Church History: The Raising Of The Widow’s Son At Nain; Luke 7:11–18.
There were three persons raised from death to life by the powerful word of Christ's mouth; namely, Jairus's daughter, mentioned by St. Matthew; Lazarus recorded by St. John; and here the widow's son, only taken notice of by St. Luke.
The place where the miracle happened was the city of Nain; outside of their cities, and not within them, the Jews needed to bury their dead. Christ meets the funeral procession at the gate of the city, a sorrowful widow attended with her mournful neighbors, following her only son to the grave.
1. It was the death of a son. To bury a child rends the heart of a parent; for what are children but the parent multiplied? But to
lay a son in the grave, which continues the name and supports the family, is a sore affliction.
2. This was a young man in the strength and flower of his age, not carried from the cradle to the coffin. Had he died an infant,
he had not been so much lamented; but then when the mother's expectations were highest, and the endearments greatest,
even in the flower of his age, he is cut off.
3. He was not only a son, but an only son; one in whom all his mother's hopes and comforts were bound up. The death of one
out of many, is much more tolerable than of all in one. The loss of that one admits of no consolation.
4. Still to heighten the affliction, it is added that she was a widow; she wanted the counsel and support of a loving yoke-
fellow. Had the root been left entire, she might better have spared the branch; now both are cut down, and she has none left
to comfort her in her comfortless state of widowhood. In this distressed condition, Christ, the God of comfort, meets her,
pities her, relieves her.
Christ had compassion towards this distressed widow: He saw her, and had compassion on her. Christ saw her, she did not speak to him; no tears, no prayers, can move Christ so much as our afflictions and his own compassion. Christ's heart pitied her, his said to her, Weep not; his feet went up to and touched the coffin, and by his power raised him up.
The reality of the miracle: he sits up, he begins to speak, and is delivered to his mother. Notice the effects this miracle had upon the multitude: seeing the divine power thus manifestly exerted, they are filled with astonishment and amazement: they look upon our Savior with awful and admiring looks; They glorify and praise God for sending a great prophet among them, calling it a great act of favor that God had in this wonderful manner visited his people; yet a prophet was the highest name they could find for him, whom they saw like themselves in shape, but above themselves in power: A great prophet is risen up amongst us, and God hath visited his people.5
When the Lord saw the poor widow following her son to the grave, he had compassion on her. See Christ's power over death itself. The gospel call to all people, to young people particularly, is, Arise from the dead, and Christ shall give you light and life. When Christ put life into him, it appeared by the youth's sitting up. Have we grace from Christ? Let us show it. He began to speak: whenever Christ gives us spiritual life, he opens the lips in prayer and praise. When dead souls are raised to spiritual life, by Divine power going with the gospel, we must glorify God, and look upon it as a gracious visit to his people. Let us seek for such an interest in our compassionate Savior that we may look forward with joy to the time when the Redeemer's voice shall call forth all that are in their graves. May we be called to the resurrection of life, not to that of damnation.
Tuesday, March 9, 2010
Monday, March 8, 2010
The Miraculous Drawing in of Fish
Church History: The Miraculous Drawing in of Fish; Luke 5:4–11; John 21:6
Having delivered his doctrine to the people, Christ confirms his doctrine with a miracle, and with such a miracle as did at once instruct and encourage his apostles; the miraculous number of fish which they caught gave prophetic meaning to their miraculous success in preaching, planting, and propagating, the gospel.
Christ’s command to Peter, and his ready compliance with Christ's command: Let down your nets for a draught, says Christ: We have toiled all night, says St. Peter, and caught nothing: nevertheless, at thy word I will let down the net. This mystically represents to us that the fishers of men may labor all night, and all day too, and catch nothing. This is sometimes the fisherman's fault, but more often the fish. It is the fisherman's fault that nothing is taken, if he only plays upon the sands, and does not launch out into the deep; This means he may deliver some superficial and less necessary truths, without opening to the people the great mysteries of godliness. If they fish with broken nets, either deliver unsound doctrine, or lead unexemplary lives. If they do not cast the net on the right side of the ship: that is, rightly divide the word, as workmen that need not to be ashamed.
