in grace here, and in glory hereafter.
[5.] The materials of these gates ; they were all of
pearls, and yet with great variety, every gate one
pearl; either one single pearl of that vast bigness,
or one single sort of pearl. Christ is the Pearl of
great price, and he is our Way to God. There is
nothing magnificent enough in this world fully to set
forth the glory of heaven. Could we, in the glass
of a strong imagination, contemplate such a city as
is here described, even as to the exterior part cf it,
such a wall, and such gates, how amazing, how glo
rious, would the prospect be ! And yet this is but
a faint and dim representation of what heaven is in
itselt 22. And I saw no temple therein : for the
Lord God Almighty and the Lamb are the
temple of it. 23. And the city had no need
of the sun, neither of the moon, to shine in
it : for the glory of God did lighten it, and
the Lamb zs the light thereof. 24. And the
nations of them which are saved, shall walk
in the light of it : and the kings of the earth
do bring their glory and honour into it. 25.
And the gates of it shall not be shut at all
by day : for there shall be no night there.
26. And they shall bring the glory and ho
nour of the nations into it. 27. And there
shall in no wise enter into it any thing that
defileth, neither whatsoever worketh abo
mination, or maketh a lie : but. they who are
written in the Lamb's book of life.
Now we come to take a view of the interior part
of the new Jerusalem. You have seen its strong
wall, and stately gates, and glorious guards ; now
we are to be led through the gates into the city it
self ; and the first thing which we observe there, is,
the street of the city, which was pure gold, like
transparent glass, v. 21. The saints in heaven
tread upon gold. The new Jerusalem has its seve
ral streets. There is the most exact order in hea
ven ; every saint has his proper mansion. There is
converse in heaven ; the saints are then at res-t ; but
it is not a mere passive rest ; it is not a state of sleep
and inactivity, but a state of delightful motion ; the

932

REVELATION, XXII.

nations that are saved, walk in the light of it; they
walk with Christ in white; they have communion
not only with God, but with one another ; and all
their steps are firm and clean, they are pure and
clear as gold and transparent glass.
1. The temple of the new Jerusalem, which was
no material temple, made with men's hands, as that
of Solomon and Zerubbabel, but a temple altogether
spiritual and divine ; for the Lord God Almighty,
and the Lamb, are the temple thereof. There the
saints are above the need of ordinances, which were
the means of their preparation for heaven. When
the end is attained, the means are no longer useful.
Perfect and immediate communion with God will
more than supply the place of -gospel-institutions.
2. The light ot this city. Where there is no light,
there can be no lustre, nor pleasure. Heaven is the
inheritance of the saints in tight. But what is that
light ? There is no sun nor moon shining there, v.
23. Light is sweet, and a pleasant thing it is to be
hold the sun. What a dismal world would this be,
if it were not for the light of the sun ! What is
there in heaven, that supplies the want of it? There
vs no want of the light of the sun ; for the glory of
God lightens that city, and the Lamb is the Light
thereof God in Christ will be an everlasting Foun
tain of knowledge and joy to the saints in heaven ;
and if so, there is no need of the sun or moon, any
more than we here need to set up candles at noon
day, when the sun shineth in its strength.
3. The inhabitants of this city ; they are described
here several ways. (1.) By their numbers — whole
nations of saved souls ; some out of all nations, and
many out of some nations. All those multitudes
who were sealed on earth, are saved in heaven. (2. )
By their dignity! — some of the kings and princes of
the earth : great kings. -God will have some of all
ranks and degrees of men to fill the heavenly man
sions, high and low ; and when the greatest kings
come to heaven, they will see all their former ho
nour and glory swallowed up of this heavenly glory
that so much excels. (3.) Their continual acces
sion and entrance into this city ; The gates shall ne
ver be shut. There is no night, and therefore no
need of shutting up the gates. Some one or other
is coming in every hour and moment ; and those that
are sanctified, always find the gates open; they have
an abundant entrance into the kingdom.
4. The accommodations of this city ; all the glory
and honour of the nations shall be brought into it;
whatever is excellent and valuable in this world,
shall be there enjoyed in a more refined kind, and
to a far greater degree ; brighter crowns, a better
and more enduring substance, more sweet and satis
fying feasts, a more glorious attendance, a truer
sense of honour, and far higher posts of honour, a
more glorious temper of mind, and a form and a
countenance more glorious than ever were known
in this world.
5. And lastly, the unmixed purity of all who be
long to the new Jerusalem, v. 27. (1.) There the
saints shall have no impure thing remain in them.
In the Elrticle of death they shall be cleansed from
every thing that is of a defiling nature. Now they
feel a sad mixture of corruption with their graces,
which hinders them in the service of Ged, interrupts
their communion with him, and intercepts the light
of his countenance ; but, at their entrance into the
hoty of holies, they are washed in the laver of Christ's
blood, and presented to the Father without spot.
(2.) There the saints shall have no impure persons
admitted among them. In the earthly Jerusalem
there will be a mixed communion, after all the care
that can be taken ; some roots of bitterness will spring
up to trouble and defile Christian societies ; but in
the new Jerusalem there is a society perfectly pure;
free, [1.] From such as are openly profane. > There

