19 Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.   20 And when he had so said, he showed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.   21 Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.   22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:   23 Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.   24 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.   25 The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.

      The infallible proof of Christ's resurrection was his showing himself alive, Acts i. 3. In these verses, we have an account of his first appearance to the college of the disciples, on the day on which he rose. He had sent them the tidings of his resurrection by trusty and credible messengers; but to show his love to them, and confirm their faith in him, he came himself, and gave them all the assurances they could desire of the truth of it, that they might not have it by hearsay only, and at second hand, but might themselves be eye-witnesses of his being alive, because they must attest it to the world, and build the church upon that testimony. Now observe here,

      I. When and where this appearance was, v. 19. It was the same day that he rose, being the first day of the week, the day after the Jewish sabbath, at a private meeting of the disciples, ten of them, and some more of their friends with them, Luke xxiv. 33.

      There are three secondary ordinances (as I may call them) instituted by our Lord Jesus, to continue in his church, for the support of it, and for the due administration of the principal ordinances--the word, sacraments, and prayer; these are, the Lord's day, solemn assemblies, and standing ministry. The mind of Christ concerning each of these is plainly intimated to us in these verses; of the first two, here, in the circumstances of this appearance, the other v. 21. Christ's kingdom was to be set up among men, immediately upon his resurrection; and accordingly we find the very day he arose, though but a day of small things, yet graced with those solemnities which should help to keep up a face of religion throughout all the ages of the church.

      1. Here is a Christian sabbath observed by the disciples, and owned by our Lord Jesus. The visit Christ made to his disciples was on the first day of the week. And the first day of the week is (I think) the only day of the week, or month, or year, that is ever mentioned by number in all the New Testament; and this is several times spoken of as a day religiously observed. Though it was said here expressly (v. 1) that Christ arose on the first day of the week, and it might have been sufficient to say here (v. 19), he appeared the same day at evening; yet, to put an honour upon the day, it is repeated, being the first day of the week; not that the apostles designed to put honour upon the day (they were yet in doubt concerning the occasion of it), but God designed to put honour upon it, by ordering it that they should be altogether, to receive Christ's first visit on that day. Thus, in effect, he blessed and sanctified that day, because in it the Redeemer rested.

      2. Here is a Christian assembly solemnized by the disciples, and also owned by the Lord Jesus. Probably the disciples met here for some religious exercise, to pray together; or, perhaps, they met to compare notes, and consider whether they had sufficient evidence of their Master's resurrection, and to consult what was now to be done, whether they should keep together or scatter; they met to know one another's minds, strengthen one another's hands, and concert proper measures to be taken in the present critical juncture. This meeting was private, because they durst not appear publicly, especially in a body. They met in a house, but they kept the door shut, that they might not be seen together, and that no one might come among them but such as they knew; for they feared the Jews, who would prosecute the disciples as criminals, that they might seem to believe the lie they would deceive the world with, that his disciples came by night, and stole him away. Note, (1.) The disciples of Christ, even in difficult times, must not forsake the assembling of themselves together, Heb. x. 25. Those sheep of the flock were scattered in the storm; but sheep are sociable, and will come together again. It is no new thing for the assemblies of Christ's disciples to be driven into corners, and forced into the wilderness, Rev. xii. 14; Prov. xxviii. 12. (2.) God's people have been often obliged to enter into their chambers, and shut their doors, as here, for fear of the Jews. Persecution is allotted them, and retirement from persecution is allowed them; and then where shall we look for them but in dens and caves of the earth. It is a real grief, but no real reproach, to Christ's disciples, thus to abscond.

      II. What was said and done in this visit Christ made to his disciples, and his interview between them. When they were assembled, Jesus came among them, in his own likeness, yet drawing a veil over the brightness of his body, now begun to be glorified, else it would have dazzled their eyes, as in his transfiguration. Christ came among them, to give them a specimen of the performance of his promise, that, where two or three are gathered together in his name, he will be in the midst of them. He came, though the doors were shut. This does not at all weaken the evidence of his having a real human body after his resurrection; though the doors were shut, he knew how to open them without any noise, and come in so that they might not hear him, as formerly he had walked on the water, and yet had a true body. It is a comfort to Christ's disciples, when their solemn assemblies are reduced to privacy, that no doors can shut out Christ's presence from them. We have five things in this appearance of Christ:--

      (1.) His kind and familiar salutation of his disciples: He said, Peace be unto you. This was not a word of course, though commonly used so at the meeting of friends, but a solemn, uncommon benediction, conferring upon them all the blessed fruits and effects of his death and resurrection. The phrase was common, but the sense was now peculiar. Peace be unto you is as much as, All good be to you, all peace always by all means. Christ had left them his peace for their legacy, ch. xiv. 27. By the death of the testator the testament was become of force, and he was now risen from the dead, to prove the will, and to be himself the executor of it. Accordingly, he here makes prompt payment of the legacy: Peace be unto you. His speaking peace makes peace, creates the fruit of the lips, peace; peace with God, peace in your own consciences, peace with one another; all this peace be with you; not peace with the world, but peace in Christ. His sudden appearing in the midst of them when they were full of doubts concerning him, full of fears concerning themselves, could not but put them into some disorder and consternation, the noise of which waves he stills with this word, Peace be unto you.

      (2.) His clear and undeniable manifestation of himself to them, v. 20. And here observe,

      [1.] The method he took to convince them of the truth of his resurrection, They now saw him alive whom multitudes had seen dead two or three days before. Now the only doubt was whether this that they saw alive was the same individual body that had been seen dead; and none could desire a further proof that it was so than the scars or marks of the wounds in the body. Now, First, The marks of the wounds, and very deep marks (though without any pain or soreness), remained in the body of the Lord Jesus even after his resurrection, that they might be demonstrations of the truth of it. Conquerors glory in the marks of their wounds. Christ's wounds were to speak on earth that it was he himself, and therefore he arose with them; they were to speak in heaven, in the intercession he must ever live to make, and therefore he ascended with them, and appeared in the midst of the throne, a Lamb as it had been slain, and bleeding afresh, Rev. v. 6. Nay, it should seem, he will come again with his scars, that they may look on him whom they pierced. Secondly, These marks he showed to his disciples, for their conviction. They had not only the satisfaction of seeing him look with the same countenance, and hearing him speak with the same voice they had been so long accustomed to, Sic oculos, sic ille manus, sic ora, ferebat--Such were his gestures, such his eyes and hands! but they had the further evidence of these peculiar marks: he opened his hands to them, that they might see the marks of the wounds on them; he opened his breast, as the nurse hers to the child, to show them the wound there. Note, The exalted Redeemer will ever show himself open-handed and open-hearted to all his faithful friends and followers. When Christ manifests his love to believers by the comforts of his Spirit, assures them that because he lives they shall live also, then he shows them his hands and his side.

