Saints Nereus and Achilleus, Martyrs/Saint Pancras, Martyr

Made their feet fast in the stocks. By the Latin and Greek text, they made them fast with wood. (Witham)

All the doors were opened. This made the jailer conclude the prisoners had made their escape. And he being answerable for them, and expecting to be put to death, was for stabbing himself. (Witham)

Was baptized, being first told what he was to believe, and do. (Witham) --- Hence Catholics draw a very plausible argument for the baptism of infants, as it is very probable there were some infants in the family. See Estius, in different location.

16 And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: 17 The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation. 18 And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour. 19 And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers, 20 And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, 21 And teach customs, which are not lawful for us to receive, neither to observe, being Romans. 22 And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them. 23 And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely: 24 Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.

Paul and his companions, though they were for some time buried in obscurity at Philippi, yet now begin to be taken notice of.

I. A damsel that had a spirit of divination caused them to be taken notice of, by proclaiming them to be the servants of God. Observe,

1. The account that is given of this damsel: She was pythonissa, possessed with such a spirit of divination as that damsel was by whom the oracles of Apollo at Delphos were delivered; she was actuated by an evil spirit, that dictated ambiguous answers to those who consulted her, which served to gratify their vain desire of knowing things to come, but often deceived them. In those times of ignorance, infidelity, and idolatry, the devil, by the divine permission, thus led men captive at his will; and he could not have gained such adoration from them as he had, if he had not pretended to give oracles to them, for by both his usurpation is maintained as the god of this world. This damsel brought her masters much gain by soothsaying; many came to consult this witch for the discovery of robberies, the finding of things lost, and especially to be told their fortune, and none came but with the rewards of divination in their hands, according to the quality of the person and the importance of the case. Probably there were many that were thus kept for fortune-tellers, but, it should seem, this was more in repute than any of them; for, while others brought some gain, this brought much gain to her masters, being consulted more than any other.

2. The testimony which this damsel gave to Paul and his companions: She met them in the street, as they were going to prayer, to the house of prayer, or rather to the work of prayer there, v. 16 . They went thither publicly, every body knew whither they were going, and what they were going to do. If what she did was likely to be any distraction to them, or a hindrance in their work, it is observable how subtle Satan is, that great tempter, in taking the opportunity to give us diversion when we are going about any religious exercises, to ruffle us and to put us out of temper when we need to be most composed. When she met with them she followed them, crying, " These men, how contemptible soever they look and are looked upon, are great men, for they are the servants of the most high God, and men that should be very welcome to us, for they show unto us the way of salvation, both the salvation that will be our happiness, and the way to it that will be our holiness."

Now, (1.) This witness is true; it is a comprehensive encomium on the faithful preachers of the gospel, and makes their feet beautiful, Rom. x. 15 . Though they are men subject to like passions as we are, and earthen vessels, yet, [1.] "They are the servants of the most high God; they attend on him, are employed by him, and are devoted to his honour, as servants; they come to us on his errands, the message they bring is from him, and they serve the purposes and interest of his kingdom. The gods we Gentiles worship are inferior beings, therefore not gods, but these men belong to the supreme Numen, to the most high God, who is over all men, over all gods, who made us all, and to whom we are all accountable. They are his servants, and therefore it is our duty to respect them, and harken to them for their Master's sake, and it is at our peril if we affront them." [2.] "They show unto us the way of salvation. " Even the heathen had some notion of the miserable deplorable state of mankind, and their need of salvation, and it was what they made some enquiries after. "Now," saith she, "these men are the men that show us what we have in vain sought for in our superstitious profitless application to our priests and oracles." Note, God has, in the gospel of his Son, plainly shown us the way of salvation, has told us what we must do that we may be delivered from the misery to which by sin we have exposed ourselves.

But, (2.) How came this testimony from the mouth of one that had a spirit of divination? Is Satan divided against himself? Will he cry up those whose business it is to pull him down? We may take it either, [1.] As extorted from this spirit of divination for the honour of the gospel by the power of God; as the devil was forced to say of Christ ( Mark i. 24 ): I know thee who thou art, the Holy One of God. The truth is sometimes magnified by the confession of its adversaries, in which they are witnesses against themselves. Christ would have this testimony of the damsel to rise up in judgment against those at Philippi who slighted and persecuted the apostles; though the gospel needed no such testimony, yet it shall serve to add to their commendation that the damsel whom they looked upon as an oracle in other things proclaimed the apostles God's servants. Or, [2.] As designed by the evil spirit, that subtle serpent, to the dishonour of the gospel; some think she designed hereby to gain credit to herself and her prophecies, and so to increase her master's profit by pretending to be in the interest of the apostles, who, she thought, had a growing reputation, or to curry favour with Paul, that he might not separate her and her familiar. Others think that Satan, who can transform himself into an angel of light, and can say anything to serve a turn, designed hereby to disgrace the apostles; as if these divines were of the same fraternity with their diviners, because they were witnessed to by them, and then the people might as well adhere to those they had been used to. Those that were most likely to receive the apostles' doctrine were such as were prejudiced against these spirits of divination, and therefore would, by this testimony, be prejudiced against the gospel; and, as for those who regarded these diviners, the devil thought himself sure of them.

II. Christ caused them to be taken notice of, by giving them power to cast the devil out of this damsel. She continued many days clamouring thus ( v. 18 ); and, it should seem, Paul took no notice of her, not knowing but it might be ordered of God for the service of his cause, that she should thus witness concerning his ministers; but finding perhaps that it did them a prejudice, rather than any service, he soon silenced her, by casting the devil out of her. 1. He was grieved. It troubled him to see the damsel made an instrument of Satan to deceive people, and to see the people imposed upon by her divinations. It was a disturbance to him to hear a sacred truth so profaned, and good words come out of such a wicked mouth with such and evil design. Perhaps they were spoken in an ironical bantering way, as ridiculing the apostles' pretensions, and mocking them, as when Christ's persecutors complimented him with Hail, king of the Jews; and then justly might Paul be grieved, as any good man's heart would be, to hear any good truth of God bawled out in the streets in a canting jeering way. 2. He commanded the evil spirit to come out of her. He turned with a holy indignation, angry both at the flatteries and at the reproaches of the unclean spirit, and said, I command thee in the name of Jesus Christ to come out of her; and by this he will show that these men are the servants of the living God, and are able to prove themselves so, without her testimony: her silence shall demonstrate it more than her speaking could do. Thus Paul shows the way of salvation indeed, that it is by breaking the power of Satan, and chaining him up, that he may not deceive the world ( Rev. xx. 3 ), and that this salvation is to be obtained in the name of Jesus Christ only, as in his name the devil was now cast out and by no other. It was a great blessing to the country when Christ by a word cast the devil out of those in whom he frightened people and molested them so that no man might pass by that way ( Matt. viii. 28 ); but it was a much greater kindness to the country when Paul now, in Christ's name, cast the devil out of one who deceived people and imposed upon their credulity. Power went along with the word of Christ, before which Satan could not stand, but was forced to quit his hold, and in this case it was a strong hold: He came out the same hour.

III. The masters of the damsel that was dispossessed caused them to be taken notice of, by bringing them before the magistrates for doing it, and laying it to their charge as their crime. The preachers of the gospel would never have had an opportunity of speaking to the magistrates if they had not been brought before them as evil doers. Observe here,

1. That which provoked them was, that, the damsel being restored to herself, her masters saw that the hope of their gain was gone, v. 19 . See here what evil the love of money is the root of! If the preaching of the gospel ruin the craft of the silversmiths ( ch. xix. 24 ), much more the craft of the soothsayers; and therefore here is a great outcry raised, when Satan's power to deceive is broken: the priests hated the gospel because it turned men from the blind service of dumb idols, and so the hope of their gains was gone. The power of Christ, which appeared in dispossessing the woman, and the great kindness done to her in delivering her out of Satan's hand, made no impression upon them when they apprehended that they should hereby lose money.

2. The course they took with them was to incense the higher powers against them, as men fit to be punished: They caught them as they went along, and, with the utmost fury and violence, dragged them into the marketplace, where public justice was administered. (1.) They brought them to the rulers, their justices of peace, to do by them as men taken into the hands of the law, the duumviri. (2.) From them they hurried them to the magistrates, the prætors or governors of the city, tois strategois — the officers of the army, so the word signifies; but it is taken in general for the judges or chief rulers: to them they brought their complaint.

3. The charge they exhibited against them was that they were the troublers of the land, v. 20 . They take it for granted that these men are Jews, a nation at this time as much an abomination to the Romans as they had long ago been to the Egyptians. Piteous was the case of the apostles, when it was turned to their reproach that they were Jews, and yet the Jews were their most violent persecutors! (1.) The general charge against them is that they troubled the city, sowed discord, and disturbed the public peace, and occasioned riots and tumults, than which nothing could be more false and unjust, as was Ahab's character of Elijah ( 1 Kings xviii. 17 ): Art thou he that troubleth Israel? If they troubled the city, it was but like the angel's troubling the water of Bethesda's pool, in order to healing-shaking, in order to a happy settlement. Thus those that rouse the sluggards are exclaimed against for troubling them. (2.) The proof of this charge is their teaching customs not proper to be admitted by a Roman colony, v. 21 . The Romans were always very jealous of innovations in religion. Right or wrong, they would adhere to that, how vain soever, which they had received by tradition from their fathers. No foreign nor upstart deity must be allowed, without the approbation of the senate; the gods of their country must be their gods, true or false. This was one of the laws of the twelve tables. Hath a nation changed their gods? It incensed them against the apostles that they taught a religion destructive of polytheism and idolatry, and preached to them to turn from those vanities. This the Romans could not bear: "If this grow upon us, in a little while we shall lose our religion."

IV. The magistrates, by their proceedings against them, caused them to be taken notice of.

1. By countenancing the persecution they raised the mob upon them ( v. 22 ): The multitude rose up together against them, and were ready to pull them to pieces. It has been the artifice of Satan to make God's ministers and people odious to the commonalty, by representing them as dangerous men, who aimed at the destruction of the constitution and the changing of the customs, when really there has been no ground for such an imputation.

25 And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them. 26 And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one's bands were loosed. 27 And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled. 28 But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. 29 Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, 30 And brought them out, and said, Sirs, what must I do to be saved? 31 And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. 32 And they spake unto him the word of the Lord, and to all that were in his house. 33 And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. 34 And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.

We have here the designs of the persecutors of Paul and Silas baffled and broken.

I. The persecutors designed to dishearten and discourage the preachers of the gospel, and to make them sick of the cause and weary of their work; but here we find them both hearty and heartened.

1. They were themselves hearty, wonderfully hearty; never were poor prisoners so truly cheerful, nor so far from laying their hard usage to heart. Let us consider what their case was. The prætors among the Romans had rods carried before them, and axes bound upon them, the fasces and secures. Now they had felt the smart of the rods, the ploughers had ploughed upon their backs, and made long furrows. The many stripes they had laid upon them were very sore, and one might have expected to hear them complaining of them, of the rawness and soreness of their backs and shoulders. Yet this was not all; they had reason to fear the axes next. Their master was first scourged and then crucified; and they might expect the same. In the mean time they were in the inner prison, their feet in the stocks, which, some think, not only held them, but hurt them; and yet, at midnight, when they should have been trying, if possible, to get a little rest, they prayed and sang praises to God. (1.) They prayed together, prayed to God to support them and comfort them in their afflictions, to visit them, as he did Joseph in the prison, and to be with them,—prayed that their consolations in Christ might abound, as their afflictions for him did,—prayed that even their bonds and stripes might turn to the furtherance of the gospel,—prayed for their persecutors, that God would forgive them and turn their hearts. This was not at an hour of prayer, but at midnight; it was not in a house of prayer, but in a dungeon; yet it was seasonable to pray, and the prayer was acceptable. As in the dark, so out of the depths, we may cry unto God. No place, no time, amiss for prayer, if the heart be lifted up to God. Those that are companions in suffering should join in prayer. Is any afflicted? Let him pray. No trouble, how grievous soever, should indispose us for prayer. (2.) They sang praises to God. They praised God; for we must in every thing give thanks. We never want matter for praise, if we do not want a heart. And what should put the heart of a child of God out of tune for this duty if a dungeon and a pair of stocks will not do it? They praised God that they were counted worthy to suffer shame for his name, and that they were so wonderfully supported and borne up under their sufferings, and felt divine consolations so sweet, so strong, in their souls. Nay, they not only praised God, but they sang praises to him, in some psalm, or hymn, or spiritual song, either one of David's, or some modern composition, or one of their own, as the Spirit gave them utterance. As our rule is that the afflicted should pray, and therefore, being in affliction, they prayed; so our rule is that the merry should sing psalms ( James v. 13 ), and therefore, being merry in their affliction, merry after a godly sort, they sang psalms. This proves that the singing of psalms is a gospel ordinance, and ought to be used by all good Christians; and that it is instituted, not only for the expressing of their joys in a day of triumph, but for the balancing and relieving of their sorrows in a day of trouble. It was at midnight that they sang psalms, according to the example of the sweet psalmist of Israel ( Ps. cxix. 62 ): At midnight will I rise to give thanks unto thee. (3.) Notice is here taken of the circumstance that the prisoners heard them. If the prisoners did not hear them pray, yet they heard them sing praises. [1.] It intimates how hearty they were in singing praises to God; they sang so loud that, though they were in the dungeon, they were heard all the prison over; nay, so loud that they woke the prisoners: for we may suppose, being at midnight, they were all asleep. We should sing psalms with all our heart. The saints are called upon to sing aloud upon their beds, Ps. cxlix. 5 . But gospel grace carries the matter further, and gives us an example of those that sang aloud in the prison, in the stocks. [2.] Though they knew the prisoners would hear them, yet they sang aloud, as those that were not ashamed of their Master, nor of his service. Shall those that would sing psalms in their families plead, in excuse for their omission of the duty, that they are afraid their neighbours should hear them, when those that sing profane songs roar them our, and care not who hears them? [3.] The prisoners were made to hear the prison-songs of Paul and Silas, that they might be prepared for the miraculous favour shown to them all for the sake of Paul and Silas, when the prison-doors were thrown open. By this extraordinary comfort with which they were filled it was published that he whom they preached was the consolation of Israel. Let the prisoners that mean to oppose him hear and tremble before him; let those that are faithful to him hear and triumph, and take of the comfort that is spoken to the prisoners of hope, Zech. ix. 12 .

