Christ and Simeon in the Temple.

CHAPTER II.

23 (As it is written in the law of the Lord, Every "male that openeth the womb shall be called holy to the Lord;)

24 And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtle-doves, or two young pigeons.

25 And, behold, there was a man in Jerusalem,
whose name was Simeon; and the same man was
just and devout, waiting for the consolation of
Israel: and the Holy Ghost was upon him.

h Ex. 13. 12. 22. 29. Num. 8. 17. Mark 15. 43. ver. 38. k Is. 40. 1.
named of the angel to his mother Mary, before he was conceived
in the womb, (ch. 1. 31,) and to his supposed father Joseph
after, Matt. 1. 21. [1] It was a common name among the
Jews, as John was, (Col. 4. 11;) and in this he would be made
like unto his brethren. [2.] It was the name of two eminent
types of him in the Old Testament, Joshua, the successor of
Moses, who was commander of Israel, and conqueror of
Canaan; and Joshua, the high priest, who was therefore
purposely crowned, that he might prefigure Christ as a Priest
upon his throne, Zech. 6. 11, 13. [3.] It was very significant
of his undertaking. Jesus signifies a Saviour. He would be
denominated, not from the glories of his divine nature, but
from his gracious designs as Mediator: he brings salvation.
II. He was presented in the temple. This was done with
an eye to the law, and at the time appointed by the law, when
he was forty days old, when the days of her purification were
accomplished, v. 22. Many copies, and authentic ones, read
abrov for abris, the days of their purification, the purification
both of the mother and of the child, for so it was intended to
be by the law; and our Lord Jesus, though he had no impurity
to be cleansed from, yet submitted to it, as he did to circum-
cision, because he was made Sin for us; and that, as by the
circumcision of Christ we might be circumcised, in the virtue of
our union and communion with him, with a spiritual circumci-
sion made without hands, (Col. 2. 11,) so in the purification of
Christ we might be spiritually purified from the filthiness and
corruption which we brought into the world with us. Now,
according to the law,

1. The Child Jesus, being a First-born Son, was presented
to the Lord, in one of the courts of the temple. The law is
here recited, (v. 23,) Every male that opens the womb, shall
be called holy to the Lord, because by a special writ of protec-
tion the first-born of Israel were preserved, when the first-born
of the Egyptians were slain by the destroying angel; so that
Christ, as First-born, was a Priest by a title surer than that
of Aaron's house. Christ was the First-born among many
brethren, and was called holy to the Lord, so as never any other
was; yet he was presented to the Lord, as other first-born were,
and no otherwise. Though he was newly come out of the
bosom of the Father, yet he was presented to him by the hands
of a priest, as if he had been a stranger, that needed one to
introduce him. His being presented to the Lord, now signified
his presenting himself to the Lord as Mediator, when he was
caused to draw near and approach unto him, Jer. 30. 21. But,
according to the law, he was redeemed, Num. 18. 15. The first-
born of man shalt thou redeem, and five shekels was the value,
Lev. 27. 6. Num. 18. 16. But probably in case of poverty the
priest was allowed to take less, or perhaps nothing, for no men-
tion is made of it here. Christ was presented to the Lord, not
to be brought back, for his ear was bored to God's door-post to
serve him for ever; and though he is not left in the temple as
Samuel was, to minister there, yet like him he is given to the
Lord as long as he lives, and ministers to him in the true temple
not made with hands.

2. The mother brought her offering, v. 24. When she had
presented that son of hers unto the Lord, who was to be the
great Sacrifice, she might have been excused from offering any
other; but so it is said in the law of the Lord, that law which
was yet in force, and therefore so it must be done, she must
offer a pair of turtle-doves, or two young pigeons; had she been
of ability, she must have brought a lamb for a burnt-offering,
and a dove for a sin-offering; but, being poor, and not able to
reach the price of a lamb, she brings two doves, one for a burnt-
offering, and the other for a sin-offering, (see Lev. 12. 7, 8;)
to teach us in every address to God, and particularly in those
upon special occasions, both to give thanks to God for his
mercies to us, and to acknowledge with sorrow and shame our
sins against him; in both we must give glory to him, nor do we
ever want matter for both. Christ was not conceived and born
in sin, as others are, so that there was not that occasion in his
case, that is in others; yet, because he was made under the
law, he complied with it; Thus it became him to fulfil all righ-
Much more doth it become the best of men to join
in confessions of sin; for who can say, I have made my heart
clean?
V. 25-40. Still Christ has honour done him, then when he
humbles himself, to balance the offence of it; that we might not
be stumbled at the meanness of his birth, angels then did him
honour; and now, that we may not be offended at his being
presented in the temple, like other children born in sin, and
without any manner of solemnity peculiar to him, but silently,
and in the crowd of other children, Simeon and Anna now do
him honour, by the inspiration of the Holy Ghost.

