Chap. 1. This Evangelist begins with the account of Christ's parentage and birth, his ancestors from whom he descended, and the manner of his entry into the world, to make it appear that he was indeed the Messiah promised; for it was forested that he should be the son of David, and should be born of a virgin; and that he was fit to her family known; for here in a. His partner from Abraham, in forty-two generations, blest fourteen, viz. 16-17. 2. An account of the circumstance of his birth, so far as was requisite to show that he was born of a virgin, ser. 18-25. 1. THE book of the generation of Jesus Christ, the son of David, the son of Abraham. 2. Abraham begat Isaac, and Isaac begat Jacob, and Jacob begat Judas and his brethren. 3. And Judas begat Pharaz and Zara of Thaman, and Pharaz begat Eiroph, and Eirom begat Amen. 4. And Aram begat Aminath, and Aminalab begat Naaifon, and Naaifon begat Salmon. 5. And Salmon begat Booz of Rachab, and Booz begat Obed of Ruth, and Obed begat Jeffe. 6. And Jeffe begat David the king, and David the king begat Solomon of her that had been the wife of Urias. 7. And Solomon begat Roboam, and Roboam begat Abia, and Abia begat Afa. 8. And Afa begat Jofaphat, and Jofaphat begat Joram, and Joram begat Ozias. 9. And Ozias begat Joatham, and Joatham begat Achaz, and Achaz begat Ezekim. 10. And Ezekim begat Mantifis, and Mantifis begat Amen, and Amen begat Jofias. 11. And Jofias begat Jeconias and his brethren, about the time they were carried away to Babylon. 12. And after they were brought to Babylon, Jechonias begat Salathiel, and Salathiel begat Zorohabel. 13. And Zorohabel begat Abiud, and Abiud begat Eliakim, and Eliakim begat Azor. 14. And Azor begat Sidoz, and Sidoz begat Achim, and Achim begat Eliud. 15. And Eliud begat Eleazar, and Eleazar begat Matthan, and Matthan begat Jacob. 16. And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. 17. So all the generations from Abraham to David, are fourteen generations; and from David until the carrying away into Babylon, are fourteen generations; and from the carrying away into Babylon unto Christ, are fourteen generations. At the Old Testament opened with the generation of the heaven and the earth, the New begins with the generation of Him who, in the fulness of time, became incarnate for man's redemption from the curse he had brought upon himself, and made which the whole creation goaimed. We have here his genealogy from authentic records, to prove the accomplishment of the prophecies which went before concerning him, as sprung, according to the flesh, from David and Abraham, Gen. xii. 8. 2. Sam. vii. 12. for which purpose these genealogical tables are produced, abundantly sufficient for the conviction of those in that day, that Jesus was descended from their partake, whatever casts have since been raided, or difficulties flatted against them. In this genealogy we may observe, (1.) That the line of descent is not always through the first-born, but in many, as Abraham, Jacob, Judah, David, &c. from the younger sons. (2.) That of the four women mentioned, we have two Gentiles and two adulterciles, who would seem to add no honour to their descendants; but herein we have an intimation, that Christ's salvation was not designed to be confined to the Jewish people, but to be extended to the Gentiles also; and that the most guilty need not detain, when they see that our Lord, in taking the likeness of Jesus such, humbles himself to derive his descent from such as these. (3.) In the genealogy there are several persons passed over, for what reason, it is difficult, and of little import to resolve; and the lineal descendants, that at the distance of three generations, is said to be the son of his remote ancestor, as in the case of Ozias, v. 8. and some suppose of Jeffe also. (4.) The generations are divided into three fourteen, not that there were no more persons really in the descent, but that the evangelist thought fit to mention no more. In the first, we see the family of David rising to the throne; in the second, a race of kings descend from him; in the last, the royal family declines even to a poor carpenter; to failing is this world's greatness. Yet then, when to human view all prospects of the kingdom's being restored to David's house seemed desperate, Jesus arose to sit on his father's throne, Luke i. 32. when God promises, we never need despair. (5.) Jesus is called Christ, ver. 16. or Messiah, the unnamed One, uniting in his person the threefold officers, to which men were anointed under the law, of people, griefs, and king; and all his followers are called Christians, an honourable title, and most applicable to those who have indeed received an audition from the holy One, and are consecrated to God as kings and priests, to reign at last with their exalted head. 18. Now the birth of Jesus Christ was on this wise: When as his mother Mary was reported to Joseph, before they came together, the was found with child of the holy Ghost. 19. Then Joseph her husband being a just man, and not willing to make her a public example, was minded to put her away privily. 20. But while he thought on these things, behold, the angel of the LORD appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife; for that which is it conceived in her is of the holy Ghost. 