2nd Week of Easter - Thurs

Commanding, we commanded you. That is, charged you severely. --- You have a mind to bring the blood of this man upon us. You will make us pass for guilty of the murder of the Messias. (Witham)

Peter answered boldly, We ought to obey God, rather than men. And withal adds, that God had raised from death Jesus, the Prince and Saviour of mankind, by whose merits all might find repentance, and forgiveness of their sins; that they were witness of his resurrection, &c. (Witham)

They were cut to the heart;[5] exasperated to fury and madness, and were for killing them. (Witham)

Dissecabantur. Greek: dieprionto; which Arias Montanus translates furebant.

26 Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned. 27 And when they had brought them, they set them before the council: and the high priest asked them, 28 Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us. 29 Then Peter and the other apostles answered and said, We ought to obey God rather than men. 30 The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. 31 Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. 32 And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. 33 When they heard that, they were cut to the heart, and took counsel to slay them. 34 Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space; 35 And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. 36 For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought. 37 After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed. 38 And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: 39 But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God. 40 And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. 41 And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name. 42 And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.

We are not told what it was that the apostles preached to the people; no doubt it was according to the direction of the angel— the words of this life; but what passed between them and the council we have here an account of; for in their sufferings there appeared more of a divine power and energy than even in their preaching. Now here we have,

I. The seizing of the apostles a second time. We may think, if God designed this, "Why were they rescued from their first imprisonment?" But this was designed to humble the pride, and check the fury, of their persecutors; and now he would show that they were discharged, not because they feared a trial, for they were ready to surrender themselves and make their appearance before the greatest of their enemies. 1. They brought them without violence, with all the respect and tenderness that could be: did not pull them out of the pulpit, nor bind them, nor drag them along, but accosted them respectfully; and one would think they had reason to do so, in reverence to the temple, that holy place, and for fear of the apostles, lest they should strike them, as they did Ananias, or call for fire from heaven upon them, as Elias did; but all that restrained their violence was their fear of the people, who had such a veneration for the apostles that they would have stoned the officers if they had offered them any abuse. 2. Yet they brought them to those who, they knew, were violent against them, and were resolved to take violent courses with them ( v. 27 ): They brought them, to set them before the council, as delinquents. Thus the powers that should have been a terror to evil works and workers became so to the good.

II. Their examination. Being brought before this august assembly, the high priest, as the mouth of the court, told them what it was they had to lay to their charge, v. 28 . 1. That they had disobeyed the commands of authority, and would not submit to the injunctions and prohibitions given them ( v. 28 ), " Did not we, by virtue of our authority, strictly charge and command you, upon pain of our highest displeasure, that you should not teach in this name? But you have disobeyed our commands, and gone on to preach not only without our licence, but against our express order." Thus those who make void the commandments of God are commonly very strict in binding on their own commandments, and insisting upon their own power: Did not we command you? Yes, they did; but did not Peter at the same time tell them that God's authority was superior to theirs, and his commands must take place of theirs? And they had forgotten this. 2. That they had spread false doctrine among the people, or at least a singular doctrine, which was not allowed by the Jewish church, nor agreed with what was delivered form Moses's chair. " You have filled Jerusalem with your doctrine, and thereby have disturbed the public peace, and drawn people from the public establishment." Some take this for a haughty scornful word: "This silly senseless doctrine of yours, that is not worth taking notice of, you have made such a noise with, that even Jerusalem, the great and holy city, is become full of it, and it is all the talk of the town." They are angry that men, whom they look upon as despicable, should make themselves thus considerable. 3. That they had a malicious design against the government, and aimed to stir up the people against it, by representing it as wicked and tyrannical, and as having made itself justly odious both to God and man: " You intend to bring this man's blood, the guilt of it before God, the shame of it before men, upon us. " Thus they charge them not only with contumacy and contempt of the court, but with sedition and faction, and a plot both to set the people against them, for having persecuted even to death not only so innocent but so good and great a man as this Jesus, and also the Romans, for having drawn them into it. See here how those who with a great deal of presumption will do an evil thing yet cannot bear to hear of it afterwards, nor to have it charged upon them. When they were in the heat of the persecution they could cry daringly enough, " His blood be upon us and upon our children; let us bear the blame for ever." But now that they have time for a cooler thought they take it as a great affront to have his blood laid at their door. Thus are they convicted and condemned by their own consciences, and dread lying under that guilt in which they were not afraid to involve themselves.

III. Their answer to the charge exhibited against them: Peter and the other apostles all spoke to the same purport; whether severally examined, or answering jointly, they spoke as one and the same Spirit gave them utterance, depending upon the promise their Master had made them, that, when they were brought before councils, it should be given them in that same hour what they should speak, and courage to speak it.

1. They justified themselves in their disobedience to the commands of the great sanhedrim, great as it was ( v. 29 ): We ought to obey God rather than men. They do not plead the power they had to work miracles (this spoke sufficiently for them, and therefore they humbly decline mentioning it themselves), but they appeal to a maxim universally owned, which even natural conscience subscribes to, and which comes home to their case. God had commanded them to teach in the name of Christ, and therefore they ought to do it, though the chief priests forbade them. Note, Those rulers set up in opposition to God, and have a great deal to answer for, who punish men for disobedience to them in that which is their duty to God.

2. They justified themselves in doing what they could to fill Jerusalem with the doctrine of Christ, though, in preaching him up, they did indeed reflect upon those that maliciously ran him down, and if they thereby bring his blood upon them they may thank themselves. It is charged upon them as a crime that they preached Christ and his gospel. "Now," say they, "we will tell you who this Christ is, and what his gospel is, and then do you judge whether we ought not to preach it; nay, and we shall take this opportunity to preach it to you, whether you will hear, or whether you will forbear. "

(1.) The chief priests are told to their faces the indignities they did to this Jesus: " You slew him and hanged him on a tree, you cannot deny it." The apostles, instead of making an excuse, or begging their pardon, for bringing the guilt of this man's blood upon them, repeat the charge, and stand to it: "It was you that slew him; it was your act and deed," Note, People's being unwilling to hear of their faults is no good reason why they should not be faithfully told of them. It is a common excuse made for not reproving sin that the times will not bear it. But those whose office it is to reprove must not be awed by this; the times must bear it, and shall bear it. Cry aloud and spare not; cry aloud and fear not.

(2.) They are told also what honours God put upon this Jesus, and then let them judge who was in the right, the persecutors of his doctrine or the preachers of it. He calls God the God of our fathers, not only ours, but yours, to show that in preaching Christ they did not preach a new god, nor entice people to come and worship other gods; not did they set up an institution contrary to that of Moses and the prophets, but they adhered to the God of the Jewish fathers; and that name of Christ which they preached answered the promises made to the fathers, and the covenant God entered into with them, and the types and figures of the law he gave them. The God of Abraham, Isaac, and Jacob, is the God and Father of our Lord Jesus Christ; see what honour he did him. [1.] He raised him up; he qualified him for, and called him to, his great undertaking. It seems to refer to the promise God made by Moses, A prophet shall the Lord your God raise up unto you. God raised him up out of obscurity, and made him great. Or, it may be meant of his raising him up from the grave: "You put him to death, but God has restored him to life, so that God and you are manifestly contesting about this Jesus; and which must we side with?" [2.] He exalted him with his right hand, hypsose — hath lifted him up. "You loaded him with disgrace, but God has crowned him with honour; and ought we not to honour him whom God honours?" God has exalted him, te dexia autou — with his right hand, that is, by his power put forth; Christ is said to live by the power of God. Or, to his right hand, to sit there, to rest there, to rule there. "He has invested him with the highest authority, and therefore we must teach in his name, for God has given him a name above every name. " [3.] "He has appointed him to be a prince and a Saviour, and therefore we ought to preach in his name, and to publish the laws of his government as he is a prince, and the offers of his grace as he is a Saviour." Observe, There is no having Christ to be our Saviour, unless we be willing to take him for our prince. We cannot expect to be redeemed and healed by him, unless we give up ourselves to be ruled by him. The judges of old were saviours. Christ's ruling is in order to his saving, and faith takes an entire Christ, that came, not to save us in our sins, but to save us from our sins. [4.] He is appointed, as a prince and a Saviour, to give repentance to Israel and remission of sins. Therefore they must preach in his name to the people of Israel, for his favours were designed primarily and principally for them; and none that truly loved their country could be against this. Why should the rulers and elders of Israel oppose one who came with no less a blessing to Israel than repentance and pardon? Had he been exalted to give deliverance to Israel from the Roman yoke, and dominion over the neighbouring nations, the chief priests would have welcomed him with all their hearts. But repentance and remission of sins are blessings they neither value nor see their need of, and therefore they can by no means admit his doctrine. Observe here, First, Repentance and remission go together; wherever repentance is wrought, remission is without fail granted, and the favour is given to all those to whom is given the qualification for it. On the other hand, no remission without repentance; none are freed from the guilt and punishment of sin but those that are freed from the power and dominion of sin, that are turned from it and turned against it. Secondly, It is Jesus Christ that gives, and is authorized to give, both repentance and remission. Whatsoever is required in the gospel-covenant is promised. Are we appointed to repent? Christ is appointed to give repentance, by his Spirit working with the word, to awaken the conscience, to work contrition for sin, and an effectual change in the heart and life. The new heart is his work, and the broken spirit a sacrifice of his providing; and, when he has given repentance, if he should not give remission he would forsake the work of his own hands. See how necessary it is that we repent, and that we apply ourselves to Christ by faith for his grace to work repentance in us. [5.] All this is well attested, First, by the apostles themselves; they are ready to testify upon oath, if required, that they saw him alive after his resurrection, and saw him ascend into heaven; and also that they experienced the power of his grace upon their hearts, raising them up to that which was far above their natural capacities: " We are his witnesses, appointed by him to publish this to the world; and if we should be silent, as you would have us, we should betray a trust, and be false to it." When a cause is trying, witnesses, of all men, ought not to be silenced, for the issue of the cause depends on their testimony. Secondly, By the Spirit of God: "We are witnesses, competent ones, and whose testimony is sufficient before any human judicature." But this is not all: The Holy Ghost is witness, a witness from heaven; for God hath given his gifts and graces to those that obey Christ. Therefore we must preach in this name, because for this end the Holy Ghost is given us, whose operations we cannot stifle. Note, The giving of the Holy Ghost to obedient believers, not only to bring them to the obedience of faith, but to make them eminently useful therein, is a very strong proof of the truth of Christianity. God gave the Holy Ghost by his Son and in his name ( John xiv. 26 ), and in answer to his prayer ( John xiv. 16 ), nay, it was Christ that sent him from the Father ( John xv. 26 ; xvi. 7 ), and this proves the glory to which the Father has exalted him. The great work of the Spirit being not only to justify Christ ( 1 Tim. iii. 16 ), but to glorify him, and all his gifts having a direct tendency to exalt his name, prove that his doctrine is divine, else it would not be carried on thus by divine power. And, Lastly, The giving of the Holy Ghost to those that obey Christ, both for their assistance in their obedience and as a present recompence for their obedience, is a plain evidence that it is the will of God that Christ should be obeyed; "judge then whether we ought to obey you in opposition to him."

IV. The impression which the apostles' defence of themselves made upon the court. It was contrary to what one would have expected from men that pretended to reason, learning, and sanctity. Surely such fair reasoning could not but clear the prisoners, and convert the judges. No, instead of yielding to it, they raged against it, and were filled, 1. With indignation at what the apostles said: They were cut to the heart, angry to see their own sin set in order before them; stark mad to find that the gospel of Christ had so much to say for itself, and consequently was likely to get ground. When a sermon was preached to the people to this purport, they were pricked to the heart, in remorse and godly sorrow, ch. ii. 37 . These here were cut to the heart with rage and indignation. Thus the same gospel is to some a savour of life unto life, to others of death unto death. The enemies of the gospel not only deprive themselves of its comforts, but fill themselves with terrors, and are their own tormentors. 2. With malice against the apostles themselves. Since they see they cannot stop their mouths any other way than by stopping their breath, they take counsel to slay them, hoping that so they shall cause the work to cease. While the apostles went on in the service of Christ, with a holy security and serenity of mind, perfectly composed, and in a sweet enjoyment of themselves, their persecutors went on in their opposition to Christ, with a constant perplexity and perturbation of mind, and vexation to themselves.