26 And it was revealed unto him by the Holy
seen the Lord's Christ.
Ghost, that he should not see 'death before he had

27 And he came by the Spirit into the temple:
do for him after the custom of the law,
and when the parents brought in the child Jesus, to

28 Then took he him up in his arms, and blessed
God, and said,

29 Lord, now lettest thou thy servant depart in peace," according to thy word:

I. A very honourable testimony is borne to him by Simeon, which was both a reputation to the Child, and an encouragement to the parents, and might have been a happy introducing 1. The account that is given us concerning this Simeon, or of the priests into an acquaintance with the Saviour, if those watchmen had not been blind. Now observe here, Simon. He dwelt now in Jerusalem, and was eminent for his piety, and communion with God. Some learned men, who have been conversant with the Jewish writers, find that there was at this time one Simeon, a man of great note in Jerusalem, which was never given but to seven of them. He succeeded the son of Hillel, and the first to whom they gave the title of Rabban, the highest title that they gave to their doctors, and was endued with a prophetical spirit, and that he was turned his father Hillel, as president of the college which his father founded, and of the great sanhedrim. The Jews say that he out of his place, because he witnessed against the common opinion of the Jews concerning the temporal kingdom of the Messiah; and they likewise observe, that there is no mention of him in their Mishna, or book of traditions; which intimates that he was no patron of those fooleries. One thing objected against this conjecture, is, that at this time his father Hillel was to be old; and his saying, Now let thy servant depart, intimates living, and that he himself lived many years after this, as appears by the Jewish histories; but as to that, he is not here said spoken of his death as near, Acts 20. 25. Another thing obthat he was willing to die now, but doth not conclude that therefore he did die quickly. St. Paul lived many years after he had a faithful lover of Christ to have a son a bigoted Pharisee. jected, is, that the son of Simeon was Gamaliel, a Pharisee, and The account given of him here, is, (1.) That he was just an enemy to Christianity; but as to that, it is no new thing for and devout, just toward men and devout toward God; these two must always go together, and each will befriend the other, but neither will atone for the defect of the other. (2.) That he waited for the consolation of Israel, that is, for the coming of the Messiah, in whom alone the nation of Israel, that was now miserably harassed and oppressed, would find consolation. Christ is not only the Author of his people's comfort, but the Matter and Ground of it, the Consolation of Israel. He was long a coming, and they who believed he would come, continued waiting, desiring his coming, and hoping for it with patience; I had almost said, with some degree of impatience waiting till it came. He understood by books, as Daniel, that the time was at hand, and therefore was now more than ever big with expectation of it. The unbelieving Jews, who still expect that which is already come, use it as an oath, or solemn protestation, As ever I hope to see the consolation of Israel, so those who have waited for it, and continue waiting. (3.) The and so it is. Note, The consolation of Israel is to be waited for, and it is worth waiting for, and it will be very welcome to enabled to speak things above himself. (4.) He had a gracious Holy Ghost was upon him, not only as a Spirit of holiness, but as a Spirit of prophecy; he was filled with the Holy Ghost, and promise made him, that before he died he should have a sight of the Messiah, v. 26. He was searching what manner of time the Spirit of Christ in the Old-Testament prophets did signify, and whether it were not now at hand; and he received this oracle, (for so the word signifies,) that he should not see death before he 2. The seasonable coming of Simeon into the temple, at the had seen the Messiah, the Lord's Anointed. Note, Those, and those only, can with courage see death, and look it in the face without terror, that have had by faith a sight of Christ. time when Christ was presented there, v. 27. Just then, when that had provided for the support of his hope, now provided for Joseph and Mary brought in the child, to be registered as it were in the church book, among the first-born, Simeon came, by direction of the Spirit, into the temple. The same Spirit ." Note, Those that would see Christ, must go to his the transport of his joy. It was whispered in his ear, "Go to the temple now, and you shall see what you have longed to 3. The abundant satisfaction wherewith he welcomed this see." sight; He took him up in his arms, (v. 28,) he embraced him temple; for there the Lord whom ye seek shall suddenly come to meet you, and there you must be ready to meet him. with the greatest affection imaginable, laid him in his bosom, as near his heart as he could, which was as full of joy as it could hold. He took him up in his arms, to present him to the Lord, (so some think,) to do either the parent's part, or the of Christ, with love and resignation, then we take Christ in our (319) priest's part; for divers of the ancients say that he was hiniself a priest. When we receive the record which the Gospel gives us of Christ, with a lively faith, and the offer it makes us