If they do not fish at Christ's command, it is no wonder that they labor all their days and catch nothing. But very often it is the fishes' fault, rather than the fisherman's: worldly men are crafty and cunning, they will not come near the net; hypocrites are slippery, like eels, the fishermen cannot long hold them, but they dart into their holes; priding themselves in their external performances, and satisfying themselves with a round of duties.
The great men of the world break through the net, the divine commands cannot bind them. I will go to the great men, and speak to them; but they have broken the yoke, and burst the bonds. Jeremiah 5:5
Notice the miraculous success which St. Peter had, when at Christ's command he let down the net: They enclosed such a multitude of fishes that their net broke.
Having delivered his doctrine to the people, Christ confirms his doctrine with a miracle, and with such a miracle as did at once instruct and encourage his apostles; the miraculous number of fish which they caught gave prophetic meaning to their miraculous success in preaching, planting, and propagating, the gospel.
Christ’s command to Peter, and his ready compliance with Christ's command: Let down your nets for a draught, says Christ: We have toiled all night, says St. Peter, and caught nothing: nevertheless, at thy word I will let down the net. This mystically represents to us that the fishers of men may labor all night, and all day too, and catch nothing. This is sometimes the fisherman's fault, but more often the fish. It is the fisherman's fault that nothing is taken, if he only plays upon the sands, and does not launch out into the deep; This means he may deliver some superficial and less necessary truths, without opening to the people the great mysteries of godliness. If they fish with broken nets, either deliver unsound doctrine, or lead unexemplary lives. If they do not cast the net on the right side of the ship: that is, rightly divide the word, as workmen that need not to be ashamed.
If they do not fish at Christ's command, it is no wonder that they labor all their days and catch nothing. But very often it is the fishes' fault, rather than the fisherman's: worldly men are crafty and cunning, they will not come near the net; hypocrites are slippery, like eels, the fishermen cannot long hold them, but they dart into their holes; priding themselves in their external performances, and satisfying themselves with a round of duties.
The great men of the world break through the net, the divine commands cannot bind them. I will go to the great men, and speak to them; but they have broken the yoke, and burst the bonds. Jeremiah 5:5
Notice the miraculous success which St. Peter had, when at Christ's command he let down the net: They enclosed such a multitude of fishes that their net broke.
Friday, March 5, 2010
Jesus Drives Out An Evil Spirit
Church History: Jesus Drives Out An Evil Spirit; Jesus heals Mary; Luke 4:31-44; Matthew 8:14-16; Mark 1: 30-31
Christ, being driven out of Nazareth by the fury of his countrymen, departed for Capernaum, where he entered their synagogues, and taught. We cannot conceive the pains that our Savior took, and the hazards which he ran, in preaching the everlasting gospel to lost sinners? The people were astonished, but did not believe. His doctrine produced admiration, but not faith; his auditors were admirers, but not believers. They were astonished at his doctrine: the reason of which astonishment is added, For his word was with power; that is, there were majesty in his person, spirituality in his preaching, and powerful miracles accompanying both, and confirming both, of which the evangelist here gives us as account, namely, the casting out of a devil in one possessed. There was a man who had a Spirit of an unclean devil, and he cried out; that is, the devil, that unclean spirit, did enter into him, and bodily possess him. Amongst other many calamities, which sin has brought upon our
bodies, this is one, to be bodily possessed by Satan. The devil has inveterate malice against mankind, seeking to ruin our souls by his suggestions and temptations, and to destroy our bodies by some means or other.
O how much is it to our interest, as well as our duty, by prayer to put ourselves morning and evening under the divine care and protection, that we may be preserved from the power and malice of evil spirits!