V. The grave advice which Gamaliel, a leading man in the council, gave upon this occasion, the scope of which was to moderate the fury of these bigots, and check the violence of the prosecution. This Gamaliel is here said to be a Pharisee by his profession and sect, and by office a doctor of the law, one that studied the scriptures of the Old Testament, read lectures upon the sacred authors, and trained up pupils in the knowledge of them. Paul was brought up at his feet ( ch. xxii. 3 ), and tradition says that so were Stephen and Barnabas. Some say he was the son of that Simeon that took up Christ in his arms, when he was presented in the temple, and grandson of the famous Hillel. He is here said to be in reputation among all the people for his wisdom and conduct, it appearing by this passage that he was a moderate man, and not apt to go in with furious measures. Men of temper and charity are justly had in reputation, for checking the incendiaries that otherwise would set the world on fire. Now observe here,

1. The necessary caution he gives to the council, with reference to the case before them: He commanded to put the apostles forth a little while, that he might speak the more freely, and be the more freely answered (it was fit that the prisoners should withdraw when their case was to be debated); and then put the house in mind of the importance of this matter, which in their heat they were not capable of considering as they ought: You men of Israel, saith he, take heed to yourselves, consider what you do, or intend to do, as touching these men, v. 35 . It is not a common case, and therefore should not be hastily determined. He calls them men of Israel, to enforce this caution: "You are men, that should be governed by reason, be not then as the horse and the mule that have no understanding; you are men of Israel, that should be governed by revelation, be not then as strangers and heathens, that have no regard to God and his word. Take heed to yourselves now that you are angry with these men, lest you meddle to your own hurt. " Note, The persecutors of God's people had best look to themselves, lest they fall into the pit which they dig. We have need to be cautious whom we give trouble to, lest we be found making the hearts of the righteous sad. 2. The cases he cites, to pave the way to his opinion. Two instances he gives of factious seditious men (such as they would have the apostles thought to be), whose attempts came to nothing of themselves; whence he infers that if these men were indeed such as they represented them the cause would sink with its own weight, and Providence would infatuate and defeat them, and then they needed not persecute them. (1.) There was one Theudas, that made a mighty noise for awhile, as one sent of God, boasting himself to be somebody, some great one (so the word is), either a teacher or a prince, with a divine commission to effect some great revolution in the church or in the state; and he observes here ( v. 36 ) concerning him, [1.] How far he prevailed: " A number of men, about four hundred in all, joined themselves to him, that knew not what to do with themselves, or hoped to better themselves; and they seemed then a formidable body." [2.] How soon his pretensions were all dashed: "When he was slain " (probably in war) "there needed no more ado, all, as many as obeyed him, were scattered, and melted away like snow before the sun. Now compare that case with this. You have slain Jesus, the ringleader of this faction; you have taken him off. Now if he was, as you say he was, an impostor and pretender, his death, like that of Theudas, will be the death of his cause, and the final dispersion of his followers." From what has been we may infer what will be in a like case; the smiting of the shepherd will be the scattering of the sheep: and, if the God of peace had not brought again from the dead that great Shepherd, the dispersion of the sheep, at his death, had been total and final. (2.) The case was the same with Judas of Galilee, v. 37 . Observe, [1.] The attempt he made. It is said to be after this, which some read, besides this, or, Let me mention, after this, —supposing that Judas's insurrection was long before that of Theudas; for it was in the time of the taxation, namely, that at our Saviour's birth ( Luke ii. 1 ), and that of Theudas, whom Josephus speaks of, that mutinied, in the time of Cuspius Fadus; but this was in the days of Claudius Cæsar, some years after Gamaliel spoke this, and therefore could not be the same. It is not easy to determine particularly when these events happened, nor whether this taxing was the same with that at our Saviour's birth or one of a later date. Some think this Judas of Galilee was the same with Judas Gaulonites, whom Josephus speaks of, others not. It is probable that they were cases which lately happened, and were fresh in memory. This Judas drew away much people after him, who gave credit to his pretensions. But, [2.] Here is the defeat of his attempt, and that without any interposal of the great sanhedrim, or any decree of theirs against him (it did not need it); he also perished, and all, even as many as obeyed him, or were persuaded by him, were dispersed. Many have foolishly thrown away their lives, and brought others into the same snares, by a jealousy for their liberties, in the days of the taxing, who had better have been content, when Providence had so determined, to serve the king of Babylon.

3. His opinion upon the whole matter.

(1.) That they should not persecute the apostles ( v. 38 ): Now I say unto you, ta nyn — for the present, as the matter now stands, my advice is, " Refrain from these men; neither punish them for what they have done nor restrain them for the future. Connive at them; let them take their course; let not our hand be upon them. " It is uncertain whether he spoke this out of policy, for fear of offending either the people or the Romans and making further mischief. The apostles did not attempt any thing by outward force. The weapons of their warfare were not carnal; and therefore why should any outward force be used against them? Or, whether he was under any present convictions, at least of the probability of the truth of the Christian doctrine, and thought it deserved better treatment, at least a fair trial. Or, whether it was only the language of a mild quiet spirit, that was against persecution for conscience' sake. Or, whether God put this word into his mouth beyond his own intention, for the deliverance of the apostles at this time. We are sure there was an overruling Providence in it, that the servants of Christ might not only come off, but come off honourably.

(2.) That they should refer this matter to Providence: "Wait the issue, and see what it will come to. If it be of men, it will come to nought of itself; if of God, it will stand, in spite of all your powers and policies." That which is apparently wicked and immoral must be suppressed, else the magistrate bears the sword in vain; but that which has a show of good, and it is doubtful whether it be of God or men, it is best to let it alone, and let it take its fate, not to use any external force for the suppressing of it. Christ rules by the power of truth, not of the sword. What Christ asked concerning John's baptism, Was it from heaven or of men? was a question proper to be asked concerning the apostles' doctrine and baptism, which followed Christ, as John Baptist's went before him. Now they, having owned, concerning the former, that they could not tell whether it was from heaven or of men, ought not to be too confident concerning the latter. But, take it which way you will, it is a reason why they should not be persecuted. [1.] "If this counsel, and this work, this forming of a society, and incorporating it in the name of Jesus, be of men, it will come to nothing. If it be the counsel and work of foolish crack-brained men that know not what they do, let them alone awhile, and they will run themselves out of breath, and their folly will be manifest before all men, and they will make themselves ridiculous. If it be the counsel and work of politic and designing men, who under colour of religion are setting up a secular interest, let them alone awhile, and they will throw off the mask, and their knavery will be manifest to all men, and they will make themselves odious; Providence will never countenance it. It will come to nothing in a little time; and, if so, your persecuting and opposing it is very needless; there is no occasion for giving yourselves so much trouble, and bringing such an odium upon yourselves, to kill that which, if you give it a little time, will die of itself. The unnecessary use of power is an abuse of it. But," [2.] "If it should prove (and as wise men as you have been mistaken) that this counsel and this work is of God, that these preachers have their commissions and instructions from him, that they are as truly his messengers to the world as the Old-Testament prophets were, then what do you think of persecuting them, of this attempt of yours ( v. 33 ) to slay them? You must conclude it to be," First, "A fruitless attempt against them: If it be of God, you cannot overthrow it; for there is no wisdom nor counsel against the Lord; he that sits in heaven laughs at you. " It may be the comfort of all who are sincerely on God's side, who have a single eye to his will as their rule and his glory as their end, that whatsoever is of God cannot be overthrown totally and finally, though it may be very vigorously opposed; it may be run upon, but cannot be run down. Secondly, "A dangerous attempt to yourselves. Pray let it alone, lest haply you be found even to fight against God; and I need not tell you who will come off by the worse in that contest." Woe unto him that strives with his Maker; for he will not only be overcome as an impotent enemy, but severely reckoned with as a rebel and traitor against his rightful prince. Those that hate and abuse God's faithful people, that restrain and silence his faithful ministers, fight against God, for he takes what is done against them as done against himself. Whoso touches them, touches the apple of his eye. Well, this was the advice of Gamaliel: we wish it were duly considered by those that persecute for conscience' sake, for it was a good thought, and natural enough, though we are uncertain what the man was. The tradition of the Jewish writers is that, for all this, he lived and died an inveterate enemy to Christ and his gospel; and though (now at least) he was not for persecuting the followers of Christ, yet he was the man who composed that prayer which the Jews use to this day for the extirpating of Christians and Christianity. On the contrary, the tradition of the Papists is that he turned Christian, and became an eminent patron of Christianity and a follower of Paul, who had formerly sat at his feet. If it had been so, it is very probable that we should have heard of him somewhere in the Acts or Epistles.

VI. The determination of the council upon the whole matter, v. 40 . 1. Thus far they agreed with Gamaliel that they let fall the design of putting the apostles to death. They saw a great deal of reason in what Gamaliel said, and, for the present, it gave some check to their fury, and a reminder of their wrath was restrained by it. 2. Yet they could not forbear giving some vent to their rage (so outrageous was it) contrary to the convictions of their judgments and consciences; for, though they were advised to let them alone, yet, (1.) They beat them, scourged them as malefactors, stripped them, and whipped them, as they used to do in the synagogues, and notice is taken ( v. 41 ) of the ignominy of it. Thus they thought to make them ashamed of preaching, and the people ashamed of hearing them; as Pilate scourged our Saviour to expose him, when yet he declared he found no fault in him. (2.) They commanded them that they should not speak any more in the name of Jesus, that, if they could find no other fault with their preaching, they might have this ground to reproach it, that it was against law, and not only without the permissions, but against the express order of their superiors.

VII. The wonderful courage and constancy of the apostles in the midst of all these injuries and indignities done them. When they were dismissed they departed from the council, and we do not find one word they said by way of reflection upon the court and the unjust treatment given them. When they were reviled they reviled not again; and when they suffered they threatened not; but committed their cause to him to whom Gamaliel had referred it, even to a God who judgeth righteously. All their business was to preserve the possession of their own souls, and to make full proof of their ministry, notwithstanding the opposition given them; and both these they did to admiration.

1. They bore their sufferings with an invincible cheerfulness ( v. 41 ): When they went out, perhaps with the marks of the lashes given them on their arms and hands appearing, hissed at by the servants and rabble, it may be, or public notice given of the infamous punishment they had undergone, instead of being ashamed of Christ, and their relation to him, they rejoiced that they were counted worthy to suffer shame for his name. They were men, and men in reputation, that had never done any thing to make themselves vile, and therefore could not but have a sense of the shame they suffered, which, it should seem, was more grievous to them than the smart, as it usually is to ingenuous minds; but they considered that it was for the name of Christ that they were thus abused, because they belonged to him and served his interest, and their sufferings should be made to contribute to the further advancement of his name; and therefore, (1.) They reckoned it an honour, looked upon it that they were counted worthy to suffer shame, katexiothesan atimasthenai — that they were honoured to be dishonoured for Christ. Reproach for Christ is true preferment, as it makes us conformable to his pattern and serviceable to his interest. (2.) They rejoiced in it, remembering what their Master had said to them at their first setting out ( Matt. v. 11, 12 ): When men shall revile you, and persecute you, rejoice and be exceedingly glad. They rejoiced, not only though they suffered shame (their troubles did not diminish their joy), but that they suffered shame; their troubles increased their joy, and added to it. If we suffer ill for doing well, provided we suffer it well, and as we should, we ought to rejoice in that grace which enables us so to do.

2. They went on in their work with indefatigable diligence ( v. 41 ): They were punished for preaching, and were commanded not to preach, and yet they ceased not to teach and preach; they omitted no opportunity, nor abated any thing of their zeal or forwardness. Observe, (1.) When they preached— daily; not only on sabbath days, or on Lord's days, but every day, as duly as the day came, without intermitting any day, as their Master did ( Matt. xxvi. 55 , Luke xix. 47 ), not fearing that they should either kill themselves or cloy their hearers. (2.) Where they preached—both publicly in the temple, and privately in every house; in promiscuous assemblies, to which all resorted, and in the select assemblies of Christians for special ordinances. They did not think that either one would excuse them from the other, for the word must be preached in season and out of season. Though in the temple they were more exposed, and under the eye of their enemies, yet they did not confine themselves to their little oratories in their own houses, but ventured into the post of danger; and though they had the liberty of the temple, a consecrated place, yet they made no difficulty of preaching in houses, in every house, even the poorest cottage. They visited the families of those that were under their charge, and gave particular instructions to them according as their case required, even to the children and servants. (3.) What was the subject matter of their preaching: They preached Jesus Christ; they preached concerning him; and this was not all, they preached him up, they proposed him to those who heard them, to be their prince and Saviour. They did not preach themselves, but Christ, as faithful friends to the bridegroom, making it their business to advance his interest. This was the preaching that gave most offence to the priests, who were willing they should preach any thing but Christ; but they would not alter their subject to please them. It ought to be the constant business of gospel ministers to preach Christ; Christ, and him crucified; Christ, and him glorified; nothing besides this but what is reducible to it.

27-28. ye have filled Jerusalem with your doctrine-- noble testimony to the success of their preaching, and (for the reason mentioned on Ac 4:4 ) to the truth of their testimony, from reluctant lips!

29-30. Then Peter, &c.-- (See on Ac 2:22 , and Ac 3:13 , &c.).

31. Prince and a Saviour-- the first word expressing that Royalty which all Israel looked for in Messiah, the second the Saving character of it which they had utterly lost sight of. Each of these features in our Lord's work enters into the other, and both make one glorious whole (compare Ac 3:15 ; He 2:10 ).

to give-- dispensing as a "Prince."

repentance and remission of sins-- as a "Saviour"; "repentance" embracing all that change which issues in the faith which secures "forgiveness" (compare Ac 2:38 ; 20:21). How gloriously is Christ here exhibited; not, as in other places, as the Medium, but as the Dispenser of all spiritual blessings!

32-33. we are his witnesses ... and the Holy Ghost-- They as competent human witnesses to facts, and the Holy Ghost as attesting them by undeniable miracles.

A psalm of David, when he changed his countenance before Abimelech, and he sent him away, and he departed.

1. Because there was there a sacrifice after the order of Aaron, and afterwards He of His Own Body and Blood appointed a sacrifice after the order of Melchizedek; He changed then His Countenance in the Priesthood, and sent away the kingdom of the Jews, and came to the Gentiles. What then is, "He affected"? He was full of affection. For what is so full of affection as the Mercy of our Lord Jesus Christ, who, seeing our infirmity, that He might deliver us from everlasting death, underwent temporal death with such great injury and contumely? "And He drummed:" because a drum is not made, except when a skin is extended on wood; and David drummed, to signify that Christ should be crucified. But, "He drummed upon the doors of the city:" what are "the doors of the city," but our hearts which we had closed against Christ, who by the drum of His Cross hath opened the hearts of mortal men? "And was carried in His Own Hands:" how "carried in His Own Hands"? Because when He commended His Own Body and Blood, He took into His Hands that which the faithful know; and in a manner carried Himself, when He said, "This is My Body." "And He fell down at the doors of the gate;" that is, He humbled Himself. For this it is, to fall down even at the very beginning of our faith. For the door of the gate is the beginning of faith; whence beginneth the Church, and arriveth at last even unto sight: that as it believeth those things which it seeth not, it may deserve to enjoy them, when it shall have begun to see face to face. So is the title of the Psalm; briefly we have heard it; let us now hear the very words of Him that affecteth, and drummeth upon the doors of the city.