21. And the shall bring forth a Son, and thou shalt call his name Jesus: for he shall save his people from their sins. 22. (Now all this was done, that it might be fulfilled which was spoken of the LORD by the prophets, saying, 23. Behold, a virgin shall be well child, and shall bring forth a Son, and they shall call his name Emmanuel, which, being interpreted, is, God with us.) 24. Then Joseph being raised from deep, did as the angel of the LORD had hidden him, and took unto him his wife; 25. And he knew her not, till she had brought forth her first-born Son; and he called his name Jesus. The account of the birth of Jesus follows his genealogy. And we have here, 1. His miraculous conception, v. 18. His mother Mary had been betrothed to Joseph, but before the marriage was consummated she was found with child, through the wondrous operation of the Holy Ghost, who formed Christ's human nature, that it might be pure from every spot of that corruption that naturally descends with his being to every Son of Adam; and that he might thus be a Lamb without blenish, fit for God's altar. 2. Joseph's prudent resolve, v. 19. Probably Mary herself communicated to him the circumstances of her case; and though a thousand suggestions might rise up to question her veracity, and to take her to his bed in such a situation he could not think of, being a just man; yet was he unwilling with a male her a public example, and have her punished with death as an adulteress: her artless flury and unaffected simplicity, though strange the relation, might well have caused him to hesitate; and where the shadow of a doubt remained, a just man will ever lean to the side of mercy and charity; therefore he resolved to put her away privacy, a little to publish to wound her character, which duty him him prefers his own. Note, (1.) That apparently the greatest impetus may be done to, it is wise to suppress such anger, and deliberate before we punish. (2.) In very dark cases, where any circumstances appear that will admit of a favourable interpretation, charity, which thanketh no evil, will gladly entertain them. 3. The Lord relieves Joseph from his perplexity: while he deliberates what was fit to be done for God's glory and his own peace, in Mary's case, the angel of the Lord in a dream directs him how to act. For when we are in doubt, yet in simplicity desire to know and follow God's will, we shall be directed, if not by an angel or a dream, yet by some word of God, or intimation of providence. Joseph is now diverted from his purpose, and hid, without hesitation, take to him his wife, since her conception is not the fruit of adultery, but of the Holy Ghost; and the angel calls him Joseph, thou son of David, to lead his thoughts from this extraordinary circumstance to the Messiah who should descend from him; assuring him with a child, that this child now conceived is designed to be the very person, as the name given him imports; he shall be called Jesus, or the Saviour; this being the great end of his appearing, to save his people from their sins, from the punishment and the power of them. Note, They to whom Jesus is a Saviour, are hereby distinguished; they are saved not only from guilt, but from corruption; every one who nameeth the name of Christ, must depart from iniquity, or they are none of his; yet from him alone it cometh that they are enabled to so do. 4. The accomplishment of the scriptures herein is observed by the Evangelist. The prophecy of Isaiah, chap. vii. 14. had foretold, a virgin should conceive, and bring forth a Son, and his name be called Immanuel, which was now fulfilled; Mary being that virgin, and God himself become incarnate in her womb: and thus uniting in his own person the two natures, the divine and human, Jesus was enabled to execute the office of a Saviour, having a body to offer for the sins of men, and infinite 2 value relay to enhance the function, arising from the dignity of his person, by which means God became reconciled to us, and we who were far off, were brought nigh unto God. How mysterious this union! Let us wonder, love and adore! 5. Joseph no sooner awaked, than he obeyed the heavenly vision, which carried undoubted evidence to his mind of its original, and publicly celebrated his barrage, though he knew not Mary as a wife; at least not till after the birth of Jesus; whether afterwards he did or no, is not said, and immaterial for us to know; this holy abominance of Joseph was sufficient to shew, the child Jesus was the virgin's son, and in obedience to the angel's command, he called his name Jesus. Note, (1.) When God commands, we must obey without hesitation. (2.) When Jesus is now come into the world, we are called upon to accept of his salvation; for if we neglect or deplete it, how shall we escape? In this chapter we have the history of our Services' infancy, where we find, 1. The wife man's fallacious enquiry after Christ, ver. 1—8. 2. Their devout attendance on him, when they found out where he was, ver. 9—12. 3. Christ's flight was illegal to avoid the cruelty of Herod, ver. 13—15. 4. The barbarous murder of the infamy of Bethlehem, ver. 16—18. 5. Christ's return out of Egypt into the land of Israel again, ver. 19—13. NOW when 'Jesus was born in Bethlehem of Judea, in the days of Herod the king, behold 'there came wife-men' from the eaft to Jerusalem. 2. Saying, Where is he that is born king of the Jews? for we have seen 'his star in the eaft, and are come to worship him. 3. When Herod the king had heard their sleep, he was troubled, and all Jerusalem with him. 4. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. 5. And they said unto him, In Bethlehem of Judea: for thus it is written by the prophet; 6. And 'thou Bethlehem is the land of Judah, art not the leaft among the princes of Judah; for out of thee shall come a Governor that shall 'rule my people Israel. 7. Then Herod, when he had privily called the wife-men, enquired of them diligently what time the star appeared. 8. And he sent them to Bethlehem, and said, Go and search diligently for the young child, and when you have found him, bring me word again,' that I may come and worship him also. Though the birth of Jesus, the King of kings, was affected into the world with none of those rejoicing that usually armed the nativity of the princes of the earth, we have done instances of very distinguished notice paid to the infant Saviour. 