30 For mine eyes have seen thy salvation, 31 Which thou hast prepared before the face of all people:

32 A light to lighten the "Gentiles, and the glory of thy people Israel.

33 And Joseph and his mother marvelled at those things which were spoken of him.

34 And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken ragainst;

35 (Yea, a sword shall pierce through thy own soul also,) that 'the thoughts of many hearts may be revealed.

o Is. 52. 10. c. 3. 6. Acts 4. 12. Is. 42. 6. 49.6. 60. 3. Acts 13. 47, 48. q Is. 8. 14. Roin. 9. 32, 33, 1 Cor. 1. 2, 24. 2 Cor. 2. 16. 1 Pet. 2. 7, 8.

arms. It was promised him that he should have a sight of Christ; but more is performed than was promised, he has him in his arms.

4. The solemn declaration he made, hereupon; He blessed God, and said, Lord, now lettest thou thy servant depart in peace, v. 29-32.

36 And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser; she was of a great age, and had lived with an husband seven years from her virginity:

37 And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers, "night and day.

38 And she, coming in that instant, gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.

39 And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth.

with his blessing, to Joseph and Mary. They marvelled at these things which were still more and more fully and plainly spoken concerning this Child, v. 33. And because they were affected with, and had their faith strengthened by, that which was said to them, here is more said to them.

(1.) Simeon shows them what reason they had to rejoice; for he blessed them, (v. 34,) he pronounced them blessed, who had the honour to be related to this Child, and were intrusted with the bringing him up. He prayed for them, that God would bless them, and would have others do so too. They had reason to rejoice, for this Child should be not only a Comfort and Honour to them, but a public Blessing. He is set for the rising again of many in Israel, for the conversion of many to God, that are dead and buried in sin, and for the consolation of many in God, that are sunk and lost in sorrow and despair. Those whom he is set for the fall of may be the same with those whom he is set for the rising again of. He is set cls ¤rãoiv kaì àváorativ-for their fall, in order to their rising again; to humble and abase them, and bring them off from all confidence in themselves, that they may be exalted by relying on Christ; he wounds and then heals. Paul falls and rises again.

(2.) He shows them likewise what reason they had to rejoice with trembling, according to the advice given of old, with reference to the Messiah's kingdom, Ps. 2. 11. Lest Joseph, and Mary especially, should be lifted up with the abundance of the revelations, here is a thorn in the flesh for them, an allay to their joy; and it is what we sometimes need.