The title here given to the devil: he is called the unclean spirit. The devils, those wicked spirits of hell, are most impure and filthy creatures; impure by reason of their original apostasy, impure by means of their actual and daily sins, such as murder and malice, lying and the like, by which they continually pollute themselves; and impure, by means of their continual desire and endeavors to pollute mankind with the contagion of their own sins.
The substance of the devil's outcry: Let us alone, what have we to do with thee? Art thou come to destroy us? That is, to restrain us from the exercise of our power. The devil thinks himself destroyed, when he is restrained from doing mischief.
The title given by the devil to our Savior; he styles him, The Holy One of God. Why this acknowledgment out of the devil's mouth? Could an apostle make a profession beyond this? What becomes Satan to make it? For no good end, and with no good intention, we may be sure; for the devil never speaks truth for truth's sake, but for advantage sake.
He might make this profession, that so he might bring the truth into question; hoping that the truth, which received testimony from the father of lies, would be suspected. Or, It might perhaps be done to make the people believe that our Savior had some familiarity with Satan, and did work miracles by his help, because he did confess him, and seem to put honor upon him.
We may learn from this, that it is possible for a person to know and acknowledge Christ to be the true and only Savior, and yet to miss out on salvation. If a speculative knowledge, and a verbal profession, of Christ were sufficient for salvation, the devil himself would not miss out on happiness.
How our Savior rebukes the devil for his confession, and commands him silence. Jesus rebuked him, saying, Hold thy peace; but why was this rebuke given the devil, and his mouth stopped when he spoke the truth?
Christ, being driven out of Nazareth by the fury of his countrymen, departed for Capernaum, where he entered their synagogues, and taught. We cannot conceive the pains that our Savior took, and the hazards which he ran, in preaching the everlasting gospel to lost sinners? The people were astonished, but did not believe. His doctrine produced admiration, but not faith; his auditors were admirers, but not believers. They were astonished at his doctrine: the reason of which astonishment is added, For his word was with power; that is, there were majesty in his person, spirituality in his preaching, and powerful miracles accompanying both, and confirming both, of which the evangelist here gives us as account, namely, the casting out of a devil in one possessed. There was a man who had a Spirit of an unclean devil, and he cried out; that is, the devil, that unclean spirit, did enter into him, and bodily possess him. Amongst other many calamities, which sin has brought upon our
bodies, this is one, to be bodily possessed by Satan. The devil has inveterate malice against mankind, seeking to ruin our souls by his suggestions and temptations, and to destroy our bodies by some means or other.
O how much is it to our interest, as well as our duty, by prayer to put ourselves morning and evening under the divine care and protection, that we may be preserved from the power and malice of evil spirits!
The title here given to the devil: he is called the unclean spirit. The devils, those wicked spirits of hell, are most impure and filthy creatures; impure by reason of their original apostasy, impure by means of their actual and daily sins, such as murder and malice, lying and the like, by which they continually pollute themselves; and impure, by means of their continual desire and endeavors to pollute mankind with the contagion of their own sins.
The substance of the devil's outcry: Let us alone, what have we to do with thee? Art thou come to destroy us? That is, to restrain us from the exercise of our power. The devil thinks himself destroyed, when he is restrained from doing mischief.
The title given by the devil to our Savior; he styles him, The Holy One of God. Why this acknowledgment out of the devil's mouth? Could an apostle make a profession beyond this? What becomes Satan to make it? For no good end, and with no good intention, we may be sure; for the devil never speaks truth for truth's sake, but for advantage sake.
He might make this profession, that so he might bring the truth into question; hoping that the truth, which received testimony from the father of lies, would be suspected. Or, It might perhaps be done to make the people believe that our Savior had some familiarity with Satan, and did work miracles by his help, because he did confess him, and seem to put honor upon him.
We may learn from this, that it is possible for a person to know and acknowledge Christ to be the true and only Savior, and yet to miss out on salvation. If a speculative knowledge, and a verbal profession, of Christ were sufficient for salvation, the devil himself would not miss out on happiness.