1. Wife men came from the eaft, led by the observance of an extraordinary star which appeared in the heavens; who they were, and from whence they came, we are not clearly told; the most apparent opinion seems to be that they were of the Perilus. Magi, among whom some tradition seems to have obtained a great prince at that time about to come into the world, which might arise from Baulam's prophecy, or from their acquaintance with the Jewish scriptures; which, during the captivity, were probably brought among them; and this expectation, 'Tactius observes, was spread through the eaft. As the Magi were much conversant in astronomy, the uncommon luminous phenomenon, a meteor, or star, which they observed over Judea, might have led them thither, concluding this was the signal of his appearing, as they might be afflicted also by a divine impulse on their minds. They were Gentiles, it is certain, and this was a happy preface of their future conversion; and their widows most eminently appeared in coming to him, the knowledge of whom alone could make them wise unto salvation. The highest attainments in science without this wisdom, are no better than splendid ignorance. 2. They directed their journey to Jerusalem the capital, naturally concluding there to meet with all needful information. Herod at that time reigned in Judea, an Edomite, set up by the Eurasian, under whose power the Jews were, the Scythe being now deposed from Shiloh; and to him is should from they applied themselves, enquiring after the child who was born King of the Jews, concerning which they speak with greatest confidence; and having seen his star in the eaft, the intimation of his birth, were some to worship him; either to pay him their civil homage, or to offer divine adoration. Note, (1.) They who know the value of Christ's favour, will elect or no pains in following him whithersoever he calls them. (2.) Jesus is truly the object worthy of our adoration, even in his Israeli humiliation; the Bible in the manger is full the mighty God, the everlasting Father, the Prince of peace. Vol. II. 3. This enquiry of the wife men exceedingly afflicted Herod. He could be no stranger to the prophecies concerning the Messiah, and the time of the accomplishment of them was способствует now at hand. He was troubled therefore lest his own throne should be shaken, and all the people who heard the story, from alike disturbed, fearing the tumultu which they might depose would be the consequence of a struggle for the crown, as they had in general no action of the Messiah as a spiritual Saviour, but as a mighty prince and conqueror. Note, Wooldy hearts are ever afraid, lest the spreading of the kingdom of Jesus should clash with their innerlike. 4. To give them a resolution of the question, and perhaps to gain particular information himself, for purpose his mind already harboured, he called a council of the chief priests, those most distinguished for fission and abalities, and the scribes learned in the law, and most coaxation with the prophecies, that he might have their concurring sentiments concerning the place where the Christ, the Messiah should be born. And thus, by divine providence, this wicked king, who consulted them with the wileth design, is made the instrument of obtaining a distinguished further, even from the wileth of the Jewish nation, to the place of the Messiah's birth, and where the bible Jesus actually was born. 5. They are unanimous in their opinion, for the prophet Micah hath hypnotist determined the place to be Bethlehem of Judea, chap. v. 2. and they cite the prophecy, in sense the land with the original, though with some variation in the supposition. Thence the ruler and governor of his Israel should arise, and who is and ever will be the Lord of the redeemed, reigning in their hearts, and bringing them into adoration to his heeded fall. 6. Herod heretofore dismisses the wise men in search of this child, after examining them in private with greatest accuracy concerning the time when the star appeared, and having concerned in his own mind the bloody project of cutting off him; whom he eyed already with Jealouf as the rival of his throne; and therefore he strictly charges them, after having made diligent search at Bethlehem, to return, and acquaint him with the place of his abode; hypocrisically pretending a desire to pay his worship to the young child, born, and destined of God to such distinguished honour. So often hath the mails of religion concealed the faulest designs. None of his courtiers were kept with their strangers; perhaps he was afraid to awaken the subjection of the parents of Jesus; his ambition and cruelty being fully known; or to God, in his over-ruling providence, ordered it, who taketh the wise in their own craftiness, and can divert the enemies of his people from using the most obvious means which they seem to have in their power to address or destroy them. 9. ¶ When they had heard the king, they departed, and lo, the star which they saw in the eaft, went before them, till it came and stood over where the young child was. 10. ¶ When they saw the star, they rejoiced with exceeding great joy. 11. ¶ And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they pretended unto him gifts; gold, and frankincense, and myrrh. 