2. "I will bless the Lord at all times; His praise shall be ever in my mouth"

(ver. 1). So speaketh Christ, so also let a Christian speak; for a Christian is in the Body of Christ; and therefore was Christ made Man, that that Christian might be enabled to be an Angel, who saith, "I will bless the Lord at all times." When shall I "bless the Lord"? When He blesseth thee? When the goods of this world abound? When thou hast great abundance of corn, oil, and wine, of gold and silver, of servants and cattle; when this mortal health remaineth unwounded and sound; when all that are born to thee grow up, nothing is withdrawn by immature death, happiness wholly reigneth in thy house, and all things overflow around thee; then shalt thou bless the Lord? No; but "at all times." Therefore both then, and when according to the time, or according to the scourges of our Lord God, these things are troubled, are taken away, are seldom born to thee, and born pass away. For these things come to pass, and thence followeth penury, need, labour, pain, and temptation. But thou, who hast sung, "I will bless the Lord at all times: His praise shall be ever in my mouth," both when He giveth them, bless; and when He taketh them away, bless. For it is He that giveth, it is He that taketh away: but Himself from him that blesseth Him He taketh not away.

3. But who is it that blesseth the Lord at all times, except the humble in heart. For very humility taught our Lord in His Own Body and Blood: because when He commendeth His Own Body and Blood, He commendeth His Humility, in that which is written in this history, in that seeming madness of David, which we have passed by, "And his spittle ran down over his beard." When the Apostle was read, Ye heard the same spittle, but running down over the beard. One saith perhaps, What spittle have we heard? Was it not read but now, where the Apostle saith, "The Jews require a sign, and the Greeks seek after wisdom?" But now it was read, "But we preach," saith he, "Christ crucified" (for then He drummed), "unto the Jews a stumbling block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the Power of God, and the Wisdom of God. Because the Foolishness of God is wiser than men, and the Weakness of God is stronger than men." For spittle signifieth foolishness; spittle signifieth weakness. But if the Foolishness of God is wiser than men, and the Weakness of God is stronger than men; let not the spittle as it were offend thee, but observe that it runneth down over the beard: for as by the spittle, weakness; so by the beard, strength is signified. He covered then His Strength by the body of His Weakness, and that which without was weak, appeared as it were in spittle; but within His Divine Strength was covered as a beard. Therefore humility is commended unto us. Be humble if thou wouldest bless the Lord at all times, and that His praise should be ever in thy mouth....

4. But wherefore doth man bless the Lord at all times? Because he is humble. What is it to be humble? To take not praise unto himself. Who would himself be praised, is proud: who is not proud, is humble. Wouldest thou not then be proud? That thou mayest be humble, say what is here written; "In the Lord shall my soul be praised: the humble shall hear thereof and be glad"

(ver. 7). So it is written, brethren, not as some bad copies have it, "The Lord shall send His Angel round about them that fear Him, and He shall deliver them:" but thus, "The Angel of the Lord shall send round about them that fear Him, and shall deliver them." Whom called He here the Angel of the Lord, who shall send round about them that fear Him, and shall deliver them? Our Lord Jesus Christ Himself is called in Prophecy, the Angel of the great Counsel, the Messenger of the great Counsel; so the Prophets called Him. Even He then, the Angel of the great Counsel, that is, the Messenger, shall send unto them that fear the Lord, and shall deliver them. Fear not then lest thou be hid: wheresoever thou hast feared the Lord, there doth that Angel know thee, who shall send to succour thee, and shall deliver thee.

11. Now will He speak openly of the same Sacrament, whereby He was carried in His Own Hands. "O taste and see that the Lord is good" (ver. 8). Doth not the Psalm now open itself, and show thee that seeming insanity and constant madness, the same insanity and sober inebriety of that David, who in a figure showed I know not what, when in the person of king Achis they said to him, How is it? When the Lord said, "Except a man eat My Flesh and drink My Blood, he shall have no life in him"? And they in whom reigned Achis, that is, error and ignorance, said; what said they? "How can this man give us his flesh to eat?" If thou art ignorant, "Taste and see that the Lord is good:" but if thou understandest not, thou art king Achis: David shall change His Countenance and shall depart from thee, and shall quit thee, and shall depart.

12. "Blessed is the man that trusteth in Him." Why needeth this to be explained at length? Whoever trusteth not in the Lord, is miserable. Who is there that trusteth not in the Lord? He that trusteth in himself....

13. "O fear the Lord, all ye His saints, for there is no want to them that fear Him"

(ver. 16).

21. "The righteous cried, and the Lord heard them, and delivered them out of all their troubles"

(ver. 17). Righteous were the Three Children; out of the furnace cried they unto the Lord, and in His praises their flames cooled. The flame could not approach nor hurt the innocent and righteous Children praising God, and He delivered them out of the fire. Some one saith, Lo, truly righteous were those who were heard, as it is written, "The righteous cried, and the Lord heard them, and delivered them out of all their troubles:" but I have cried, and He delivereth me not; either I am not righteous, or I do not the things which He commandeth me, or haply He seeth me not. Fear not: only do what He commandeth; and if He deliver thee not bodily, He will deliver thee spiritually. For He who took out of the fire the Three Children, did He take out of the fire the Maccabees? Did not the first sing hymns in the flames, these last in the flames expire? The God of the Three Children, was not He the God also of the Maccabees? The one He delivered, the other He delivered not. Nay, He delivered both: but the Three Children He so delivered, that even the carnal were confounded; but the Maccabees therefore He delivered not so, that those who persecuted them should go into greater torments, while they thought that they had overcome God's Martyrs. He delivered Peter, when the Angel came unto him being in prison, and said, "Arise, and go forth," and suddenly his chains were loosed, and he followed the Angel, and He delivered him. Had Peter lost righteousness when He delivered him not from the cross? Did He not deliver him then? Even then He delivered him. Did his long life make him unrighteous? Haply He heard him more at last than at first, when truly He delivered him out of all his troubles. For when He first delivered him, how many things did he suffer afterwards! For thither He sent him at last, where he could have suffered no evil.

22. "The Lord is nigh unto them that have broken their heart; and saveth such as be lowly in spirit"

(ver. 18). God is High: let a Christian be lowly. If he would that the Most High God draw nigh unto him, let him be lowly. A great mystery, Brethren. God is above all: thou raisest thyself, and touchest not Him: thou humblest thyself, and He descendeth unto thee. "Many are the troubles of the righteous" (ver. 19): doth He say, "Therefore let Christians be righteous, therefore let them hear My Word, that they may suffer no tribulation? He promiseth not this; but saith, "Many are the troubles of the righteous." Rather, if they be unrighteous they have fewer troubles, if righteous they have many. But after few tribulations, or none, these shall come to tribulation everlasting, whence they shall never be delivered: but the righteous after many tribulations shall come to peace everlasting, where they shall never suffer any evil. "Many are the tribulations of the righteous: but the Lord delivereth him out of all."

23. "The Lord keepeth all their bones: not one of them shall be broken"

Mouth. The just praise God in adversity, as well as in prosperity. (Worthington) --- David had lately been delivered in a wonderful manner. (Calmet)

Taste, in the blessed Eucharist, (St. Athanasius; St. Augustine; Theodoret) or by experience. (Calmet) (1 Peter ii. 3.)

To cut, &c. St. Peter leaves this out; perhaps because temporal punishments would not be so often inflicted upon the wicked under the new law; as God tries his faithful, and teaches them to wait till judgment, when all will be treated according to their deserts. (Berthier) --- He sees all men's actions, and will reward them accordingly. (Worthington)

Just. This word is omitted in Hebrew but it is supplied by al the versions; which shews that the original is not quite perfect. (Berthier) --- If this were left out, the passage would refer to the wicked, ver. 16. Yet St. Jerome found the Hebrew in this state. (Haydock) --- Troubles. Many experienced the divine protection in a wonderful manner, and though others fell victims to persecution, (Hebrews xi. 36.) yet they were perfectly resigned to God's will, (Berthier) and thus obtained their wishes, receiving a better reward in eternity. (Calmet)

Them. Hebrew, "broken-hearted;" to the humble and distressed. (Haydock) --- God is very near to such. (Calmet) (Psalm l. 19., and xc. 15.) See St. Polycarp, Epistle to the Philippians ii.

Many. David was too well informed to promise that the just would experience no affliction? but it will not last for ever. (Calmet) (Hebrews xii. 6.) --- If God seem to forsake them for a time, he gives them interior strength, and will at last crown his own gifts. (Worthington)

1 I will bless the Lord at all times: his praise shall continually be in my mouth. 2 My soul shall make her boast in the Lord : the humble shall hear thereof, and be glad. 3 O magnify the Lord with me, and let us exalt his name together. 4 I sought the Lord , and he heard me, and delivered me from all my fears. 5 They looked unto him, and were lightened: and their faces were not ashamed. 6 This poor man cried, and the Lord heard him, and saved him out of all his troubles. 7 The angel of the Lord encampeth round about them that fear him, and delivereth them. 8 O taste and see that the Lord is good: blessed is the man that trusteth in him. 9 O fear the Lord , ye his saints: for there is no want to them that fear him. 10 The young lions do lack, and suffer hunger: but they that seek the Lord shall not want any good thing.

The title of this psalm tells us both who penned it and upon what occasion it was penned. David, being forced to flee from his country, which was made too hot for him by the rage of Saul, sought shelter as near it as he could, in the land of the Philistines. There it was soon discovered who he was, and he was brought before the king, who, in the narrative, is called Achish (his proper name), here Abimelech (his title); and lest he should be treated as a spy, or one that came thither upon design, he feigned himself to be a madman (such there have been in every age, that even by idiots men might be taught to give God thanks for the use of their reason), that Achish might dismiss him as a contemptible man, rather than take cognizance of him as a dangerous man. And it had the effect he desired; by this stratagem he escaped the hand that otherwise would have handled him roughly. Now, 1. We cannot justify David in this dissimulation. It ill became an honest man to feign himself to be what he was not, and a man of honour to feign himself to be a fool and a mad-man. If, in sport, we mimic those who have not so good an understanding as we think we have, we forget that God might have made their case ours. 2. Yet we cannot but wonder at the composure of his spirit, and how far he was from any change of that, when he changed his behaviour. Even when he was in that fright, or rather in that danger only, his heart was so fixed, trusting in God, that even then he penned this excellent psalm, which has as much in it of the marks of a calm sedate spirit as any psalm in all the book; and there is something curious too in the composition, for it is what is called an alphabetical psalm, that is, a psalm in which every verse begins with each letter in its order as it stands in the Hebrew alphabet. Happy are those who can thus keep their temper, and keep their graces in exercise, even when they are tempted to change their behaviour. In this former part of the psalm,

I. David engages and excites himself to praise God. Though it was his fault that he changed his behaviour, yet it was God's mercy that he escaped, and the mercy was so much the greater in that God did not deal with him according to the desert of his dissimulation, and we must in every thing give thanks. He resolves, 1. That he will praise God constantly: I will bless the Lord at all times, upon all occasions. He resolves to keep up stated times for this duty, to lay hold of all opportunities for it, and to renew his praises upon every fresh occurrence that furnished him with matter. If we hope to spend our eternity in praising God, it is fit that we should spend as much as may be of our time in this work. 2. That he will praise him openly: His praise shall continually be in my mouth. Thus he would show how forward he was to own his obligations to the mercy of God and how desirous to make others also sensible of theirs. 3. That he will praise him heartily: " My soul shall make her boast in the Lord, in my relation to him, my interest in him, and expectations from him." It is not vainglory to glory in the Lord.