How our Savior rebukes the devil for his confession, and commands him silence. Jesus rebuked him, saying, Hold thy peace; but why was this rebuke given the devil, and his mouth stopped when he spoke the truth?
Thursday, March 4, 2010
Jesus Rejected at Nazareth
Church History: Jesus Rejected at Nazareth, Luke 4:14-30, Matthew 4:12 – 17
He retired into Galilee - This journey was not immediately after his temptation. He first went from Judea into Galilee, John1:43; 2:1. Then into Judea again, and celebrated the Passover at Jerusalem, John 2:13. He baptized in Judea while John was baptizing at Enon, John 3:22-23. All this time John was at liberty, John 3:24. But the Pharisees being offended, John 4:1; and John put in prison, he then took this journey into Galilee. Mark 1:14.4
Our Savior, hearing of John's imprisonment, provides for his own safety, by departing into Galilee. The place in Galilee he comes to, Capernaum. Christ had three cities which he called his own; Nazareth, where he was bred; Bethlehem, where he was born; and Capernaum, where he dwelt: this was a sea-coast town in the borders of Zabulon and Nephthali.5
Christ taught in their synagogues, their places of public worship, where they met to read, expound, and apply the word, to pray and praise. All the gifts and graces of the Spirit were upon him and on him, without measure. By Christ, sinners may be loosed from the bonds of guilt, and by his Spirit and grace from the bondage of corruption. He came by the word of his gospel, to bring light to those that sat in the dark, and by the power of his grace, to give sight to those that were blind. And he preached the acceptable year of the Lord. Let sinners attend to the Savior’s invitation when liberty is thus proclaimed. Christ's name was Wonderful; in nothing was he more so than in the word of his grace, and the power that went along with it. We may well wonder that he should speak such words of grace to such graceless wretches as mankind. Some prejudice often furnishes an objection against the humbling doctrine of the cross; and while it is the word of God that stirs up men's enmity, they will blame the conduct or manner of the speaker. The doctrine of God's sovereignty, his right to do his will, provokes proud men. They will not seek his favor in his own way; and are angry when others have the favors they neglect. Still is Jesus rejected by multitudes who hear the same message from his words. While they crucify him afresh by their sins, may we honor him as the Son of God, the Savior of men, and seek to show we do so by our obedience.
He retired into Galilee - This journey was not immediately after his temptation. He first went from Judea into Galilee, John1:43; 2:1. Then into Judea again, and celebrated the Passover at Jerusalem, John 2:13. He baptized in Judea while John was baptizing at Enon, John 3:22-23. All this time John was at liberty, John 3:24. But the Pharisees being offended, John 4:1; and John put in prison, he then took this journey into Galilee. Mark 1:14.4
Our Savior, hearing of John's imprisonment, provides for his own safety, by departing into Galilee. The place in Galilee he comes to, Capernaum. Christ had three cities which he called his own; Nazareth, where he was bred; Bethlehem, where he was born; and Capernaum, where he dwelt: this was a sea-coast town in the borders of Zabulon and Nephthali.5
Christ taught in their synagogues, their places of public worship, where they met to read, expound, and apply the word, to pray and praise. All the gifts and graces of the Spirit were upon him and on him, without measure. By Christ, sinners may be loosed from the bonds of guilt, and by his Spirit and grace from the bondage of corruption. He came by the word of his gospel, to bring light to those that sat in the dark, and by the power of his grace, to give sight to those that were blind. And he preached the acceptable year of the Lord. Let sinners attend to the Savior’s invitation when liberty is thus proclaimed. Christ's name was Wonderful; in nothing was he more so than in the word of his grace, and the power that went along with it. We may well wonder that he should speak such words of grace to such graceless wretches as mankind. Some prejudice often furnishes an objection against the humbling doctrine of the cross; and while it is the word of God that stirs up men's enmity, they will blame the conduct or manner of the speaker. The doctrine of God's sovereignty, his right to do his will, provokes proud men. They will not seek his favor in his own way; and are angry when others have the favors they neglect. Still is Jesus rejected by multitudes who hear the same message from his words. While they crucify him afresh by their sins, may we honor him as the Son of God, the Savior of men, and seek to show we do so by our obedience.