12. And being warned of God in a dream, that they should not return to Herod, they departed into their own country another way. With attention and respect the wife men received their directions, and departed in search of the king of the Jews. And, 1. We find them happily conducted to the lyer where he is. The star which they had seen at Christ's birth, afterwards disappeared, at leaft, if as some suggest, it led them to the borders of Judea, it then left them, but now returned, hanging low in the sky, and moving on before them till it stood over the house where Jesus was: for before this, it seems, his parents had changed the place of his birth in a stable, for a more commodious abode. The return of the star, as it promised them a happy issue of their journey, rejoiced them exceedingly; and under its guidance being led to the house, they entered without further enquiry; and finding the child with his virgin mother, they immediately professed themselves before him, worshipping him as their God, or honouring him as their king. And according to the modern confines, of making prelates to their monarchs when they made their addresses to them, they opened their treasures, and pretended him gold, frankincense, and myrrh, fig. ix. 6. and thus also provisionally supplied Joseph and Mary with a feather of the king journey they were quickly after called to undertake. Note, (1.) When we are found in the way of duty, using the means God hath given us, we shall not be left without a guide. (2.) The word of God, and the ministry of it, is now this star so kind as to Jesus, and heeded and happy are they who follow its direction. (3.) When for a while we have been led to the darkness of affliction, occupation, or defecation, with double joy we should the relinquishing of the day. 5. 11. to our benighted souls, and rejoice with exceeding great joy. (4.) Jesus is the object of our adorations, to him every knee must bow. (5.) The Lord by strange and unexpected ways often dispels the wants of his people; they who craft him, will assuredly own that he hath never failed them in time of need. 2. To prevent their return to Jerusalem according to Herod's desire, God, by a dream, which carried its own evidence that it came from him, probably the very day or night after their arrival at Bethlehem, warned them not to go back to Herod, and accordingly they immediately departed into their own country another way. So easily can God blast the malicious designs of the ungodly. 13. And when they were departed, behold, the angel of the LORD appeared to Joseph in a dream, saying, Arise, and take the young child, and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him. 14. When he arose, he took the young child and his mother by night, and departed into Egypt: 15. And was there until the death of Herod: that it might be fulfilled which was spoken of the LORD by the prophet, saying, "Out of Egypt have I called my son. No sooner were the wise men departed, than God, who knew the cruel intentions of Herod, takes care of the fabric of the child Jesus. 1. The Lord in a dream appells Joseph of the danger to which the young child was exposed, and bids him, without delay, secure the babe with his mother, in Egypt, from the fury of this bloody king, and expect further directions there. Immediately, that very night he arose and fled with his family to this appointed place of refuge, and there continued till the death of Herod, which soon followed the massacre of the infants. Note, (1.) The place where God's people suffered the bitterest perfection, affords an asylum for his son: so easily can he, who hath in his hands the hearts of all men, make our once inveterate enemies our firmer friends. (2.) God's commands the faithful heart obeys without hesitation or delay having committed our all to him, we must be safe under his guidance. 2. Particular notice is taken of the fulfilling of the scripture herein; but of Egypt have I called my son, Hol. xi. 1. which whatever reference it hath to Israel as a people, had now its most direct accomplishment in the flight of Jesus thither, and his return from thence. 16. ¶ Then Herod when he saw that he was mocked of the wise-men, was exceeding wroth, and sent forth and "flew all the children that were in Bethlehem, and in all the coaths thereof, from two years old and under, according to the time which he had diligently required of the wise-men. 17. Then was fulfilled that which was spoken by Jeremy the prophet, saying, 18. "In Rama was there a voice heard, lamentation and weeping, and great mourning, Rachael weeping for her children, and would not be comforted, because they are not. We are told here, as we might have expected, from the character of this wicked prince. 1. The fury he was in at being disappointed of the wise-men. He waited from day to day, in expectation of receiving intelligence from them, but hearing at last they were gone home another way, his jealousy was more inflamed against his supposed rival, and his wrath more exasperated. 2. The politic, but inhuman contrivance he formed to rid himself of his fears. He slew all the male children under two years of age, in all Bethlehem, and the territory belonging to it; being satisfied, from the information he had received of the wise men, that the infant king could not exceed that age, and therefore must perish in this general massacre. An instance of barbarity, which, though most agreeable to the character of that savage monarch, who had with his own hand slain his own children, we cannot read without horror; so that Augustus might well say, it was better to be Herod's justice, than his son. The full crown of martyrdom for Jesus was won by these infant sufferers, and the honour to which they are advanced, infinitely repays the torments they endured. 3. The fulfillment of the scripture herein is again observed, and to this event, no doubt, the prophet had immediate regard, Jer. xxxi. 15. For though we see it fulfilled in a measure, when the Herod of the Chaldeans, and the captivity of the Jews which enlisted, awakened Rachel, as it were, from her grave, which was near Bethlehem, to lament her children destroyed, or led to Babylon: yet, in a peculiarly striking manner may this tender mother's griefs be now said to overflow, when so many of her daughters saved with inconsolable ungodly for their infants torn from their bosom, and writhing on the spear of inhuman men- deters. Note, Though God forbids us not with acutely anguish to bewail the ravages death makes in our families, inconsolable grief is fatal. Christians must never sorrow us if they had no hope, or as if their comforts were all bound up in a dying worm. 19. ¶ But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, 20. Saying, Arise, and take the young child, and his mother, and go into the land of Israel: for they are dead which fought the young child's life. 21. And he arose, and took the young child and his mother, and came into the land of Israel. 