are none admitted into heaven, who work abomina
tions. In the churches on earth, sometimes abomi
nable things are done, solemn ordinances profaned,
and prostituted to men openly vicious, for worldly
ends; but no such abominations can have place in
heaven. [2.] Free from hypocrites, such as make
lies, say they are Jews, and are not, but do lie.
These will creep into the churches of Christ on
earth, and may lie concealed there a long time, per
haps all their days ; but they cannot intrude inio the
new Jerusalem, which is wholly reserved for those
that are called, and chosen, and faithful ; who are
all written, not only in the register of the visible
church, but in the Lamb's book of life.
CHAP. XXII.
In this chapter, we have, I. A further description ofthe hea
venly state ofthe church, v. 1 . . 5. II. A confirmation of
this ahd all the other visions of this book, v. 6. . 19. III.
The conclusion, v. 20, SI.

1. A ND he shewed me a pure river of
J\. water of life, clear as crystal, pro
ceeding out of the throne of God and of the
Lamb. 2. In the midst of the street of it,
and on either side the river, was there the
tree of life, which bear twelve manner qf
fruits, and yielded her fruit every month :
and the leaves of the tree were for the heal
ing of the nations. 3. And there shall be
no more curse : but the throne of God and
of the Lamb shall be in it ; and his servants
shall serve him : 4. And they shall see his
face ; and his name shall be in their fore
heads. 5. And there shall be no night there,
and they need no candle, neither light of
the sun; for the Lord God giveth them light;
and they shall reign for ever and ever.
The heavenly state which was before described
as a city, and called the new Jerusalem, is here de
scribed as a paradise ; alluding to the earthly para
dise which was lost by the sin of the first Adam ;
here is another paradise restored by the second
Adam. A paradise in a city, or a whole city in a
paradise ! In the first paradise there were only two
persons to behold the beauty and taste the pleasures
of it ; but in this second paradise whole cities and
nations shall find abundant delight and satisfaction.
And here observe,
1. The river of paradise : the earthly paradise
was well watered ; no place can be pleasant or fruit
ful that is not so. This river is described, (1.) By
its fountain-head — the throne of God, and the Lamb.
All our springs of grace, comfort, and glory, are in
God ; and all our streams from him, through the
mediation of the Lamb. (2.) By its quality — pure,
and clear as crystal. All the streams of earthly
comfort are muddy ; but these are clear, salutary,
and refreshing, giving life, and preserving life, to
those who drink of it.
2. The tree of life, in this paradise. Such a tree
there was in the. earthly paradise, Gen. 2. 9. This
far excels it. And now as to this tree, observe, (1. )
The situation of it — in the midst of the street, and
on either side the river ; _or, as it might have been
better rendered, in the midst between the terras-
walk andjhe river. This tree of life is fed by the
pure waters of the river that comes from the throne
of God. The presence and perfections' of God fur
nish out all the glory and blessedness of heaven.
(2.) The fruitfulness of this tree. [1.] It brings
forth many sorts of fruit, twelve sorts, suited to the
refined taste of all the saints. [2.] It brings forth

REVELATION, XXII.

