Page:An Exposition of the Old and New Testament (1828) vol 5.djvu/125

Rh especially when they were called before great men. When Moses was sent to Pharaoh he complained, I am not eloquent, Exod. 4. 10. When Jeremiah was set over the kingdoms, he objected, I am but a child, Jer. 1. 6, 10. Now, in answer to this suggestion, First, they are here promised, that it should be given them, not some time before, but in that same hour, what they should speak. They shall speak ex tempore, and yet shall speak as much to the purpose, as if it had been never so well studied. Note, When God calls us out to speak for him, we may depend upon him to teach us what to say; even then, when we labour under the greatest disadvantages and discouragements. Secondly, They are here assured, that the blessed Spirit should draw up their plea for them. It is not ye that speak, but the Spirit of your Father, which speaketh in you, v. 20. They were not left to themselves upon such an occasion, but God undertook for them; his Spirit of wisdom spoke in them, as sometimes his providence wonderfully spoke for them, and by both together they were manifested in the consciences even of their persecutors. God gave them an ability, not only to speak to the purpose, but what they did say, to say it with holy zeal. The same Spirit that assisted them hi the pulpit, assisted them at the bar. They cannot but come off well, who have such an advocate; to whom God says, as he did to Moses, (Exod. 4. 12.) Go, and I will be with thy mouth, and with thy heart.

[3.] That he that endures to the end shall be saved, v. 22. Here it is very comfortable to consider, First, that there will be an end of these troubles; they may last long, but will not last always. Christ comforted himself with this, and so may his followers; The things concerning me have an end, Luke 22. 37. Dabit Deus his quoque finem—These also will God bring to a termination. Note, A believing prospect of the period of our troubles, will be of great use to support us under them. The weary will be at rest, when the wicked cease from troubling, Job 3. 17. God will give an expected end, Jer. 29. 11. The troubles may seem tedious, like the days of a hireling, but blessed be God, they are not everlasting. Secondly, that while they continue, they may be endured; as they are not eternal, so they are not intolerable; they may be borne, and borne to the end, because the sufferers shall be borne up under them, in everlasting arms: The strength shall be according to the day, 1 Cor. 10. 13. Thirdly, Salvation will be the eternal recompense of all those that endure to the end. The weather stormy, and the way foul, but the pleasure of home will make amends for all. A believing regard to the crown of glory has been in all ages the cordial and support of suffering saints, 2 Cor. 4. 16, 17, 18. Heb. 10. 34. This is not only an encouragement to us to endure, but an engagement to endure to the end. They who endure but a while, and in time of temptation fall away, have run in vain, and lose all that they have attained; but they who persevere, are sure of the prize, and they only. Be faithful unto death, and then thou shalt have the crown of life.

[4.] That whatever hard usage the disciples of Christ meet with, it is no more than what their Master met with before, (v. 24, 25.) The disciple is not above his master. We find this given them as a reason, why they should not hesitate to perform the meanest duties, no, not washing one another's feet, John 13. 16. Here it is given as a reason why they should not stumble at the hardest sufferings. They are reminded of this saying, John 15. 20. It is a proverbial expression, The servant is not better than his master, and, therefore, let him not expect to fare better. Note, First, Jesus Christ is our Master, our teaching Master, and we are his disciples, to learn of him; our ruling Master, and we are his servants to obey him: He is Master of the house,, has a despotic power in the church, which is his family. Secondly, Jesus Christ our Lord and Master, met with very hard usage from the world; they called him Beelzebub, the god of flies, the name of the chief of the devils, with whom they said he was in league. It is hard to say, which is here more to be wondered at, the wickedness of men who thus abused Christ, or the patience of Christ, who suffered himself to be thus abused; that he who was the God of glory should be stigmatized as the god of flies; the King of Israel, as the god of Ekron; the Prince of light and life, as the prince of the powers of death and darkness; that Satan's greatest Enemy and Destroyer, should be run down as his confederate, and yet endure such contradiction of sinners. Thirdly, The consideration of the ill treatment which Christ met with in the world, should engage us to expect and prepare for the like, and to bear it patiently. Let us not think it strange, if they who hated him, hate his followers, for his sake; nor think it hard if they who are shortly to be made like him in glory, be now made like him in sufferings. Christ began in the bitter cup, let us be willing to pledge him; his bearing the cross made it easy for us.

[5.] That there is nothing covered that shall not be revealed, v. 26. We understand this, First, Of the revealing of the gospel to all the world. "Do you publish it, (v. 27.) for it shall be published. The truths which are now, as mysteries, hid from the children of men, shall all be made known, to all nations, in their own language," Acts 2. 11. The ends of the earth must see his salvation. Note, It is a great encouragement to those who are doing Christ's work, that it is a work which shall certainly be done. It is a plough which God will speed. Or, Secondly, Of the clearing up of the innocency of Christ's suffering servants, that are called Beelzebub; their true character is now invidiously disguised with false colours, but however their innocency and excellency are now covered, they shall be revealed: sometimes it is is a great measure done in this world, when the righteousness of the saints is made, by subsequent events, to shine forth as the light: however, it will be done at the great day, when their glory shall be manifested to all the world, angels and men, to whom they are now made spectacles, 1 Cor. 4. 9. All their reproach shall be rolled away, and their graces and services, that are now covered, shall be revealed, 1 Cor. 4. 5. Note, It is a matter of comfort to the people of God, under all the calumnies and censures of men, that there will be a resurrection of names as well as of bodies, at the last day, when the righteous shall shine forth as the sun. Let Christ's ministers faithfully reveal his truths, and then leave it to him, in due time, to reveal their integrity.

[6.] That the providence of God is in a special manner conversant about the saints, in their sufferings, v. 29—31. It is good to have recourse to our first principles, and particularly to the doctrine of God's universal providence, extending itself to all the creatures, and all their actions, even the smallest and most minute. The light of nature teaches us this, and it is comfortable to all men, but especially to all good men, who can in faith call this God their Father, and for whom he has a tender concern. See here,

First, the general extent of providence to all the creatures, even the least, and least considerable, to the sparrows, v. 29. These little animals are of so small account, that one of them is not valued; there must go two to be worth a farthing, (nay, you shall have five for a halfpenny, Luke 12. 6.) and yet they are not shut out of the divine care; One of them shall not fall to the ground without your Father: That is, 1. They do not light on the ground for food, to pick up a grain of corn, but your heavenly Father, by his providence, laid it ready for them. In the