      [2.] The impression it made upon them, and the good it did them. First, They were convinced that they saw the Lord: so was their faith confirmed. At first, they thought they saw an apparition only, a phantasm; but now they knew it was the Lord himself. Thus many true believers, who, while they were weak, feared their comforts were but imaginary, afterwards find them, through grace, real and substantial. They ask not, Is it the Lord? but are assured, it is he. Secondly, Then they were glad; that which strengthened their faith raised their joy; believing they rejoice. The evangelist seems to write it with somewhat of transport and triumph. Then! then! were the disciples glad, when they saw the Lord, If it revived the spirit of Jacob to hear that Joseph was yet alive, how would it revive the heart of these disciples to hear that Jesus is again alive? It is life from the dead to them. Now that word of Christ was fulfilled (ch. xvi. 22), I will see you again, and your heart shall rejoice. This wiped away all tears from their eyes. Note, A sight of Christ will gladden the heart of a disciple at any time; the more we see of Christ, the more we shall rejoice in him; and our joy will never be perfect till we come where we shall see him as he is.

      (3.) The honourable and ample commission he gave them to be his agents in the planting of his church, v. 21. Here is,

      [1.] The preface to their commission, which was the solemn repetition of the salutation before: Peace be unto you. This was intended, either, First, To raise their attention to the commission he was about to give them. The former salutation was to still the tumult of their fear, that they might calmly attend to the proofs of his resurrection; this was to reduce the transport of their joy, that they might sedately hear what he had further to say to them; or, Secondly, To encourage them to accept of the commission he was giving them. Though it would involve them in a great deal of trouble, yet he designed their honour and comfort in it, and, in the issue, it would be peace to them. Gideon received his commission with this word, Peace be unto thee, Judg. vi. 22, 23. Christ is our Peace; if he is with us, peace is to us. Christ was now sending the disciples to publish peace to the world (Isa. lii. 7), and he here not only confers it upon them for their own satisfaction, but commits it to them as a trust to be by them transmitted to all the sons of peace, Luke x. 5, 6.

      [2.] The commission itself, which sounds very great: As my Father hath sent me, even so send I you.

      First, It is easy to understand how Christ sent them; he appointed them to go on with his work upon earth, and to lay out themselves for the spreading of his gospel, and the setting up of his kingdom, among men. He sent them authorized with a divine warrant, armed with a divine power,--sent them as ambassadors to treat of peace, and as heralds to proclaim it,--sent them as servants to bid to the marriage. Hence they were called apostles--men sent.

      Secondly, But how Christ sent them as the Father sent him is not so easily understood; certainly their commissions and powers were infinitely inferior to his; but, 1. Their work was of the same kind with his, and they were to go on where he left off. They were not sent to be priests and kings, like him, but only prophets. As he was sent to bear witness to the truth, so were they; not to be mediators of the reconciliation, but only preachers and publishers of it. Was he sent, not to be ministered to, but to minister? not to do his own will, but the will of him that sent him? not to destroy the law and the prophets, but to fill them up? So were they. As the Father sent him to the lost sheep of the house of Israel, so he sent them into all the world. 2. He had a power to send them equal to that which the Father had to send him. Here the force of the comparison seems to lie. By the same authority that the Father sent me do I send you. This proves the Godhead of Christ; the commissions he gave were of equal authority with those which the Father gave, and as valid and effectual to all intents and purposes, equal with those he gave to the Old-Testament prophets in visions. The commissions of Peter and John, by the plain word of Christ, are as good as those of Isaiah and Ezekiel, by the Lord sitting on his throne; nay, equal with that which was given to the Mediator himself for his work. Had he an incontestable authority, and an irresistible ability, for his work? so had they for theirs. Or thus, As the Father hath sent me is, as it were, the recital of his power; by virtue of the authority given him as a Mediator, he gave authority to them, as his ministers, to act for him, and in his name, with the children of men; so that those who received them, or rejected them, received or rejected him, and him that sent him, ch. xiii. 20.

      (4.) The qualifying of them for the discharge of the trust reposed in them by their commission (v. 22): He breathed on them, and said, Receive ye the Holy Ghost. Observe,

      [1.] The sign he used to assure them of, and affect them with, the gift he was now about to bestow upon them: He breathed on them; not only to show them, by this breath of life, that he himself was really alive, but to signify to them the spiritual life and power which they should receive from him for all the services that lay before them. Probably he breathed upon them all together, not upon each severally and, though Thomas was not with them, yet the Spirit of the Lord knew where to find him, as he did Eldad and Medad, Num. xi. 26. Christ here seems to refer to the creation of man at first, by the breathing of the breath of life into him (Gen. ii. 7), and to intimate that he himself was the author of that work, and that the spiritual life and strength of ministers and Christians are derived from him, and depend upon him, as much as the natural life of Adam and his seed. As the breath of the Almighty gave life to man and began the old world, so the breath of the mighty Saviour gave life to his ministers, and began a new world, Job xxxiii. 4. Now this intimates to us, First, That the Spirit is the breath of Christ, proceeding from the Son. The Spirit, in the Old Testament, is compared to breath (Ezek. xxxvii. 9), Come, O breath; but the New Testament tells us it is Christ's breath. The breath of God is put for the power of his wrath (Isa. xi. 4; xxx. 33); but the breath of Christ signifies the power of his grace; the breathing of threatenings is changed into the breathings of love by the mediation of Christ. Our words are uttered by our breath, so the word of Christ is spirit and life. The word comes from the Spirit, and the Spirit comes along with the word. Secondly, That the Spirit is the gift of Christ. The apostles communicated the Holy Ghost by the laying on of hands, those hands being first lifted up in prayer, for they could only beg this blessing, and carry it as messengers; but Christ conferred the Holy Ghost by breathing, for he is the author of the gift, and from him it comes originally. Moses could not give his Spirit, God did it (Num. xi. 17); but Christ did it himself.