933

fruit at all times; yieldeth its fruit every month; this
tree is neverempty, never barren; there is always
fruit upon it. In heaven there is net only a variety
of pure and satisfying pleasures, but a continuance
of them, and always fiesh. [3.] The fruit is not
only pleasant, but wholesome. The presence of
God m heaven is the health and happiness of the
saints ; there they find in him a remedy for all their
former maladies, and are preserved by him in the
most healthful and vigorous state.
3. The perfect freedom of this paradise from every
thing that is evil ; (v. 3. ) There shall be no more
curse; no accursed one — xzlavaBif**, no serpent
there, as there was in the earthly paradise. Here
is the great excellency of this paradise — the Devil
has nothing to do there ; he cannot draw the saints
from serving God to be subject to himself, as he did
our first parents, nor can he so much as disturb
them in the service of God.
4. The supreme felicity of this paradisaical state.
(1.) There the saints shall see the face of God; there
they shall enjoy the beatific vision. (2.) God will
own them, as having his seal and name on their fore
heads. (3.) They shall reign with him for ever;
their service shall be not only-freedom, but honour
and dominion. (4. ) All this shall be with perfect
knowledge and joy. They shall be full of wisdom
and comfort, continually walking in the light of the
Lord ; and this not for a time, but for ever and ever.
6. And he said unto me, These sayings
are faithful and true : and the Lord God of
the holy prophets sent his angel to shew
unto his- servants the things which must
shortly be done. 7. Behold, I come quickly:
blessed zs he that keepeth the sayings of the
prophecy of this book. 8. And I John saw
these things, and heard them. And when
I had heard and seen, I fell down to wor
ship before the feet of the angel who shew
ed me these things. 9. Then saith he unto
me, See tho-a do it not : for I am thy fellow-
servant, and of thy brethren the prophets,
and of them who keep the sayings of this
book: worship God. 10. And he saith
unto me, Seal not the sayings of the pro
phecy of this book : for the time is at hand.
1 1. He that is unjust, let him be unjust still :
and he that is filthy, let him be filthy still :
and he that is righteous, let him be righ
teous still : and he that is holy, let him be
holy still. 12. And, behold, T come quickly;
and my reward is with me, to give every
¦ man according as his work shall be. 13.
I am Alpha and Omega, the beginning and
the end, the first, and the last. 1 4. Blessed
are they that do his commandments, that
they may have right to the tree of life, and
may enter in through the gates into the
city. 1 5. For without are dogs, and sor
cerers, and whoremongers, and murderers,
and idolaters, and whosoever loveth and
m-iketh a lie. 16. I Jesus have sent mine
angel to testify unto you these things in the
churches. I am the root and the offspring
of David, and the bright and morning star.
17 And the Spirit and the bride say, Come

And let him that heareth say, Come. And
let. him that is athirstcome: and whosoever
will, let him take the water of life freely.
1 8. For I testify unto every man that hear
eth the words of the prophecy of this book,
If any man shall add unto these things, God
shall add unto him the plagues that are1
written in this book : 1 9. And if any man
shall take away from the words of the book
of this prophecy, God shall take away his
part out of the book of life, and out of the
holy city, and from the things which are
written in this book.
We have here a solemn ratification of the con
tents of this book, and particularly of this last vi
sion ; though some think it may not only refer to the
whole book, but to the whole New Testament, yea,
to the whole Bible, completing and confirming the
canon of scripture. And here, 1. This is confirmed
by the name and nature of that God who gave out
these discoveries ; he is the Lord Ged, faithful and
true, and so are all his sayings. 2. By the messen
gers he chose to reveal these things to the world ;
the holy angels shewed them to holy men of God ;
and God would not employ his saints and angels
in deceiving the world. 3. They will soon be con--
firmed by their accomplishment ; they are things
that must shortly be done ; Christ will make haste,
he will come quickly, and put all things out of doubt;
and then they will prove the wise and happy men,
who have believed and kept his words. 4. By the
integrity of that angel who had been the apostle's
guide and interpreter in these visions ; that integrity
was such, that he not only refused to accept religious
adoration from John, but once and again reproved
him for it. He who was so tender of the honour of
God, and so displeased with what was a wrong to
God, would never come in his name to lead the peo
ple of God into mere dreams and delusions : and it
still is a further confirmation ofthe sincerity of this
apostle, that he confesses his own sin and folly, into
which he had now again relapsed, and he leaves this
his failing on perpetual record ; this shews he was a
faithful and an impartial writer. 5. By die order
given to leave the book ofthe prophecy open, to be
perused by all, that they might labour to understand
it, that they might make their objections against it,
and compare the prophecy with the events. God
here deals freely and openly with all ; he does not
speak in secret, but calls every one to witness to the
declarations here made, v. 10. 6. By the effect this
book, thus kept open, will have upon men ; those
that are filthy and unjust, will take that occasion
from thence to be more so, but it will confirm,
strengthen, and further sanctify those that are up
right with God ; it will be a savour of life to some,
and of death to others, and so will appear to be from
God, v. 12. 7. It will be Christ's rule of judgment
at the great day ; he will dispense rewards and pu
nishments to men according; as their works agree or
disagree with the word of God ; and therefore that
word itself must needs be faithful and true. 8. It is
the word of him who is the Author, Finisher, and
Rewarder ofthe faith and holiness of his people, v.
13, 14. He is the First and the Last, and the same
from first to last, and so is his word too ; and he will
bv this word give to his people, who conform them
selves to it, a right to the tree of life, and an entrance
into heaven ; and this will be a full confirmation of
the truth and authority of his word, since it contains
the title and evidence of that confirmed state of ho
liness and happiness that remains for his people in
I heaven. 9. It is a book that condemns and excludes

934

REVELATION, XXII.