II. He calls upon others to join with him herein. He expects they will ( v. 2 ): " The humble shall hear thereof, both of my deliverance and of my thankfulness, and be glad that a good man has so much favour shown him and a good God so much honour done him." Those have most comfort in God's mercies, both to others and to themselves, that are humble, and have the least confidence in their own merit and sufficiency. It pleased David to think that God's favours to him would rejoice the heart of every Israelite. Three things he would have us all to concur with him in:—

1. In great and high thoughts of God, which we should express in magnifying him and exalting his name, v. 3 . We cannot make God greater or higher than he is; but if we adore him as infinitely great, and higher than the highest, he is pleased to reckon this magnifying and exalting him. This we must do together. God's praises sound best in concert, for so we praise him as the angels do in heaven. Those that share in God's favour, as all the saints do, should concur in his praises; and we should be as desirous of the assistance of our friends in returning thanks for mercies as in praying for them. We have reason to join in thanksgiving to God,

(1.) For his readiness to hear prayer, which all the saints have had the comfort of; for he never said to any of them, Seek you me in vain. [1.] David, for his part, will give it under his hand that he has found him a prayer-hearing God ( v. 4 ): " I sought the Lord, in my distress, entreated his favour, begged his help, and he heard me, answered my request immediately, and delivered me from all my fears, both from the death I feared and from the disquietude and disturbance produced by fear of it." The former he does by his providence working for us, the latter by his grace working in us, to silence our fears and still the tumult of the spirits; this latter is the greater mercy of the two, because the thing we fear is our trouble only, but our unbelieving distrustful fear of it is our sin; nay, it is often more our torment too than the thing itself would be, which perhaps would only touch the bone and the flesh, while the fear would prey upon the spirits and put us out of the possession of our own soul. David's prayers helped to silence his fears; having sought the Lord, and left his case with him, he could wait the event with great composure. "But David was a great and eminent man, we may not expect to be favoured as he was; have any others ever experienced the like benefit by prayer?" Yes, [2.] Many besides him have looked unto God by faith and prayer, and have been lightened by it, v. 5 . It has wonderfully revived and comforted them; witness Hannah, who, when she had prayed, went her way, and did eat, and her countenance was no more sad. When we look to the world we are darkened, we are perplexed, and at a loss; but, when we look to God, from him we have the light both of direction and joy, and our way is made both plain and pleasant. These here spoken of, that looked unto God, had their expectations raised, and the event did not frustrate them: Their faces were not ashamed of their confidence. "But perhaps these also were persons of great eminence, like David himself, and upon that account were highly favoured, or their numbers made them considerable;" nay, [3.] This poor man cried, a single person, mean and inconsiderable, whom no man looked upon with any respect or looked after with any concern; yet he was as welcome to the throne of grace as David or any of his worthies: The Lord heard him, took cognizance of his case and of his prayers, and saved him out of all his troubles, v. 6 . God will regard the prayer of the destitute, Ps. cii. 17 . See Isa. lvii. 15 .

(2.) For the ministration of the good angels about us ( v. 7 ): The angel of the Lord, a guard of angels (so some), but as unanimous in their service as if they were but one, or a guardian angel, encamps round about those that fear God, as the life-guard about the prince, and delivers them. God makes use of the attendance of the good spirits for the protection of his people from the malice and power of evil spirits; and the holy angels do us more good offices every day than we are aware of. Though in dignity and in capacity of nature they are very much superior to us,—though they retain their primitive rectitude, which we have lost;—though they have constant employment in the upper world, the employment of praising God, and are entitled to a constant rest and bliss there,—yet in obedience to their Maker, and in love to those that bear his image, they condescend to minister to the saints, and stand up for them against the powers of darkness; they not only visit them, but encamp round about them, acting for their good as really, though not as sensibly, as for Jacob's ( Gen. xxxii. 1 ), and Elisha's, 2 Kings vi. 17 . All the glory be to the God of the angels.

2. He would have us to join with him in kind and good thoughts of God ( v. 8 ): O taste and see that the Lord is good! The goodness of God includes both the beauty and amiableness of his being and the bounty and beneficence of his providence and grace; and accordingly, (1.) We must taste that he is a bountiful benefactor, relish the goodness of God in all his gifts to us, and reckon that the savour and sweetness of them. Let God's goodness be rolled under the tongue as a sweet morsel. (2.) We must see that he is a beautiful being, and delight in the contemplation of his infinite perfections. By taste and sight we both make discoveries and take complacency. Taste and see God's goodness, that is, take notice of it and take the comfort of it, 1 Pet. ii. 3 . He is good, for he makes all those that trust in him truly blessed; let us therefore be so convinced of his goodness as thereby to be encouraged in the worst of times to trust in him.

11 Come, ye children, hearken unto me: I will teach you the fear of the Lord . 12 What man is he that desireth life, and loveth many days, that he may see good? 13 Keep thy tongue from evil, and thy lips from speaking guile. 14 Depart from evil, and do good; seek peace, and pursue it. 15 The eyes of the Lord are upon the righteous, and his ears are open unto their cry. 16 The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth. 17 The righteous cry, and the Lord heareth, and delivereth them out of all their troubles. 18 The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit. 19 Many are the afflictions of the righteous: but the Lord delivereth him out of them all. 20 He keepeth all his bones: not one of them is broken. 21 Evil shall slay the wicked: and they that hate the righteous shall be desolate. 22 The Lord redeemeth the soul of his servants: and none of them that trust in him shall be desolate.

David, in this latter part of the psalm, undertakes to teach children. Though a man of war, and anointed to be king, he did not think it below him; though now he had his head so full of cares and his hands of business, yet he could find heart and time to give good counsel to young people, from his own experience. It does not appear that he had now any children of his own, at least any that were grown up to a capacity of being taught; but, by divine inspiration, he instructs the children of his people. Those that were in years would not be taught by him, though he had offered them his service ( Ps. xxxii. 8 ); but he had hopes that the tender branches will be more easily bent and that children and young people will be more tractable, and therefore he calls together a congregation of them ( v. 11 ): " Come, you children, that are now in your learning age, and are now to lay up a stock of knowledge which you must live upon all your days, you children that are foolish and ignorant, and need to be taught." Perhaps he intends especially those children whose parents neglected to instruct and catechise them; and it is as great a piece of charity to put those children to school whose parents are not in a capacity to teach them as to feed those children whose parents have not bread for them. Observe, 1. What he expects from them: " Hearken unto me, leave your play, lay by your toys, and hear what I have to say to you; not only give me the hearing, but observe and obey me." 2. What he undertakes to teach them— the fear of the Lord, inclusive of all the duties of religion. David was a famous musician, a statesman, a soldier; but he does not say to the children, "I will teach you to play on the harp, or to handle the sword or spear, or to draw the bow, or I will teach you the maxims of state policy;" but I will teach you the fear of the Lord, which is better than all arts and sciences, better than all burnt-offerings and sacrifices. That is it which we should be solicitous both to learn ourselves and to teach our children.

I. He supposes that we all aim to be happy ( v. 12 ): What man is he that desireth life? that is, as it follows, not only to see many days, but to see good comfortable days. Non est vivere, sed valere, vita—It is not being, but well being, that constitutes life. It is asked, "Who wishes to live a long and pleasant life?" and it is easily answered, Who does not? Surely this must look further than time and this present world; for man's life on earth at best consists but of few days and those full of trouble. What man is he that would be eternally happy, that would see many days, as many as the days of heaven, that would see good in that world where all bliss is in perfection, without the least alloy? Who would see the good before him now, by faith and hope, and enjoy it shortly? Who would? Alas! very few have that in their thoughts. Most ask, Who will show us any good? But few ask, What shall we do to inherit eternal life? This question implies that there are some such.

II. He prescribes the true and only way to happiness both in this world and that to come, v. 13, 14 . Would we pass comfortably through this world, and out of the world, our constant care must be to keep a good conscience; and, in order to that, 1. We must learn to bridle our tongues, and be careful what we say, that we never speak amiss, to God's dishonour or our neighbours prejudice: Keep thy tongue from evil speaking, lying, and slandering. So great a way does this go in religion that, if any offend not in word, the same is a perfect man; and so little a way does religion go without this that of him who bridles not his tongue it is declared, His religion is vain. 2. We must be upright and sincere in every thing we say, and not double-tongued. Our words must be the indications of our minds; our lips must be kept from speaking guile either to God or man. 3. We must leave all our sins, and resolve we will have no more to do with them. We must depart from evil, from evil works and evil workers; from the sins others commit and which we have formerly allowed ourselves in. 4. It is not enough not to do hurt in the world, but we must study to be useful, and live to some purpose. We must not only depart from evil, but we must do good, good for ourselves, especially for our own souls, employing them well, furnishing them with a good treasure, and fitting them for another world; and, as we have ability and opportunity, we must do good to others also. 5. Since nothing is more contrary to that love which never fails (which is the summary both of law and gospel, both of grace and glory) than strife and contention, which bring confusion and every evil work, we must seek peace and pursue it; we must show a peaceable disposition, study the things that make for peace, do nothing to break the peace and to make mischief. If peace seem to flee from us, we must pursue it; follow peace with all men, spare no pains, no expense, to preserve and recover peace; be willing to deny ourselves a great deal, both in honour and interest, for peace' sake. These excellent directions in a way to life and good are transcribed into the New Testament and made part of our gospel duty, 1 Pet. iii. 10, 11 . And, perhaps David, in warning us that we speak no guile, reflects upon his own sin in changing his behaviour. Those that truly repent of what they have done amiss will warn others to take heed of doing likewise.

III. He enforces these directions by setting before us the happiness of the godly in the love and favour of God and the miserable state of the wicked under his displeasure. Here are life and death, good and evil, the blessing and the curse, plainly stated before us, that we may choose life and live. See Isa. iii. 10, 11 .

1. Woe to the wicked, it shall be ill with them, however they may bless themselves in their own way. (1.) God is against them, and then they cannot but be miserable. Sad is the case of that man who by his sin has made his Maker his enemy, his destroyer. The face of the Lord is against those that do evil, v. 16 . Sometimes God is said to turn his face from them ( Jer. xviii. 17 ), because they have forsaken him; here he is said to set his face against them, because they have fought against him; and most certainly God is able to out-face the most proud and daring sinners and can frown them into hell. (2.) Ruin is before them; this will follow of course if God be against them, for he is able both to kill and to cast into hell. [1.] The land of the living shall be no place for them nor theirs. When God sets his face against them he will not only cut them off, but cut off the remembrance of them; when they are alive he will bury them in obscurity, when they are dead he will bury them in oblivion. He will root out their posterity, by whom they would be remembered. He will pour disgrace upon their achievements, which they gloried in and for which they thought they should be remembered. It is certain that there is no lasting honour but that which comes from God. [2.] There shall be a sting in their death: Evil shall slay the wicked, v. 21 . Their death shall be miserable; and so it will certainly be, though they die on a bed of down or on the bed of honour. Death, to them, has a curse in it, and is the king of terrors; to them it is evil, only evil. It is very well observed by Dr. Hammond that the evil here, which slays the wicked, is the same word, in the singular number, that is used ( v. 19 ) for the afflictions of the righteous, to intimate that godly people have many troubles, and yet they do them no hurt, but are made to work for good to them, for God will deliver them out of them all; whereas wicked people have fewer troubles, fewer evils befal them, perhaps but one, and yet that one may prove their utter ruin. One trouble with a curse in it kills and slays, and does execution; but many, with a blessing in them, are harmless, nay, gainful. [3.] Desolation will be their everlasting portion. Those that are wicked themselves often hate the righteous, name and thing, have an implacable enmity to them and their righteousness; but they shall be desolate, shall be condemned as guilty, and laid waste for ever, shall be for ever forsaken and abandoned of God and all good angels and men; and those that are so are desolate indeed.

2. Yet say to the righteous, It shall be well with them. All good people are under God's special favour and protection. We are here assured of this under a great variety of instances and expressions.

(1.) God takes special notice of good people, and takes notice who have their eyes ever to him and who make conscience of their duty to him: The eyes of the Lord are upon the righteous ( v. 15 ), to direct and guide them, to protect and keep them. Parents that are very fond of a child will not let it be out of their sight; none of God's children are ever from under his eye, but on them he looks with a singular complacency, as well as with a watchful and tender concern.

(2.) They are sure of an answer of peace to their prayers. All God's people are a praying people, and they cry in prayer, which denotes great importunity; but is it to any purpose? Yes, [1.] God takes notice of what we say ( v. 17 ): They cry, and the Lord hears them, and hears them so as to make it appear he has a regard to them. His ears are open to their prayers, to receive them all, and to receive them readily and with delight. Though he has been a God hearing prayer ever since men began to call upon the name of the Lord, yet his ear is not heavy. There is no rhetoric, nothing charming, in a cry, yet God's ears are open to it, as the tender mother's to the cry of her sucking child, which another would take no notice of: The righteous cry, and the Lord heareth, v. 17 . This intimates that it is the constant practice of good people, when they are in distress, to cry unto God, and it is their constant comfort that God hears them. [2.] He not only takes notice of what we say, but is ready for us to our relief ( v. 18 ): He is nigh to those that are of a broken heart, and saves them. Note, First, It is the character of the righteous, whose prayers God will hear, that they are of a broken heart and a contrite spirit (that is, humbled for sin and emptied of self); they are low in their own eyes, and have no confidence in their own merit and sufficiency, but in God only. Secondly, Those who are so have God nigh unto them, to comfort and support them, that the spirit may not be broken more than is meet, lest it should fail before him. See Isa. lvii. 15 . Though God is high, and dwells on high, yet he is near to those who, being of a contrite spirit, know how to value his favour, and will save them from sinking under their burdens; he is near them to good purpose.

(3.) They are taken under the special protection of the divine government ( v. 20 ): He keepeth all his bones; not only his soul, but his body; not only his body in general, but every bone in it: Not one of them is broken. He that has a broken heart shall not have a broken bone; for David himself had found that, when he had a contrite heart, the broken bones were made to rejoice, Ps. li. 8 , 17 . One would not expect to meet with any thing of Christ here, and yet this scripture is said to be fulfilled in him ( John xix. 36 ) when the soldiers broke the legs of the two thieves that were crucified with him, but did not break his, they being under the protection of this promise as well as of the type, even the paschal-lamb ( a bone of him shall not be broken ); the promises, being made good to Christ, through him are sure to all the seed. It does not follow but that a good man may have a broken bone; but, by the watchful providence of God concerning him, such a calamity is often wonderfully prevented, and the preservation of his bones is the effect of this promise; and, if he have a broken bone, sooner or later it shall be made whole, at furthest at the resurrection, when that which is sown in weakness shall be raised in power.