      [2.] The solemn grant he made, signified by this sign, Receive ye the Holy Ghost, in part now, as an earnest of what you shall further receive not many days hence." They now received more of the Holy Ghost than they had yet received. Thus spiritual blessings are given gradually; to him that has shall be given. Now that Jesus began to be glorified more of the Spirit began to be given: see ch. vii. 39. Let us see what is contained in this grant. First, Christ hereby gives them assurance of the Spirit's aid in their future work, in the execution of the commission now given them: "I send you, and you shall have the Spirit to go along with you." Now the Spirit of the Lord rested upon them to qualify them for all the services that lay before them. Whom Christ employs he will clothe with his Spirit, and furnish with all needful powers. Secondly, He hereby gives them experience of the Spirit's influences in their present case. He had shown them his hands and his side, to convince them of the truth of his resurrection; but the plainest evidences will not of themselves work faith, witness the infidelity of the soldiers, who were the only eye-witnesses of the resurrection. "Therefore receive ye the Holy Ghost, to work faith in you, and to open your understandings." They were now in danger of the Jews: "Therefore receive ye the Holy Ghost, to work courage in you." What Christ said to them he says to all true believers, Receive ye the Holy Ghost, Eph. i. 13. What Christ gives we must receive, must submit ourselves and our whole souls to the quickening, sanctifying, influences of the blessed Spirit-receive his motions, and comply with them--receive his powers and make use of them: and those who thus obey this word as a precept shall have the benefit of it as a promise; they shall receive the Holy Ghost as the guide of their way and the earnest of their inheritance.

      (5.) One particular branch of the power given them by their commission particularized (v. 23): "Whosesoever sins you remit, in the due execution of the powers you are entrusted with, they are remitted to them, and they may take the comfort of it; and whosesoever sins you retain, that is, pronounce unpardoned and the guilt of them bound on, they are retained, and the sinner may be sure of it, to his sorrow." Now this follows upon their receiving the Holy Ghost; for, if they had not had an extraordinary spirit of discerning, they had not been fit to be entrusted with such an authority; for, in the strictest sense, this is a special commission to the apostles themselves and the first preachers of the gospel, who could distinguish who were in the gall of bitterness and bond of iniquity, and who were not. By virtue of this power, Peter struck Ananias and Sapphira dead, and Paul struck Elymas blind. Yet it must be understood as a general charter to the church and her ministers, not securing an infallibility of judgment to any man or company of men in the world, but encouraging the faithful stewards of the mysteries of God to stand to the gospel they were sent to preach, for that God himself will stand to it. The apostles, in preaching remission, must begin at Jerusalem, though she had lately brought upon herself the guilt of Christ's blood: "Yet you may declare their sins remitted upon gospel terms." And Peter did so, Acts ii. 38; iii. 19. Christ, being risen for our justification, sends his gospel heralds to proclaim the jubilee begun, the act of indemnity now passed; and by this rule men shall be judged, ch. xii. 48; Rom. ii. 16; Jam. ii. 12. God will never alter this rule of judgment, nor vary from it; those whom the gospel acquits shall be acquitted, and those whom the gospel condemns shall be condemned, which puts immense honour upon the ministry, and should put immense courage into ministers. Two ways the apostles and ministers of Christ remit and retain sin, and both as having authority:-- [1.] By sound doctrine. They are commissioned to tell the world that salvation is to be had upon gospel terms, and no other, and they shall find God will say Amen to it; so shall their doom be. [2.] By a strict discipline, applying the general rule of the gospel to particular persons. "Whom you admit into communion with you, according to the rules of the gospel, God will admit into communion with himself; and whom you cast out of communion as impenitent, and obstinate in scandalous and infectious sins, shall be bound over to the righteous judgment of God."

      III. The incredulity of Thomas, when the report of this was made to him, which introduced Christ's second appearance.

      1. Here is Thomas's absence from this meeting, v. 24. He is said to be one of the twelve, one of the college of the apostles, who, though now eleven, had been twelve, and were to be so again. They were but eleven, and one of them was missing: Christ's disciples will never be all together till the general assembly at the great day. Perhaps it was Thomas's unhappiness that he was absent--either he was not well, or had not notice; or perhaps it was his sin and folly--either he was diverted by business or company, which he preferred before this opportunity, or he durst not come for fear of the Jews; and he called that his prudence and caution which was his cowardice. However, by his absence he missed the satisfaction of seeing his Master risen, and of sharing with the disciples in their joy upon that occasion. Note, Those know not what they lose who carelessly absent themselves from the stated solemn assemblies of Christians.

      2. The account which the other disciples gave him of the visit their Master had made them, v. 25. The next time they saw him they said unto him, with joy enough, We have seen the Lord; and no doubt they related to him all that had passed, particularly the satisfaction he had given them by showing them his hands and his side. It seems, though Thomas was then from them, he was not long from them; absentees for a time must not be condemned as apostates for ever: Thomas is not Judas. Observe with what exultation and triumph they speak it: "We have seen the Lord, the most comfortable sight we ever saw." This they said to Thomas, (1.) To upbraid him with his absence: "We have seen the Lord, but thou hast not." Or rather, (2.) To inform him: "We have seen the Lord, and we wish thou hadst been here, to see him too, for thou wouldest have seen enough to satisfy thee." Note, The disciples of Christ should endeavour to build up one another in their most holy faith, both by repeating what they have heard to those that were absent, that they may hear it at second hand, and also by communicating what they have experienced. Those that by faith have seen the Lord, and tasted that he is gracious, should tell others what God has done for their souls; only let boasting be excluded.

      3. The objections Thomas raised against the evidence, to justify himself in his unwillingness to admit it. "Tell me not that you have seen the Lord alive; you are too credulous; somebody has made fools of you. For my part, except I shall not only see in his hands the print of the nails, but put my finger into it, and thrust my hand into the wound in his side, I am resolved I will not believe." Some, by comparing this with what he said (ch. xi. 16; xiv. 5), conjecture him to have been a man of a rough, morose temper, apt to speak peevishly; for all good people are not alike happy in their temper. However, there was certainly much amiss in his conduct at this time. (1.) He had either not heeded, or not duly regarded, what Christ had so often said, and that too according to the Old Testament, that he would rise again the third day; so that he ought to have said, He is risen, though he had not seen him, nor spoken with any that had. (2.) He did not pay a just deference to the testimony of his fellow-disciples, who were men of wisdom and integrity, and ought to have been credited. He knew them to be honest men; they all ten of them concurred in the testimony with great assurance; and yet he could not persuade himself to say that their record was true. Christ had chosen them to be his witnesses of this very thing to all nations; and yet Thomas, one of their own fraternity, would not allow them to be competent witnesses, nor trust them further than he could see them. It was not, however, their veracity that he questioned, but their prudence; he feared they were too credulous. (3.) He tempted Christ, and limited the Holy One of Israel, when he would be convinced by his own method, or not at all. He could not be sure that the print of the nails, which the apostles told him they had seen, would admit the putting of his finger into it, or the wound in his side the thrusting in of his hand; nor was it fit to deal so roughly with a living body; yet Thomas ties up his faith to this evidence. Either he will be humoured, and have his fancy gratified, or he will not believe; see Matt. xvi. 1; xxvii. 42. (4.) The open avowal of this in the presence of the disciples was an offence and discouragement to them. It was not only a sin, but a scandal. As one coward makes many, so does one believer, one sceptic, making his brethren's heart to faint like his heart, Deut. xx. 8. Had he only thought this evil, and then laid his hand upon his mouth, to suppress it, his error had remained with himself; but his proclaiming his infidelity, and that so peremptorily, might be of ill consequence to the rest, who were as yet but weak and wavering.