(1.) He has a pleasant prospect concerning himself, and (which is a great attainment) is got quite above the love of life, and fear of death; nay, he is arrived at a holy contempt of life, and desire of death; "Lord, now lettest thou thy servant depart, for mine eyes have seen the Salvation I was promised a sight of before I died." Here is, [1.] An acknowledgment that God had been as good as his word; there has not failed one tittle of his good promises, as Solomon owns, 1 Kings 8. 56. Note, Never any that hoped in God's word, were made ashamed of their hope. [2] A thanksgiving for it; He blessed God that he saw that Salvation in his arms, which many prophets and kings desired to see, and might not. [3.] A confession of his faith, that this Child in his arms was the Saviour, the Salvation itself; thy Salvation, the Salvation of thine appointing, the Salvation which thou hast prepared with a great deal of contrivance. And while it has been thus long in the coming, it hath still been in the preparing. [4.] It is a farewell to this world: "Now let thy servant depart; now mine eyes have been blessed with this sight, let them be closed, and see no more in this world." The eye is not satisfied with seeing, (Ec. 1.8,) till it hath seen Christ, and then it is. What a poor thing doth this world look to one that hath Christ in his arms, and salvation in his eye! Now adieu to all my friends and relations, all my enjoyments and employments here, even the temple itself. [5.] It is a welcome to death; Now let thy servant depart. Note, Death is a departure, the soul's departure out of the body, from the world of sense to the world of spirits. We must not depart till God gives us our discharge, for we are his servants, and must not quit his service till we have accomplished our time. Moses was promised that he should see Canaan, and then die; but he prayed that that word might be altered, Deut. 3. 24, 25, Simeon is promised that he should not see death till he had seen Christ; and he is willing to construe that beyond what was expressed, as an intimation that, when he had seen Christ, he should die; Lord, be it so, saith he, now let me depart. See here, First, How comfortable the death of a good man is; he departs as God's servant from the place of his toil to that of his rest. He departs in peace, peace with God, peace with his own conscience; in peace with death, well reconciled to it, well acquainted with it. He departs according to God's word, as Moses at the mouth of the Lord, (Deut. 34. 5 ;) the word of precept, Go up, and die; the word of promise, I will come again, and receive you to myself. Secondly, What is the ground of this comfort? For mine eyes have seen thy Salva-vealed by their embracing of Christ, and closing with him; the tion. This bespeaks more than a great complacency in the sight, like that of Jacob, (Gen. 46. 30,) Now let me die, since I have seen thy face. It bespeaks a believing expectation of a happy state on the other side death, through this salvation he now had a sight of, which not only takes off the terror of death, but makes it gain, Phil. 1. 21. Note, Those that have wel-ries? The word of God is a discerner of the thoughts and incomed Christ, may welcome death.

(2.) He has a pleasant prospect concerning the world, and concerning the church. This Salvation shall be,

[1] A Blessing to the world. It is prepared before the face of all people, not to be hid in a corner, but to be made known; to be a Light to lighten the Gentiles that now sit in darkness: they shall have the knowledge of him, and of God, and another world through him. This has reference to Is. 49. 6, I will give thee for a Light to the Gentiles; for Christ came to be the Light of the world, not a candle in the Jewish candlestick, but the Sun of righteousness.

[2.] A Blessing to the church; the Glory of thy people Israel. It was an honour to the Jewish nation, that the Messiah sprang out of one of their tribes, and was born, and lived, and died, among them. And of those who were Israelites indeed, of the spiritual Israel, he was indeed the Glory, and will be so to eternity, Is. 60. 19. They shall glory in him. In the Lord shall all the seed of Israel be justified, and shall glory, Is. 45. 25. When Christ ordered his apostles to preach the Gospel to all nations, therein he made himself a Light to lighten the Gentiles; and when he added, beginning at Jerusalem, he made himself the Glory of his people Israel.

5. The prediction concerning this Child, which he delivered,

[1] It is true, Christ shall be a Blessing to Israel; but there are those in Israel, whom he is set for the fall of, whose corruptions will be provoked, who will be prejudiced and enraged against him, and offended, and whose sin and ruin will be aggravated by the revelation of Jesus Christ; many who will extract poison to themselves out of the balm of Gilead, and split their souls on the Rock of salvation, to whom this precious Foundation-stone will be a stone of stumbling. This refers to that prophecy, (Is. 8. 14, 15,) He shall be for a Sanctuary to some, and yet for a Snare to others, 1 Pet. 2. 7, 8. Note, As it is pleasant to think how many there are, to whom Christ and his Gospel are a savour of life unto life, so it is sad to think how many there are, to whom it is a savour of death unto death. He is set for a Sign, to be admired by some, but by others, by many, spoken against. He had many eyes upon him, during the time of his public ministry, he was a Sign, but he had many tongues against him, the contradiction and reproach of sinners, he was continually cavilled at and abused; and the effects of this will be, that the thoughts of many hearts will be revealed, (v. 35,) that is, upon this occasion, men will show themselves, will discover, and so distinguish themselves. The secret good affections and dispositions in the minds of some, will be resecret corruptions and vicious dispositions of others, that otherwise would never have appeared so bad, will be revealed by their enmity to Christ, and their rage against him. Men will be judged of by the thoughts of their hearts, their thoughts concerning Christ; are they for him, or are they for his adversa