(4.) They are, and shall be, delivered out of their troubles. [1.] It is supposed that they have their share of crosses in this world, perhaps a greater share than others. In the world they must have tribulation, that they may be conformed both to the will of God and to the example of Christ ( v. 19 ); Many are the afflictions of the righteous, witness David and his afflictions, Ps. cxxxii. 1 . There are those that hate them ( v. 21 ) and they are continually aiming to do them a mischief; their God loves them, and therefore corrects them; so that, between the mercy of heaven and the malice of hell, the afflictions of the righteous must needs be many. [2.] God has engaged for their deliverance and salvation: He delivers them out of all their troubles ( v. 17 , 19 ); he saves them ( v. 18 ), so that, though they may fall into trouble, it shall not be their ruin. This promise of their deliverance is explained, v. 22 . Whatever troubles befal them, First, They shall not hurt their better part. The Lord redeemeth the soul of his servants from the power of the grave ( Ps. xlix. 15 ) and from the sting of every affliction. He keeps them from sinning in their troubles, which is the only thing that would do them a mischief, and keeps them from despair, and from being put out of the possession of their own souls. Secondly, They shall not hinder their everlasting bliss. None of those that trust in him shall be desolate; that is, they shall not be comfortless, for they shall not be cut off from their communion with God. No man is desolate but he whom God has forsaken, nor is any man undone till he is in hell. Those that are God's faithful servants, that make it their care to please him and their business to honour him, and in doing so trust him to protect and reward them, and, with good thoughts of him, refer themselves to him, have reason to be easy whatever befals them, for they are safe and shall be happy.

In singing these verses let us be confirmed in the choice we have made of the ways of God; let us be quickened in his service, and greatly encouraged by the assurances he has given of the particular care he takes of all those that faithfully adhere to him.

1-4. Even in distress, which excites supplication, there is always matter for praising and thanking God (compare Ep 5:20 ; Php 4:6 ).

9. that fear him-- who are pious--fear and love ( Pr 1:7 ; 9:10 ).

saints-- consecrated to His service ( Is 40:31 ).

17-18. Humble penitents are objects of God's special tender regard ( Psa 51:19 ; Is 57:15 ).

20. bones-- framework of the body.

Ver. 30.He must increase, viz., by the flocking of the people to Him, by the abundance and glory of His miracles, in adoration and worship, that the whole world may love and worship Him as Christ. So S. Cyril, to whom listen. "So long as the profundity of the æther is obscured by the shades of night, every one speaks with the greatest admiration of the morning star, as it shines with the full glory of its golden splendour. But when the sun is seen to hasten to his rising, and when his light somewhat illumines this our earth, the day star yields gradually to the greater luminary, and the words of John might not improperly he applied, He must increase, but I must decrease." Likewise S. Chrysostom says "Christ increases in that He by degrees manifests Himself by signs and miracles: not because He makes increase in virtue, - God forbid; for this would be the madness of Nestorius."

But I must decrease: not in virtue, wisdom, or merit. For in these John constantly increased until he received the crown of martyrdom, but as regarded the honour which he received in the people flocking to him. "I have fulfilled my office, now I will cease," as S. Chrysostom says of him. As a symbol of this, John was born shortly after the summer solstice, when the days begin to decrease; but Christ was born shortly after the winter solstice, when the days being at the shortest, begin to increase, as S. Chrysostom remarks, (Hom. de Nativ.), and others.

He who is from above, &c. He gives the reason why Jesus must increase; because He was from above, from heaven, out of the bosom of the Father, as the Only Begotten Son of God. Wherefore He is above all, not only me, John, but far above all angels and creatures whatsoever, forasmuch as He is the Creator and the Lord of all, and so by all to be worshipped and adored.

Ver. 32.He that is of the earth, &c. John prefers Christ to himself, as what is heavenly to what is earthly. As much therefore as heaven is higher than the earth, so greatly is Christ superior to John, according to the words, "The first man is of the earth, earthy; the second man is of the heaven, heavenly" (1Co_15:47, Vulg.)

The meaning is, 'He that is born of the earth, as I John am formed from it, as Adam was, he is earthy, and of the earth he speaketh, i.e., of earthly things. Now this was true of John (1.) if you have regard to his bare nature, as apart from the grace and calling of God. For apart from that, John was only earthy, and savoured of the earth. "For if thou hast heard anything Divine from John, it is of Him who gave him the light, not of him who only received the light," as S. Augustine says.

2. It is true if John be compared with Christ, whose origin, nature, and spirit are far loftier than those of John, for they are plainly heavenly and Divine, and consequently altogether efficacious for influencing the minds of men as He willed. And this Christ did by His grace, which He breathed inwardly into the souls of those who heard Him.

And what He (i.e., Christ) hath seen, &c. This is by catachresis, for in things Divine, to see and hear mean the same as to know. But to see signifies the evidence of the things that are known: to hear, their source, because indeed He had received all these things, as knowledge, and the fulness of wisdom, together with the Divine Essence, from the Father.

No one receiveth: i.e., hyperbolically, for few receive. For although many flocked to Jesus, yet in comparison with those who stayed at home, and neglected the preaching of Jesus, they were but few. And even amongst those few, some believed, and some believed not, such as the scribes and Pharisees. John refers to his own disciples, say S. Chrysostom and Euthymius because few of the Jews came to him, and fewer still believed.

Ver. 35.He that hath received, or that receiveth His testimony (by believing), hath signed (Vulg.), &c. For the Vulgate signavit the Greek has ε̉σφζάγισεν, or hath marked, and sighed with a seal. He who receives Christ's testimony, and believes in Him, testifies by so doing, and as it were attaches a seal to his profession of faith, that God the Father is true, who by His Son, as by His own mouth, speaks things most true and Divine. For the Son heard them, and received them from the Father. Or, as S. Cyril says, such an one testifies that God the Son is true, who declares these very things. He who believes in God and in His Son gives great honour to God, because by his belief he professes that God is true, yea, primal and infallible Truth. On the contrary, he that believeth not greatly dishonours God, because in reality he makes Him out false, which is the highest possible contempt and blasphemy of God. S. John says in his Epistle (1Jo_5:10-11), "He that believeth on the Son of God hath the witness in himself: he that believeth not God, hath made Him a liar; because he believeth not the record that God gave of His Son. And this is the record, that God hath given to us eternal life, and this life is in His Son." Alcuin explains somewhat differently. He hath sealed, i.e., he hath put a sign, as it were something peculiar and especial, in his heart, that this is the true God, who hath been sent for the salvation of the human race.

Moreover, God is said to sign and seal His words and His oracles when He confirms them by miracles; but man is said to sign and seal these same words of God when he believes them to be true. Faith therefore is the seal by which we attest the words of God.

Ver. 34.For whom God hath sent, &c. He proves what he has said, that he who believes in Jesus Christ signs and testifies by the seal of his faith that God is true, because Jesus whom God sent from heaven to earth, that incarnate in our flesh He might teach and save men - Jesus, I say, speaks not His own words but the words of God who sent Him. The words of Jesus are the words of God the Father, for He gave them to Him. Wherefore he who believes in Jesus, the same believes in God the Father. For God sent Jesus, and they are the words of God which Jesus speaks. So Euthymius.

Giveth not the Spirit, i.e., the gifts of the Spirit. He saith giveth not hath given, because what God once for all hath given to Christ, the same He ever giveth by conservation and continual influx. For conservation means nothing else but the continuation of a thing created, and as it were continuous creation. The meaning is, Jesus being sent by God declares and preaches the words of God, and all the Divine mysteries, because God communicates these to Him without measure, and as it were in an infinite degree. God is not so poor, or parsimonious, that He has a certain measure of the Spirit, than which He cannot give a greater. For there are in God infinite riches of the Spirit, which He gives and communicates to Jesus, who is His own Son. "Wherefore although you, 0 my disciples, behold in me John, your master, great power and efficacy of the Divine Spirit in preaching, know ye that in Jesus there is far greater, yea, that in Him is the whole fulness of the Spirit; in Jesus, I say, both as God and man." For in that He is God, "He possesseth the Spirit substantialiter," says S. Cyril. In that He is man, "in Him dwelleth all the fulness of the Godhead bodily" (Col_2:9). And "in Him are hid all the treasures of wisdom and knowledge" (Col_2:3). As S. Augustine says, "To men He giveth by measure; to the Only Begotten Son He giveth not by measure."

You will say, Does then Christ as man receive the Spirit and grace in an absolutely infinite manner? I answer, No, for this would be impossible ; nor would the created and fi

er. 34.For whom God hath sent, &c. He proves what he has said, that he who believes in Jesus Christ signs and testifies by the seal of his faith that God is true, because Jesus whom God sent from heaven to earth, that incarnate in our flesh He might teach and save men - Jesus, I say, speaks not His own words but the words of God who sent Him. The words of Jesus are the words of God the Father, for He gave them to Him. Wherefore he who believes in Jesus, the same believes in God the Father. For God sent Jesus, and they are the words of God which Jesus speaks. So Euthymius.

Giveth not the Spirit, i.e., the gifts of the Spirit. He saith giveth not hath given, because what God once for all hath given to Christ, the same He ever giveth by conservation and continual influx. For conservation means nothing else but the continuation of a thing created, and as it were continuous creation. The meaning is, Jesus being sent by God declares and preaches the words of God, and all the Divine mysteries, because God communicates these to Him without measure, and as it were in an infinite degree. God is not so poor, or parsimonious, that He has a certain measure of the Spirit, than which He cannot give a greater. For there are in God infinite riches of the Spirit, which He gives and communicates to Jesus, who is His own Son. "Wherefore although you, 0 my disciples, behold in me John, your master, great power and efficacy of the Divine Spirit in preaching, know ye that in Jesus there is far greater, yea, that in Him is the whole fulness of the Spirit; in Jesus, I say, both as God and man." For in that He is God, "He possesseth the Spirit substantialiter," says S. Cyril. In that He is man, "in Him dwelleth all the fulness of the Godhead bodily" (Col_2:9). And "in Him are hid all the treasures of wisdom and knowledge" (Col_2:3). As S. Augustine says, "To men He giveth by measure; to the Only Begotten Son He giveth not by measure."

You will say, Does then Christ as man receive the Spirit and grace in an absolutely infinite manner? I answer, No, for this would be impossible ; nor would the created and finite soul of Christ be capable of it. The Spirit therefore is said to be given without measure unto Him, because God most abundantly communicated unto Him all His graces and all His gifts, as being the Head of the Church. And those gifts He imparts to faithful men, that is, His members, in a certain measure, according to His good pleasure. For though it were so that the faithful were without measure and number, but in succession innumerable, yet would Christ as the Head over all cause His Spirit and His grace to flow into them as His members. Hear what S. Jerome says on the 11th chapter of Isaiah: "Upon this flower which suddenly ariseth from the stem and root of Jesse through Mary the Virgin, the Spirit of the Lord shall rest. For God was pleased that in Him should dwell all the fulness of the Godhead bodily, by no means partially, as in all the rest of the saints, but according to the Gospel of the Nazarenes, which is read by them in the Hebrew tongue, 'All the fountain of the Holy Ghost shall descend upon Him.'"

Wherefore whatsoever Jesus doeth, or saith, that is holy, that is spiritual, that is Divine. For He is wholly possessed by the Holy Spirit. The Holy Spirit rules, guides, moves Him. He puts into His heart and mouth words to speak. He works and performs the miracles by which He confirms His words. Wherefore he who receives Him, and believes in Him, receives God the Father and the Holy Ghost. It was different with John the Baptist and the Prophets. For they were not so possessed by the Holy Ghost but that they might do and say many things by their own proper spirit, and both be deceived and deceive. So Nathan the Prophet was in error when he told David, as from God's mouth, to build the Temple (1Sa_7:3).

Ver. 35.The Father loveth, &c. As God the Father loveth the Son without measure, so He giveth all things into His hand, that is, at His disposal and power without measure. All things, both corporeal and spiritual: all things, both in heaven and earth, and consequently all the gifts of the Holy Ghost, that He may bestow them upon those who believe in Him, according to His own good pleasure. Again, all things, that is, every right which the Holy Trinity has over men and things created, this He hath given to the Son, not only as He is God, but as He is man, that He may do with them whatsoever He willeth. Hear Euthymius, "As God had all things (for all things were made by Him), this possession also hath He given to Him (Christ) as He is man. In a suitable manner it hath been said, 'He loveth, and He hath given,' as is said among men. For fathers are wont to love their sons, and to give them what is theirs."

Ver. 36.He that believeth, &c. Hath, in hope and of right, as in the root and seed, but not yet in deed and fruit, nor even actually. He hath faith and grace, which give him the right to glory. But it is grace begun in the spiritual knowledge and love of God, which will be perfected after death in heaven. As it is said (Joh_17:3), This is life eternal (the way and commencement of life), that they may know Thee, the only true God, and Jesus Christ whom Thou hast sent

But he that believeth not, &c., shall not see, i.e., shall not enjoy. Wrath of God abideth, the vengeance of God, and hell, shall eternally punish him. Hear Cyril, "They shall not see life, i.e., not even as far as the bare sight of it pertains, shall they be able to attain to the life of the saints. They shall not taste of those joys, they shall not see that true life. They shall be tormented with sufferings worse than any kind of death, and only retain their souls in their bodies through the sense of pain."

He that comes from above is above all: he that is of the earth is earthly, and speaks of the earth: he that comes from heaven is above all.32. And what he has seen and heard, that he testifies;

As the worm gnaws wood, and rusts iron, so vainglory destroys the soul that cherishes it. But it is a most obstinate fault. John with all his arguments can hardly subdue it in his disciples: for after what he has said above, he said yet again, He that comes from above is above all: meaning, You extol my testimony, and say that the witness is more worthy to be believed, than He to whom he bears witness. Know this, that He who comes from heaven, cannot be accredited by an earthly witness. He is above all; being perfect in Himself, and above comparison.