      26 And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.   27 Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.   28 And Thomas answered and said unto him, My Lord and my God.   29 Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.   30 And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:   31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

      We have here an account of another appearance of Christ to his disciples, after his resurrection, when Thomas was now with them. And concerning this we may observe,

      I. When it was that Christ repeated his visit to his disciples: After eight days, that day seven-night after he rose, which must therefore be, as that was, the first day of the week.

      1. He deferred his next appearance for some time, to show his disciples that he was not risen to such a life as he had formerly lived, to converse constantly with them but was as one that belonged to another world, and visited this only as angels do, now and then, when there was occasion. Where Christ was during these eight days, and the rest of the time of his abode on earth, it is folly to enquire, and presumption to determine. Wherever he was, no doubt angels ministered unto him. In the beginning of his ministry he had been forty days unseen, tempted by the evil spirit, Matt. iv. 1, 2. And now in the beginning of his glory he was forty days, for the most part unseen, attended by good spirits.

      2. He deferred it so long as seven days. And why so? (1.) That he might put a rebuke upon Thomas for his incredulity. He had neglected the former meeting of the disciples; and, to teach him to prize those seasons of grace better for the future, he cannot have such another opportunity for several days. He that slips one tide must stay a good while for another. A very melancholy week, we have reason to think Thomas had of it, drooping, and in suspense, while the other disciples were full of joy; and it was owing to himself and his own folly. (2.) That he might try the faith and patience of the rest of the disciples. They had gained a great point when they were satisfied that they had seen the Lord. Then were the disciples glad; but he would try whether they could keep the ground they had got, when they saw no more of him for some days. And thus he would gradually wean them from his bodily presence, which they had doted and depended too much upon. (3.) That he might put an honour upon the first day of the week, and give a plain intimation of his will, that it should be observed in his church as the Christian sabbath, the weekly day of holy rest and holy convocations. That one day in seven should be religiously observed was an appointment from the beginning, as old as innocency; and that in the kingdom of the Messiah the first day of the week should be that solemn day this was indication enough, that Christ on that day once and again met his disciples in a religious assembly. It is highly probable that in his former appearance to them he appointed them that day seven-night to be together again, and promised to meet them; and also that he appeared to them every first day of the week, besides other times, during the forty days. The religious observance of that day has been thence transmitted down to us through every age of the church. This therefore is the day which the Lord has made.

      II. Where, and how, Christ made them this visit. It was at Jerusalem, for the doors were shut now, as before, for fear of the Jews. There they staid, to keep the feast of unleavened bread seven days, which expired the day before this; yet they would not set out on their journey to Galilee on the first day of the week, because it was the Christian sabbath, but staid till the day after. Now observe, 1. That Thomas was with them; though he had withdrawn himself once, yet not a second time. When we have lost one opportunity, we should give the more earnest heed to lay hold on the next, that we may recover our losses. It is a good sign if such a loss whet our desires, and a bad sign if it cool them. The disciples admitted him among them, and did not insist upon his believing the resurrection of Christ, as they did, because as yet it was but darkly revealed; they did not receive him to doubtful disputation, but bade him welcome to come and see. But observe, Christ did not appear to Thomas, for his satisfaction, till he found him in society with the rest of his disciples, because he would countenance the meetings of Christians and ministers, for there will he be in the midst of them. And, besides, he would have all the disciples witnesses of the rebuke he gave to Thomas, and yet withal of the tender care he had of him. 2. That Christ came in among them, and stood in the midst, and they all knew him, for he showed himself now, just as he had shown himself before (v. 19), still the same, and no changeling. See the condescension of our Lord Jesus. The gates of heaven were ready to be opened to him, and there he might have been in the midst of the adorations of a world of angels; yet, for the benefit of his church, he lingered on earth, and visited the little private meetings of his poor disciples, and is in the midst of them. 3. He saluted them all in a friendly manner, as he had done before; he said, Peace be unto you. This was no vain repetition, but significant of the abundant and assured peace which Christ gives, and of the continuance of his blessings upon his people, for they fail not, but are new every morning, new every meeting.

      III. What passed between Christ and Thomas at this meeting; and that only is recorded, though we may suppose he said a great deal to the rest of them. Here is,

      1. Christ's gracious condescension to Thomas, v. 27. He singled him out from the rest, and applied himself particularly to him: "Reach hither thy finger, and, since thou wilt have it so, behold my hands, and satisfy thy curiosity to the utmost about the print of the nails; reach hither thy hand, and, if nothing less will convince thee, thrust it into my side." Here we have, (1.) An implicit rebuke of Thomas's incredulity, in the plain reference which is here had to what Thomas had said, answering it word for word, for he had heard it, though unseen; and one would think that his telling him of it should put him to the blush. Note, There is not an unbelieving word on our tongues, no, nor thought in our minds, at any time, but it is known to the Lord Jesus. Ps. lxxviii. 21. (2.) An express condescension to this weakness, which appears in two things:-- [1.] That he suffers his wisdom to be prescribed to. Great spirits will not be dictated to by their inferiors, especially in their acts of grace; yet Christ is pleased here to accommodate himself even to Thomas's fancy in a needless thing, rather than break with him, and leave him in his unbelief. He will not break the bruised reed, but, as a good shepherd, gathers that which was driven away, Ezek. xxxiv. 16. We ought thus to bear the infirmities of the weak, Rom. xv. 1, 2. [2.] He suffers his wounds to be raked into, allows Thomas even to thrust his hand into his side, if then at last he would believe. Thus, for the confirmation of our faith, he has instituted an ordinance on purpose to keep his death in remembrance, though it was an ignominious, shameful death, and one would think should rather have been forgotten, and no more said of it; yet, because it was such an evidence of his love as would be an encouragement to our faith, he appoints the memorial of it to be celebrated. And in that ordinance where in we show the Lord's death we are called, as it were, to put our finger into the print of the nails. Reach hither thy hand to him, who reacheth forth his helping, inviting, giving hand to thee.