2. God heartened them wonderfully by his signal appearances for them, v. 26 . (1.) There was immediately a great earthquake; how far it extended we are not told, but it was such a violent shock in this place that the very foundations of the prison were shaken. While the prisoners were hearkening to the midnight devotions of Paul and Silas, and perhaps laughing at them and making a jest of them, this earthquake would strike a terror upon them, and convince them that those men were the favourites of Heaven, and such as God owned. We had the house of prayer shaken, in answer to prayer, and as a token of God's acceptance of it, ch. iv. 31 . Here the prison shaken. The Lord was in these earthquakes, to show his resentment of the indignities done to his servants, to testify to those whose confidence is in the earth the weakness and instability of that which they confide, and to teach people that, though the earth be moved, yet they need not fear. (2.) The prison-doors were thrown open, and the prisoners' fetters were knocked off: Every man's bands were loosed. Perhaps the prisoners, when they heard Paul and Silas pray and sing psalms, admired them, and spoke honourably of them, and said what the damsel had said of them, Surely, these men are the servants of the living God. To recompense them for, and confirm them in, their good opinion of them, they share in the miracle, and have their bands loosed; as afterwards God gave to Paul all those that were in the ship with him ( ch. xxvii. 24 ), so now he gave him all those that were in the prison with him. God hereby signified to these prisoners, as Grotius observes, that the apostles, in preaching the gospel, were public blessings to mankind, as they proclaimed liberty to the captives, and the opening of the prison-doors to those that were bound, Isa. lxi. 1 . Et per eos solvi animorum vincula—and as by them the bonds of souls were unloosed.

II. The persecutors designed to stop the progress of the gospel, that no more might embrace it; thus they hoped to ruin the meeting by the river side, that no more hearts should be opened there; but here we find converts made in the prison, that house turned into a meeting, the trophies of the gospel's victories erected there, and the jailer, their own servant, become a servant of Christ. It is probable that some of the prisoners, if not all, were converted; surely the miracle wrought on their bodies, in loosing their bands, was wrought on their souls too. See Job xxxvi. 8-10 ; Ps. cvii. 14, 15 . But it is only the conversion of the jailer that is recorded.

1. He is afraid he shall lose his life, and Paul makes him easy as to this care, v. 27, 28 . (1.) He awoke out of his sleep. It is probable that the shock of the earthquake woke him, and the opening of the prison-doors, and the prisoners' expressions of joy and amazement, when in the dark they found their bands loosed, and called to tell one another what they felt: this was enough to awaken the jailer, whose place required that he should not be hard to wake. This waking him out of his sleep signified the awakening of his conscience out of its spiritual slumber. The call of the gospel is, Awake, thou that sleepest ( Eph. v. 14 ), like that of Jonah, i. 6 . (2.) He saw the prison-doors open, and supposed, as well he might, that the prisoners had fled; and then what would become of him? He knew the Roman law in that case, and it was executed not long ago upon the keepers out of whose hands Peter escaped, ch. xii. 19 . It was according to that of the prophet, 1 Kings xx. 39 , 42 , Keep this man; if he be missing, thy life shall go for his life. The Roman lawyers after this, in their readings upon the law, De custodia reorum—The custody of criminals (which appoints that the keeper should undergo the same punishment that should have been inflicted on the prisoner if he let him escape), take care to except an escape by miracle. (3.) In his fright he drew his sword, and was going to kill himself, to prevent a more terrible death, and expected one, a pompous ignominious death, which he knew he was liable to for letting his prisoners escape and not looking better to them; and the extraordinarily strict charge which the magistrates gave him concerning Paul and Silas made him conclude they would be very severe upon him if they were gone. The philosophers generally allowed self-murder. Seneca prescribes it as the last remedy which those that are in distress may have recourse to. The Stoics, notwithstanding their pretended conquest of the passions, yielded thus far to them. And the Epicureans, who indulged the pleasures of sense, to avoid its pains chose rather to put an end to it. This jailer thought there was no harm in anticipating his own death; but Christianity proves itself to be of God by this, that it keeps us to the law of our creation—revives, enforces, and establishes it, obliges us to be just to our own lives, and teaches us cheerfully to resign them to our graces, but courageously to hold them out against our corruptions. (4.) Paul stopped him from his proceeding against himself ( v. 28 ): He cried with a loud voice, not only to make him hear, but to make him heed, saying, Do not practise any evil to thyself; Do thyself no harm. All the cautions of the word of God against sin, and all appearances of it and approaches to it, have this tendency, " Do thyself no harm. Man, woman, do not wrong thyself, nor ruin thyself; hurt not thyself, and then none else can hurt thee; do not sin, for nothing else can hurt thee." Even as to the body, we are cautioned against those sins which do harm to it, and are taught to hate our own flesh, but to nourish and cherish it. The jailer needs not fear being called to an account for the escape of his prisoners, for they are all here. It was strange that some of them did not slip away, when the prison-doors were opened, and they were loosed from their bands; but their amazement held them fast, and, being sensible it was by the prayers of Paul and Silas that they were loosed, they would not stir unless they stirred; and God showed his power in binding their spirits, as much as in loosing their feet.

2. He is afraid he shall lose his soul, and Paul makes him easy as to this care too. One concern leads him to another, and a much greater; and, being hindered from hastening himself out of this world, he begins to think, if he had pursued his intention, whither death would have brought him, and what would have become of him on the other side death—a very proper thought for such as have been snatched as a brand out of the fire, when there was but a step between them and death. Perhaps the heinousness of the sin he was running into helped to alarm him.

(1.) Whatever was the cause, he was put into a great consternation. The Spirit of God, that was sen to convince, in order to his being a Comforter, struck a terror upon him, and startled him. Whether he took care to shut the prison-doors again we are not told. Perhaps he forgot this as the woman of Samaria, when Christ had impressed convictions on her conscience, left her water-pot and forgot her errand to the well; for he called for a light with all speed, and sprang in to the inner prison, and came trembling to Paul and Silas. Those that have sin set in order before them, and are made to know their abominations, cannot but tremble at the apprehension of their misery and danger. This jailer, when he was thus made to tremble, could not apply to a more proper person than to Paul, for it had once been his own case; he had been once a persecutor of good men, as this jailer was—had cast them into prison, as he kept them—and when, like him, he was made sensible of it, he trembled, and was astonished; and therefore he was able to speak the more feelingly to the jailer.

(2.) In this consternation, he applied to Paul and Silas for relief. Observe, [1.] How reverent and respectful his address to them is: He called for a light, because they were in the dark, and that they might see what a fright he was in; he fell down before them, as one amazed at the badness of his own condition, and ready to sink under the load of his terror because of it; he fell down before them, as one that had upon his spirit an awe of them, and of the image of God upon them, and of their commission from God. It is probable that he had heard what the damsel said of them, that they were the servants of the living God, who showed to them the way of salvation, and as such he thus expressed his veneration for them. He fell down before them, to beg their pardon, as a penitent, for the indignities he had done them, and to beg their advice, as a supplicant, what he should do. He gave them a title of respect, Sirs, kyrioi — lords, masters; just now it was, Rogues and villains, and he was their master; but now, Sirs, lords, and they are his masters. Converting grace changes people's language of and to good people and good ministers; and, to such as are thoroughly convinced of sin, the very feet of those that bring tidings of Christ are beautiful; yea, though they are disgracefully fastened in the stocks. [2.] How serious his enquiry is: What must I do to be saved? First, His salvation is now his great concern, and lies nearest his heart, which before was the furthest thing from his thoughts. Not, What shall I do to be preferred, to be rich and great in the world? but, What shall I do to be saved? Secondly, He does not enquire concerning others, what they must do; but concerning himself, "What must I do?" It is his own precious soul that he is in care about: "Let others do as they please; tell me what I must do, what course I must take." Thirdly, He is convinced that something must be done, and done by him too, in order to his salvation: that it is not a thing of course, a thing that will do itself, but a thing about which we must strive, wrestle, and take pains. He asks not, "What may be done for me?" but, "What shall I do, that, being now in fear and trembling, I may work out my salvation? " as Paul speaks in his epistle to the church at Philippi, of which this jailer was, perhaps with respect to his trembling enquiry here, intimating that he must not only ask after salvation (as he had done), but work out his salvation with a holy trembling, Phil. ii. 12 . Fourthly, He is willing to do any thing: "Tell me what I must do, and I am here ready to do it. Sirs, put me into any way, if it be but the right way, and a sure way; though narrow, and thorny, and uphill, yet I will walk in it." Note, Those who are thoroughly convinced of sin, and truly concerned about their salvation, will surrender at discretion to Jesus Christ, will give him a blank to write what he pleases, will be glad to have Christ upon his own terms, Christ upon any terms. Fifthly, He is inquisitive what he should do, is desirous to know what he should do, and asks those that were likely to tell him. If you will enquire, enquire ye, Isa. xxi. 12 . Those that set their faces Zionward must ask the way thither, Jer. l. 5 . We cannot know it of ourselves, but God has made it known to us by his word, has appointed his ministers to assist us in consulting the scriptures, and has promised to give his Holy Spirit to those that ask him, to be their guide in the way of salvation. Sixthly, He brought them out, to put this question to them, that their answer might not be by duress or compulsion, but that they might prescribe to him, though he was their keeper, with the same liberty as they did to others. He brings them out of the dungeon, in hopes they will bring him out of a much worse.

(3.) They very readily directed him what he must do, v. 31 . They were always ready to answer such enquiries; though they are cold, and sore, and sleepy, they do not adjourn this cause to a more convenient time and place, do not bid him come to them the next sabbath at their meeting-place by the river side, and they will tell him, but they strike while the iron is hot, take him now when he is in a good mind, lest the conviction should wear off. Now that God begins to work, it is time for them to set in as workers together with God. They do not upbraid him with his rude and ill carriage towards them, and his going beyond his warrant; all this is forgiven and forgotten, and they are as glad to show him the way to heaven as the best friend they have. They did not triumph over him, though he trembled; they gave him the same directions they did to others, Believe in the Lord Jesus Christ. One would think they should have said, "Repent of thy abusing us, in the first place." No, that is overlooked and easily passed by, if he will but believe in Christ. This is an example to ministers to encourage penitents, to meet those that are coming to Christ and take them by the hand, not to be hard upon any for unkindness done to them, but to seek Christ's honour more than their own. Here is the sum of the whole gospel, the covenant of grace in a few words: Believe in the Lord Jesus Christ, and thou shalt be saved, and thy house. Here is, [1.] The happiness promised: " Thou shalt be saved; not only rescued from eternal ruin, but brought to eternal life and blessedness. Though thou art a poor man, an under-jailer or turnkey, mean and of low condition in the world, yet this shall be no bar to thy salvation. Though a great sinner, though a persecutor, yet thy heinous transgressions shall be all forgiven through the merits of Christ; and thy hard embittered heart shall be softened and sweetened by the grace of Christ, and thus thou shalt neither die for thy crime nor die of thy disease." [2.] The condition required: Believe in the Lord Jesus Christ. We must admit the record that God hath given in his gospel concerning his Son, and assent to it as faithful, and well worthy of all acceptation. We must approve the method God has taken of reconciling the world to himself by a Mediator; and accept of Christ as he is offered to us, and give up ourselves to be ruled and taught and saved by him. This is the only way and a sure way to salvation. No other way of salvation than by Christ, and no other way of our being saved by Christ than by believing in him; and no danger of coming short if we take this way, for it is the way that God has appointed, and he is faithful that has promised. It is the gospel that is to be preached to every creature, He that believes shall be saved. [3.] The extension of this to his family: Thou shalt be saved, and thy house; that is, "God will be in Christ a God to thee and to thy seed, as he was to Abraham. Believe, and salvation shall come to thy house, as Luke xix. 9 . Those of thy house that are infants shall be admitted into the visible church with thee, and thereby put into a fair way for salvation; those that are grown up shall have the means of salvation brought to them, and, be they ever so many, let them believe in Jesus Christ and they shall be saved; they are all welcome to Christ upon the same terms."