tents of the heart, and by it we are discovered to ourselves, and shall be judged hereafter.

[2.] It is true, Christ shall be a Comfort to his mother, but be not thou too proud of it, for a sword shall pass through thine own soul also. He shall be a suffering Jesus; and, First, "Thou shalt suffer with him, by sympathy, more than any other of his friends, because of the nearness of thy relation, and strength of affection to him." When he was abused, it was a sword in her bones. When she stood by his cross, and saw him dying, we may well think her inward grief was such, that it might truly be said, A sword pierced through her soul, it cut her to the heart. Secondly, Thou shalt suffer for him. Many understand it as a prediction of her martyrdom; and some of the ancients say that it had its accomplishment in that. Note, In the midst of our greatest delights and advancements in this world, it is good for us to know that bonds and afflictions abide us.

II. He is taken notice of by one Anna, or Ann, a prophetess, that one of cach sex might bear witness to him in whom both men and women are invited to believe, that they may be saved. Observe,

1. The account here given of this Anna, who she was; she was, (1.) A prophetess; the Spirit of prophecy now began to 'revive, which had ceased in Israel above three hundred years.

Christ with the Doctors in the Temple.

40 And the child grew, and waxed strong in
spirit, filled with wisdom; and the grace of God
slay all bath 08.
was upon him.
41 Now his parents went to Jerusalem every
year at the feast of the passover. bak 20
42 And when he was twelve years old, they went
up to Jerusalem, after the custom of the feast.
43 And when they had fulfilled the days, as they
to Is. 11. 2, 3. ver. 52.

Perhaps no more is meant than that she was one who had under-
standing in the scriptures above other women, and made it her
business to instruct the younger women in the things of God.
Though it was a very degenerate age of the church, yet God
left not himself without witness. (2.) She was the daughter of
Phanuel; her father's name (saith Grotius) is mentioned, to
put us in mind of Jacob's Phanuel, or Penuel, (Gen. 32. 30,)
that now the mystery of that should be unfolded, when in Christ
we should as it were see God face to face, and our lives be pre-
served; and her name signifies gracious. (3.) She was of the
tribe of Asher, which was in Galilee; this, some think, is taken
notice of, to refute those who said, Out of Galilee ariseth no
prophet, when no sooner did prophecy revive but it appeared
from Galilee. (4.) She was of a great age, a widow of about
eighty-four years; some think she had now been eighty-four
years a widow, and then she must be considerably above a hun-
dred years old; others, rather than suppose that a woman so
very old should be capable of fasting and praying as she did,
suppose that she was only eighty-four years of age, and had
been long a widow. Though she was a young widow, and had
lived with her husband but seven years, yet she never married
again, but continued a widow to her dying day, which is men-
tioned to her praise. (5.) She was a constant resident in or at
least attendant on the temple. Some think she had lodgings in
the courts of the temple, either in an almshouse, being main-
tained by the temple charities; or, as a prophetess, she was
lodged there, as in a proper place to be consulted and advised
with by those that desired to know the mind of God; others
think her not departing from the temple means no more, but
that she was constantly there at the time of divine service:
when any good work was to be done, she was ready to join in it.
It is most probable she had an apartment of her own among the
out-buildings of the temple; and, besides her constant attend-
ance on the public worship, abounded in private devotions, for
she served God with fastings and prayers night and day: having
no secular business to employ herself in, or being past it, she
gave up herself wholly to her devotions, and not only fasted
twice in the week, but always lived a mortified life, and spent
that time in religious exercises, which others spent in eating
and drinking and sleeping; she not only observed the hours of
prayer, but prayed night and day; was always in a praying
frame, lived a life of prayer, gave herself to prayer, frequent in
ejaculations, large in solemn prayers, and very particular in her
intercessions. And in those she served God; that was it that
put a value upon them, and an excellency into them. The
Pharisees fasted often, and made long prayers, but they served
themselves, and their own pride and covetousness, in their
fastings and prayers; but this good woman not only did that
which was good, but did it from a good principle, and with a
good end she served God, and aimed at his honour, in fasting
and prayers. Note, [1.] Devotion is a thing we ought to be
constant in; other duties are in season now and then, but we
must pray always. [2.] It is a pleasant sight to see aged
Christians abounding in acts of devotion, as those that are not
weary of well-doing, that do not think themselves above these
exercises or past them, but that take more and more pleasure
in them, and see more and more need of them, till they come
to heaven. [3.] Those that are diligent and faithful in im-
proving the light and means they have, shall have further dis-
coveries made them. Anna is now at length abundantly recom-
pensed for her attendance so many years in the temple.