22. But when he heard that Archelaus did reign in Judea, in the room of his father Herod, he was afraid to go thither: "norewithstanding being warned of God in a dream, he turned aside into the parts of Galilee: 23. And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. The Sojourning of our Lord in Egypt was but short. Quickly after the massacre of the infants, Herod was struck with a mortal disease, inconfidence and incurable, that made him a spectacle to others, a torment to himself. So soon can God humble proud tyrants, and make them feel that wrath they would not fear. Hereupon, 1. The Lord sent his angel, who informed Joseph in a dream, of Herod's death, and bids him arise, since he may now safely return to the land of Israel. They who are driven far from the ordinances of God, and his people, with to be no longer aforesaid from them than necessity obliges them. 2. Joseph is all obedience: cheerful readiness in following God's direction, being the sure effect of real devotedness to his will. He returns with the child and his mother to the land of Israel; but hearing that Archelaus, a son of Herod's, and an inheritor of his brutal temper reigned in Judea, he was justly afraid of settling under his jurisdiction; and in this emergence again the Lord signifies his pleasure to him by his angel, and points him out a place of safety, in the obscure retreat of Nazareth, a little town in Galilee, then under the government of Antipas, another of Herod's children, but a man of a milder temper than his brother. Note, (1.) They who are willing to follow the path of duty, if they knew it, shall be directed aright. (2.) No danger must deter us when we have God's call to go, but we must not willingly rush into temptation. (3.) God will find a quiet resting-place for his people sometimes under the sun, but assuredly above it. 3. This was done also, that the scripture might be fulfilled, which said, He shall be called a Nazarene; either this refers to Ife. xi. 1. where Christ is called a branch, nearer, out of the root of Jaffa, the city Nazareth deriving its name from this word: or to Judy. xiii. 5. Samson being the type of the great Nazarite and Saviour Jesus. Or rather in general, the prophecies which foretold his mean appearance, and the contempt and reproach he should be exposed to, were thus fulfilled; Nazareth being a despicable place, and his very coming from thence was urged by his enemies as an argument against his mission, can any good thing come out of so mean and contemptible a place as Nazareth? Note, They who are followers of Jesus of Nazareth, must not be ashamed of his reproach, nor of any opportune names with which his enemies and theirs may seek to render them odious or despicable. The disciple is then but as his Lord. In this chapter we have, 1. The life, doctrine, and baptism of John, ver. 1—12. 2. Jesus baptized of him, ver. 13—17. 1. IN those days came John the Baptist, preaching in the wilderness of Judea, 2. And saying, "Repent ye, for the kingdom of heaven is at hand. 3. For this is he that was spoken of by the prophet Esaias, saying, 'The voice of one crying in the wilderness, prepare ye the way of the Lord, make his paths straight. 4. And the same John had his raiment of camel's hair, and a leathery girdle about his hair, and his meat was locusts and wild hooey. 5. Then went out to him Jerusalem, and all Judea, and all the region round about Jordan, 6. And were baptized of him in Jordan, 7. confessing their sins. Prophecy under the Old Testament closed with the promise of the coming of Elijah, that is, of one in his spirit and temper; and here we find that prophecy accomplished in John the Baptist, is called from the ordinance of baptism be 14. ¶ But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, 20. Saying, Arise, and take the young child, and his mother, and go into the land of Israel: for they are dead which fought the young child's life. 21. And he arose, and took the young child and his mother, and came into the land of Israel. 22. But when he heard that Archelaus did reign in Judea, in the room of his father Herod, he was afraid to go thither: "norewithstanding being warned of God in a dream, he turned aside into the parts of Galilee: 23. And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. demidemidemi- efferently at Christ's appearing, when the eternal state of men shall be determined. The redeemed then shall be gathered as the wheat into God's garner in heaven, separated from all chaff for ever, and not a grain lost; and the impenitent and reprobate be consigned to the everlasting burning. Ibid. 1. p. Labe ii. 41. When Jesus entered upon his ministry, John is fierce beard of again, as the slave disappear when the sun orzes. We have in this chapter, 1. The temptation Christ underwants, the triple against the tempter made upon him, and the repaity he gave to each affauds, ver. 1—11. 2. The teaching word he undertook, the places he preached in, ver. 12—16. and the Christ he preached in, ver. 17. 3. His calling of disciples, Peter and dedeven, James and John, ver. 18—22. 4. His curing of disciples, ver. 23, 24, and the great reject of people to him, hath to be taught and to be healed. 1. THEN was 'Jesus led up of the Spirit into the wilderness,' to be tempted of the devil. 