Wednesday, March 3, 2010
The Temptation of Jesus
Church History: The Temptation of Jesus, Luke 4:1-13; Matthew 4:1-11; Mark 1:12, 13
He was led up by the Spirit into the wilderness to be tempted; The war, proclaimed of old in Eden between the serpent, and the seed of the serpent, and the seed of the woman, Genesis 3:15, now takes place; when that promised seed of the woman comes forth into the field (being initiated by baptism, and anointed by the Holy Ghost, unto the public office of his ministry) to fight with that old serpent, and at last to bruise his head. And, since the devil was always a most impudent spirit, now he takes upon him a more hardened boldness than ever, even of waging war with him whom he knew to be the Son of God, because from that ancient proclamation of this war he knew well enough that he should bruise his heel.
The first scene or field of the combat was the 'desert of Judea,' which Luke intimates, when he saith, that "Jesus returned from Jordan, and that he was led by the Spirit into the wilderness"; that is, from the same coast or region of Jordan in which he had been baptized.
The time of his temptations was from the middle of the month Tisri to the end of forty days; that is, from the beginning of our month of October to the middle of November, or thereabouts: so that he conflicted with cold, as well as want and Satan.
The manner of his temptations was twofold. First, invisibly, as the devil is wont to tempt sinners; and this for forty days: while the tempter endeavored with all his industry to throw in his suggestions, if possible, into the mind of Christ, as he does to mortal men. Which when he could not compass, because he found 'nothing in him' in which such a temptation might fix itself, John 14:30, he attempted another way, namely, by appearing to him in a visible shape, and conversing with him, and that in the form of an angel of light. Let the evangelists be compared. Mark saith, "he was tempted forty days": so also does Luke: but Matthew that "the tempter came to him after forty days"; that is, in a visible form.
The matter of his temptations was very like the temptations of Eve. She fell by the "lust of the flesh, the lust of the eye, and the pride of life": which are the heads of all sins, 1John 2:16. By "the lust of the eyes": for "she saw the fruit, that it was pleasant to the sight."By "the lust of the flesh": she lusted for it, because "it was desirable to be eaten." By "the pride of life"; not contented with the state of perfection wherein she was created, she affected a higher; and she "took of the fruit, and did eat," that she might become wiser by it. The same tempter set upon our Savior with the same stratagems.
As Eve was deceived by mistaking his person, supposing a good angel discoursed with her when it was a bad, so the devil in like manner puts on the good angel here, clothed with light and feigned glory.
He endeavors to ensnare Christ by "the lust of the flesh"; "Command that these stones be made bread": by "the lust of the eye"; "All these things will I give thee, and the glory of them": by "the pride of life"; "'Throw thyself down,' and fly in the air, and be held up by angels."6
Christ's being led into the wilderness gave an advantage to the tempter; for there he was alone, none were with him by whose prayers and advice he might be helped in the hour of temptation. He who knew his own strength might give Satan advantage; but we may not, who know our own weakness. Being in all things made like unto his brethren, Jesus would, like the other children of God, live in dependence upon the Divine Providence and promise. The word of God is our sword, and faith in that word is our shield. God has many ways of providing for his people, and therefore is at all times to be depended upon in the way of duty. All Satan's promises are deceitful; and if he is permitted to have any influence in disposing of the kingdoms of the world and the glory of them, he uses them as baits to ensnare men to destruction. We should reject at once and with abhorrence, every opportunity of sinful gain or advancement, as a price offered for our souls; we should seek riches, honors, and happiness in the worship and service of God only. Christ will not worship Satan; nor, when he has the kingdoms of the world delivered to him by his Father, will he suffer any remains of the worship of the devil to continue in them. Satan also tempted Jesus to be his own murderer, by unfitting confidence in his Father's protection, such as he had no warrant for. Let not any abuse of Scripture by Satan or by men abate our esteem, or cause us to abandon its use; but let us study it still, seek to know it, and seek our defense from it in all kinds of assaults. Let this word dwell richly in us, for it is our life. Our victorious Redeemer conquered, not for himself only, but for us also. The devil ended all the temptation. Christ let him try all his force, and defeated him. Satan saw it was to no purpose to attack Christ, who had nothing in him for his fiery darts to fasten upon. And if we resist the devil, he will flee from us. Yet he departed but till the season when he was again to be let loose upon Jesus, not as a tempter, to draw him to sin, and so to strike at his head, at which he now aimed and was wholly defeated in; but as a persecutor, to bring Christ to suffer, and so to bruise his heel, which it was told him, he should have to do, and would do, though it would be the breaking of his own head, Genesis 3:15. Though Satan depart for a season, we shall never be out of his reach till removed from this present evil world.