(4.) They proceeded to instruct him and his family in the doctrine of Christ ( v. 32 ): They spoke unto him the word of the Lord. He was, for aught that appears, an utter stranger to Christ, and therefore it is requisite he should be told who this Jesus is, that he may believe in him, John ix. 36 . And, the substance of the matter lying in a little compass, they soon told him enough to make his being baptized a reasonable service. Christ's ministers should have the word of the Lord so ready to them, and so richly dwelling in them, as to be able to give instructions offhand to any that desire to hear and receive them, for their direction in the way of salvation. They spoke the word not only to him, but to all that were in his house. Masters of families should take care that all under their charge partake of the means of knowledge and grace, and that the word of the Lord be spoken to them; for the souls of the poorest servants are as precious as those of their masters, and are bought with the same price.

(5.) The jailer and his family were immediately baptized, and thereby took upon them the profession of Christianity, submitted to its laws, and were admitted to its privileges, upon their declaring solemnly, as the eunuch did, that they believed that Jesus Christ is the Son of God: He was baptized, he and all his, straightway. Neither he nor any of his family desired time to consider whether they should come into baptismal bonds or no; nor did Paul and Silas desire time to try their sincerity and to consider whether they should baptize them or no. But the Spirit of grace worked such a strong faith in them, all on a sudden, as superseded further debate; and Paul and Silas knew by the Spirit that it was a work of God that was wrought in them: so that there was no occasion for demur. This therefore will not justify such precipitation in ordinary cases.

(6.) The jailer was hereupon very respectful to Paul and Silas, as one that knew not how to make amends for the injury he had done to them, much less for the kindness he had received from them: He took them the same hour of the night, would not let them lie a minute longer in the inner prison; but, [1.] He washed their stripes, to cool them, and abate the smart of them; to clean them from the blood which the stripes had fetched. It is probable that he bathed them with some healing liquor, as the good Samaritan helped the wounded man by pouring in oil and wine. [2.] He brought them into his house, bade them welcome to the best room he had, and prepared his best bed for them. Now nothing was thought good enough for them, as before nothing bad enough. [3.] He set meat before them, such as his house would afford, and they were welcome to it, by which he expressed the welcome which his soul gave to the gospel. They had spoken to him the word of the Lord, had broken the bread of life to him and his family; and he, having reaped so plentifully of their spiritual things, thought it was but reasonable that they should reap of his carnal things, 1 Cor. ix. 11 . What have we houses and tables for but as we have opportunity to serve God and his people with them?

22. the multitude rose up together against them-- so Ac 19:28 , 34 ; 21:30 ; Lu 23:18 .

the magistrates rent off their-- Paul's and Silas'

clothes-- that is, ordered the lictors, or rod-bearers, to tear them off, so as to expose their naked bodies (see on Ac 16:37 ). The word expresses the roughness with which this was done to prisoners preparatory to whipping.

and commanded to beat them-- without any trial ( Ac 16:37 ), to appease the popular rage. Thrice, it seems, Paul endured this indignity ( 2Co 11:25 ).

23-24. when they had laid many stripes upon them-- the bleeding wounds from which they were not washed till it was done by the converted jailer ( Ac 16:33 ).

charged the jailer ... who ... thrust them into the inner prison-- "pestilential cells, damp and cold, from which the light was excluded, and where the chains rusted on the prisoners. One such place may be seen to this day on the slope of the Capitol at Rome" [Howson].

25. And at midnight Paul and Silas prayed and sang praises-- literally, "praying, were singing praises"; that is, while engaged in pouring out their hearts in prayer, had broken forth into singing, and were hymning loud their joy. As the word here employed is that used to denote the Paschal hymn sung by our Lord and His disciples after their last Passover ( Mt 26:30 ), and which we know to have consisted of Psa 113:1-118:29, which was chanted at that festival, it is probable that it was portions of the Psalms, so rich in such matter, which our joyous sufferers chanted forth; nor could any be more seasonable and inspiring to them than those very six Psalms, which every devout Jew would no doubt know by heart. "He giveth songs in the night" ( Job 35:10 ). Though their bodies were still bleeding and tortured in the stocks, their spirits, under "the expulsive power of a new affection," rose above suffering, and made the prison wails resound with their song. "In these midnight hymns, by the imprisoned witnesses for Jesus Christ, the whole might of Roman injustice and violence against the Church is not only set at naught, but converted into a foil to set forth more completely the majesty and spiritual power of the Church, which as yet the world knew nothing of. And if the sufferings of these two witnesses of Christ are the beginning and the type of numberless martyrdoms which were to flow upon the Church from the same source, in like manner the unparalleled triumph of the Spirit over suffering was the beginning and the pledge of a spiritual power which we afterwards see shining forth so triumphantly and irresistibly in the many martyrs of Christ who were given up as a prey to the same imperial might of Rome" [Neander in Baumgarten].

and the prisoners heard them-- literally, "were listening to them," that is, when the astounding events immediately to be related took place; not asleep, but wide awake and rapt (no doubt) in wonder at what they heard.

26-28. And suddenly there was a great earthquake-- in answer, doubtless, to the prayers and expectations of the sufferers that, for the truth's sake and the honor of their Lord, some interposition would take place.

every one's bands-- that is, the bands of all the prisoners.

were loosed-- not by the earthquake, of course, but by a miraculous energy accompanying it. By this and the joyous strains which they had heard from the sufferers, not to speak of the change wrought on the jailer, these prisoners could hardly fail to have their hearts in some measure opened to the truth; and this part of the narrative seems the result of information afterwards communicated by one or more of these men.

29-30. Then he called for a light, and sprang in ... and fell down before Paul and Silas, and brought them out and said-- How graphic this rapid succession of minute details, evidently from the parties themselves, the prisoners and the jailer, who would talk over every feature of the scene once and again, in which the hand of the Lord had been so marvellously seen.

31-34. Believe on the Lord Jesus Christ, and thou shalt be saved-- The brevity, simplicity, and directness of this reply are, in the circumstances, singularly beautiful. Enough at that moment to have his faith directed simply to the Saviour, with the assurance that this would bring to his soul the needed and sought salvation--the how being a matter for after teaching.

thou shalt be saved, and thy house-- (See on Lu 19:10 ).

1. The title of this Psalm is brief and simple, and need not detain us; since we know whose resemblance David wore, and since in him we recognise ourselves also, for we too are members of that Body. The whole title is, "To David himself." Let us see then, what is to David himself. The title of the Psalm is wont to tell us what is treated of within it: but in this, since the title informs us not of this, but tells us only to Whom it is chanted, the first verse tells us what is treated of in the whole Psalm, "I will confess to Thee." This confession then let us hear. But first I remind you, that the term confession in Scripture, when we speak of confession to God, is used in two senses, of sin, and of praise. But confession of sin all know, confession of praise few attend to. So well known is confession of sin, that, wherever in Scripture we hear the words, "I will confess to Thee, O Lord," or, "we will confess to Thee," forthwith, through habitually understanding in this way, our hands hurry to beating our breast: so entirely are men wont not to understand confession to be of aught, save of sin. But was then our Lord Jesus Christ Himself too a sinner, who saith in the Gospel, "I confess to Thee, Father, Lord of heaven and earth"? He goeth on to say what He confesseth, that we might understand His confession to be of praise, not of sin, "I confess to Thee, Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes." He praised the Father, he praised God, because He despiseth not the humble, but the proud. And such confession are we now going to hear, of praise of God, of thanksgiving. "With my whole heart." My whole heart I lay upon the altar of Thy praise, an whole burnt-offering of praise I offer to Thee...."I will confess to Thee, O Lord, with my whole heart: for Thou hast heard the words of my mouth"

(ver. 1). What mouth, save my heart? For there have we the voice which God heareth, which ear of man knoweth not at all. We have then a mouth within, there do we ask, thence do we ask, and if we have prepared a lodging or an house for God, there do we speak, there are we heard. "For He is not far from every one of us, for in Him we live, and move, and have our being." Nought maketh thee far off from God, save sin only. Cast down the middle wall of sin, and thou art with Him whom thou askest.

2. "And before the Angels will I sing unto Thee." Not before men will I sing, but before the Angels. My song is my joy; but my joy in things below is before men, my joy in things above before the Angels. For the wicked knoweth not the joy of the just: "There is no joy, saith my God, to the wicked." The wicked rejoiceth in his tavern, the martyr in his chain. In what did that holy Crispina rejoice, whose festival is kept to-day? She rejoiced when she was being seized, when she was being carried before the judge, when she was being put into prison, when she was being brought forth bound, when she was being lifted up on the scaffold, when she was being heard, when she was being condemned: in all these things she rejoiced; and the wretches thought her wretched, when she was rejoicing before the Angels.

3. "I will worship toward Thy holy Temple"

(ver. 2). What holy Temple? That where we shall dwell, where we shall worship. For we hasten that we may adore. Our heart is pregnant and cometh to the birth, and seeketh where it may bring forth. What is the place where God is to be worshipped?..."The Temple of God is holy," saith the Apostle, "which Temple ye are." But assuredly, as is manifest, God dwelleth in the Angels. Therefore when our joy, being in spiritual things, not in earthly, taketh up a song to God, to sing before the Angels, that very assembly of Angels is the Temple of God, we worship toward God's Temple. There is a Church below, there is a Church above also; the Church below, in all the faithful; the Church above, in all the Angels. But the God of Angels came down to the Church below, and Angels ministered to Him on earth, while He ministered to us; for, "I came not," saith He, "to be ministered unto, but to minister." ...The Lord of Angels died for man. Therefore, "I will worship toward Thy holy Temple;" I mean, not the temple made with hands, but that which Thou hast made for Thyself.

4. "And I will confess to Thy Name in Thy mercy and Thy truth."...These also which Thou hast given to me, do I according to my power give to Thee in return: mercy, in aiding others; truth, in judging. By these God aideth us, by these we win God's favour. Rightly, therefore, "All the ways of the Lord are mercy and truth." No other ways are there whereby He can come to us, no other whereby we can come to Him. "For Thou hast magnified Thy holy Name over everything." What sort of thanksgiving is this, brethren? He hath magnified His holy Name over Abraham. Of Abraham was born Isaac; over that house God was magnified; then Jacob; God was magnified, who said, "I am the God of Abraham, and the God of Isaac, and the God of Jacob." Then came his twelve sons. The name of the Lord was magnified over Israel. Then came the Virgin Mary. Then Christ our Lord, "dying for our sins, rising again for our justification," filling the faithful with His Holy Spirit, sending forth men to proclaim throughout the Gentiles, "Repent ye," etc. Behold, "He hath magnified His holy Name above all things."

5. "In what day soever I call upon Thee, do Thou quickly hear me" (ver. 3). Wherefore, "quickly"? Because Thou hast said, "While yet thou art speaking I will say, Lo, here I am." Wherefore, "quickly"? Because now I seek not earthly happiness, I have learnt holy longings from the New Testament. I seek not earth, nor earthly abundance, nor temporal health, nor the overthrow of my enemies, nor riches, nor rank: nought of these do I seek: therefore "quickly hear me." Since Thou hast taught me what to seek, grant what I seek....

6. Let us see then what he seeketh, with what right he hath said, "quickly hear me." For what seekest thou, that thou shouldest quickly be heard? "Thou shalt multiply me." In many ways may multiplication be understood....For men are multiplied in their soul with cares: a man seemeth to be multiplied in soul, in whom vices even are multiplied. That is the multiplication of want, not of fulness. What then dost thou desire, thou who hast said, "quickly hear me," and hast withdrawn thyself entirely from the body, from every earthly thing, from every earthly desire, so as to say to God, "Thou shalt multiply me in my soul"? Explain yet further what thou desirest. Thou shalt multiply me, saith he, in my soul "with virtue."...

7. "Let all the kings of the earth confess to Thee, O Lord"

(ver. 6). Do kings then desire that He have respect unto them? Let them be humble. What then? if they lift themselves up to pride, can they escape His eyes? Lest perchance, because thou hast heard, "He hath respect unto the lowly," thou choose to be proud, and say in thy soul, God hath respect unto the lowly, He hath not respect unto me, I will do what I will. O foolish one! wouldest thou say this, if thou knewest what thou oughtest to love? Behold, even if God willeth not to see thee, dost thou not fear this very thing, that He willeth not to see thee?...The lofty then, it seemeth, He hath not respect unto, for it is the lowly He respecteth. "The lofty"--what? "He considereth from afar." What then gaineth the proud? To be seen from afar, not to escape being seen. And think not that thou must needs be safe on that account, for that He seeth less clearly, who seeth thee from afar. For thou indeed seest not clearly, what thou seest from afar; God, although He see thee from afar, seeth thee perfectly, yet is He not with thee. This thou gainest, not that thou art less perfectly seen, but that thou art not with Him by whom thou art seen. But what doth the lowly gain? "The Lord is nigh unto them that are of a contrite heart." Let the proud then lift himself up as much as he will, certainly God dwelleth on high, God is in heaven: wishest thou that He come nigh to thee? Humble thyself. For the higher will He be above thee, the more thou liftest thyself up.