Christ comes from above, as descending from the Father; and is above all, as being elected in preference to all. Alcuin: Or, comes from above; i.e. from the height of that human nature which was before the sin of the first man. For it was that human nature which the Word of God assumed: He did not take upon Him man’s sin, as He did his punishment.

He that is of the earth is of the earth; i.e. is earthly, and speaks of the earth, speaks earthly things. Chrysostom: And yet he was not altogether of the earth; for he had a soul, and partook of a spirit, which was not of the earth. What means he then by saying that he is of the earth? Only to express his own worthlessness, that he is one born on the earth, creeping on the ground, and not to be compared with Christ, Who comes from above. Speaks of the earth, does not mean that he spoke from his own understanding; but that, in comparison with Christ’s doctrine, he spoke of the earth: as if he said, My doctrine is mean and humble, compared with Christ’s; as becomes an earthly teacher, compared with Him, in Whom are hid all the treasures of wisdom and knowledge.

Or, speaks of all the earth, he said of the man, i.e. of himself, so far as he speaks merely humanly. If he says ought divine, he is enlightened by God to say it: as said the Apostle; Yet not I, but the grace of God which was with me. John then, so far as pertains to John, is of the earth, and speaks of the earth: if you hear ought divine from him, attribute it to the Enlightener, not to him who has received the light.

Having corrected the bad feeling of his disciples, he comes to discourse more deeply upon Christ. Before this it would have been useless to reveal the truths which could not yet gain a place in their minds. It follows therefore, He that comes from heaven.

That is, from the Father. He is above all in two ways; first, in respect of His humanity, which was that of man before he sinned: secondly, in respect of the loftiness of the Father, to whom He is equal.

But after this, high and solemn mention of Christ, his tone lowers: And what he has seen and heard, that he testifies. As our senses are our surest channels of knowledge, and teachers are most depended on who have apprehended by sight or hearing what they teach, John adds this argument in favor of Christ, that, what he has seen and heard, that he testifies: meaning that every thing which He said is true. I want, said John, to hear what things He, Who comes from above, has seen and heard, i.e. what He, and He alone, knows with certainty.

When you hear then, that Christ speaks what He saw and heard from the Father, do not suppose that He needs to be taught by the Father; but only that that knowledge, which He has naturally, is from the Father. For this reason He is said to have heard, whatever He knows, from the Father.

But what is it, w which the Son has heard from the Father? Has He heard the word of the Father? Yes, but He is the Word of the Father. When you conceives a word, wherewith to name a thing, the very, conception of that thing in the mind is a word. Just then as you have in your mind and with you your spoken word; even so God uttered the Word, i.e. begat the Son. Since then the Son is the Word of God, and the Son has spoken the Word of God to us, He has spoken to us the Father’s word. What John said is therefore true.

- and no man receives his testimony.33. He that has received his testimony has set to his seal that God is true.34. For he whom God has sent speaks the words of God: for God gives not the Spirit by measure to him.35. The Father loves the Son, and has given all things into his hand.36. He that believes on the Son has everlasting life: and he that believes not the Son shall not see life; but the wrath of God abides on him.

Having said, And what he has seen and beard, that he testifies, to prevent any from supposing, that what he said was false, because only a few for the present believed, he adds, And no man receives his testimony; i.e. Only a few; for he had disciples who received his testimony. John is alluding to the unbelief of his own disciples, and to the insensibility of the Jews, of whom we read in the beginning of the Gospel, He came to His own, and His own received Him not.

Or thus; There is a people reserved for the wrath of God, and to be condemned with the devil; of whom none receives the testimony of Christ. And others there are ordained to eternal life. Mark how mankind are divided spiritually, though as human beings they are mixed up together: and John separated them by the thoughts of their heart, though as yet they were not divided in respect of place, and looked on them as two classes, the unbelievers, and the believers. Looking to the unbelievers, he said, No man receives his testimony. Then turning to those on the right hand he said, He that has received his testimony, has set to his seal.

i.e. has shown that God is true. This is to alarm them: for it is as much as saying, no one can disbelieve Christ without convicting God, Who sent Him, of falsehood: inasmuch as He speaks nothing but what is of the Father. For He, it follows, Whom God has sent, speaks the words of God.

Or, Has put to his seal, i.e. has put a seal on his heart, for a singular and special token, that this is the true God, Who suffered for the salvation of mankind.

What is it, that God is true, except that God is true, and every man a liar? For no man can say what truth is, till he is enlightened by Him who cannot lie. God then is true, and Christ is God. Would you have proof? Hear His testimony, and you will find it so. But if you do not yet understand God, you have not yet received His testimony. Christ then Himself is God the true, and God has sent Him; God has sent God, join both together; they are One God. For John said, Whom God has sent, to distinguish Christ from himself. What then, was not John himself sent by God? Yes; but mark what follows, For God gives not the Spirit by measure to Him. To men He gives by measure, to His only Son He gives not by measure. To one man is given by the Spirit the word of wisdom, to another the word of knowledge: one has one thing, another another; for measure implies a kind of division of gifts. But Christ did not receive by measure, though He gave by measure.

By Spirit here is meant the operation of the Holy Spirit. He wishes to show that all of us have received the operation of the Spirit by measure, but that Christ contains within Himself the whole operation of the Spirit. How then shall He be suspected, Who said nothing, but what is from God, and the Spirit? For He makes no mention yet of God the Word, but rests His doctrine on the authority of the Father and the Spirit. For men knew that there was God, and knew that there was the Spirit, (although they had not right belief about His nature;) but that there was the Son they did not know.

Having said of the Son, God gives not the Spirit by measure to Him; he adds, The Father loves the Son, and farther adds, and has given all things into His hand; in order to show that the Father loves the Son, in a peculiar sense. For the Father loves John, and Paul, and yet has not given all things into their hands. But the Father loves the Son, as the Son, not as a master his servant: as an only, not as an adopted, Son. Wherefore He has given all things into His hand; so that, as great as the Father is, so great is the Son; let us not think then that, because He has deigned to send the Son, any one inferior to the Father has been sent.

The Father then has given all things to the Son in respect of His divinity; of right, not of grace. Or; He has given all things into His hand, in respect of His humanity: inasmuch as He is made Lord of all things that are in heaven, and that are in earth.

And because all things are in His hand, the life everlasting is too: and therefore it follows, He that believes on the Son has everlasting life.

We must understand here not a faith in words only, but a faith which is developed in works.

He means not here, that to believe on the Son is sufficient to gain everlasting life, for elsewhere He says, Nor every one that said to Me, Lord, Lord, shall enter into the kingdom of heaven. And the blasphemy against the Holy Ghost is of itself sufficient to send into hell. But we must not think that even a right belief in Father, Son, and Holy Ghost, is sufficient for salvation; for we have need of a good life and conversation. Knowing then that the greater part are not moved so much by the promise of good, as by the threat of punishment, he concludes, But He that believes not the Son, shall not see life; but the wrath of God abides on him. See how He refers to the Father again, when He speaks of punishment. He said not, the wrath of the Son, though the Son is judge; but makes the Father the judge, in order to alarm men more. And He does not say, in Him, but on Him, meaning that it Will never depart from Him; and for the same reason He says, shall not see life, i.e. to show that He did not mean only a temporary death!

Nor does He say, The wrath of God comes to him, but, abides on him. For all who are born, are under the wrath of God, which the first Adam incurred. The Son of God came without sin, and was clothed with mortality: He died that you might live. Whosoever then will not believe on the Son, on him abides the wrath of God, of which the Apostle speaks, We were by nature the children of wrath.

He that cometh from above, meaning Christ. He that is of the earth, meaning himself, is from the earth,[2] is earthly, is but a frail and infirm man; and so speaketh as from the earth: this seems rather the sense, than that he speaketh of, or concerning the earth. See the Greek text. (Witham)

Qui est de terra, de terra est, Greek: o on ek tes ges, ek tes ges esti, kai ek tes ges lalei. et de terra loquitur.

Waht he hath seen and heard. The meaning is not by his senses, but what he knows for certain, having the same knowledge as his eternal Father. See chap. v., ver. 19. And no one; i.e. but few now receive his testimony. (Witham)

He that hath received his testimony. These following words to the end of the chapter, seem to be the words of St. John the Baptist, rather than of the evangelist. The sense is, whosoever hath believed, and received the doctrine of Christ, hath attested as it were under his hand and seal, that God is true, and hath executed his promise concerning the Messias. (Witham)

Doth not give the Spirit by measure. Christ, even as man, has a plenitude of graces. See chapt. i. ver. 14. And all things, all creatures, both in heaven and earth, are given into his hands, and made subject to him, as man. See 1 Corinthians xv. 26. (Witham)

The Father loveth the Son. The Father loveth John, loveth Paul, yet he hat not given all things into their hands. The Father loveth the Son, not as a lord does his servants, not as an adopted Son, but as his only begotten Son; therefore hath he given all things into his hands, that as the Father is, so may the Son be. (St. Augustine)

The divinity of the Son is in this chapter proved as clearly as in 1 John v. 7. "There are three who give testimony in heaven; the Father, the Word, and the Holy Ghost; and these three are one." Which verse is entirely omitted by Luther in his version; for which omission he is severly reproved by keckerman. But while Catholics and Protestants deduce from this and many other places in Scripture, the divinity of Jesus Christ, as an indubitable and irrefragable consequence, how may learned Arians, Socinians, and Unitarians read the saem texts, and deduce quite contrary consequences? How clearly does this preove that the Bible only cannot prove the exclusive rule of faith. With reason does the Cambridge divinity professor, Dr. Herbert Marsh, ask in his late publication on this subject, p. 18, "Are all Protestants alike in their religion? Have we not got Protestants of the Church of England, Protestants of the Church of Scotland, Protestants who hold the profession of Augsburgh? Have we not both Arminian and Calvinistic Protestants? Are not the Moravians, the Methodists, the Baptists, the Quakers, and even the Jumpers, the Dunkers, the Swedenborgians, all Protestants? Since, then Protestantism assumes so many different forms, men speak quite indefinitely, if they speak of it without explaining the particular kind wich they mean. When I hear of a Swedish or a Danish Protestant, I know that it means a person whose religion is the Bible only, as expounded by the Synod of Dort. In like manner a Protestant of the Church of England, is a person whose religion is the Bible only; but the Bible as expounded by its Liturgy and Articles. How, therefore, can we know, if we give the Bible only, what sort of Protestantism well be deduced from it?" --- In the same publication, Dr. Herbert Marsh, p. 21, adds, "Protestants of every description, however various adn even opposite in their opinions, claim severally for themselves the honour of deducing from the Bible irrefragable and indubitable consequences. The doctrine of conditional salvation is an indubitable consequence to the Arminian. The doctrine of absolute decree, an indubitable consequence to the Calvinist. The doctrines of the trinity, the atonement and the sacraments, which the Church of England considers as indubitable consequences of the Bible, would not be so, if the Unitarians and Quakers were right in the consequences which they draw from the Bible. But the consequences which they deduce appear indubitable to them." This the professor properly styles protestantism in the abstract, or generalized, and nearly allied to apostacy from Christianity: a system, p. 16, "by which many a pilgrim has lost his way between the portal of the temple and the altar --- disdaining the gate belonging only to the priests, adn approaching at once the portals of the the temple, they have ventured without a clue, to explore the inmost recesses; and have been bewildered in their way, till at length they have wandered to the devious passage, where Christianity itself becomes lost from the view." See his Inquiry into the consequences of neglecting to give the Prayer-Book with the Bible.

22 After these things came Jesus and his disciples into the land of Judæa; and there he tarried with them, and baptized. 23 And John also was baptizing in Ænon near to Salim, because there was much water there: and they came, and were baptized. 24 For John was not yet cast into prison. 25 Then there arose a question between some of John's disciples and the Jews about purifying. 26 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him. 27 John answered and said, A man can receive nothing, except it be given him from heaven. 28 Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. 29 He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. 30 He must increase, but I must decrease. 31 He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. 32 And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. 33 He that hath received his testimony hath set to his seal that God is true. 34 For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. 35 The Father loveth the Son, and hath given all things into his hand. 36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

In these verses we have,

I. Christ's removal into the land of Judea ( v. 22 ), and there he tarried with his disciples. Observe, 1. Our Lord Jesus, after he entered upon his public work, travelled much, and removed often, as the patriarchs in their sojournings. As it was a good part of his humiliation that he had no certain dwelling-place, but was, as Paul, in journeyings often, so it was an instance of his unwearied industry, in the work for which he came into the world, that he went about in prosecution of it; many a weary step he took to do good to souls. The Sun of righteousness took a large circuit to diffuse his light and heat, Ps. xix. 6 . 2. He was not wont to stay long at Jerusalem. Though he went frequently thither, yet he soon returned into the country; as here. After these things, after he had had this discourse with Nicodemus, he came into the land of Judea; not so much for greater privacy (though mean and obscure places best suited the humble Jesus in his humble state) as for greater usefulness. His preaching and miracles, perhaps, made most noise at Jerusalem, the fountain-head of news, but did least good there, where the most considerable men of the Jewish church had so much the ascendant. 3. When he came into the land of Judea his disciples came with him; for these were they that continued with him in his temptations. Many that flocked to him at Jerusalem could not follow his motions into the country, they had no business there; but his disciples attended him. If the ark remove, it is better to remove and go after it (as those did, Josh. iii. 3 ) than sit still without it, though it be in Jerusalem itself. 4. There he tarried with them, dietribe — He conversed with them, discoursed with them. He did not retire into the country for his ease and pleasure, but for more free conversation with his disciples and followers. See Cant. vii. 11, 12 . Note, Those that are ready to go with Christ shall find him as ready to stay with them. It is supposed that he now staid five or six months in this country. 5. There he baptized; he admitted disciples, such as believed in him, and had more honesty and courage than those had at Jerusalem, ch. ii. 24 . John began to baptize in the land of Judea ( Matt. iii. 1 ), therefore Christ began there, for John had said, There comes one after me. He himself baptized not, with his own hand, but his disciples by his orders and directions, as appears, ch. iv. 2 . But his disciples' baptizing was his baptizing. Holy ordinances are Christ's, though administered by weak men.