      It is an affecting word with which Christ closes up what he had to say to Thomas: Be not faithless but believing; me ginou apistos--do not thou become an unbeliever; as if he would have been sealed up under unbelief, had he not yielded now. This warning is given to us all: Be not faithless; for, if we are faithless, we are Christless and graceless, hopeless and joyless; let us therefore say, Lord, I believe, help thou my unbelief.

      2. Thomas's believing consent to Jesus Christ. He is now ashamed of his incredulity, and cries out, My Lord and my God, v. 28. We are not told whether he did put his finger into the print of the nails; it should seem, he did not, for Christ says (v. 29), Thou hast seem, and believed; seeing sufficed. And now faith comes off a conqueror, after a struggle with unbelief.

      (1.) Thomas is now fully satisfied of the truth of Christ's resurrection--that the same Jesus that was crucified is now alive, and this is he. His slowness and backwardness to believe may help to strengthen our faith; for hereby it appears that the witnesses of Christ's resurrection, who attested it to the world, and pawned their lives upon it, were not easy credulous men, but cautious enough, and suspended their belief of it till they saw the utmost evidence of it they could desire. Thus out of the eater came forth meat.

      (2.) He therefore believed him to be Lord and God, and we are to believe him so. [1.] We must believe his deity--that he is God; not a man made God, but God made man, as this evangelist had laid down his thesis at first, ch. i. 1. The author and head of our holy religion has the wisdom, power, sovereignty, and unchangeableness of God, which was necessary, because he was to be not only the founder of it, but the foundation of it for its constant support, and the fountain of life for its supply. [2.] His mediation--that he is Lord, the one Lord, 1 Cor. viii. 6; 1 Tim. ii. 5. He is sufficiently authorized, as pleni-potentiary, to settle the great concerns that lie between God and man, to take up the controversy which would inevitably have been our ruin, and to establish the correspondence that was necessary to our happiness; see Acts ii. 36; Rom. xiv. 9.

      (3.) He consented to him as his Lord and his God. In faith there must be the consent of the will to gospel terms, as well as the assent of the understanding to gospel truths. We must accept of Christ to be that to us which the Father hath appointed him. My Lord refers to Adonai--my foundation and stay; my God to Elohim--my prince and judge. God having constituted him the umpire and referee, we must approve the choice, and entirely refer ourselves to him. This is the vital act of faith, He is mine, Cant. ii. 16.

      (4.) He made an open profession of this, before those that had been the witnesses of his unbelieving doubts. He says it to Christ, and, to complete the sense, we must read it, Thou art my Lord and my God; or, speaking to his brethren, This is my Lord and my God. Do we accept of Christ as our Lord God? We must go to him, and tell him so, as David (Ps. xvi. 2), deliver the surrender to him as our act and deed, tell others so, as those that triumph in our relation to Christ: This is my beloved. Thomas speaks with an ardency of affection, as one that took hold of Christ with all his might, My Lord and my God.

      3. The judgment of Christ upon the whole (v. 29): "Thomas because thou hast seen me, thou hast believed, and it is well thou art brought to it at last upon any terms; but blessed are those that have not seen, and yet have believed." Here,

      (1.) Christ owns Thomas a believer. Sound and sincere believers, though they be slow and weak, shall be graciously accepted of the Lord Jesus. Those who have long stood it out, if at last they yield, shall find him ready to forgive. No sooner did Thomas consent to Christ than Christ gives him the comfort of it, and lets him know that he believes.

      (2.) He upbraids him with his former incredulity. He might well be ashamed to think, [1.] That he had been so backward to believe, and came so slowly to his own comforts. Those that in sincerity have closed with Christ see a great deal of reason to lament that they did not do it sooner. [2.] That it was not without much ado that he was brought to believe at last: "If thou hadst not seen me alive, thou wouldst not have believed;" but if no evidence must be admitted but that of our own senses, and we must believe nothing but what we ourselves are eye-witnesses of, farewell all commerce and conversation. If this must be the only method of proof, how must the world be converted to the faith of Christ? He is therefore justly blamed for laying so much stress upon this.

      (3.) He commends the faith of those who believe upon easier terms. Thomas, as a believer, was truly blessed; but rather blessed are those that have not seen. It is not meant of not seeing the objects of faith (for these are invisible, Heb. xi. 1; 2 Cor. iv. 18), but the motives of faith--Christ's miracles, and especially his resurrection; blessed are those that see not these, and yet believe in Christ. This may look, either backward, upon the Old-Testament saints, who had not seen the things which they saw, and yet believed the promise made unto the father, and lived by that faith; or forward, upon those who should afterwards believe, the Gentiles, who had never seen Christ in the flesh, as the Jews had. This faith is more laudable and praise-worthy than theirs who saw and believed; for, [1.] It evidences a better temper of mind in those that do believe. Not to see and yet to believe argues greater industry in searching after truth, and greater ingenuousness of mind in embracing it. He that believes upon that sight has his resistance conquered by a sort of violence; but he that believes without it, like the Bereans, is more noble. [2.] It is a greater instance of the power of divine grace. The less sensible the evidence is the more does the work of faith appear to be the Lord's doing. Peter is blessed in his faith, because flesh and blood have not revealed it to him, Matt. xvi. 17. Flesh and blood contribute more to their faith that see and believe, than to theirs who see not and yet believe. Dr. Lightfoot quotes a saying of one of the rabbin, "That one proselyte is more acceptable to God than all the thousands of Israel that stood before mount Sinai; for they saw and received the law, but a proselyte sees not, and yet receives it."