10. "If I walk in the midst of tribulation, Thou shalt revive me" (ver. 7). True it is: whatsoever tribulation thou art in, confess, call on Him; He freeth thee, He reviveth thee....Love the other life, and thou shalt see that this life is tribulation, whatever prosperity it shine with, whatever delights it abound and overflow with; since not yet have we that joy most safe and free from all temptation, which God reserveth for us in the end, without doubt it is tribulation. Let us understand then what tribulation he meaneth here too, brethren. Not as though he said, "If perchance there shall any tribulation have befallen me, Thou shalt free me therefrom." But how saith he? "If I walk," etc.; that is, otherwise Thou wilt not revive me, unless I walk in the midst of tribulation.

11. "Thou hast stretched forth Thine hand over the wrath of mine enemies, and Thy right hand hath made me safe." Let mine enemies rage: what can they do? They can take my money, strip, proscribe, banish me; afflict me with grief and tortures; at last, if they be allowed, even kill me: can they do aught more? But over that which mine enemies can do, Thou hast stretched forth Thine hand. For mine enemies cannot separate me from Thee: but Thou avengest me the more, the more Thou as yet delayest....Yet not to make me despair; for it follows, "and Thy right hand hath made me safe."

12. "Thou, Lord, shalt recompense for me"

(ver. 8). I recompense not: Thou shalt recompense. Let mine enemies rage their full: Thou shalt recompense what I cannot...."Dearly beloved, avenge not yourselves," saith the Apostle, "but rather give place unto wrath; for it is written, Vengeance is Mine, I will repay, saith the Lord." There is here another sense not to be neglected, perhaps even to be preferred. "Lord" Christ, "Thou shalt repay for me." For I, if I repay, have seized; Thou hast paid what Thou hast not seized. Lord, Thou shalt "repay for me." Behold Him repaying for us. They came to Him, who exacted tribute: they used to demand as tribute a didrachma, that is, two drachmas for one man; they came to the Lord to pay tribute; or rather, not to Him, but to His disciples, and they said to them, "Doth not your Master pay tribute?" They came and told Him. He saith unto Peter, "lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up: and when thou hast opened his mouth, thou shalt find a stater: that take, and give for Me and thee." The first that riseth from the sea, is the First-begotten from the dead. In His mouth we find two didrachmas, that is, four drachmas: in His mouth we find the four Gospels. By those four drachmas we are free from the claims of this world, by the four Evangelists we remain no longer debtors; for there the debt of all our sins is paid. He then hath repaid for us, thanks to His mercy. He owed nothing: He repaid not for Himself: He repaid for us....

13. "Lord, Thy mercy is for everlasting."...Not for a time only do I desire to be freed. "Thy mercy is for everlasting," wherewith Thou hast freed the martyrs, and so hast quickly taken them from this life. "Despise not Thou the works of Thine own hands." I say not, Lord, "despise not the works of my hands:" of mine own works I boast not. "I sought," indeed, "the Lord with my hands in the night season before Him, and have not been deceived;" but yet I praise not the works of mine own hands; I fear lest, when Thou shalt look into them, Thou find more sins in them than deserts. Behold in me Thy Work, not mine: for mine if Thou seest, Thou condemnest; Thine, if Thou seest, Thou crownest. For whatever good works there be of mine, from Thee are they to me; and so they are more Thine than mine. Therefore whether in regard that we are men, or in regard that we have been changed and justified from our iniquity, Lord, "despise not Thou the works of Thine own hands."

David. It contains a form of thanksgiving for him, or for any other. (Worthington) (Berthier) --- Some Greek copies add, "of Aggeus and Zacharias." But this is of small authority, though they might sing this psalm (Calmet) when the Jews had been delivered from all their enemies, (Origen) under Darius, who married Esther. It might also be used by Ezechias, after his recovery, (Calmet) or by David, when he found himself at rest, (Muis) and had the Messias in view. (Berthier) --- Praise. Literally, "confess," (Haydock) by repentance, (St. Jerome) and praise. (St. Hilary) --- For, &c. This sentence is placed after angels, in Septuagint and is not at all in Hebrew, (Berthier) Chaldean, Syriac, &c. (Calmet) --- It seems probable that the Septuagint found this reason for praise in their copies. --- Angels. Some would translate "judges, gods," &c. But the psalmist would rather pray before the angels, who would attend in the temple, and present his petitions. (Berthier) (Apocalypse v., and viii.) (Apostolic Constitutions viii. 4.) --- Their presence ought to full us with awe, (Luke xii. 8., and 1 Timothy v. 21.) and with confidence, if our prayer comes from the heart. (Haydock) --- Such God will hear, and the angels will present, Tobias xii., Acts x., and 1 Corinthians xi. 10., and Psalm xxiv. 10.

Towards. Thus the Jews acted, when they were at a distance from the temple, and in captivity. (Worthington) --- Truth. Which thou hast displayed in my regard. --- Holy. Septuagint may have perhaps written Greek: Logion, "Word," agreeably to the Hebrew, though our version seems more easy. (Berthier) --- St. Jerome (ad Sun.) explains it of Jesus Christ, the Word, whose name is so exalted, (Philippians ii. 9.; Calmet) as well as the divine majesty. (Worthington) --- The holy doctor translates, "thou hast magnified thy word above every name." But thy is joined with name in Hebrew. Others would supply, "thy name and thy word." (Berthier) --- Strength. Septuagint, &c., add, "thy." (Calmet) --- All virtue comes from God. (Haydock) --- If my prayer be granted, as formerly, I shall advance in virtue. (St. Chrysostom) (Ephesians iii. 14.)

Wilt quicken me. And not otherwise. (St. Augustine) --- There is no going to heaven without crosses. (Haydock) --- Wrath. Most furious and cruel enemies. (Calmet)

Repay. Taking me under his protection, (St. Chrysostom) he will punish my oppressors; or he has done it already. (Calmet) --- Hands. Rescue me from the oppression of my temporal and spiritual enemies. (Berthier)

1 I will praise thee with my whole heart: before the gods will I sing praise unto thee. 2 I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name. 3 In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul. 4 All the kings of the earth shall praise thee, O Lord , when they hear the words of thy mouth. 5 Yea, they shall sing in the ways of the Lord : for great is the glory of the Lord .

I. How he would praise God, compare Ps. cxi. 1 . 1. He will praise him with sincerity and zeal—" With my heart, with my whole heart, with that which is within me and with all that is within me, with uprightness of intention and fervency of affection, inward impressions agreeing with outward expressions." 2. With freedom and boldness: Before the gods will I sing praise unto thee, before the princes, and judges, and great men, either those of other nations that visited him or those of his own nation that attended on him, even in their presence. He will not only praise God with his heart, which we may do by pious ejaculations in any company, but will sing praise if there be occasion. Note, Praising God is work which the greatest of men need not be ashamed of; it is the work of angels, the work of heaven. Before the angels (so some understand it), that is, in religious assemblies, where there is a special presence of angels, 1 Cor. xi. 10 . 3. In the way that God had appointed: I will worship towards thy holy temple. The priests alone went into the temple; the people, at the nearest, did but worship towards it, and that they might do at a distance. Christ is our temple, and towards him we must look with an eye of faith, as Mediator between us and God, in all our praises of him. Heaven is God's holy temple, and thitherward we must lift up our eyes in all our addresses to God. Our Father in heaven.

II. What he would praise God for. 1. For the fountain of his comforts— for thy lovingkindness and for thy truth, for thy goodness and for thy promise, mercy hidden in thee and mercy revealed by thee, that God is a gracious God in himself and has engaged to be so to all those that trust in him. For thou hast magnified thy word (thy promise, which is truth) above all thy name. God has made himself known to us in many ways in creation and providence, but most clearly by his word. The judgments of his mouth are magnified even above those of his hand, and greater things are done by them. The wonders of grace exceed the wonders of nature; and what is discovered of God by revelation is much greater than what is discovered by reason. In what God had done for David his faithfulness to his work appeared more illustriously, and redounded more to his glory, than any other of his attributes. Some good interpreters understand it of Christ, the essential Word, and of his gospel, which are magnified above all the discoveries God had before made of himself to the fathers. He that magnified the law, and made that honourable, magnifies the gospel much more. 2. For the streams flowing from that fountain, in which he himself had tasted that the Lord is gracious, v. 3 . He had been in affliction, and he remembers, with thankfulness, (1.) The sweet communion he then had with God. He cried, he prayed, and prayed earnestly, and God answered him, gave him to understand that his prayer was accepted and should have a gracious return in due time. The intercourse between God and his saints is carried on by his promises and their prayers. (2.) The sweet communications he then had from God: Thou strengthenedst me with strength in my soul. This was the answer to his prayer, for God gives more than good words, Ps. xx. 6 . Observe, [1.] It was a speedy answer: In the day when I cried. Note, Those that trade with heaven by prayer grow rich by quick returns. While we are yet speaking God hears, Isa. lxv. 24 . [2.] It was a spiritual answer. God gave him strength in his soul, and that is a real and valuable answer to the prayer of faith in the day of affliction. If God give us strength in our souls to bear the burdens, resist the temptations, and do the duties of an afflicted state, if he strengthen us to keep hold of himself by faith, to maintain the peace of our own minds and to wait with patience for the issue, we must own that he has answered us, and we are bound to be thankful.

6 Though the Lord be high, yet hath he respect unto the lowly: but the proud he knoweth afar off. 7 Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me. 8 The Lord will perfect that which concerneth me: thy mercy, O Lord , endureth for ever: forsake not the works of thine own hands.

David here comforts himself with three things:—

I. The favour God bears to his humble people ( v. 6 ): Though the Lord be high, and neither needs any of his creatures nor can be benefited by them, yet has he respect unto the lowly, smiles upon them as well pleased with them, overlooks heaven and earth to cast a gracious look upon them ( Isa. lvii. 15 ; lxvi. 1 ), and, sooner or later, he will put honour upon them, while he knows the proud afar off, knows them, but disowns them and rejects them, how proudly soever they pretend to his favour. Dr. Hammond makes this to be the sum of that gospel which the kings of the earth shall hear and welcome—that penitent sinners shall be accepted of God, but the impenitent cast out; witness the instance of the Pharisee and the publican, Luke xviii.

II. The care God takes of his afflicted oppressed people, v. 7 . David, though a great and good man, expects to walk in the midst of trouble, but encourages himself with hope, 1. That God would comfort him: "When my spirit is ready to sink and fail, thou shalt revive me, and make me easy and cheerful under my troubles." Divine consolations have enough in them to revive us even when we walk in the midst of troubles and are ready to die away for fear. 2. That he would protect him, and plead his cause: " Thou shalt stretch forth thy hand, though not against my enemies to destroy them, yet against the wrath of my enemies, to restrain that and set bounds to it." 3. That he would in due time work deliverance for him: Thy right hand shall save me. As he has one hand to stretch out against his enemies, so he has another to save his own people. Christ is the right hand of the Lord, that shall save all those who serve him.

III. The assurance we have that whatever good work God has begun in and for his people he will perform it ( v. 8 ): The Lord will perfect that which concerns me, 1. That which is most needful for me; and he knows best what is so. We are careful and cumbered about many things that do not concern us, but he knows what are the things that really are of consequence to us ( Matt. vi. 32 ) and he will order them for the best. 2. That which we are most concerned about. Every good man is most concerned about his duty to God and his happiness in God, that the former may be faithfully done and the latter effectually secured; and if indeed these are the things that our hearts are most upon, and concerning which we are most solicitous, there is a good work begun in us, and he that has begun it will perfect it, we may be confident he will, Phil. i. 6 . Observe, (1.) What ground the psalmist builds this confidence upon: Thy mercy, O Lord! endures for ever. This he had made very much the matter of his praise ( Ps. xiii. 6 ), and therefore he could here with the more assurance make it the matter of his hope. For, if we give God the glory of his mercy, we may take to ourselves the comfort of it. Our hopes that we shall persevere must be founded, not upon our own strength, for that will fail us, but upon the mercy of God, for that will not fail. It is well pleaded, " Lord, thy mercy endures for ever; let me be for ever a monument of it." (2.) What use he makes of this confidence; it does not supersede, but quicken prayer; he turns his expectation into a petition: " Forsake not, do not let go, the work of thy own hands. Lord, I am the work of thy own hands, my soul is so, do not forsake me; my concerns are so, do not lay by thy care of them." Whatever good there is in us it is the work of God's own hands; he works in us both to will and to do; it will fail if he forsake it; but his glory, as Jehovah, a perfecting God, is so much concerned in the progress of it to the end that we may in faith pray, "Lord, do not forsake it." Whom he loves he loves to the end; and, as for God, his work is perfect.

1. I will praise thee with my whole heart-- (Compare Psa 9:1 ).

before the gods-- whether angels ( Psa 8:5 ); or princes ( Ex 21:6 ; Psa 82:6 ); or idols ( Psa 97:7 ); denotes a readiness to worship the true God alone, and a contempt of all other objects of worship.

2. (Compare Psa 5:7 ).

thy word above all thy name-- that is, God's promise ( 2Sa 7:12-16 ), sustained by His mercy and truth, exceeded all other manifestations of Himself as subject of praise.

3-5. That promise, as an answer to his prayers in distress, revived and strengthened his faith; and, as the basis of other revelations of the Messiah, it will be the occasion of praise by all who hear and receive it ( Psa 68:29 , 31 ; Is 4:3 ).