from heaven all wicked, unrighteous persons, and
particularly those that love and make lies, (v. 15.)
and therefore can never be itself a lie. 10. It is con
firmed by the testimony of Jesus, who is the Spirit
of prophecy. And this Jesus, as God, is the Root
of David, though, as Man, his Offspring; a Person
in whom all uncreated and created excellencesmeet;
too great and too good to deceive his churches and
the world. He is the Fountain of all light, the bright
and the morning Star; and as such has given to his
churches this morning light of prophecy, to assure
them of the light of that perfect day that is ap
proaching. 11. It is confirmed by an open and ge
neral invitation to all, to come and partake of the
promises and privileges of the gospel, those streams
of the water of life ; these are tendered to all who
feel in their souls a thirst which nothing in this world
can quench. 12. It is confirmed by the joint testi
mony of the Spirit of God, and that gracious Spirit
that is in all the true members ofthe church of God;
the Spirit and the bride join in testifying the truth
and excellency of the gospel. 13. Lastly, It is con
firmed by a most solemn sanction, condemning and
cursing all who should dare to corrupt or change the
word of God, either by adding to it, or taking from
it ; (v. 18, 19.) He that adds to the word of God,
draws down upon himself all the plagues written in
this book; and he who takes any thing away from
it, cuts himself off from all the promises and privi
leges of it ; this sanction is like a flaming sword, to
guard the canon of the scripture from profane hands.
Such a fence as this, God'set about the law, (Deut.
4. 2.) and the whole Old Testament, (Mal. 4. 4.)
and now in the most solemn manner about the whole
Bible ; assuring us that it is a book of the most sa
cred nature, divine authority, and ofthe last import
ance, and therefore the peculiar care of the great
God. 20. He who testifteth these things, saith,
Surely I come quickly; Amen. Even so,
come, Lord Jesus. 21. The grace of our
Lord Jesus Christ be with you all. Amen."
We are now come to the conclusion of the whole ;
and that in three things ; 1. Christ's farewell to his
church. He seems now, after he had been disco
vering these things to his people on earth, to take
leave of them, and return to heaven ; but he parts
with them in great kindness, and assures them it
shall not be long before he comes again to them ;
Behold, I come quickly : as when he ascended into
heaven after his resurrection, he parted with a pro
mise of his gracious presence, so here he parts with
a promise ot a speedy return. If any say, " Where

is the promise of his coming, when so many ages are
now past since this was written ?" Let them know
he is not slack to his people, but long-suffering to
his enemies ; his coming will be sooner than they are
aware, sooner than they are prepared, sooner than
they desire ; and to his people it will be seasonable ;
the vision is for an appointed time, and will not
tarry ; he will come quickly ; let this word be always
sounding in our ear, and let us give all diligence, that
we may be found of him in peace, without spot and
blameless, 2. The church's hearty echo to Christ's
promise : (1.) Declaring her firm belief of it ; Amen,
so it is, so it shall be. (2.) Expressing her earnest
desire of it ; Even so, come Lord Jesus ; make haste,
my Beloved, and be thou like a roe, or tike a young
hart on the mountains of spices. Thus beats the pulse
of the church, thus breathes that gracious Spirit
which actuates and informs the mystical body of
Christ; and we should never he satisfied, till we
find such a Spirit breathing in us, and causing us to
look for the blessed hope, and glorious appearance
ofthe great God and our Saviour Jesus. Christ; this
is the language qf the church of the first-born, and
we should join with them, often putting ourselves in
mind of* his promise. What comes from heaven in
a promise, should be sent back to heaven in a prayer.
" Come, Lord Jesus, put an end to this state of sin,
sorrow, and temptation ; gather thy people out of
this present evil world, and take them up to heaven,
that state of perfect purity, peace, and joy, and so
finish thy great design, and fulfil all that word in
which thou hast caused thy people to hope." 3. The
apostolical benediction which closes the whole ; The
grace of our Lord Jesus Christ be with you all,
Amen. Here observe, (1.) The Bible ends with a
clear proof of the Godhead of Christ, since the
Spirit of God teaches the apostle to bless his people
in the name of Christ, and to beg from Christ a
blessing for them ; this is a proper act of adoration.
(2.) Npthing should be more desired by us thai:
that the grace of Christ may be with us in this
world, to prepare us for the glory ef Christ in the
other world. It is by his grace that we must be kept
in a joyful expectation of his glory, fitted for it, and
preserved to it ; and his glorious appearance will be
welcome and joyful to those that are partakers of
his grace and favour here ; and therefore to this
most comprehensive prayer we should all add our
hearty Amen ; most earnestly thirsting after greater
measures of the gracious influences of the blessed
Jesus in our souls, and his gracious presence with us,
till glory has perfected all his grace towards us, for
he is a Sun and a Shield, he gives grace, and glory,
and no good thing will he withhold from them that
walk uprightly.

END OF VOL. SIXTH.

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