      IV. The remark which the evangelist makes upon his narrative, like an historian drawing towards a conclusion, v. 30, 31. And here,

      1. He assures us that many other things occurred, which were all worthy to be recorded, but are not written in the book: many signs. Some refer this to all the signs that Jesus did during his whole life, all the wondrous words he spoke, and all the wondrous works he did. But it seems rather to be confined to the signs he did after his resurrection, for these were in the presence of the disciples only, who are here spoken of, Acts x. 41. Divers of his appearances are not recorded, as appears, 1 Cor. xv. 5-7. See Acts i. 3. Now, (1.) We may here improve this general attestation, that there were other signs, many others, for the confirmation of our faith; and, being added to the particular narratives, they very much strengthen the evidence. Those that recorded the resurrection of Christ were not put to fish for evidence, to take up such short and scanty proofs as they could find, and make up the rest with conjecture. No, they had evidence enough and to spare, and more witnesses to produce than they had occasion for. The disciples, in whose presence these other signs were done, were to be preachers of Christ's resurrection to others, and therefore it was requisite they should have proofs of it ex abundanti--in abundance, that they might have a strong consolation, who ventured life and all upon it. (2.) We need not ask why they were not all written, or why not more than these, or others than these; for it is enough for us that so it seemed good to the Holy Spirit, by whose inspiration this was given. Had this history been a mere human composition, it had been swelled with a multitude of depositions and affidavits, to prove the contested truth of Christ's resurrection and long argument drawn up for the demonstration of it; but, being a divine history, the penmen write with a noble security, relating what amounted to a competent proof, sufficient to convince those that were willing to be taught and to condemn those that were obstinate in their unbelief; and, if this satisfy not, more would not. Men produce all they have to say, that they may gain credit; but God does not, for he can give faith. Had this history been written for the entertainment of the curious, it would have been more copious, or every circumstance would have brightened and embellished the story; but it was written to bring men to believe, and enough is said to answer that intention, whether men will hear or whether they will forbear.

      2. He instructs us in the design of recording what we do find here (v. 31): "These accounts are given in this and the following chapter, that you might believe upon these evidences; that you might believe that Jesus is the Christ, the Son of God, declared with power to be so by his resurrection."

      (1.) Here is the design of those that wrote the gospel. Some write books for their diversion, and publish them for their profit or applause, others to oblige the Athenian humour, others to instruct the world in arts and sciences for their secular advantage; but the evangelists wrote without any view of temporal benefit to themselves or others, but to bring men to Christ and heaven, and, in order to this, to persuade men to believe; and for this they took the most fitting methods, they brought to the world a divine revelation, supported with its due evidences.

      (2.) The duty of those that read and hear the gospel. It is their duty to believe, to embrace, the doctrine of Christ, and that record given concerning him, 1 John v. 11. [1.] We are here told what the great gospel truth is which we are to believe--that Jesus is that Christ, that Son of God. First, That he is the Christ, the person who, under the title of the Messiah, was promised to, and expected by, the Old-Testament saints, and who, according to the signification of the name, is anointed of God to be a prince and a Saviour. Secondly, That he is the Son of God; not only as Mediator (for then he had not been greater than Moses, who was a prophet, intercessor, and lawgiver), but antecedent to his being the Mediator; for if he had not been a divine person, endued with the power of God and entitled to the glory of God, he had not been qualified for the undertaking-not fit either to do the Redeemer's work or to wear the Redeemer's crown. [2.] What the great gospel blessedness is which we are to hope for--That believing we shall have life through his name. This is, First, To direct our faith; it must have an eye to the life, the crown of life, the tree of life set before us. Life through Christ's name, the life proposed in the covenant which is made with us in Christ, is what we must propose to ourselves as the fulness of our joy and the abundant recompence of all our services and sufferings. Secondly, To encourage our faith, and invite us to believe. Upon the prospect of some great advantage, men will venture far; and greater advantage there cannot be than that which is offered by the words of this life, as the gospel is called, Acts v. 20. It includes both spiritual life, in conformity to God and communion with him, and eternal life, in the vision and fruition of him. Both are through Christ's name, by his merit and power, and both indefeasibly sure to all true believers.

      7 And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.   8 And there were many lights in the upper chamber, where they were gathered together.   9 And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead.   10 And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him.   11 When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed.   12 And they brought the young man alive, and were not a little comforted.

      We have here an account of what passed at Troas the last of the seven days that Paul staid there.

      I. There was a solemn religious assembly of the Christians that were there, according to their constant custom, and the custom of all the churches. 1. The disciples came together, v. 7. Though they read, and meditated, and prayed, and sung psalms, apart, and thereby kept up their communion with God, yet that was not enough; they must come together to worship God in concert, and so keep up their communion with one another, by mutual countenance and assistance, and testify their spiritual communion with all good Christians. There ought to be stated times for the disciples of Christ to come together; though they cannot all come together in one place, yet as many as can. 2. They came together upon the first day of the week, which they called the Lord's day (Rev. i. 10), the Christian sabbath, celebrated to the honour of Christ and the Holy Spirit, in remembrance of the resurrection of Christ, and the pouring out of the Spirit, both on the first day of the week. This is here said to be the day when the disciples came together, that is, when it was their practice to come together in all the churches. Note, The first day of the week is to be religiously observed by all the disciples of Christ; and it is a sign between Christ and them, for by this it is known that they are his disciples; and it is to be observed in solemn assemblies, which are, as it were, the courts held in the name of our Lord Jesus, and to his honour, by his ministers, the stewards of his courts, to which all that hold from and under him owe suit and service, and at which they are to make their appearance, as tenants at their Lord's courts, and the first day of the week is appointed to be the court-day. 3. They were gathered together in an upper chamber (v. 8); they had no temple nor synagogue to meet in, no capacious stately chapel, but met in a private house, in a garret. As they were few, and did not need, so they were poor, and could not build, a large meeting-place; yet they came together, in that despicable inconvenient place. It will be no excuse for our absenting ourselves from religious assemblies that the place of them is not so decent nor so commodious as we would have it to be. 4. They came together to break bread, that is, to celebrate the ordinance of the Lord's supper, that one instituted sign of breaking the bread being put for all the rest. The bread which we break is the communion of the body of Christ, 1 Cor. x. 16. In the breaking of the bread, not only the breaking of Christ's body for us, to be a sacrifice for our sins, is commemorated, but the breaking of Christ's body to us, to be food and a feast for our souls, is signified. In the primitive times it was the custom of many churches to receive the Lord's supper every Lord's day, celebrating the memorial of Christ's death in the former, with that of his resurrection in the latter; and both in concert, in a solemn assembly, to testify their joint concurrence in the same faith and worship.