6-7. On this general principle of God's government ( Is 2:11 ; 57:15; 66:2), he relies for God's favor in saving him, and overthrowing his enemies.

knoweth afar off-- their ways and deserts ( Psa 1:6 ).

8. God will fulfil His promise.

1-33

CHAPTER 16

Ver. 5.But these things I said not unto you at the beginning, because I was with you. Christ here answers an implied objection of the Apostles, Why did you not tell us this at the first, that we might see whether it were expedient or not for us to follow Thee? He answers, that He did it purposely, both because they could not as yet understand these things, and also because He was with them to guide and protect them. But that now, when He was about to leave them to themselves, He would still strengthen them by His grace, and enlighten them by the Holy Spirit Whom He would send them.

But what were those things which He then first told the Apostles? (1.) S. Augustine (in loc.) understands the whole passage to refer only to the coming of the Holy Ghost as the other Comforter, when He was gone. For His words refer not only to the coming of the Holy Ghost, but also to the persecutions He had foretold. (2.) The Gloss applies it to all Christ's words of consolation which (said He) I did not speak before, because I was Myself present to comfort you. This is too vague an explanation. (3.) Jansen and Maldonatus think that S. Matt. (ch. x.) spoke by anticipation. For (1.) The Apostles, when first sent forth, did not suffer any persecution. (2.) It could not refer to Gentile persecutions, for they were forbidden to go to them. (3.) S. Mark and S. Luke state that they were spoken at another time, and in diverse places from whence it is inferred that they were spoken after the Resurrection, but inserted, as they were by S. Matthew, from their close connection with the subject in hand.

Ribera and Toletus expound this view at great length, but their arguments are not convincing. It may be explained most simply by saying, that though Christ had said something about persecutions, yet He did not speak of them particularly nor describe their severity and atrocity; for instance, He did not foretell their being cast out of the synagogues, as He does here; nor yet the martyrdom they would all of them suffer; nor yet that their murderers would be supposed to do God service; nor again that these persecutions would soon come upon them. S. Chrysostom, Theophylact, Euthymius, Toletus, Ribera, and others, add to this (from S. Augustine) that He did not mention the promised aid of the Holy Spirit, as He does here.

Because I was with you. And bore in My own Person all the hatred and revilings of the Jews. But now, when I am gone, they will assail you on My account. I therefore forewarn you, that ye may be forearmed, and I will also send My Holy Spirit to protect and arm you on every side.

Morally. Hence learn that God does not in the beginning reveal the difficulties, temptations, and trials of those whom He calls, lest they should shrink back. But when they are confirmed and strengthened in their calling, He sends them upon them, or permits them to be sent, by the world, the flesh, and the devil, in order to train them as His soldiers for the battle, that thus they may learn to conquer, and that He may crown them as conquerors. As it was said (Exo_13:17) to the Hebrews, on going out of Egypt. For this reason He preserves novices in religion from temptation, and soothes them with spiritual consolation, as a mother gives suck to her infant.

But now I go My way to Him that sent Me. By My Cross and Death I am going to My Resurrection and to My glorious Ascension, and return to My Father.

And none of you asketh Me, Whither goest Thou? For though Thomas asked Him that very question, yet neither he nor anyone understood the answer of Christ, which was sufficiently obscure, nor did any one ask Christ to explain its meaning more fully, so absorbed were they all by their sorrow at His coming departure. So S. Cyril, Euthymius, Maldonatus, Jansen, and others.

Christ therefore quietly reproves the Apostles for not asking Him more on the subject, as, e.g., Where He was going; to what joys, glory, and kingdom; what aid He would send them from thence; what rewards He would give. For this knowledge would assuredly have lessened their sorrow, if it did not entirely remove it.

Ver. 6.But because I have said these things to you, sorrow hath filled your heart.Maldonatus explains "but" by "for," i.e., This (your sorrow) is the reason why ye ask Me not. But Toletus explains it by "Nay, rather," meaning "Ye not only do not ask Me, but more than this, ye are overwhelmed with sorrow." But it is simpler to understand as conveying a tacit reproof for being so given up to sorrow, as to have no courage to ask Him that which would have alleviated their sorrow, and would have been to them the greatest consolation and joy: namely, that He was going to the Father, and would send His Holy Spirit to prepare a place for them in heaven.

Ver. 7.Nevertheless I tell you the truth, it is expedient for you that I go away. (1.) S. Chrysostom (Hom. lxxvii.) explains it thus, "I say not this to please you, but though you will be made more sorrowful, you must hear what is expedient. Ye indeed would wish Me to be near, but utility demands the contrary. But it is the duty of one who loves, when he learns the utility, not to allow his beloved ones to be deprived of it." And S. Cyril (x. 39) almost in the same words, "I perceive that ye are affected with great sorrow, because I have resolved to go away. And that too, not unreasonably, especially when ye hear that great tribulations will befall you. But since utility is to be preferred to what is pleasant, I will make known to you the truth."

Christ does not here oppose "truth" to grace, but to sorrow, and makes truth refer to the consolation of the Apostles. For He says this to take away their sorrow by the joyful message of consolation. Ye are sorrowful (He would say) at My departure, as if it were your greatest loss. But be assured, both that ye have sorrow, and that it is in truth expedient for you that I go away. For My departure to the Father will be to you of the greatest benefit. For I will send from thence the Holy Spirit on you, Who will fill you with all virtue and strength. And therefore My departure will not only be to your highest profit, but even to your pleasure, as you will experience at Pentecost. Whence He adds, For if I go not away, the Comforter (your consoler and encourager) will not come unto you; but if I depart I will send Him unto you (see above and chap. vii. 39). For the disciples, as children with their mother, and chickens with the hen, being too much accustomed to converse with Christ as a man, and to His corporeal presence, could not understand the Holy Spirit and His spiritual gifts. And Christ accordingly withdrew from them, that being weaned from Him, and their minds wholly fixed on the Holy Spirit, they might be raised by Him to heroic deeds, by which they would convert the whole world. And accordingly the Holy Spirit coming on them at Pentecost, made them masters instead of disciples, and created them teachers of the whole world. (See S. Augustine, in loc., and S. Gregory, Moral. viii. 33.) The Holy Spirit is here appositely called the Paraclete, to signify that He would amply console the disciples, who were sad at Christ's departure, and would fill them with every joy. Hence S. Chrysostom (Hom. lxxvii.) proves against Macedonius that the Holy Spirit is truly God; for were He not the Creator, but merely a creature, how would it be expedient that Christ, on account of His coming, should leave the disciples, being their Creator and God? Again, lest it should be thought that the Holy Spirit is the same with the Son, Christ adds, "I will send Him unto you," for the Sender is really and personally distinguished from the Sent. And it is signified also that the Holy Spirit proceeds alike from the Father and the Son. For in the Holy Trinity whatever Person sends another Person produces It, that is, begets or breathes it, as the Father sending the Son, begets Him also, and He likewise together with the Son, by sending the Holy Spirit, also breathes Him forth.

Ver 8.And when He is come, He will reprove the world of sin, and of righteousness, and of judgment. By the world He means both Jews and Gentiles who believe not in Christ. These the Holy Spirit will reprove, i.e., will reproach, blame, and refute them, will so convince by arguments as to make it plain that they are convincedthough obstinate, continuing in their unbelief, they will be loth to admit itand will refuse to believe in Christ, as heretics who are pertinacious in their error.

Ver. 9.Of sin, because they believed (believe, Greek and Syriac version) not in Me. He will convict My enemies, both Jewish and Gentile unbelievers, both of the great sin of unbelief (S. Chrysostom and Augustine), and of every other sin (S. Cyril), for refusing to believe in Me, after the many reasons they have heard, and the miracles they have seen. For the Spirit will bring home to them the state of their soul, both outwardly, by earnest preaching, by the sanctity of the Apostles, and the miracles He will work through them; and inwardly, by enlightening their minds by His Inspiration, so that they will acknowledge, even against their will, that they are in their former infidelity and other sins, and that they cannot be liberated from them, except by faith in Me, which they refused to accept. For He will demonstrate to them that there is no other Saviour who can atone for sin, but Myself. See Acts iv. 12. And consequently, though many were moved by this preaching of the Apostles, yet others, by persisting in their unbelief, became inexcusable, and worthy of damnation and hell. See Acts ii. 37. So S. Cyril, Leontius, and others.

Ver. 10.Of righteousness. The Holy Spirit will prove that the righteousness of the world is false; that of the Jews, because they sought it by the ceremonies of the Law, which could not purify the soul; and that of the Gentiles, because they sought it only in things which were naturally and morally honest, and despised Christ. But He, the Holy Ghost, will set forth Christ, who was despised and counted unrighteous, to be alone Righteous, and the source and origin of all righteousness. So S. Cyril, lib. vi.

Tropologically, S. Bernardine (Serm. xxi.) says, "The Holy Spirit reproves the world of sin, because it dissembles; of righteousness, which it does not order rightly, while it gives it to itself and not to God; of judgment, which it usurps, in rashly judging both of itself and others."

Because I go to My Father. It is an offence to the world, and worldlings, that, seeming to be a mere man, I preach new and paradoxical doctrines. But the contrary will soon be made manifest to them, viz., that I have been sent by God the Father to reconcile the world to God by My death on the Cross, and to raise them to the rights of His children. For, ascending unto heaven I shall return to Him, so that the world will see Me no more, nor be scandalised by the sight of My infirmity in the flesh. And I will from thence send the Holy Spirit to justify and sanctify those who believe in Me, and from this it will be clear to the whole world that I am not a mere man, but the God-man, the justifier and Sanctifier of the world. So Leontius, S. Chrysostom, Theophylact, and Euthymius. S. Chrysostom adds that the Holy Spirit distributed His gifts and graces to the faithful at the invocation of the Name of Jesus.

And ye will see Me no more. He speaks not of them personally, but of men in general. Ye will see Me ascending to My Father, but afterwards ye will see Me no more in this life. So Maldonatus, Ribera, and others.

Toletus adds that Christ said this, to signify that there was no need for Him to come again into the world, to suffer and to die. For by My death once for all I have fulfilled all righteousness for all men, past, present, and to come. Ye will therefore see Me no more as ye have hitherto seen Me. Having then completed all righteousness, the world must after My departure be at once convicted of righteousness, that is to say, that it has been completed and consummated by Me. S. Augustine (in loc.) adds, "The world is reproved of sin, because it believes not in Christ. It is reproved too concerning the righteousness of those who believe; for to compare the faithful with unbelievers is to blame the unbelieving. But because it is the common cry of unbelievers, 'How can we believe that which we do not?' He therefore defined the righteousness of those who believe, in these words, 'Because I go to My Father, and ye shall see Me no more. Blessed are they who do not see and yet believe.' This then will be your righteousness, of which the world is reproved, that ye believe in Me, whom ye will not see." He says also (de Verb. Dom. Serm. lxi.), "They believed not, but He goes to the Father. It was their sin, but His righteousness. For His coming to us was an act of mercy, His going to the Father was His righteousness," as the apostle said, "Wherefore God hath also highly exalted Him." And also (Quæs. N. et V. Test. xxxix.), "By His returning He proved that He had come from thence." And S. Chrysostom, "His going to the Father was a proof that He had lived a blameless life, so that they could not say, He is a sinner, and is not from God."

Ver. 11.Of judgment, because the prince of this world is judged. (1.) S. Chrysostom and Euthymius explain it thus, "The Holy Spirit will prove that the judgment of the world is false in saying that I work miracles by the power and craft of the devil; for He will prove that the devil has been condemned, cast out, and judged by Me. 2d, He will convict the world of sloth in being unwilling to trample Satan under foot, when wounded and deprived of strength by Christ. 3d, He will reprove the world of being led astray, by placing its hope in the devil who has been condemned by Me, or for forsaking God, and worshipping the devil in idols or in creatures. 4th, Toletus and others explain thus: The Holy Spirit will manifest Me to the world as the just judge of quick and dead, when He will make it seen that the devil is condemned by Me. For if I judge and condemn devils, much more do I condemn men. 5th, and most aptly, He will make the world see its own condemnation, when it beholds itself condemned in the person of its head; when He will enable the Apostles, by invoking the Name of Jesus, to cast him forth from the temples and idols in which the world worshipped him, and also from the souls and bodies of men, thus overthrowing his kingdom. For if God spared not the angels who sinned, neither will He spare the guilty world; if He spared not the head, so also will He spare not his members and subjects. So S. Augustine, Bede, Rupertus, Maldonatus, Ribera, and others.

Justin Martyr uses this same argument (Dial. cum Tryphone), also Tertullian (ad Serpulam and Apolog. cap. xxxvi.), S. Cyprian (ad Demetrius), Origen (lib. i. contr. Celsum), S. Athanasius (de Incar. Verbi), Lactantius (ii. 6), and others.