II. John's continuance in his work, as long as his opportunities lasted, v. 23, 24 . Here we are told,

1. That John was baptizing. Christ's baptism was, for substance, the same with John's, for John bore witness to Christ, and therefore they did not at all clash or interfere with one another. But, (1.) Christ began the work of preaching and baptizing before John laid it down, that he might be ready to receive John's disciples when he should be taken off, and so the wheels might be kept going. It is a comfort to useful men, when they are going off the stage, to see those rising up who are likely to fill up their place. (2.) John continued the work of preaching and baptizing though Christ had taken it up; for he would still, according to the measure given to him, advance the interests of God's kingdom. There was still work for John to do, for Christ was not yet generally known, nor were the minds of people thoroughly prepared for him by repentance. From heaven John had received his command, and he would go on in his work till he thence received his countermand, and would have his dismission from the same hand that gave him his commission. He does not come in to Christ, lest what had formerly passed should look like a combination between them; but he goes on with his work, till Providence lays him aside. The greater gifts of some do not render the labours of others, that come short of them, needless and useless; there is work enough for all hands. They are sullen that will sit down and do nothing when they see themselves out-shone. Though we have but one talent, we must account for that: and, when we see ourselves going off, must yet go on to the last.

2. That he baptized in Enon near Salim, places we find nowhere else mentioned, and therefore the learned are altogether at a loss where to find them. Wherever it was, it seems that John removed from place to place; he did not think that there was any virtue in Jordan, because Jesus was baptized there, which should engage him to stay there, but as he saw cause he removed to other waters. Ministers must follow their opportunities. He chose a place where there was much water, hydata polla — many waters, that is, many streams of water; so that wherever he met with any that were willing to submit to his baptism water was at hand to baptize them with, shallow perhaps, as is usual where there are many brooks, but such as would serve his purpose. And in that country plenty of water was a valuable thing.

3. That thither people came to him and were baptized. Though they did not come in such vast crowds as they did when he first appeared, yet now he was not without encouragement, but there were still those that attended and owned him. Some refer this both to John and to Jesus: They came and were baptized; that is, some came to John, and were baptized by him, some to Jesus, and were baptized by him, and, as their baptism was one, so were their hearts.

4. It is noted ( v. 24 ) that John was not yet cast into prison, to clear the order of the story, and to show that these passages are to come in before Matt. vi. 12 . John never desisted from his work as long as he had his liberty; nay, he seems to have been the more industrious, because he foresaw his time was short; he was not yet cast into prison, but he expected it ere long, ch. ix. 4 .

III. A contest between John's disciples and the Jews about purifying, v. 25 . See how the gospel of Christ came not to send peace upon earth, but division. Observe, 1. Who were the disputants: some of John's disciples, and the Jews who had not submitted to his baptism of repentance. Penitents and impenitents divide this sinful world. In this contest, it should seem, John's disciples were the aggressors, and gave the challenge; and it is a sign that they were novices, who had more zeal than discretion. The truths of God have often suffered by the rashness of those that have undertaken to defend them before they were able to do it. 2. What was the matter in dispute: about purifying, about religious washing. (1.) We may suppose that John's disciples cried up his baptism, his purifying, as instar omnium—superior to all others, and gave the preference to that as perfecting and superseding all the purifications of the Jews, and they were in the right; but young converts are too apt to boast of their attainments, whereas he that finds the treasure should hide it till he is sure that he has it, and not talk of it too much at first. (2.) No doubt the Jews with as much assurance applauded the purifyings that were in use among them, both those that were instituted by the law of Moses and those that were imposed by the tradition of the elders; for the former they had a divine warrant, and for the latter the usage of the church. Now it is very likely that the Jews in this dispute, when they could not deny the excellent nature and design of John's baptism, raised an objection against it from Christ's baptism, which gave occasion for the complaint that follows here ( v. 26 ): "Here is John baptizing in one place." say they, "and Jesus at the same time baptizing in another place; and therefore John's baptism, which his disciples so much applaud, is either," [1.] " Dangerous, and of ill consequence to the peace of the church and state, for you see it opens a door to endless parties. Now that John has begun, we shall have every little teacher set up for a baptist presently. Or," [2.] "At the best it is defective and imperfect. If John's baptism, which you cry up thus, have any good in it, yonder the baptism of Jesus goes beyond it, so that for your parts you are shaded already by a greater light, and your baptism is soon gone out of request." Thus objections are made against the gospel from the advancement and improvement of gospel light, as if childhood and manhood were contrary to each other, and the superstructure were against the foundation. There was no reason to object Christ's baptism against John's, for they consisted very well together.

IV. A complaint which John's disciples made to their master concerning Christ and his baptizing, v. 26 . They, being nonplussed by the fore-mentioned objection, and probably ruffled and put into a heat by it, come to their master, and tell him, " Rabbi, he that was with thee, and was baptized of thee, is now set up for himself; he baptizeth, and all men come to him; and wilt thou suffer it?" Their itch for disputing occasioned this. It is common for men, when they find themselves run aground in the heat of disputation, to fall foul upon those that do them no harm. If these disciples of John had not undertaken to dispute about purifying, before they understood the doctrine of baptism, they might have answered the objection without being put into a passion. In their complaint, they speak respectfully to their own master, Rabbit; but speak very slightly of our Saviour, though they do not name him. 1. They suggest that Christ's setting up a baptism of his own was a piece of presumption, very unaccountable; as if John, having first set up this rite of baptizing, must have the monopoly of it, and, as it were, a patent for the invention: " He that was with thee beyond Jordan, as a disciple of thine, behold, and wonder, the same, the very same, baptizes, and takes thy work out of thy hand." Thus the voluntary condescensions of the Lord Jesus, as that of his being baptized by John, are often unjustly and very unkindly turned to his reproach. 2. They suggest that it was a piece of ingratitude to John. He to whom thou barest witness baptizes; as if Jesus owed all his reputation to the honourable character John gave of him, and yet had very unworthily improved it to the prejudice of John. But Christ needed not John's testimony, ch. v. 36 . He reflected more honour upon John than he received from him, yet thus it is incident to us to think that others are more indebted to us than really they are. And besides, Christ's baptism was not in the least an impeachment, but indeed the greatest improvement, of John's baptism, which was but to lead the way to Christ's. John was just to Christ, in bearing witness to him; and Christ's answering his testimony did rather enrich than impoverish John's ministry. 3. They conclude that it would be a total eclipse to John's baptism: " All men come to him; they that used to follow with us now flock after him, it is therefore time for us to look about us." It was not indeed strange that all men came to him. As far as Christ is manifested he will be magnified; but why should John's disciples grieve at this? Note, Aiming at the monopoly of honour and respect has been in all ages the bane of the church, and the shame of its members and ministers; as also a vying of interests, and a jealousy of rivalship and competition. We mistake if we think that the excelling gifts and graces, and labours and usefulness, of one, are a diminution and disparagement to another that has obtained mercy to be faithful; for the Spirit is a free agent, dispensing to every one severally as he will. Paul rejoiced in the usefulness even of those that opposed him, Phil. i. 18 . We must leave it to God to choose, employ, and honour his own instruments as he pleaseth, and not covet to be placed alone.

V. Here is John's answer to this complaint which his disciples made, v. 27 , &c. His disciples expected that he would have resented this matter as they did; but Christ's manifestation to Israel was no surprise to John, but what he looked for; it was not disturbance to him, but what he wished for. He therefore checked the complaint, as Moses, Enviest thou for my sake? and took this occasion to confirm the testimonies he had formerly borne to Christ as superior to him, cheerfully consigning and turning over to him all the interest he had in Israel. In this discourse here, the first minister of the gospel (for so John was) is an excellent pattern to all ministers to humble themselves and to exalt the Lord Jesus.

1. John here abases himself in comparison with Christ, v. 27-30 . The more others magnify us, the more we must humble ourselves, and fortify ourselves against the temptation of flattery and applause, and the jealousy of our friends for our honour, by remembering our place, and what we are, 1 Cor. iii. 5 .

(1.) John acquiesces in the divine disposal, and satisfies himself with that ( v. 27 ): A man can receive nothing except it be given him from heaven, whence every good gift comes ( James i. 17 ), a general truth very applicable in this case. Different employments are according to the direction of divine Providence, different endowments according to the distribution of the divine grace. No man can take any true honour to himself, Heb. v. 4 . We have as necessary and constant a dependence upon the grace of God in all the motions and actions of the spiritual life as we have upon the providence of God in all the motions and actions of the natural life: now this comes in here as a reason, [1.] Why we should not envy those that have a larger share of gifts than we have, or move in a larger sphere of usefulness. John reminds his disciples that Jesus would not have thus excelled him except he had received it from heaven, for, as man and Mediator, he received gifts; and, if God gave him the Spirit without measure ( v. 34 ), shall they grudge at it? The same reason will hold as to others. If God is pleased to give to others more ability and success than to us, shall we be displeased at it, and reflect upon him as unjust, unwise, and partial? See Matt. xx. 15 . [2.] Why we should not be discontented, though we be inferior to others in gifts and usefulness, and be eclipsed by their excellencies. John was ready to own that it was the gift, the free gift, of heaven, that made him a preacher, a prophet, a baptist: it was God that gave him the interest he had in the love and esteem of the people; and, if now his interest decline, God's will be done! He that gives may take. What we receive from heaven we must take as it is given. Now John never received a commission for a standing perpetual office, but only for a temporary one, which must soon expire; and therefore, when he has fulfilled his ministry, he can contentedly see it go out of date. Some give quite another sense of these words: John had taken pains with his disciples, to teach them the reference which his baptism had to Christ, who should come after him, and yet be preferred before him, and do that for them which he could not do; and yet, after all, they dote upon John, and grudge this preference of Christ above him: Well saith John, I see a man can receive (that is, perceive) nothing, except it be given him from heaven. The labour of ministers if all lost labour, unless the grace of God make it effectual. Men do not understand that which is made most plain, nor believe that which is made most evident, unless it be given them from heaven to understand and believe it.

(2.) John appeals to the testimony he had formerly given concerning Christ ( v. 28 ): You can bear me witness that I said, again and again, I am not the Christ, but I am sent before him. See how steady and constant John was in his testimony to Christ, and not as a reed shaken with the wind; neither the frowns of the chief priests, nor the flatteries of his own disciples, could make him change his note. Now this serves here, [1.] As a conviction to his disciples of the unreasonableness of their complaint. They had spoken of the witness which their master bore to Jesus ( v. 26 ): "Now," saith John, "do you not remember what the testimony was that I did bear? Call that to mind, and you will see your own cavil answered. Did I not say, I am not the Christ? Why then do you set me up as a rival with him that is? Did I not say, I am sent before him? Why then does it seem strange to you that I should stand by and give way to him?" [2.] It is a comfort to himself that he had never given his disciples any occasion thus to set him up in competition with Christ; but, on the contrary, had particularly cautioned them against this mistake, though he might have made a hand of it for himself. It is a satisfaction to faithful ministers when they have done what they could in their places to prevent any extravagances that their people ran into. John had not only not encouraged them to hope that he was the Messiah, but had plainly told them the contrary, which was now a satisfaction to him. It is a common excuse for those who have undue honour paid them, Si populus vult decipi, decipiatur—If the people will be deceived, let them; but that is an ill maxim for those to go by whose business it is to undeceive people. The lip of truth shall be established.

(3.) John professes the great satisfaction he had in the advancement of Christ and his interest. He was so far from regretting it, as his disciples did, that he rejoiced in it. This he expresses ( v. 29 ) by an elegant similitude. [1.] He compares our Saviour to the bridegroom: "He that hath the bride is the bridegroom. Do all men come to him? It is well, whither else should they go? Has he got the throne in men's affections? Who else should have it? It is his right; to whom should the bride be brought but to the bridegroom?" Christ was prophesied of in the Old Testament as a bridegroom, Ps. xlv . The Word was made flesh, that the disparity of nature might not be a bar to the match. Provision is made for the purifying of the church, that the defilement of sin might be no bar. Christ espouses his church to himself; he has the bride, for he has her love, he has her promise; the church is subject to Christ. As far as particular souls are devoted to him in faith and love, so far the bridegroom has the bride. [2.] He compares himself to the friend of the bridegroom, who attends upon him, to do him honour and service, assists him in prosecuting the match, speaks a good word for him, uses his interest on his behalf, rejoices when the match goes on, and most of all when the point is gained, and he has the bride. All that John had done in preaching and baptizing was to introduce him; and, now that he was come, he had what he wished for: The friend of the bridegroom stands, and hears him; stands expecting him, and waiting for him; rejoices with joy because of the bridegroom's voice, because he is come to the marriage after he had been long expected. Note, First, Faithful ministers are friends of the bridegroom, to recommend him to the affections and choice of the children of men; to bring letters and messages from him, for he courts by proxy; and herein they must be faithful to him. Secondly, The friends of the bridegroom must stand, and hear the bridegroom's voice; must receive instructions from him, and attend his orders; must desire to have proofs of Christ speaking in them, and with them ( 2 Cor. xiii. 3 ); that is the bridegroom's voice. Thirdly, The espousing of souls to Jesus Christ, in faith and love, is the fulfilling of the joy of every good minister. If the day of Christ's espousals be the day of the gladness of his heart ( Cant. iii. 11 ), it cannot but be of their too who love him and wish well to his honour and kingdom. Surely they have no greater joy.