2. The testimony she bore to our Lord Jesus; (v. 38,) She came in at that instant when the child was presented, and Simeon discoursed concerning him; she, who was so constant to the temple, could not miss the opportunity.

Now, (1.) She gave thanks likewise to the Lord, just as Simeon, perhaps like him wishing now to depart in peace. Note, Those to whom Christ is made known, have reason enough to give thanks to the Lord for so great a favour; and we should be excited to that duty by the praises and thanksgivings of others; why should not we give thanks likewise, as well as they? Anna concurred with Simeon, and helped to make up the harmony. She confessed unto the Lord; (so it may be read ;) she made an open profession of her faith concerning this Child.

(2.) She, as a prophetess, instructed others concerning him; She spake of him to all them that believed the Messiah would come, and with him looked for redemption in Jerusalem. Redemption was the thing wanted, waited for, and wished for: redemption in Jerusalem, for from thence the word of the Lord was to go forth, Is. 2. 3. Some there were in Jerusalem, that looked for redemption; yet but a few, for Anna, it should seem, had acquaintance with them all that were joint-expectants with her of the Messiah; she knew where to find them, or they where to find her, and she told them all the good news, that she had seen the Lord; and it was great news, this of his birth VOL. III.-41

V. 41-52. We have here the only passage of story recorded we are concerned to make much of this, for it is in vain to wish concerning our blessed Saviour, from his infancy to the day of his showing to Israel at twenty-nine years old, and therefore we had more. Here is,

I. Christ's going up with his parents to Jerusalem, at the feast of the passover, v. 41, 42.

1. It was their constant practice to attend there, according to the law, though it was a long journey, and they were poor, Note, Public ordinances must be Worldly business must and perhaps not well able, without straitening themselves, to together, as the manner of some is. bear the expenses of it. frequented, and we must not forsake the assembling of ourselves We have give way to spiritual concerns. Joseph and Mary had a Son the custom of the feast. The Lord loves the gates of Zion more in the house with them that was able to teach them better than all the rabbins at Jerusalem; yet they went up thither, after reason to suppose that Joseph went up likewise at the feasts of than all the dwellings of Jacob, and so should we. pentecost and tabernacles, for all the males were to appear there 2. The child Jesus, at twelve years old, went up with them. thrice a year, but Mary only at the passover, which was the greatest of the three feasts, and had most Gospel in it. The Jewish doctors say, that at twelve years old, children must on the day of atonement; and that at thirteen years old, a child begins to be a son of the commandment, that is, obliged to begin to fast from time to time, that they may learn to fast the duties of adult church-membership, having been from his infancy, by virtue of his circumcision, a son of the covenant. It is not said that this was the first time that Jesus went up to Jerusalem to worship at the feast, probably he had done it for some years before, having spirit and wisdom above his years: and all should attend on public worship, that can hear with understanding, Neh. 8. 2. Those children that are forward in other things, should be put forward in religion. It is for the honour of Christ, that children should attend on public worship, (321 †) and he is pleased with their hosannas: and those children that were in their infancy dedicated to God, should be called upon

CHAPTER III.