Hear S. Augustine (de Verb. Dom. Serm. lx.): "By his very casting out he was judged, and the world is convicted by this judgment, because he who refuses to believe in Christ, in vain complains about the devil: For since he has been cast out and sentenced, though he is permitted to assail us from without, yet not only men but even women and boys have triumphed over him, as martyrs." Also the same father (in loc.), "He is judged, that is irrevocably doomed to the judgment of eternal fire, and by this judgment is the world reproved, because it is judged with its prince, whom it imitates in his pride and impiety. Let men therefore believe in Christ, lest they be convicted of the sin of unbelief, which binds fast all sins; let them pass over into the ranks of the faithful, lest they be reproved by the righteousness of those, whom they do not imitate in being justified; let them beware of the future judgment, lest they be condemned with the prince of this world whom they do imitate."

But now I go my way to him that sent me; and none of you asks me, Where do you go?6. But because I have said these things to you sorrow has filled your heart.7. Nevertheless I tell you the truth: It is expedient for you that I go away, for if I go not away, the Comforter will not come to you; but if I depart, I will send him to you.8. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:9. Of sin, because they believe not on me;10. Of righteousness, because I go to my Father, and you see me no more;11. Of judgment, because the prince of this world is judged.

The disciples, not as yet perfected, being overcome by sorrow, our Lord blames and corrects them, saying, But now I go My way to Him that sent Me; and none of you asks Me, Where do you go? They were so struck down at hearing that whoever killed them would think that he was doing God service, that they could say nothing.

Wherefore He adds, But because I have said these things to you, sorrow has filled your hearts. It was no small consolation to them to know that the Lord knew their superabundant sorrow, because of His leaving them, and because of the evils which they heard they were to suffer, but knew not whether they should suffer manfully.

Or whereas they had asked Him above, where He was going, and He had replied that He was going where they would not come; now He promises that He will go in such a way that no one will ask Him where He goes: and none of you asks Me, Where do you go? Going up to heaven, they questioned Him not in words, but followed with their eyes. But our Lord saw what effect His words would produce upon their minds.

Not having yet that inward consolation which the Holy Ghost was to impart, they were afraid to lose the outward presence of Christ, and so, when they could no longer doubt from His own words that they were going to lose Him, their human affections were saddened, for the loss of their visible object. Wherefore it follows; But because I have said these things to you, sorrow has filled your heart.

But He knew that it would be for their good, forasmuch as that inward sight wherewith the Holy Ghost would console them was the better one: Nevertheless I tell you the truth: It is expedient for you that I go away.

As if He said, Though your grief be ever so great, you must hear how that it is profitable for you that I go away. What the profit is He then shows: For if I go not away, the Comforter will not come to you.

This He says not on account of any inequality between the Word of God and the Holy Ghost, but because the presence of the Son of man amongst them would impede the coming of the latter. For the Holy Ghost did not humble Himself as did the Son, by taking upon Him the form of a servant. It was necessary therefore that the form of the servant should be removed from their eyes; for so long as they looked upon that, they thought that Christ was no more than what they saw Him to be. So it follows: But if I depart, I will send Him unto you.

But could He not send Him while here: Him Who, we know, came and abode on Him at His baptism, yea Him from Whom we know He never could be separated? What means then, If I go not away, the Comforter will not come to you, but, you cannot receive the Spirit, so long as you know Christ according to the flesh? Christ departing in the body, not the Holy Ghost only, but the Father, and the Son also came spiritually.

As if He said plainly, If I withdraw not My body from your eyes, I cannot lead you to the understanding of the Invisible, through the Comforting Spirit.

The Holy Ghost the Comforter brought this, that the form of a servant which our Lord had received in the womb of the Virgin, being removed from the fleshly eye, He was manifested to the purified mental vision in the very form of God in which He remained equal to the Father, even while He deigned to appear in the flesh.

What say they here, who entertain unworthy notions of the Spirit? Is it expedient for the master to go away, and a servant to come? He then shows the good that the Spirit will do: And when He is come, He will reprove the world of sin, of righteousness, and of judgment.

But how is it that Christ did not reprove the world? Is it because Christ spoke among the Jews only, whereas the Holy Spirit, poured into His disciples throughout the whole world, reproved not one nation only, but the world? But who would dare to say that the Holy Ghost reproved the world by Christ’s disciples, and that Christ did not when the Apostle exclaims, Do you seek a proof of Christ speaking in Me? ( 2Co 13:13 ) Those then whom the Holy Ghost reproves, Christ reproves also. He shall reprove the world, means, He shall pour love into your hearts, insomuch, that fear being cast out, you shall be free to reprove.

Of sin, because they believed not in Me. He mentions this as the sin above all others, because while it remains, the others are retained; when it departs, the others are remitted.

But it makes a great difference whether one believes in Christ, or only that He is Christ. For that He was Christ, even the devils believed; but he believes in Christ who both hopes in Christ and loves Christ.

The world is reproved of sin, because it believes not in Christ, and reproved of righteousness, the righteousness of those that believe. The very contrast of the believing, is the censure of the unbelieving.

as it is the common objection of unbelievers, How can we believe what we do not see? So the righteousness of believers lies in this: Because I go to the Father, and you see Me no more. For blessed are they which see not, and believe. The faith even of those who saw Christ is praised, not because they believed what they saw, i.e., the Son of man, but because they believed what they saw not, i.e., the Son of God. And when the form of the servant was withdrawn from their sight altogether, then only was fulfilled in completeness the text, The just live by faith ( Heb 10:38 ). It will be your righteousness then, of which the world will be reproved, that you shall believe in Me, not seeing Me. And when you shall see Me, you shall see Me as I shall be, not as I am now with you, i.e., you shall not see Me mortal, but everlasting. For in saying, you see Me no more, He means that they should see Him no more forever.

Or thus: They believed not, He went to the Father. Theirs therefore was the sin, His the righteousness. But that He came from the Father to us was mercy; that He went to the Father was righteousness; according to the saying of the Apostle, Wherefore God also has highly exalted Him ( Phi 2:9 ). But if He went to the Father alone, what profit is it to us? Is He not alone rather in the sense of being one with all His members, as the head is with the body? So then the world is reproved of sin, in those who believe not in Christ; and of righteousness, in those who rise again in the members of Christ.

It follows, Of judgment, because the prince of this world is judged--i.e., the devil, the prince of the wicked--who in heart dwell only in this world which they love. He is judged in that he is cast out; and the world is reproved of this judgment; for it is vain for one who does not believe in Christ to complain of the devil, whom judged, i.e., cast out, and permitted to attack us from without, only for our trial, not men only but women, boys and girls, have by martyrdom overcome.

Or, judged, i.e., is destined irrevocably for the punishment of eternal fire. And of this judgment is the world reproved, in that it is judged with its prince, the proud and ungodly one whom it imitates. Let men therefore believe in Christ, lest they be reproved of the sin of unbelief, by which all sins are retained; pass over to the number of the believing, lest they be reproved of the righteousness of those whom justified they do not imitate; beware of the judgment to come, lest with the prince of this world whom they imitate, they too be judged.

Or thus: Shall reprove the world of sin, i.e., cut off all excuse and show that they have sinned unpardonably in not believing in Me, when they see the ineffable gift of the Holy Ghost obtained by calling upon Me. par Augustine: In this way too the Holy Ghost reproved the world of sin, i.e. by the mighty works He did in the name of the Savior, Who was condemned by the world. The Savior, His righteousness retained, feared not to return to Him Who sent Him, and in that He returned, proved that He had come from Him: Of righteousness, because I go to the Father.

i.e. My going to tile Father will be a proof that I have led an irreproachable life, so that they will not be able to say, This man is a sinner; this man is not from God. Again inasmuch as I conquered the devil (which no one who was a sinner could do), they cannot say that I have a devil and am a deceiver. But as he has been condemned by Me they shall be assured that they shall trample upon him afterwards; and My resurrection will show that he was not able to detain Me.

The devils seeing souls go from hell to heaven, knew that the prince of this world was judged and, being brought to trial in the Savior’s cause, had lost all right to what he held. This was seen on our Savior’s ascension, but was declared plainly and openly in the descent of the Holy Ghost on the disciples.

None of you asketh me, whither goest thou? St. Peter had put this question, chap. xiii. 36. and Thomas, chap xiv. 5. The meaning, then, of Christ's words here, seems to be, that having told you, I am going to leave you, and also going to him that sent me, you do not ask, says St. Cyril, to be fully and thoroughly informed about it. (Witham) --- You suffer yourselves to be entirely overcome with grief; and none of you inquire of me, whither I am going. You look on my departure as an eternal separation between us, and take leave of me, as if we were never to meet again. But be persuaded; my absence will only be for a short continuance; and this absence will be honourable and glorious for me, and extremely advantageous for you. If you were fully persuaded of this, you would inquire how long I should be absent, and whither I was going; as one friend in the act of parting, is always accustomed to ask another. But you only torture your minds with the pain and grief you will have to suffer at my loss. (Menochius, Tirinus, &c.)

Sorrow hath filled your heart: and this sorrow hindereth you from asking, what you should earnestly desire to know. (Witham) --- Peter had put the question above, chap. xiii. 36. and Thomas, chap. xiv. 5. But Jesus Christ means, that they did not persevere in their questions, so as to obtain satisfactory information, where, when, and for what end he was going, and how soon he was to return to them, or if to return at all. For it is customary with friends, to put the most minute questions on all these heads to friends, when they are about to be separated from each other. (Menochius)

I tell you ... it is expedient for you that I go: that I leave you, as to my corporal presence: that I suffer death, for the redemption of all men. And if I go not, the Paraclete will not come, according to the order of the divine decrees: his coming to sanctify you with his gifts, and to teach you all things, is not to be till after my ascension. When I am gone, I will send him to you. The Father and I will send him, for he proceedeth from both. (Witham)

He will convince[2], or convict the world. Others translate, he will reprove the world of sin, &c. These words have occasioned a great many expositions. I here follow St. Cyril, that the Holy Ghost will condemn the Jews, and all obstinate unbelievers, of their sin, in not believing, after so many miracles, and so many pregnant motives, that ought to induce them to submit to the Christian faith. 2ndly, Of justice, by shewing the justice and innocence of Christ, and also, that true justice and sanctification cannot be obtained, but by his grace. 3rdly, Of judgment, by shewing that the world, and the prince of this wicked world, the devil, is justly condemned, his empire in a great measure destroyed, and that all the wicked will be justly condemned, and punished with him. (Witham) --- The Holy Ghost, by his coming, brought over many thousands, 1st, To a sense of their sin, in not believing in Christ. 2ndly, To a conviction of the justice of Christ, now sitting at the right hand of his Father. And 3rdly, To a right apprehension of the judgment prepared for them that choose to follow Satan, who is already judged and condemned. (Challoner) --- The Greek text, in addition, has Greek: oti ou pisteuousin eis eme. Because they have not believed in me. This accusation and conviction of sin, cannot naturally fall on any, but the incredulous Jews. St. Augustine, Ven. Bede, St. John Chrysostom, Theophylactus, and many others, are of opinion, that this sin was their unbelief in Jesus, after all the miracles he had done in their presence, after so many prophecies so clearly accomplished in his person, after so many prodigies and wonders, which happened at his death, at his resurrection, and after his resurrection. They are accused, and convinced of sin, particularly by sensible effects of the Holy Spirit, in the apostles, by the gift of miracles and tongues, and that supernatural knowledge, which was communicated, not only to the apostles, but also to all the first Christians. These are the means, which the Paraclete, the consoling and assisting Spirit, makes us of, to condemn, and convince the world of sin; that is, of incredulity, which is the source and foundation of all other sins. The world had calumniated and despised its Saviour. It had condemned him, as a liar, as a seducer, magician, a man possessed by the devil, a destroyer of the law of God. To which the Son of God made no resistance; he only replied, that he did not wish to take the execution of justice upon himself, and that he was not come into the world to judge the world. Therefore, he committed all to the Holy Spirit, who, in the persons of the apostles, did justice to the Son, by shewing to the whole world, his doctrines, his life, his miracles, and the accomplishment of all the ancient prophecies in his person. All that the apostles preached, they confirmed by most stupendous miracles, gained the hearts of pagans to believe Jesus as their Redeemer, and called down imprecations upon the heads of the incredulous Jews, who had rejected a prophet, visibly sent by God, a Saviour and Redeemer of his people, who, in his person, bore all the characters of the divinity. (Calmet)

Arguet mundum, Greek: elegxei, which St. Cyril expounds by Greek: katakrine. See St. Augustine interpretation on that verse, tract 95. p. 733.

1 These things have I spoken unto you, that ye should not be offended. 2 They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. 3 And these things will they do unto you, because they have not known the Father, nor me. 4 But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you. 5 But now I go my way to him that sent me; and none of you asketh me, Whither goest thou? 6 But because I have said these things unto you, sorrow hath filled your heart.

Christ dealt faithfully with his disciples when he sent them forth on his errands, for he told them the worst of it, that they might sit down and count the cost. He had told them in the chapter before to expect the world's hatred; now here in these verses,

I. He gives them a reason why he alarmed them thus with the expectation of trouble: These things have I spoken unto you, that you should not be offended, or scandalized, v. 1 . 1. The disciples of Christ are apt to be offended at the cross; and the offence of the cross is a dangerous temptation, even to good men, to turn back from the ways of God, or turn aside out of them, or drive on heavily in them; to quit either their integrity or their comfort. It is not for nothing that a suffering time is called an hour of temptation. 2. Our Lord Jesus, by giving us notice of trouble, designed to take off the terror of it, that it might not be a surprise to us. Of all the adversaries of our peace, in this world of troubles, none insult us more violently, nor put our troops more into disorder, than disappointment does; but we can easily welcome a guest we expect, and being fore-warned are fore-armed—Præmoniti, præmuniti.