      II. In this assembly Paul gave them a sermon, a long sermon, a farewell sermon, v. 7. 1. He gave them a sermon: he preached to them. Though they were disciples already, yet it was very necessary they should have the word of God preached to them, in order to their increase in knowledge and grace. Observe, The preaching of the gospel ought to accompany the sacraments. Moses read the book of the covenant in the audience of the people, and then sprinkled the blood of the covenant, which the Lord had made with them concerning all these words, Exod. xxiv. 7, 8. What does the seal signify without a writing? 2. It was a farewell sermon, he being ready to depart on the morrow. When he was gone, they might have the same gospel preached, but not as he preached it; and therefore they must make the best use of him that they could while they had him. Farewell sermons are usually in a particular manner affecting both to the preacher and to the hearers. 3. It was a very long sermon: He continued his speech until midnight; for he had a great deal to say, and knew not that ever he should have another opportunity of preaching to them. After they had received the Lord's supper, he preached to them the duties they had thereby engaged themselves to, and the comforts they were interested in, and in this he was very large and full and particular. There may be occasion for ministers to preach, not only in season, but out of season. We know some that would have reproached Paul for this as a long-winded preacher, that tired his hearers; but they were willing to hear: he saw them so, and therefore continued his speech. He continued it till midnight; perhaps they met in the evening for privacy, or in conformity to the example of the disciples who came together on the first Christian sabbath in the evening. It is probable he had preached to them in the morning, and yet thus lengthened out his evening sermon even till midnight; we wish we had the heads of this long sermon, but we may suppose it was for substance the same with his epistles. The meeting being continued till midnight, there were candles set up, many lights (v. 8), that the hearers might turn to the scriptures Paul quoted, and see whether these things were so; and that this might prevent the reproach of their enemies, who said they met in the night for works of darkness.

      III. A young man in the congregation, that slept at sermon, was killed by a fall out of the window, but raised to life again; his name signifies one that had good fortune--Eutychus, bene fortunatus; and he answered his name. Observe,

      1. The infirmity with which he was overtaken. It is probable his parents brought him, though but a boy, to the assembly, out of a desire to have him well instructed in the things of God by such a preacher as Paul. Parents should bring their children to hear sermons as soon as they can hear with understanding (Neh. viii. 2), even the little ones, Deut. xxix. 11. Now this youth was to be blamed, (1.) That he presumptuously sat in the window, unglazed perhaps, and so exposed himself; whereas, if he could have been content to sit on the floor, he had been safe. Boys that love to climb, or otherwise endanger themselves, to the grief of their parents, consider not how much it is also an offence to God. (2.) That he slept, nay, he fell into a deep sleep when Paul was preaching, which was a sign he did not duly attend to the things that Paul spoke of, though they were weighty things. The particular notice taken of his sleeping makes us willing to hope none of the rest slept, though it was sleeping time and after supper; but this youth fell fast asleep, he was carried away with it (so the word is), which intimates that he strove against it, but was overpowered by it, and at last sunk down with sleep.

      2. The calamity with which he was seized herein: He fell down from the third loft, and was taken up dead. Some think that the hand of Satan was in it, by the divine permission, and that he designed it for a disturbance to this assembly and a reproach to Paul and it. Others think that God designed it for a warning to all people to take heed of sleeping when they are hearing the word preached; and certainly we are to make this use of it. We must look upon it as an evil thing, as a bad sign of our low esteem of the word of God, and a great hindrance to our profiting by it. We must be afraid of it, do what we can to prevent our being sleepy, not compose ourselves to sleep, but get our hearts affected with the word we hear to such a degree as may drive sleep far enough. Let us watch and pray, that we enter not into this temptation, and by it into worse. Let the punishment of Eutychus strike an awe upon us, and show us how jealous God is in the matters of his worship; Be not deceived, God is not mocked. See how severely God visited an iniquity that seemed little, and but in a youth, and say, Who is able to stand before this holy Lord God? Apply to this story that lamentation (Jer. ix. 20, 21), Hear the word of the Lord, for death is come up into our windows, to cut off the children from without and the young men from the streets.

      3. The miraculous mercy shown him in his recovery to life again, v. 10. It gave a present distraction to the assembly, and an interruption to Paul's preaching; but it proved an occasion of that which was a great confirmation to his preaching, and helped to set it home and make it effectual. (1.) Paul fell on the dead body, and embraced it, thereby expressing a great compassion to, and an affectionate concern for, this young man, so far was he from saying, "He was well enough served for minding so little what I said!" Such tender spirits as Paul had are much affected with sad accidents of this kind, and are far from judging and censuring those that fall under them, as if those on whom the tower of Siloam fell were sinners above all that dwelt at Jerusalem; I tell you, nay. But this was not all; his falling on him and embracing him were in imitation of Elijah (1 Kings xvii. 21), and Elisha (2 Kings iv. 34), in order to the raising of him to life again; not that this could as a means contribute any thing to it, but as a sign it represented the descent of that divine power upon the dead body, for the putting of life into it again, which at the same time he inwardly, earnestly, and in faith prayed for. (2.) He assured them that he had returned to life, and it would appear presently. Various speculations, we may suppose, this ill accident had occasioned in the congregation, but Paul puts an end to them all: "Trouble not yourselves, be not in any disorder about it, let it not put you into any hurry, for his life is in him; he is not dead, but sleepeth: lay him awhile upon a bed, and he will come to himself, for he is now alive." Thus, when Christ raised Lazarus, he said, Father, I thank thee that thou hast heard me. (3.) He returned to his work immediately after this interruption (v. 11): He came up again to the meeting, they broke bread together in a love-feast, which usually attended the eucharist, in token of their communion with each other, and for the confirmation of friendship among them; and they talked a long while, even till break of day. Paul did not now go on in a continued discourse, as before, but he and his friends fell into a free conversation, the subject of which, no doubt, was good, and to the use of edifying. Christian conference is an excellent means of promoting holiness, comfort, and Christian love. They knew not when they should have Paul's company again, and therefore made the best use they could of it when they had it, and reckoned a night's sleep well lost for that purpose. (4.) Before they parted they brought the young man alive into the congregation, every one congratulating him upon his return to life from the dead, and they were not a little comforted, v. 12. It was matter of great rejoicing among them, not only to the relations of the young man, but to the whole society, as it not only prevented the reproach that would otherwise have been cast upon them, but contributed very much to the credit of the gospel.

      1 Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.   2 Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.   3 And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.   4 And if it be meet that I go also, they shall go with me.

      In this chapter Paul closes this long epistle with some particular matters of less moment; but, as all was written by divine inspiration, it is all profitable for our instruction. He begins with directing them about a charitable collection on a particular occasion, the distresses and poverty of Christians in Judea, which at this time were extraordinary, partly through the general calamities of that nation and partly through the particular sufferings to which they were exposed. Now concerning this observe,

      I. How he introduces his direction. It was not a peculiar service which he required of them; he had given similar orders to the churches of Galatia, v. 1. He desired them only to conform to the same rules which he had given to other churches on a similar occasion. He did not desire that others should be eased and they burdened, 2 Cor. viii. 13. He also prudently mentions these orders of his to the churches of Galatia, to excite emulation, and stir them up to be liberal, according to their circumstances, and the occasion. Those who exceeded most churches in spiritual gifts, and, as it is probable, in worldly wealth (see the argument), surely would not suffer themselves to come behind any in their bounty to their afflicted brethren. Note, The good examples of other Christians and churches should excite in us a holy emulation. It is becoming a Christian not to bear to be outdone by a fellow-christian in any thing virtuous and praise-worthy, provided this consideration only makes him exert himself, not envy others; and the more advantages we have above others the more should we endeavour to exceed them. The church of Corinth should not be outdone in this service of love by the churches of Galatia, which do not appear to have been enriched with equal spiritual gifts nor outward ability.