He was led up by the Spirit into the wilderness to be tempted; The war, proclaimed of old in Eden between the serpent, and the seed of the serpent, and the seed of the woman, Genesis 3:15, now takes place; when that promised seed of the woman comes forth into the field (being initiated by baptism, and anointed by the Holy Ghost, unto the public office of his ministry) to fight with that old serpent, and at last to bruise his head. And, since the devil was always a most impudent spirit, now he takes upon him a more hardened boldness than ever, even of waging war with him whom he knew to be the Son of God, because from that ancient proclamation of this war he knew well enough that he should bruise his heel.
The first scene or field of the combat was the 'desert of Judea,' which Luke intimates, when he saith, that "Jesus returned from Jordan, and that he was led by the Spirit into the wilderness"; that is, from the same coast or region of Jordan in which he had been baptized.
The time of his temptations was from the middle of the month Tisri to the end of forty days; that is, from the beginning of our month of October to the middle of November, or thereabouts: so that he conflicted with cold, as well as want and Satan.
The manner of his temptations was twofold. First, invisibly, as the devil is wont to tempt sinners; and this for forty days: while the tempter endeavored with all his industry to throw in his suggestions, if possible, into the mind of Christ, as he does to mortal men. Which when he could not compass, because he found 'nothing in him' in which such a temptation might fix itself, John 14:30, he attempted another way, namely, by appearing to him in a visible shape, and conversing with him, and that in the form of an angel of light. Let the evangelists be compared. Mark saith, "he was tempted forty days": so also does Luke: but Matthew that "the tempter came to him after forty days"; that is, in a visible form.
The matter of his temptations was very like the temptations of Eve. She fell by the "lust of the flesh, the lust of the eye, and the pride of life": which are the heads of all sins, 1John 2:16. By "the lust of the eyes": for "she saw the fruit, that it was pleasant to the sight."By "the lust of the flesh": she lusted for it, because "it was desirable to be eaten." By "the pride of life"; not contented with the state of perfection wherein she was created, she affected a higher; and she "took of the fruit, and did eat," that she might become wiser by it. The same tempter set upon our Savior with the same stratagems.
As Eve was deceived by mistaking his person, supposing a good angel discoursed with her when it was a bad, so the devil in like manner puts on the good angel here, clothed with light and feigned glory.