2. And when he had failed forty days and forty nights, he was afterwards an hungred. 3. And when the temper came to him, he said, If thou be the Son of God, command that these stones be made bread. 4. But he answered and said, It is written, 'Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. 5. Then the devil taketh him up into the holy city, and fetteth him on a pinnacle of the temple, 6. And faith unto him, If thou be the Son of God, cast thyself down: for it is written, 'He shall give his angels charge concerning thee, and in thee hands they shall bear thee up, lest at any time thou dash thy foot against a stone. 7. Jesus said unto him, 'It is written again, 'Thou shalt not tempt the Lord thy God. 8. Again, the devil taketh him up into an exceedingly high mountain, and sheweth him all the kingdoms of the world, and the glory of them: 9. And faith unto him, All these things will I give thee, if thou wilt fail down and worship me. 10. Then faith Jesus unto him, Get thee hence, Satan: for it is written, 'Thou shalt worship the Lord thy God, and him only shalt thou serve: 11. Then the devil leaveth him, and behold, angels came and minifred unto him. Jesus being now prepared for the battle, enters the lifts against the great enemy of souls, whose kingdom he came to destroy. We have, 1. The time of this conflict. Then, immediately after he had received the attribution of God to his Sunday, and the fulness of the Spirit for the exercise of his office as Mediator. Note, (1.) Before God calls us into temptation, he will furnish us with spiritual strength. (2.) Great manifestations are often the prelude to our feverish conflicts. (3.) The confidence of our adoption of God will be the most effectual shield to quench all the fiery darts of the wicked one. 2. The place. In the wilderness; far from the abode of men, amidst lonely waffles, where only the savages of the forest roamed, to give the enemy every advantage against him, and therein more gloriously to display his own power and all-sufficiency. The first man fell in a paradise of delights; the second man stood unmoved against every blast of temptation, firm as the rocks of the wilderness, his present dreary dwelling. 3. The preparation to the combat. He was led up of the Spirit, by a divine impulse on his mind, into the higher, more mountainous, and uninhabited part of the country; and this with design to meet the tempter, and defeat all his wiles. And hereunto he condescended, (1.) That feeling what fore temptations mean, he might be a compassionate high-priest, having been tempted in all points as we are, only without sin. (2.) To encourage us to trust him in every time of need. He who defeated that enemy once himself, can by the time strength make us more than conquerors. Forty days, like Moses in the mount, he continued there alone, and without substance; at last he felt all those acute ravings of hunger which, as man, he was subject to in common with us, and which gave the enemy another advantage against him, and rendered the Redeemer's triumphs more illustrious. The first representative of mankind, when wellcoming in placing, was tempted by one forbidden tree; the last covenant head of his people, though far-fitting for want, is deaf to every solicitation of the wicked one. 4. The temptations themselves; a thousand cord, and yet broken with men. The design of them was to make Christ's confidence in God, and, and him to some dishonourable day, which, which, had it been possible, must have utterly unqualified him for the work of redemption. (1.) In the first temptation the devil sought to lead him to a distrust of God's providential care and goodness; and, in order thereto, the tempter came to him. He had by his fierce suggestions, during the forty days before, sought to disturb the mind of Jesus, but in vain; now therefore he assumes a visible form; nor such a fearful figure as our early misguided apprehensions suggest, and our delusive prints hold him forth, but some pleasing human shape, or perhaps transformed into an angel of light. The tempter well knew the circumstances of our Lord, and directs his assault where the weakest side appeared; he hoped the cravings of hunger might lead him to some undue means of relief. Thus vigilant and crafty is the wily adversary to suit his temptation to our situation and condition; and particularly in want and distress, to suggest some sinful expedient to extricate ourselves from our troubles, without wasting God's leisure, or confiding his will. He often says, Better Real than starve, though God says, 'tis better die than sin. He prefaces his temptation with a fly infatuation; If thee be the Son of God, as if he doubted the fact, though so lately the voice from heaven had affirmed it; and he desired to shake the fact of Jesus, suggesting, that if this really were the case, it was inconceivable that God would leave such a one to starve in the wilderness. Or, being thou art the Son of God, he admits the fact, and wishes to see a present exertion of his divine power in a miracle to necessary for his own support; immoral that objections he made bread. Note, (1.) The great battery of the devil is railed against our faith; for if the foundation of our confidence be taken, the superstructure must need to enter. He is ever striking at this to make the children of God doubt their adaption; and, in order thereto, he urges against them sometimes their outward distresses, sometimes their inward weakness and infirmities, as if both the one and the other were inconsistent with the relation they claim. (2.) If once the enemy can engage us to entertain hard thoughts of God, then he is sure to prevail. Christ repels the assaults of the wicked one with the shield of faith, and the sword of the spirit, which is the word of God, and therein reaches us