      II. The direction itself, concerning which observe,

      1. The manner in which the collection was to be made: Every one was to lay by in store (v. 2), have a treasury, or fund, with himself, for this purpose. The meaning is that he should lay by as he could spare from time to time, and by this means make up a sum for this charitable purpose. Note, It is a good thing to lay up in store for good uses. Those who are rich in this world should be rich in good works, 1 Tim. vi. 17, 18. The best way to be so is to appropriate of their income, and have a treasury for this purpose, a stock for the poor as well as for themselves. By this means they will be ready to every good work as the opportunity offers; and many who labour with their own hands for a livelihood should so work that they may have to give to him that needeth, Eph. iv. 28. Indeed their treasury for good works can never be very large (though, according to circumstances, it may considerably vary); but the best way in the world for them to get a treasury for this purpose is to lay by from time to time, as they can afford. Some of the Greek fathers rightly observe here that this advice was given for the sake of the poorer among them. They were to lay by from week to week, and not bring in to the common treasury, that by this means their contributions might be easy to themselves, and yet grow into a fund for the relief of their brethren. "Every little," as the proverb says, "would make a mickle." Indeed all our charity and benevolence should be free and cheerful, and for that reason should be made as easy to ourselves as may be. And what more likely way to make us easy in this matter than thus to lay by? We may cheerfully give when we know that we can spare, and that we have been laying by in store that we may.

      2. Here is the measure in which they are to lay by: As God hath prospered them; ti an euodotai, as he has been prospered, namely, by divine Providence, as God has been pleased to bless and succeed his labours and business. Note, All our business and labour are that to us which God is pleased to make them. It is not the diligent hand that will make rich by itself, without the divine blessing, Prov. x. 4, 22. Our prosperity and success are from God and not from ourselves; and he is to be owned in all and honoured with all. It is his bounty and blessing to which we owe all we have; and whatever we have is to be used, and employed, and improved, for him. His right to ourselves and all that is ours is to be owned and yielded to him. And what argument more proper to excite us to charity to the people and children of God than to consider all we have as his gift, as coming from him? Note, When God blesses and prospers us, we should be ready to relieve and comfort his needy servants; when his bounty flows forth upon us, we should not confine it to ourselves, but let it stream out to others. The good we receive from him should stir us up to do good to others, to resemble him in our beneficence; and therefore the more good we receive from God the more we should do good to others. They were to lay by as God had blessed them, in that proportion. The more they had, through God's blessing, gained by their business or labour, their traffic or work, the more they were to lay by. Note, God expects that our beneficence to others should hold some proportion to his bounty to us. All we have is from God; the more he gives (circumstances being considered), the more he enables us to give, and the more he expects we should give, that we should give more than others who are less able, that we should give more than ourselves when we were less able. And, on the other hand, from him to whom God gives less he expects less. He is no tyrant nor cruel taskmaster, to exact brick without straw, or expect men shall do more good than he gives ability. Note, Where there is a willing mind he accepts according to what a man hath, and not according to what he hath not (2 Cor. viii. 12); but as he prospers and blesses us, and puts us in a capacity to do good, he expects we should. The greater ability he gives, the more enlarged should our hearts be, and the more open our hands; but, where the ability is less, the hands cannot be as open, however willing the mind and however large the heart; nor does God expect it.

      3. Here is the time when this is to be done: The first day of the week, kata mian sabbaton (Luke xxiv. 1), the Lord's day, the Christian holiday, when public assemblies were held and public worship was celebrated, and the Christian institutions and mysteries (as the ancients called them) were attended upon; then let every one lay by him. It is a day of holy rest; and the more vacation the mind has from worldly cares and toils the more disposition has it to show mercy: and the other duties of the day should stir us up to the performance of this; works of charity should always accompany works of piety. True piety towards God will beget kind and friendly dispositions towards men. This commandment have we from him that he who loveth God love his brother also, 1 John iv. 21. Works of mercy are the genuine fruits of true love to God, and therefore are a proper service on his own day. Note, God's day is a proper season on which to lay up for charitable uses, or lay out in them, according as he has prospered us; it is paying tribute for the blessings of the past week, and it is a proper way to procure his blessing on the work of our hands for the next.

      4. We have here the disposal of the collections thus made: the apostle would have every thing ready against he came, and therefore gave direction as before: That there be no gatherings when I come, v. 2. But, when he came, as to the disposal of it, he would leave it much to themselves. The charity was theirs, and it was fit they should dispose of it in their own way, so it answered its end, and was applied to the right use. Paul no more pretended to lord it over the purses of his hearers than over their faith; he would not meddle with their contributions without their consent. (1.) He tells them that they should give letters of credence, and send messengers of their own with their liberality, v. 3. This would be a proper testimony of their respect and brotherly love to their distressed brethren, to send their gift by members of their own body, trusty and tenderhearted, who would have compassion on their suffering brethren, and a Christian concern for them, and not defraud them. It would argue that they were very hearty in this service, when they should send some of their own body on so long and hazardous a journey or voyage, to convey their liberality. Note, We should not only charitably relieve our poor fellow-christians but do it in such a way as will best signify our compassion to them and care of them. (2.) He offers to go with their messengers, if they think proper, v. 4. His business, as an apostle, was not to serve tables, but to give himself to the word and prayer; yet he was never wanting to set on foot, or help forward, a work of charity, when an opportunity offered. He would go to Jerusalem, to carry the contributions of the church at Corinth to their suffering brethren, rather than they should go without them, or the charity of the Corinthians fail of a due effect. It was no hindrance to his preaching work, but a great furtherance to the success of it, to show such a tender and benign disposition of mind. Note, Ministers are doing their proper business when they are promoting or helping in works of charity. Paul stirs up the Corinthians to gather for the relief of the churches in Judea, and he is ready to go with their messengers, to convey what is gathered; and he is still in the way of his duty, in the business of his office.