Judea, and Herod being tetrarch of Galilee, and his
brother Philip tetrarch of Iturea and of the region
of Trachonitis, and Lysanias the tetrarch of Abi-
der

2 Annas and Caiaphas being the high priests,
the word of God came unto John the son of Zacha-
rias in the wilderness.

Nothing is related concerning our Lord Jesus from his twelfth year to his entrance
on his thirtieth year; we often think it would have been a pleasure and advan-
tage to us, if we had journals, or at least annals, of occurrences concerning himlene,
bat we have as much as Infinite Wisdom thought fit to communicate to us, and
if we improve not that, neither should we have improved more, if we had had it.
The great intention of the evangelists, was to give us an account of the Gospel of
Christ, which we are to believe, and by which we hope for salvation: now that
began in the ministry and baptism of John, and therefore they hasten to give us
an account of that. We could wish, perhaps, that Luke had wholly passed by
what was related by Matthew and Mark, and had written only what was new,
as he had done in his two first chapters. But it was the will of the Spirit, that
some things should be established out of the mouth, not only of two, but of three
witnesses; and we must not reckon it a needless repetition, nor shall we do so, if
we renew our meditations upon these things, with suitable affections. In this
chapter, we have, 1. The beginning of John's baptism, and the scope and inten-
tion of it, v. 1-6. His exhortation to the multitude, (v.7-9) and the particular
instructions he gave to those who desired to be told their duty, v. 10-14. II.
The notice he gave them of the approach of the Messiah, (v. 15-18,) to which is
added, (though it happened after what follows,) the mention of his imprisonment,
v. 19, 20. III. Christ coming to be baptized of John, and his entrance therein

upon the execution of his prophetical office, v. 21, 22. IV. His pedigree and
genealogy recorded up to Adam, v. 23-38.

showing his wisdom,) but very willingly retired into his obscurity at Nazareth, where for many years he was, as it were, buried alive. Doubtless, he came up to Jerusalem, to worship at the feasts, three times a year, but whether he ever went again into the temple, to dispute with the doctors there, we are not told: it is not improbable but he might. But here we are told,

1. That he was subject to his parents; though once, to show that he was more than a man, he withdrew himself from his parents, to attend his heavenly Father's business, yet he did not, as yet, make that his constant practice, nor for many years after, but was subject to them, observed their orders, and went and came as they directed; and, as it should seem, worked with his father, at the trade of a carpenter. Herein he hath given an example to children to be dutiful and obedient to their parents in the Lord. Being made of a woman, he was under the law of the fifth commandment, to teach the seed of the faithful, thus to approve themselves to him a faithful seed. Though his parents were poor and mean, though his father was only his supposed father, yet he was subject to them; though he was strong in spirit and filled with wisdom, nay, though he was the Son of God, yet he was subject to his parents; how then will they answer it, who, though foolish and weak, yet are disobedient to their parents?

2. That his mother, though she did not perfectly understand her son's sayings, yet kept them in her heart, expecting that hereafter they would be explained to her, and she should fully understand them, and know how to make use of them. How ever we may neglect men's sayings, because they are obscure, (Si non vis intelligi debes negligi-If it be not intelligible, it is not valuable,) yet we must not think so of God's sayings. That which at first is dark, so that we know not what to make of it, may afterward become plain and easy; we should therefore lay it up for hereafter; see John 2. 22. We may find use for that, another time, which now we see not how to make useful to us. A scholar keeps those grammar-rules in memory, which at present he understands not the use of, because he is told that they will hereafter be of use to him; so we must do by Christ's sayings.