II. He foretels particularly what they should suffer ( v. 2 ): "Those that have power to do it shall put you out of their synagogues; and this is not the worst, they shall kill you." Ecce duo-gladii—Behold two swords drawn against the followers of the Lord Jesus.

1. The sword of ecclesiastical censure; this is drawn against them by the Jews, for they were the only pretenders to church-power. They shall cast you out of their synagogues; aposynagogous poiesousin hymas — they shall make you excommunicates. (1.) "They shall cast you out of the particular synagogues you were members of." At first, they scourged them in their synagogues as contemners of the law ( Matt. x. 17 ), and at length cast them out as incorrigible. (2.) "They shall cast you out of the congregation of Israel in general, the national church of the Jews; shall debar you from the privileges of that, put you into the condition of an outlaw," qui caput gerit lupinum—to be knocked on the head, like another wolf; "they will look upon you as Samaritans, as heathen men and publicans." Interdico tibi aqua et igne—I forbid you the use of water and fire. And were it not for the penalties, forfeitures, and incapacities, incurred hereby, it would be no injury to be thus driven out of a house infected and falling. Note, It has often been the lot of Christ's disciples to be unjustly excommunicated. Many a good truth has been branded with an anathema, and many a child of God delivered to Satan.

2. The sword of civil power: "The time cometh, the hour is come; now things are likely to be worse with you than hitherto they have been; when you are expelled as heretics, they will kill you, and think they do God service, and others will think so too." (1.) You will find them really cruel: They will kill you. Christ's sheep have been accounted as sheep for the slaughter; the twelve apostles (we are told) were all put to death, except John. Christ had said ( ch. xv. 27 ), You shall bear witness, martyreite — you shall be martyrs, shall seal the truth with your blood, your heart's blood. (2.) You will find them seemingly conscientious; they will think they do God service; they will seem latreian prospherein — to offer a good sacrifice to God; as those that cast out God's servants of old, and said, Let the Lord be glorified, Isa. lxvi. 5 . Note, [1.] It is possible for those that are real enemies to God's service to pretend a mighty zeal for it. The devil's work has many a time been done in God's livery, and one of the most mischievous enemies Christianity ever had sits in the temple of God. Nay, [2.] It is common to patronise an enmity to religion with a color of duty to God, and service to his church. God's people have suffered the greatest hardships from conscientious persecutors. Paul verily thought he ought to do what he did against the name of Jesus. This does not at all lessen the sin of the persecutors, for villanies will never be consecrated by putting the name of God to them; but it does enhance the sufferings of the persecuted, to die under the character of being enemies to God; but there will be a resurrection of names as well as of bodies at the great day.

III. He gives them the true reason of the world's enmity and rage against them ( v. 3 ): " These things will they do unto you, not because you have done them any harm, but because they have not known the Father, nor me. Let this comfort you, that none will be your enemies but the worst of men." Note, 1. Many that pretend to know God are wretchedly ignorant of him. Those that pretend to do him service thought they knew him, but it was a wrong notion they had of him. Israel transgressed the covenant, and yet cried, My God, we know thee. Hos. viii. 1, 2 . 2. Those that are ignorant of Christ cannot have any right knowledge of God. In vain do men pretend to know God and religion, while they slight Christ and Christianity. 3. Those are very ignorant indeed of God and Christ that think it an acceptable piece of service to persecute good people. Those that know Christ know that he came not into the world to destroy men's lives, but to save them; that he rules by the power of truth and love, not of fire and sword. Never was such a persecuting church as that which makes ignorance the mother of devotion.

IV. He tells them why he gave them notice of this now, and why not sooner.

1. Why he told them of it now ( v. 4 ), not to discourage them, or add to their present sorrow; nor did he tell them of their danger that they might contrive how to avoid it, but that "when the time shall come (and you may be sure it will come), you may remember that I told you. " Note, When suffering times come it will be of use to us to remember what Christ has told us of sufferings. (1.) That our belief of Christ's foresight and faithfulness may be confirmed; and, (2.) That the trouble may be the less grievous, for we were told of it before, and we took up our profession in expectation of it, so that it ought not to be a surprise to us, nor looked upon as a wrong to us. As Christ in his sufferings, so his followers in theirs, should have an eye to the fulfilling of the scripture.

2. Why he did not tell them of it sooner: " I spoke not this to you from the beginning when you and I came to be first acquainted, because I was with you. " (1.) While he was with them, he bore the shock of the world's malice, and stood in the front of the battle; against him the powers of darkness levelled all their force, not against small or great, but only against the king of Israel, and therefore he did not need to say so much to them of suffering, because it did not fall much to their share; but we do find that from the beginning he bade them prepare for sufferings; and therefore, (2.) It seems rather to be meant of the promise of another comforter. This he had said little of to them at the beginning, because he was himself with them to instruct, guide, and comfort them, and then they needed not the promise of the Spirit's extraordinary presence. The children of the bride-chamber would not have so much need of a comforter till the bridegroom should be taken away.

V. He expresses a very affectionate concern for the present sadness of his disciples, upon occasion of what he had said to them ( v. 5, 6 ): " Now I am to be no longer with you, but go my way to him that sent me, to repose there, after this fatigue; and none of you asketh me, with any courage, Whither goest thou? But, instead of enquiring after that which would comfort you, you pore upon that which looks melancholy, and sorrow has filled your heart. "

1. He had told them that he was about to leave them: Now I go my way. He was not driven away by force, but voluntarily departed; his life was not extorted from him, but deposited by him. He went to him that sent him, to give an account of his negotiation. Thus, when we depart out of this world, we go to him that sent us into it, which should make us all solicitous to live to good purposes, remembering we have a commission to execute, which must be returned at a certain day.

2. He had told them what hard times they must suffer when he was gone, and that they must not expect such an easy quiet life as they had had. Now, if these were the legacies he had to leave to them, who had left all for him, they would be tempted to think they had made a sorry bargain of it, and were, for the present, in a consternation about it, in which their master sympathizes with them, yet blames them, (1.) That they were careless of the means of comfort, and did not stir up themselves to seek it: None of you asks me, Whither goest thou? Peter had started this question ( ch. xiii. 36 ), and Thomas had seconded it ( ch. xiv. 5 ), but they did not pursue it, they did not take the answer; they were in the dark concerning it, and did not enquire further, nor seek for fuller satisfaction; they did not continue seeking, continue knocking. See what a compassionate teacher Christ is, and how condescending to the weak and ignorant. Many a teacher will not endure that the learner should ask the same question twice; if he cannot take a thing quickly, let him go without it; but our Lord Jesus knows how to deal with babes, that must be taught with precept upon precept. If the disciples here would have found that his going away was for his advancement, and therefore his departure from them should not inordinately trouble them (for why should they be against his preferment?) and for their advantage, and therefore their sufferings for him should not inordinately trouble them; for a sight of Jesus at the right hand of God would be an effectual support to them, as it was to Stephen. Note, A humble believing enquiry into the design and tendency of the darkest dispensations of Providence would help to reconcile us to them, and to grieve the less, and fear the less, because of them; it will silence us to ask, Whence came they? but will abundantly satisfy us to ask, Whither go they? for we know they work for good, Rom. viii. 28 .

7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. 8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: 9 Of sin, because they believe not on me; 10 Of righteousness, because I go to my Father, and ye see me no more; 11 Of judgment, because the prince of this world is judged. 12 I have yet many things to say unto you, but ye cannot bear them now. 13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. 14 He shall glorify me: for he shall receive of mine, and shall show it unto you. 15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you.

As it was usual with the Old Testament prophets to comfort the church in its calamities with the promise of the Messiah ( Isa. ix. 6 ; Mic. v. 6 ; Zech. iii. 8 ); so, the Messiah being come, the promise of the Spirit was the great cordial, and is still.

Three things we have here concerning the Comforter's coming: —

I. That Christ's departure was absolutely necessary to the Comforter's coming, v. 7 . The disciples were so loth to believe this that Christ saw cause to assert it with a more than ordinary solemnity: I tell you the truth. We may be confident of the truth of everything that Christ told us; he has no design to impose upon us. Now, to make them easy, he here tells them,

1. In general, It was expedient for them that he should go away. This was strange doctrine, but if it was true it was comfortable enough, and showed them how absurd their sorrow was. It is expedient, not only for me, but for you also, that I go away; though they did not see it, and are loth to believe it, so it is. Note, (1.) Those things often seem grievous to us that are really expedient for us; and particularly our going away when we have finished our course. (2.) Our Lord Jesus is always for that which is most expedient for us, whether we think so or no. He deals not with us according to the folly of our own choice, but graciously over-rules it, and gives us the physic we are loth to take, because he knows it is good for us.

2. It was therefore expedient because it was in order to the sending of the Spirit. Now observe,

(1.) That Christ's going was in order to the Comforter's coming.

[1.] This is expressed negatively: If I go not away, the Comforter will not come. And why not? First, So it was settled in the divine counsels concerning this affair, and the measure must not be altered; shall the earth be forsaken for them? He that gives freely may recall one gift before he bestows another, while we would fondly hold all. Secondly, It is congruous enough that the ambassador extraordinary should be recalled, before the envoy come, that is constantly to reside. Thirdly, The sending of the Spirit was to be the fruit of Christ's purchase, and that purchase was to be made by his death, which was his going away. Fourthly, It was to be an answer to his intercession within the veil. See ch. xiv. 16 . Thus must this gift be both paid for, and prayed for, by our Lord Jesus, that we might learn to put the greater value upon it. Fifthly, The great argument the Spirit was to use in convincing the world must be Christ's ascension into heaven, and his welcome here. See v. 10 , and ch. vii. 39 . Lastly, The disciples must be weaned from his bodily presence, which they were too apt to dote upon, before they were duly prepared to receive the spiritual aids and comforts of a new dispensation.

[2.] It is expressed positively: If I depart I will send him to you; as though he had said, "Trust me to provide effectually that you shall be no loser by my departure." The glorified Redeemer is not unmindful of his church on earth, nor will ever leave it without its necessary supports. Though he departs, he sends the Comforter, nay, he departs on purpose to send him. Thus still, though one generation of ministers and Christians depart, another is raised up in their room, for Christ will maintain his own cause.

(2.) That the presence of Christ's Spirit in his church is so much better, and more desirable, than his bodily presence, that it was really expedient for us that he should go away, to send the Comforter. His corporal presence could be put in one place at one time, but his Spirit is every where, in all places, at all times, wherever two or three are gathered in his name. Christ's bodily presence draws men's eyes, his Spirit draws their hearts; that was the letter which kills, his Spirit gives life.

II. That the coming of the Spirit was absolutely necessary to the carrying on of Christ's interests on earth ( v. 8 ): And when he is come, elthon ekeinos . He that is sent is willing of himself to come, and at his first coming he will do this, he will reprove, or, as the margin reads it, he will convince the world, by your ministry, concerning sin, righteousness, and judgment.

1. See here what the office of the Spirit is, and on what errand he is sent. (1.) To reprove. The Spirit, by the word and conscience, is a reprover; ministers are reprovers by office, and by them the Spirit reproves. (2.) To convince. It is a law-term, and speaks the office of the judge in summing up the evidence, and setting a matter that has been long canvassed in a clear and true light. He shall convince, that is, "He shall put to silence the adversaries of Christ and his cause, by discovering and demonstrating the falsehood and fallacy of that which they have maintained, and the truth and certainty of that which they have opposed." Note, Convincing work is the Spirit's work; he can do it effectually, and none but he; man may open the cause, but it is the Spirit only that can open the heart. The Spirit is called the Comforter ( v. 7 ), and here it is said, He shall convince. One would think this were cold comfort, but it is the method the Spirit takes, first to convince, and then to comfort; first to lay open the wound, and then to apply healing medicines. Or, taking conviction more generally, for a demonstration of what is right, it intimates that the Spirit's comforts are solid, and grounded upon truth.

2. See who they are whom he is to reprove and convince: The world, both Jew and Gentile. (1.) He shall give the world the most powerful means of conviction, for the apostles shall go into all the world, backed by the Spirit, to preach the gospel, fully proved. (2.) He shall sufficiently provide for the taking off and silencing of the objections and prejudices of the world against the gospel. Many an infidel was convinced of all and judged of all, 1 Cor. xiv. 24 . (3.) He shall effectually and savingly convince many in the world, some in every age, in every place, in order to their conversion to the faith of Christ. Now this was an encouragement to the disciples, in reference to the difficulties they were likely to meet with, [1.] That they should see good done, Satan's kingdom fall like lightning, which would be their joy, as it was his. Even this malignant world the Spirit shall work upon; and the conviction of sinners is the comfort of faithful ministers. [2.] That this would be the fruit of their services and sufferings, these should contribute very much to this good work.