(4.) He owns it highly fit and necessary that the reputation and interest of Christ should be advanced, and his own diminished ( v. 30 ): He must increase, but I must decrease. If they grieve at the growing greatness of the Lord Jesus, they will have more and more occasion to grieve, as those have that indulge themselves in envy and emulation. John speaks of Christ's increase and his own decrease, not only as necessary and unavoidable, which could not be helped and therefore must be borne, but as highly just and agreeable, and affording him entire satisfaction. [1.] He was well pleased to see the kingdom of Christ getting ground: " He must increase. You think he has gained a great deal, but it is nothing to what he will gain." Note, The kingdom of Christ is, and will be, a growing kingdom, like the light of the morning, like the grain of mustard-seed. [2.] He was not at all displeased that the effect of this was the diminishing of his own interest: I must decrease. Created excellencies are under this law, they must decrease. I have seen an end of all perfection. Note, First, The shining forth of the glory of Christ eclipses the lustre of all other glory. The glory that stands in competition with Christ, that of the world and the flesh, decreases and loses ground in the soul as the knowledge and love of Christ increase and get ground; but it is here spoken of that which is subservient to him. As the light of the morning increases, that of the morning star decreases. Secondly, If our diminution or abasement may but in the least contribute to the advancement of Christ's name, we must cheerfully submit to it, and be content to be any thing, to be nothing, so that Christ may be all.

2. John Baptist here advances Christ, and instructs his disciples concerning him, that, instead of grieving that so many come to him, they might come to him themselves.

(1.) He instructs them concerning the dignity of Christ's person ( v. 31 ): He that cometh from above, that cometh from heaven, is above all. Here, [1.] He supposes his divine origin, that he came from above, from heaven, which bespeaks not only his divine extraction, but his divine nature. He had a being before his conception, a heavenly being. None but he that came from heaven was fit to show us the will of heaven, or the way to heaven. When God would save man, he sent from above. [2.] Hence he infers his sovereign authority: he is above all, above all things and all persons, God over all, blessed for evermore. It is daring presumption to dispute precedency with him. When we come to speak of the honours of the Lord Jesus, we find they transcend all conception and expression, and we can say but this, He is above all. It was said of John Baptist, There is not a greater among them that are born of women. But the descent of Christ from heaven put such a dignity upon him as he was not divested of by his being made flesh; still he was above all. This he further illustrates by the meanness of those who stood in competition with him: He that is of the earth, is earthly, ho on ek tes ges, ek tes ges esti — He that is of the earth is of the earth; he that has his origin of the earth has his food out of the earth, has his converse with earthly things, and his concern is for them. Note, First, Man has his rise out of the earth; not only Adam at first, but we also still are formed out of the clay, Job xxxiii. 6 . Look to the rock whence we were hewn. Secondly, Man's constitution is therefore earthly; not only his body frail and mortal, but his soul corrupt and carnal, and its bent and bias strong towards earthly things. The prophets and apostles were of the same mould with other men; they were but earthen vessels, though they had a rich treasure lodged in them; and shall these be set up as rivals with Christ? Let the potsherds strive with the potsherds of the earth; but let them not cope with him that came from heaven.

(2.) Concerning the excellency and certainty of his doctrine. His disciples were displeased that Christ's preaching was admired, and attended upon, more than his; but he tells them that there was reason enough for it. For,

[1.] He, for his part, spoke of the earth, and so do all those that are of the earth. The prophets were men and spoke like men; of themselves they could not speak but of the earth, 2 Cor. iii. 5 . The preaching of the prophets and of John was but low and flat compared with Christ's preaching; as heaven is high above the earth, so were his thoughts above theirs. By them God spoke on earth, but in Christ he speaketh from heaven.

[2.] But he that cometh from heaven is not only in his person, but in his doctrine, above all the prophets that ever lived on earth; none teacheth like him. The doctrine of Christ is here recommended to us,

First, As infallibly sure and certain, and to be entertained accordingly ( v. 32 ): What he hath seen and heard, that he testifieth. See here, 1. Christ's divine knowledge; he testified nothing but what he had seen and heard, what he was perfectly apprized of and thoroughly acquainted with. What he discovered of the divine nature and of the invisible world was what he had seen; what he revealed of the mind of God was what he had heard immediately from him, and not at second hand. The prophets testified what was made known to them in creams and visions by the mediation of angels, but not what they had seen and heard. John was the crier's voice, that said, " Make room for the witness, and keep silence while the charge is given," but then leaves it to the witness to give in his testimony himself, and the judge to give the charge himself. The gospel of Christ is not a doubtful opinion, like an hypothesis or new notion in philosophy, which every one is at liberty to believe or not; but it is a revelation of the mind of God, which is of eternal truth in itself, and of infinite concern to us. 2. His divine grace and goodness: that which he had seen and heard he was pleased to make known to us, because he knew it nearly concerned us. What Paul had seen and heard in the third heavens he could not testify ( 2 Cor. xii. 4 ), but Christ knew how to utter what he had seen and heard. Christ's preaching is here called his testifying, to denote, (1.) The convincing evidence of it; it was not reported as news by hearsay, but it was testified as evidence given in court, with great caution and assurance. (2.) The affectionate earnestness of the delivery of it: it was testified with concern and importunity, as Acts xviii. 5 .

From the certainty of Christ's doctrine, John takes occasion, [1.] To lament the infidelity of the most of men: though he testifies what is infallibly true, yet no man re ceiveth his testimony, that is, very few, next to none, none in comparison with those that refuse it. They receive it not, they will not hear it, they do not heed it, or give credit to it. This he speaks of not only as a matter of wonder, that such a testimony should not be received (Who hath believed our report? How stupid and foolish are the greatest part of mankind, what enemies to themselves!) but as matter of grief; John's disciples grieved that all men came to Christ ( v. 26 ); they thought his followers too many. But John grieves that no man came to him; he thought them too few. Note, The unbelief of sinners is the grief of saints. It was for this that St. Paul had great heaviness, Rom. ix. 2 . [2.] He takes occasion to commend the faith of the chosen remnant ( v. 33 ): He that hath received his testimony (and some such there were, though very few) hath set to his seal that God is true. God is true, though we do not set our seal to it; let God be true, and every man a liar; his truth needs not our faith to support it, but by faith we do ourselves the honour and justice to subscribe to his truth, and hereby God reckons himself honoured. God's promises are all yea and amen; by faith we put our amen to them, as Rev. xxii. 20 . Observe, He that receives the testimony of Christ subscribes not only to the truth of Christ, but to the truth of God, for his name is the Word of God; the commandments of God and the testimony of Christ are put together, Rev. xii. 17 . By believing in Christ we set to our seal, First, That God is true to all the promises which he has made concerning Christ, that which he spoke by the mouth of all his holy prophets; what he swore to our fathers is all accomplished, and not one iota or tittle of it fallen to the ground, Luke i. 70, &c. Acts xiii. 32, 33 . Secondly, That he is true to all the promises he has made in Christ; we venture our souls upon God's veracity, being satisfied that he is true; we are willing to deal with him upon trust, and to quit all in this world for a happiness in reversion and out of sight. By this we greatly honour God's faithfulness. Whom we give credit to we give honour to.

Secondly, It is recommended to us as a divine doctrine; not his own, but his that sent him ( v. 34 ): For he whom God hath sent speaketh the word of God, which he was sent to speak, and enabled to speak; for God giveth not the Spirit by measure unto him. The prophets were as messengers that brought letters from heaven; but Christ came under the character of an ambassador, and treats with us as such; for, 1. He spoke the words of God, and nothing he said savoured of human infirmity; both substance and language were divine. He proved himself sent of God ( ch. iii. 2 ), and therefore his words are to be received as the words of God. By this rule we may try the spirits: those that speak as the oracles of God, and prophesy according to the proportion of faith, are to be received as sent of God. 2. He spoke as no other prophet did; for God giveth not the Spirit by measure to him. None can speak the words of God without the Spirit of God, 1 Cor. ii. 10, 11 . The Old-Testament prophets had the Spirit, and in different degrees, 2 Kings ii. 9, 10 . But, whereas God gave them the Spirit by measure ( 1 Cor. xii. 4 ), he gave him to Christ without measure; all fulness dwelt in him, the fulness of the Godhead, an immeasurable fulness. The Spirit was not in Christ as in a vessel, but as in a fountain, as in a bottomless ocean. "The prophets that had the Spirit in a limited manner, only with respect to some particular revelation, sometimes spoke of themselves; but he that had the Spirit always residing in him, without stint, always spoke the words of God. " So Dr. Whitby.

(3.) Concerning the power and authority he is invested with, which gives him the pre-eminence above all others, and a more excellent name than they.

[1.] He is the beloved Son of the Father ( v. 35 ): The Father loveth the Son. The prophets were faithful as servants, but Christ as a Son; they were employed as servants, but Christ beloved as a son, always his delight, Prov. viii. 30 . The Father was well pleased in him; not only he did love him, but he doth love him; he continued his love to him even in his estate of humiliation, loved him never the less for his poverty and sufferings.

[2.] He is Lord of all. The Father, as an evidence of his love for him, hath given all things into his hand. Love is generous. The Father took such a complacency and had such a confidence in him that he constituted him the great feoffee in trust for mankind. Having given him the Spirit without measure, he gave him all things; for he was hereby qualified to be master and manager of all. Note, It is the honour of Christ, and the unspeakable comfort of all Christians, that the Father hath given all things into the hands of the Mediator. First, All power; so it is explained, Matt. xxviii. 18 . All the works of creation being put under his feet, all the affairs of redemption are put into his hand; he is Lord of all. Angels are his servants; devils are his captives. He has power over all flesh, the heathen given him for his inheritance. The kingdom of providence is committed to his administration. He has power to settle the terms of the covenant of peace as the great plenipotentiary, to govern his church as the great lawgiver, to dispense divine favours as the great almoner, and to call all to account as the great Judge. Both the golden sceptre and the iron rod are given into his hand. Secondly, All grace is given into his hand as the channel of conveyance; all things, all those good things which God intended to give to the children of men; eternal life, and all its preliminaries. We are unworthy that the Father should give those things into our hands, for we have made ourselves the children of his wrath; he hath therefore appointed the Son of his love to be trustee for us, and the things he intended for us he gives into his hands, who is worthy, and has merited both honours for himself and favours for us. They are given into his hands, by him to be given into ours. This is a great encouragement to faith, that the riches of the new covenant are deposited in so sure, so kind, so good a hand, the hand of him that purchased them for us, and us for himself, who is able to keep all that which both God and believers have agreed to commit to him.

[3.] He is the object of that faith which is made the great condition of eternal happiness, and herein he has the pre-eminence above all others: He that believeth on the Son, hath life, v. 36 . We have here the application of what he had said concerning Christ and his doctrine; and it is the conclusion of the whole matter. If God has put this honour upon the Son, we must by faith give honour to him. As God offers and conveys good things to us by the testimony of Jesus Christ, whose word is the vehicle of divine favours, so we receive and partake of those favours by believing the testimony, and entertaining that word as true and good; this way of receiving fitly answers that way of giving. We have here the sum of that gospel which is to be preached to every creature, Mark xvi. 16 . Here is,

First, The blessed state of all true Christians: He that believes on the Son hath everlasting life. Note, 1. It is the character of every true Christian that he believes on the Son of God; not only believes him, that what he saith is true, but believes on him, consents to him, and confides in him. The benefit of true Christianity is no less than everlasting life; this is what Christ came to purchase for us and confer upon us; it can be no less than the happiness of an immortal soul in an immortal God. 2. True believers, even now, have everlasting life; not only they shall have it hereafter, but they have it now. For, (1.) They have very good security for it. The deed by which it passeth is sealed and delivered to them, and so they have it; it is put into the hands of their guardian for them, and so they have it, though the use be not yet transferred into possession. They have the Son of God, and in him they have life; and the Spirit of God, the earnest of this life. (2.) They have the comfortable foretastes of it, in present communion with God and the tokens of his love. Grace is glory begun.

31-34. He that, &c.-- Here is the reason why He must increase while all human teachers must decrease. The Master "cometh from above"--descending from His proper element, the region of those "heavenly things" which He came to reveal, and so, although mingling with men and things on the earth, is not "of the earth," either in Person or Word. The servants, on the contrary, springing of earth, are of the earth, and their testimony, even though divine in authority, partakes necessarily of their own earthiness. (So strongly did the Baptist feel this contrast that the last clause just repeats the first). It is impossible for a sharper line of distinction to be drawn between Christ and all human teachers, even when divinely commissioned and speaking by the power of the Holy Ghost. And who does not perceive it? The words of prophets and apostles are undeniable and most precious truth; but in the words of Christ we hear a voice as from the excellent Glory, the Eternal Word making Himself heard in our own flesh.

35-36. The Father loveth, &c.-- See on Mt 11:27 , where we have the "delivering over of all things into the hands of the Son," while here we have the deep spring of that august act in the Father's ineffable "love of the Son."