how to ward off the like temptation. He answered and said, It is written, Man shall not live by bread alone, but by every word that pretends out of the mouth of God. The Lord hath other ways of supporting men's bodies than by bread merely; and therefore it was not so abslavely necessary for his influence, but that he could be supported without it; nor would he at Satan's instigation do that which might look like distrust of his Father's care, doubt of his word, or suspicion of his relation to him. Note, (1.) The written word is the only rule of our faith and practice: if Christ himself adhered to that alone, let no pretences of the Spirit's superior teaching lead us off from this sure guide. (2.) God's time is the best time, and he that believeth will not make help; will take no rush step for his own relief under his trials, but patiently expect the salvation of God. (2.) The first attack being repelled, a second is prepared: since he cannot lead the Saviour to distrust or despair, he will try to pull him up with presumption. So unwearied is the tempter, and often changing his wiles, according to our circumstances, from one extreme to the other. He taketh him up, by divine permission, with the content of Jesus, who suffered the devil to have such power over his body, and to carry him, into the holy city, Jerusalem, to called from the peculiar privileges it enjoyed of God's worship and ordinances, and let him upon a pinnacle or wing of the temple; one of the battlements probably, which was of an immense height. And since Jesus had expressed such confidence in his Father, and unshaken dependence on his word, he grounds thereon his temptation: If thou be the Son of God, egit thyself devon, and give an uncontrollable proof of it to the priests and people worshipping below, who will no doubt receive thee as the Messiah, when thus coming as if immediately from heaven into the temple: nor will there be any danger in the experiment, since it is written, and therein thou art fully satisfied, He shall give his angels, &c. The application of which words to Christ was right; but a part of the text is artfully suppressed, in all thy ways; for out of the way of duty we may never hope for protection. And it is misapplied, being designed not to tempt men to rush into temptation, presuming upon the divine care; but to engage the faithful to trust God in time of trial, affixed of divine support. From all which we may observe, (1.) That one grand tongue of the tempter is, to make our heads giddy by setting us up on high. The pinnacle of the temple is a dangerous exaltation. Those who are eminent in station, fortune, or reputation; advanced to dignities in church or flare; or distinguished with abilities, gifts, graces, or even success in their ministry; need to tremble for themselves, and the higher they stand, to cleave the father to Jesus their temple, left their exaltation prove these destruction. (2.) Though the devil can tempt, he cannot compel. Sin is our own act; and without our consent the most disrempations fasten not the least evil on our confidences. Should we be tempted to the greatest crimes, to self-mander, or blat- phemy, the Son of God was himself thus tempted, yet without sin. (3.) Scriptures may be suggested by the enemy to the minds of God's people, much to their distress and discouragement on the one hand, or, on the other, to lull their consciences in fatal security; therefore we must march the scriptures diligently, that we may know what is God's mind therein, and be kept from those dangerous errors and delusions, which often the scriptures are vouched to patronize. (4.) We must never separate the means from the end, nor expect out of God's way the protection of his providence and grace. Though Jesus is a Saviour to the utterance, we may not in that grace may abound; and predestination to life eternal necessarily includes the diligent improvement of all the means peculiar to make our election sure. The same word of truth supplies our Lord with a full conduction of Satan's sophistry; for in the scriptures there is an answer ready for every case; and we can be in no circumstance or temptation, but that word will afford us directions, strength, and comfort. It is written again, Thus shall not tempt the Lord thy God. The tempter had laid, It is written; but the scripture cannot contradict itself, and therefore to know the mind of God, we must compare spiritual things with spiritual, and not mutilate the word of truth, nor apply it contrary to the intention of the Spirit. To trail God is duty; to tempt him is sinful. Christ needed no confirmation of what he was already affirmed; nor was he called unnecessarily to make an experiment of God's power in such a miraculous preservation. (3.) Once more, though harsed, the enemy returns to the charge; and summoning up all his force in one blow, by the most glaring display of this world's glory tempt our Lord to the horrid crime of idolatry. The forfeit of our temptations is sometimes referred for the last, that God's power and grace may be more gloriously displayed, and the devil's malice must bitterly disappointed. Again the devil taketh him up, probably transported him thru' the air, into an exceeding high mountain, that the fictitious scene he was about to display might appear real; and they to forward him all the kingdoms of the world, and the glory of them. Whatever grandeur, wealth, pleasure, neglect in them, were set before him in the most unhearded colours, to catch his fancy, and engage his admiration: and all these he professes to believe on him, on one condition, which thus dread, without any such reward, were daily doing; if thou with full devon and worship me, A proposal to horrid, as would not bear a thought, and is rejected with destitution: Get thee bread, Satan; such insistence provoked the Saviour's