He endeavors to ensnare Christ by "the lust of the flesh"; "Command that these stones be made bread": by "the lust of the eye"; "All these things will I give thee, and the glory of them": by "the pride of life"; "'Throw thyself down,' and fly in the air, and be held up by angels."6
Christ's being led into the wilderness gave an advantage to the tempter; for there he was alone, none were with him by whose prayers and advice he might be helped in the hour of temptation. He who knew his own strength might give Satan advantage; but we may not, who know our own weakness. Being in all things made like unto his brethren, Jesus would, like the other children of God, live in dependence upon the Divine Providence and promise. The word of God is our sword, and faith in that word is our shield. God has many ways of providing for his people, and therefore is at all times to be depended upon in the way of duty. All Satan's promises are deceitful; and if he is permitted to have any influence in disposing of the kingdoms of the world and the glory of them, he uses them as baits to ensnare men to destruction. We should reject at once and with abhorrence, every opportunity of sinful gain or advancement, as a price offered for our souls; we should seek riches, honors, and happiness in the worship and service of God only. Christ will not worship Satan; nor, when he has the kingdoms of the world delivered to him by his Father, will he suffer any remains of the worship of the devil to continue in them. Satan also tempted Jesus to be his own murderer, by unfitting confidence in his Father's protection, such as he had no warrant for. Let not any abuse of Scripture by Satan or by men abate our esteem, or cause us to abandon its use; but let us study it still, seek to know it, and seek our defense from it in all kinds of assaults. Let this word dwell richly in us, for it is our life. Our victorious Redeemer conquered, not for himself only, but for us also. The devil ended all the temptation. Christ let him try all his force, and defeated him. Satan saw it was to no purpose to attack Christ, who had nothing in him for his fiery darts to fasten upon. And if we resist the devil, he will flee from us. Yet he departed but till the season when he was again to be let loose upon Jesus, not as a tempter, to draw him to sin, and so to strike at his head, at which he now aimed and was wholly defeated in; but as a persecutor, to bring Christ to suffer, and so to bruise his heel, which it was told him, he should have to do, and would do, though it would be the breaking of his own head, Genesis 3:15. Though Satan depart for a season, we shall never be out of his reach till removed from this present evil world.
Tuesday, March 2, 2010
Jesus’ Baptism
Church History: Jesus’ Baptism Luke 3:21; Matthew 3:13
This history of our Savior's baptism is reported both by Matthew and Mark, much most largely by Matthew; Luke only added those words, and praying, which teaches us that prayers ought to be joined with baptism. What was the matter of his prayer we are not told, though the following words incline some not improbably to judge that he prayed for some testimony from heaven concerning him.
Here we have our Savior's solemn inauguration and public entrance upon this prophetic office, by baptism, or washing with water, according to the manner of the priests under the ceremonial law, Exodus 29:4. The circumstance of time, that is, after he had lain hid in Nazareth thirty years he comes abroad, and enters upon his public ministry. Teaching us by his example, that when we are ripe and fit for public service, we should no less willingly leave our obscurity, than we took the benefit of it for our preparation.
The action itself, Christ is baptized now, as he was circumcised before; not because there was any impurity in him, either filth, or foreskin, which wanted either the circumcising knife, or the baptismal water; yet purity itself condescends to be washed, Christ to be baptized; for these reasons:
1. That by this symbol he might enter himself into the society of Christians, as by circumcision he had done into the
society of Jews; as a king condescends sometimes to be made a free man of a city or corporation.
2. That he might by his own baptism sanctify the ordinance of baptism unto his church.
3. That thereby he might fulfill the righteousness of the ceremonial law, which required the washing of the priests in
water, when they entered upon their office as appears from Exodus 29:4.
The great condescension of Christ, in seeking and submitting to the baptism of John; Christ came to John, not John to Christ. Behold! the Lord seeks to his servant, Christ will be baptized of his messenger! Our Savior's design hereby no doubt was, to put honor upon the ministry of John. Oh! how dare the greatest upon earth despise the ministry of man being appointed by God, which Christ honored in his own person, and graced with his own presence!
This history of our Savior's baptism is reported both by Matthew and Mark, much most largely by Matthew; Luke only added those words, and praying, which teaches us that prayers ought to be joined with baptism. What was the matter of his prayer we are not told, though the following words incline some not improbably to judge that he prayed for some testimony from heaven concerning him.
Here we have our Savior's solemn inauguration and public entrance upon this prophetic office, by baptism, or washing with water, according to the manner of the priests under the ceremonial law, Exodus 29:4. The circumstance of time, that is, after he had lain hid in Nazareth thirty years he comes abroad, and enters upon his public ministry. Teaching us by his example, that when we are ripe and fit for public service, we should no less willingly leave our obscurity, than we took the benefit of it for our preparation.