3. That he improved, and came on, to admiration; (v. 52,) meant of his He increased in wisdom and stature. In the perfections of his divine nature there could be no increase; but this human nature, his body increased in stature and bulk, he grew in the growing age; and his soul increased in wisdom, and in all the endowments of a human soul. Though the Eternal Word was united to the human soul from his conception, yet the Divinity that dwelt in him manifested itself to his humanity by degrees, ad modum recipientis-in proportion to his capacity; as the faculties of his human soul grew more and more capable, the gifts it received from the divine nature were more and more communicated. And he increased in favour with God and man, that is, in all those graces that rendered him acceptable both to God and man. Herein Christ accommodated himself to his estate of humiliation, that, as he condescended to be an Infant, a Child, a Youth, so the image of God shone brighter in him, when he grew up to be a Youth, than it did, or could, while he was an Infant and a Child. Note, Young people, as they grow in stature, should grow in wisdom, and then, as they grow in wisdom, they will grow in favour with God and man.

1. By the government of the heathen, which the Jews were under, to show that they were a conquered people, and therefore it was time for the Messiah to come to set up a spiritual kingdom, and an eternal one, upon the ruins of all the temporal dignity and dominion of David and Judah.

(1.) It is dated by the reign of the Roman emperor; it was
in the fifteenth year of Tiberius Caesar, the third of the twelve
Cæsars, a very bad man, given to covetousness, drunkenness,
and cruelty; such a man is mentioned first, (saith Dr. Light-
foot,) as it were, to teach us what to look for from that cruel and
abominable city wherein Satan reigned in all ages and succes-
sions. The people of the Jews, after a long struggle, were of
late made a province of the empire, and were under the domi-
nion of this Tiberius; and that country which once had made
so great a figure, and had many nations tributaries to it, in the
reigns of David and Solomon, is now itself an inconsiderable
despicable part of the Roman empire, and rather trampled upon
than triumphed in.

-En quo discordia cives
Perduxit miseros-

What dire effects from civil discord flow!
as an evidence of that, their public acts are dated by the reign
The lawgiver was now departed from between Judah's feet; and
(2.) It is dated by the governments of the viceroys that
of the Roman emperor, and therefore now Shiloh must come.
ruled in the several parts of the Holy Land under the Roman
emperor, which was another badge of their servitude, for they
were all foreigners, which bespeaks a sad change with that peo-
ple whose governors used to be of themselves, (Jer. 30. 21,) and
it was their glory. How is the gold become dim! [1.] Pilate is
here said to be the governor, president, or procurator of Judea;
a wicked man, and one that made no conscience of a lie. He
this character is given of him by some other writers, that he was
reigned ill, and at last was displaced by Vitellius, president of
Syria, and sent to Rome, to answer for his maleadministrations.
[2.] The other three are called tetrarchs, some think from the
over a fourth part of that which had been entirely under the
countries which they had the command of, each of them being
government of Herod the great. Others think that they are so
they had the fourth place, or were fourth-rate governors: the
called, from the post of honour they were in, in the government,
emperor was the first; the proconsul, who governed a province,
the second; a king the third; and a tetrarch the fourth. So Dr.
Lightfoot.

2. By the government of the Jews among themselves, to time that the Messiah should come, to reform them, v. 2. Annas show that they were a corrupt people, and that therefore it was there should be but one high priest at a time, but here were and Caiaphas were the high priests. God had appointed that two, to serve some ill turn or other, one served one year, and the other the other year; so some. One was the high priest, and the other the Sagan, as the Jews called him, to officiate for him when he was disabled; or, as others say, one was high priest, and represented Aaron, and that was Caiaphas; Annas, the other, was Nasi, or head of the sanhedrim, and represented Moses. But to us there is but one High Priest, one Lord of all, to whom all judgment is committed.

II. The original and tendency of John's baptism.

1. The original of it was from heaven; The word of the Lord came unto John, v. 2. He received full commission and full instructions from God to do what he did; it is the same expression that is used concerning the Old-Testament prophets, (Jer. 1. 2;) for John was a prophet, yea more than a prophet, and in him prophecy revived, which had been long suspended. We are not told how the word of the Lord came to John, whether by an angel, as to his father, or by dream, or vision, or voice, but his father, when he assured him that he should have this son. it was to his satisfaction, and ought to be to ours. John is here called the son of Zacharias, to refer us to what the angel said to The word of the Lord came to him in the wilderness; for those whom God fits he will find out, wherever they are. As the wilderness. The word of the Lord made its way to Ezekiel (323) word of the Lord is not bound in a prison, so it is not lost in a