3. See what the Spirit shall convince the world of.

(1.) Of sin ( v. 9 ), because they believe not on me. [1.] The Spirit is sent to convince sinners of sin, not barely to tell them of it; in conviction there is more than this; it is to prove it upon them, and force them to own it, as they ( ch. viii. 9 ) that were convicted of their own consciences. Make them to know their abominations. The Spirit convinces of the fact of sin, that we have done so and so; of the fault of sin, that we have done ill in doing so; of the folly of sin, that we have acted against right reason, and our true interest; of the filth of sin, that by it we are become odious to God; of the fountain of sin, the corrupt nature; and lastly, of the fruit of sin, that the end thereof is death. The Spirit demonstrates the depravity and degeneracy of the whole world, that all the world is guilty before God. [2.] The Spirit, in conviction, fastens especially upon the sin of unbelief, their not believing in Christ, First, As the great reigning sin. There was, and is, a world of people, that believe not in Jesus Christ, and they are not sensible that it is their sin. Natural conscience tells them that murder and theft are sin; but it is a supernatural work of the spirit to convince them that it is a sin to suspend their belief of the gospel, and to reject the salvation offered by it. Natural religion, after it has given us its best discoveries and directions, lays and leaves us under this further obligation, that whatever divine revelation shall be made to us at any time, with sufficient evidence to prove it divine, we accept it, and submit to it. This law those transgress who, when God speaketh to us by his Son, refuse him that speaketh; and therefore it is sin. Secondly, As the great ruining sin. Every sin is so in its own nature; no sin is so to them that believe in Christ; so that it is unbelief that damns sinners. It is because of this that they cannot enter into rest, that they cannot escape the wrath of God; it is a sin against the remedy. Thirdly, As that which is at the bottom of all sin; so Calvin takes it. The Spirit shall convince the world that the true reason why sin reigns among them is because they are not by faith united to Christ. Ne putimus vel guttam unam rectitudinis sine Christo nobis inesse—Let us not suppose that, apart from Christ, we have a drop of rectitude. —Calvin.

(2.) Of righteousness, because I go to my Father, and you see me no more, v. 10 . We may understand this, [1.] Of Christ's personal righteousness. He shall convince the world that Jesus of Nazareth was Christ the righteous ( 1 John ii. 1 ), as the centurion owned ( Luke xxiii. 47 ), Certainly this was a righteous man. His enemies put him under the worst of characters, and multitudes were not or would not be convinced but that he was a bad man, which strengthened their prejudices against his doctrine; but he is justified by the spirit ( 1 Tim. iii. 16 ), he is proved to be a righteous man, and not, a deceiver; and then the point is in effect gained; for he is either the great Redeemer or a great cheat; but a cheat we are sure he is not. Now by what medium or argument will the Spirit convince men of the sincerity of the Lord Jesus? Why, First, Their seeing him no more will contribute something towards the removal of their prejudices; they shall see him no more in the likeness of sinful flesh, in the form of a servant, which made them slight him. Moses was more respected after his removal than before. But, Secondly, His going to the Father would be a full conviction of it. The coming of the Spirit, according to the promise, was a proof of Christ's exaltation to God's right hand ( Acts ii. 33 ), and this was a demonstration of his righteousness; for the holy God would never set a deceiver at his right hand. [2.] Of Christ's righteousness communicated to us for our justification and salvation; that everlasting righteousness which Messiah was to bring in, Dan. ix. 24 . Now, First, The Spirit shall convince men of this righteousness. Having by convictions of sin shown them their need of a righteousness, lest this should drive them to despair he will show them where it is to be had, and how they may, upon their believing, be acquitted from guilt, and accepted as righteous in God's sight. It was hard to convince those of this righteousness that went about to establish their own ( Rom. x. 3 ), but the Spirit will do it. Secondly, Christ's ascension is the great argument proper to convince men of this righteousness: I go to the Father, and, as an evidence of my welcome with him, you shall see me no more. If Christ had left any part of his undertaking unfinished, he had been sent back again; but now that we are sure he is at the right hand of God, we are sure of being justified through him.

(3.) Of judgment, because the prince of this world is judged, v. 11 . Observe here, [1.] The devil, the prince of this world, was judged, was discovered to be a great deceiver and destroyer, and as such judgment was entered against him, and execution in part done. He was cast out of the Gentile world when his oracles were silenced and his altars deserted, cast out of the bodies of many in Christ's name, which miraculous power continued long in the church; he was cast out of the souls of people by the grace of God working with the gospel of Christ; he fell as lightning from heaven. [2.] This is a good argument wherewith the Spirit convinces the world of judgment, that is, First, Of inherent holiness and sanctification, Matt. xii. 18 . By the judgment of the prince of this world, it appears that Christ is stronger than Satan, and can disarm and dispossess him, and set up his throne upon the ruin of his. Secondly, Of a new and better dispensation of things. He shall show that Christ's errand into the world was to set things to right in it, and to introduce times of reformation and regeneration; and he proves it by this, that the prince of this world, the great master of misrule, is judged and expelled. All will be well when his power is broken who made the mischief. Thirdly, Of the power and dominion of the Lord Jesus. He shall convince the world that all judgment is committed to him, and that he is the Lord of all, which is evident by this, that he has judged the prince of this world, has broken the serpent's head, destroyed him that had the power of death, and spoiled principalities; if Satan be thus subdued by Christ, we may be sure no other power can stand before him. Fourthly, Of the final day of judgment: all the obstinate enemies of Christ's gospel and kingdom shall certainly be reckoned with at last, for the devil, their ringleader, is judged.

III. That the coming of the Spirit would be of unspeakable advantage to the disciples themselves. The Spirit has work to do, not only on the enemies of Christ, to convince and humble them, but upon his servants and agents, to instruct and comfort them; and therefore it was expedient for them that he should go away.

1. He intimates to them the tender sense he had of their present weakness ( v. 12 ): I have yet many things to say unto you (not which should have been said, but which he could and would have said), but you cannot bear them now. See what a teacher Christ is. (1.) None like him for copiousness; when he has said much, he has still many things more to say; treasures of wisdom and knowledge are hid in him, if we be not straitened in ourselves. (2.) None like him for compassion; he would have told them more of the things pertaining to the kingdom of God, particularly of the rejection of the Jews and the calling of the Gentiles, but they could not bear it, it would have confounded and stumbled them, rather than have given them any satisfaction. When, after his resurrection, they spoke to him of restoring the kingdom to Israel, he referred them to the coming of the Holy Ghost, by which they should receive power to bear those discoveries which were so contrary to the notions they had received that they could not bear them now.

2. He assures them of sufficient assistances, by the pouring out of the Spirit. They were now conscious to themselves of great dulness, and many mistakes; and what shall they do now their master is leaving them? " But when he, the Spirit of Truth, is come, you will be easy, and all will be well." Well indeed; for he shall undertake to guide the apostles, and glorify Christ.

(1.) To guide the apostles. He will take care,

[1.] That they do not miss their way: He will guide you; as the camp of Israel was guided through the wilderness by the pillar of cloud and fire. The Spirit guided their tongues in speaking, and their pens in writing, to secure them from mistakes. The Spirit is given us to be our guide ( Rom. viii. 14 ), not only to show us the way, but to go along with us, by his continued aids and influences.

[2.] That they do not come short of their end: He will guide them into all truth, as the skilful pilot guides the ship into the port it is bound for. To be led into a truth is more than barely to know it; it is to be intimately and experimentally acquainted with it; to be piously and strongly affected with it; not only to have the notion of it in our heads, but the relish and savour and power of it in our hearts; it denotes a gradual discovery of truth shining more and more: "He shall lead you by those truths that are plain and easy to those that are more difficult." But how into all truth? The meaning is,

First, Into the whole truth relating to their embassy; whatever was needful or useful for them to know, in order to the due discharge of their office, they should be fully instructed in it; what truths they were to teach others the Spirit would teach them, would give them the understanding of, and enable them both to explain and to defend.

Secondly, Into nothing but the truth. All that he shall guide you into shall be truth ( 1 John ii. 27 ); the anointing is truth. In the following words he proves both these:—1. "The Spirit shall teach nothing but the truth, for he shall not speak of himself any doctrine distinct from mine, but whatsoever he shall hear, and knows to be the mind of the Father, that, and that only, shall he speak. " This intimates, (1.) That the testimony of the Spirit, in the word and by the apostles, is what we may rely upon. The Spirit knows and searches all things, even the deep things of God, and the apostles received that Spirit ( 1 Cor. ii. 10, 11 ), so that we may venture our souls upon the Spirit's word. (2.) That the testimony of the Spirit always concurs with the word of Christ, for he does not speak of himself, has no separate interest or intention of his own, but, as in essence so in records, he is one with the Father and the Son, 1 John v. 7 . Men's word and spirit often disagree, but the eternal Word and the eternal Spirit never do. 2. "He shall teach you all truth, and keep back nothing that is profitable for you, for he will show you things to come. " The Spirit was in the apostles a Spirit of prophecy; it was foretold that he should be so ( Joel ii. 28 ), and he was so. The Spirit showed them things to come, as Acts xi. 28 ; xx. 23 ; xxi. 11 . The Spirit spoke of the apostasy of the latter times, 1 Tim. iv. 1 . John, when he was in the Spirit had things to come shown him in vision. Now this was a great satisfaction to their own minds, and of use to them in their conduct, and was also a great confirmation of their mission. Jansenius has a pious note upon this: We should not grudge that the Spirit does not show us things to come in this world, as he did to the apostles; let it suffice that the Spirit in the word hath shown us things to come in the other world, which are our chief concern.

1-5. These things have I spoken unto you, that ye should not be offended-- both the warnings and the encouragements just given.

6-7. But because I have said these things ... sorrow hath filled your heart-- Sorrow had too much paralyzed them, and He would rouse their energies.

8. And when he is come, he will, &c.-- This is one of the passages most pregnant with thought in the profound discourses of Christ; with a few great strokes depicting all and every part of the ministry of the Holy Ghost in the world--His operation with reference to individuals as well as the mass, on believers and unbelievers alike [Olshausen].

he will reprove-- This is too weak a word to express what is meant. Reproof is indeed implied in the term employed, and doubtless the word begins with it. But convict or convince is the thing intended; and as the one expresses the work of the Spirit on the unbelieving portion of mankind, and the other on the believing, it is better not to restrict it to either.

9. Of sin, because they believe not on me-- As all sin has its root in unbelief, so the most aggravated form of unbelief is the rejection of Christ. The Spirit, however, in fastening this truth upon the conscience, does not extinguish, but, on the contrary, does consummate and intensify, the sense of all other sins.

10. Of righteousness, because I go to my Father, and ye see me no more-- Beyond doubt, it is Christ's personal righteousness which the Spirit was to bring home to the sinner's heart. The evidence of this was to lie in the great historical fact, that He had "gone to His Father and was no more visible to men":--for if His claim to be the Son of God, the Saviour of the world, had been a lie, how should the Father, who is "a jealous God," have raised such a blasphemer from the dead and exalted him to His right hand? But if He was the "Faithful and True Witness," the Father's "Righteous Servant," "His Elect, in whom His soul delighted," then was His departure to the Father, and consequent disappearance from the view of men, but the fitting consummation, the august reward, of all that He did here below, the seal of His mission, the glorification of the testimony which He bore on earth, by the reception of its Bearer to the Father's bosom. This triumphant vindication of Christ's rectitude is to us divine evidence, bright as heaven, that He is indeed the Saviour of the world, God's Righteous Servant to justify many, because He bare their iniquities ( Is 53:11 ). Thus the Spirit, in this clause, is seen convincing men that there is in Christ perfect relief under the sense of sin of which He had before convinced them; and so far from mourning over His absence from us, as an irreparable loss, we learn to glory in it, as the evidence of His perfect acceptance on our behalf, exclaiming with one who understood this point, "Who shall lay anything to the charge of God's elect? It is God that justifieth: Who is he that condemneth? It is Christ that died; yea, rather, that is risen again, who is even at the right hand of God," &c. ( Ro 8:33 , 34 ).

11. Of judgment, because the prince of this world is judged-- By supposing that the final judgment is here meant, the point of this clause is, even by good interpreters, quite missed. The statement, "The prince of this world is judged," means, beyond all reasonable doubt, the same as that in Joh 12:31 , "Now shall the prince of this world be cast out"; and both mean that his dominion over men, or his power to enslave and so to ruin them, is destroyed. The death of Christ "judged" or judicially overthrew him, and he was thereupon "cast out" or expelled from his usurped dominion ( He 2:14 ; 1Jo 3:8 ; Col 2:15 ). Thus, then, the Spirit shall bring home to men's conscience: (1) the sense of sin, consummated in the rejection of Him who came to "take away the sin of the world"; (2) the sense of perfect relief in the righteousness of the Father's Servant, now fetched from the earth that spurned Him to that bosom where from everlasting He had dwelt; and (3) the sense of emancipation from the fetters of Satan, whose judgment brings to men liberty to be holy, and transformation out of servants of the devil into sons and daughters of the Lord Almighty. To one class of men, however, all this will carry conviction only; they "will not come to Christ"--revealed though He be to them as the life-giving One--that they may have life. Such, abiding voluntarily under the dominion of the prince of this world, are judged in his judgment, the visible consummation of which will be at the great day. To another class, however, this blessed teaching will have another issue--translating them out of the kingdom of darkness into the kingdom of God's dear Son.