righteous indignation, and he drives the tempter from his pretence, unable to endure such a daring attempt upon the majesty of Jehovah, the only object of worship; for it is written, Thou hast worship the Lord thy God, and him only hast thou serve. Note, (1.) The minds of God's greatest saints may be sometimes hartsed with the most blasphemous suggestions, and they should not court this as if some strange thing happened unto them. (2.) The glory of the world is the grand snare the enemy lays for men's souls; and it looks very desirable to the eye of sense; but faith sees through the delusion, beholds vanity flamped on every thing should the sun, and scorns all this which Satan offers as dung and hell, compared with the excellency of the knowledge of Christ, and the glories of his grace. (3.) Some temptations come under the guise of plaudidulcy and harmlessness, and require recollection before we can discover the craft of the devil; others bring the brand of hell in their forehead, and remain true men down merely with the weight of the prefect advantage thence accruing: these must not be parloyed with a moment, but repelled with abhorrence. (4.) God is alone the object of worship; and whatever else he made the idol of our adoration, whether the horrid forms of monstars in a peppod, or the images of feasts, and virgins, and crucifixes in a poplite chapel, it is no better than falling down to the devil. 5. Satan, now vanquished and unable to resist the commanding word of Jesus, quits the field. He found him more than man, invulnerable in every part, and feels himself a vanquished foe. Thus shall the sons of God through this great Captain of their salvation tread Satan under their feet; enabled to wrestle with spiritual wickedness, and to prevail against the powers of darkness. Though hard the conflict, the victory is sure to all who stand fast, strong in the Lord, and in the power of his might. 6. The angels, the attendant servants of Jesus, now visibly appeared, and ministered unto him. They had beheld, as spectators, the conflict and triumphs of the Lord, and now congratulate his victory, and supply him with those needful refreshments which his exhausted body craved. Note, (1.) Christ alone obtained the victory for us; his own arm hath brought salvation unto him. (2.) Angels minister to the heirs of salvation; we need not fear therefore what devils can do against us. (3.) Though our relief be for a while delayed, it shall affordly come at last. Trust in the Lord therefore, and verily that shall be sad. (4.) Our Master was himself tempted, that he might feel for us, and supply us with all needful support, where we are in like manner sure through it that we should fail. 12. ¶ Now when Jesus had heard that John was cast into prison, he departed into Galilee. 13. And leaving Nazareth, he came and dwelt in Capernaum which is upon the sea-coast, in the borders of Zabulon and Nephthalim: 14. That it might be fulfilled which was spoken by Esaias the prophet, saying, 15. The land of Zabulon, and the land of Nephthalim, by the way of the sea beyond Jordan, Galilee of the Gentiles: 16. The people which sat in darkness saw great light: and to them which sat in the region and shadow of death, light is sprung up. 17. ¶ From that time Jesus began to preach, and to say, 'Repent, for the kingdom of heaven is at hand. o. 12—17. Christ now, having entered upon his ministry, began to publish the glad tidings of that salvation he came to procure. Many events are recorded which intervened between his temptations on the mount and his abode at Capernaum: these we shall meet with in the other evangelists. Matthew Nathan forward to the time when John was cast into prison on which occasion Jesus departed from Nazareth to Galilee, and fixed his abode at Capernaum, a city in the tribe of Nephthalis, bordering on Zabulon, situate on the sea of Tiberias, called elsewhere the lake of Gennefareth. The town of Nazareth had rejected him, Luke iv. 29, and therefore God justly leaves them to themselves, and sends his Son and his gospel to a place that will more cheerfully welcome them. 1. Especial notice is here taken of the fulfilment of the Scripture in this removal of our Lord; as Hasias had before of old prophecies, that the people in these regions of Zabulon and Nephthalis, called Galilee of the Gentiles from the intermixture of a multitude of strangers of other nations among the Jews; which sat in darkness, in spiritual darkness and ignorance; saw a great light, Christ the son of righteousness arising with healing in his wings, and bringing life and light, and liberty to those who sat in the region and shadow of death, dead in trespasses and sins till quickened by the effectual power of this Saviour's grace, and enlightened by the glorious gospel he preached. Note, (1.) They who are destitute of the knowledge of Christ are in darkness respecting all the things that make for their everlasting peace, and near the borders of eternal death. (2.) Christ is to the soul what the sun is to the world; yea more; for he is not only the author of light, but gives the faculty of vision also, without which the light would shine in darkness, and the darkness never comprehend it. (3.) The way in which spiritual light is diffused is by the preaching of the gospel; where this is not truly ministered, darkness must needs reign uncontrolled. 2. We are told what was the subject of his ministry from the time he began to open his commission; Repent ye, for the kingdom of heaven is at hand; the same words and the same subject on which John his harbinger had preached before: for in the great effectual doctrines all faithful ministers of the gospel perfectly agree. Jesus preached repentance, not only as what we must do, but what he would give, without which in vain were every call to repent. o Mark I. 16. Luke