The action itself, Christ is baptized now, as he was circumcised before; not because there was any impurity in him, either filth, or foreskin, which wanted either the circumcising knife, or the baptismal water; yet purity itself condescends to be washed, Christ to be baptized; for these reasons:
1. That by this symbol he might enter himself into the society of Christians, as by circumcision he had done into the
society of Jews; as a king condescends sometimes to be made a free man of a city or corporation.
2. That he might by his own baptism sanctify the ordinance of baptism unto his church.
3. That thereby he might fulfill the righteousness of the ceremonial law, which required the washing of the priests in
water, when they entered upon their office as appears from Exodus 29:4.
The great condescension of Christ, in seeking and submitting to the baptism of John; Christ came to John, not John to Christ. Behold! the Lord seeks to his servant, Christ will be baptized of his messenger! Our Savior's design hereby no doubt was, to put honor upon the ministry of John. Oh! how dare the greatest upon earth despise the ministry of man being appointed by God, which Christ honored in his own person, and graced with his own presence!
Monday, March 1, 2010
Augustus Dies
Church History: Augustus dies. Tiberius Sole becomes Emperor (A.D.14–37)
With Tiberius's departure, succession rested solely on Augustus' two young grandsons, Lucius and Gaius Caesar. The situation became more precarious in AD 2 with the death of Lucius; Augustus, with perhaps some prompting from Livia, allowed Tiberius to return to Rome as a private citizen and nothing more.13 In AD 4, Gaius was killed in Armenia and, to paraphrase Tacitus, Augustus had no other choice but to turn to Tiberius.
The death of Gaius in AD 4 initiated a flurry of activity in the household of Augustus. Tiberius was adopted as full son and heir. In turn, Tiberius was required to adopt his nephew, Germanicus, the son of his brother Drusus and Augustus' niece Antonia Minor.14 16 Along with his adoption, Tiberius received tribunician power as well as a share of Augustus's maius imperium, something that even Marcus Agrippa may never have had.17 In AD 7, Postumus was disowned by Augustus and banned to the island of Planasia, to live in solitary confinment.18 19 Thus, when in AD 13, the powers held by Tiberius were made equal, rather than second, to Augustus's own powers, he was for all intents and purposes a "co-princeps" with Augustus, and in the event of the latter's passing, would simply continue to rule without an interregnum or possible upheaval.
Augustus died in AD 14, at the age of seventy-six. He was buried with all due ceremony and, as had been arranged beforehand, deified, his will read, and Tiberius confirmed as his sole surviving heir.
With Tiberius's departure, succession rested solely on Augustus' two young grandsons, Lucius and Gaius Caesar. The situation became more precarious in AD 2 with the death of Lucius; Augustus, with perhaps some prompting from Livia, allowed Tiberius to return to Rome as a private citizen and nothing more.13 In AD 4, Gaius was killed in Armenia and, to paraphrase Tacitus, Augustus had no other choice but to turn to Tiberius.
The death of Gaius in AD 4 initiated a flurry of activity in the household of Augustus. Tiberius was adopted as full son and heir. In turn, Tiberius was required to adopt his nephew, Germanicus, the son of his brother Drusus and Augustus' niece Antonia Minor.14 16 Along with his adoption, Tiberius received tribunician power as well as a share of Augustus's maius imperium, something that even Marcus Agrippa may never have had.17 In AD 7, Postumus was disowned by Augustus and banned to the island of Planasia, to live in solitary confinment.18 19 Thus, when in AD 13, the powers held by Tiberius were made equal, rather than second, to Augustus's own powers, he was for all intents and purposes a "co-princeps" with Augustus, and in the event of the latter's passing, would simply continue to rule without an interregnum or possible upheaval.
Augustus died in AD 14, at the age of seventy-six. He was buried with all due ceremony and, as had been arranged beforehand, deified, his will read, and Tiberius confirmed as his sole surviving heir.
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