SUMMARY.-The Jews, through ignorance, did not receive the salvation of the Gospel. It is, nevertheless, easily attainable; requiring, simply, to be trusted in and confessed. It is alike free to all, and is to be preached to all. While, however, the Gentiles found it unsought, the Jews obstinately rejected it, when it was almost thrust upon them.

I. "GOD'S RIGHTEOUSNESS.' V. 4, 5. Christ is the end of the law,i.e., He is the Object at which the law aimed. Compare Gal. iii. 24, 25. For righteousness, or unto righteousness; i.e., to bring about righteousness. To every one that believeth,-his faith in Christ being "counted to him for righteousness." This is the only way in which sinners can become righteous. V. 5. Moses describeth,-Lev. xviii. 5. Which doeth those things,-all of them, at all times. Shall live by them ;-but as all have sinned, none have this title to life or salvation. The law was never intended to make the sinner righteous before God, but to give the knowledge of sin, and to awaken longings for the promised Deliverer. Had they thus used it, the Jews, instead of rejecting the Messiah, would have welcomed Him as "the end of the law for righteousness."

II. MISSED THROUGH IGNORANCE.V. 1-3. That they might be saved.They might yet be saved from sin, though now rejected as a nation; and this the Apostle desired and prayed for. For I bear them record, &c.-The reason of his sympathy with them was that they were attached with passionate ardour to their peculiar religious forms, though their zeal was misdirected. God's righteousness,-His way of justifying the ungodly. Going about,endeavouring. Their own righteousness, -a title to heaven, founded on their own merits. They refused to be saved in the only way in which salvation was possible. Though the Apostle commends their "zeal," he does not excuse their ignorance. They might have known" God's righteousness," for they had it put clearly before them.

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III. NIGH THEE."-V. 6-8. The

righteousness which is of faith,—the method of becoming righteous by believing. Speaketh.-Deut. xxx. 11— 14. Moses there speaks of the simplicity of his laws,-no great effort was necessary to understand them; and the Apostle adapts his words to the Gospel plan of salvation. To bring

Christ down,-as if He had not become Man already. To bring up Christ again from the dead, -as if He had not already risen. The Gospel puts no such difficulties before us. The word is nigh thee, the doctrine is plain and simple, and the saving influence not far to seek. In thy mouth,-to confess. And in thy heart, to believe.

IV. IN "MOUTH" AND "HEART." -V. 9-11. Shalt confess with thy mouth the Lord Jesus,-shalt openly acknowledge Him as "Lord; i. e., that He has a right to govern the soul and life, and submit to Him accordingly. Compare Phil. ii. 11. In thine heart.-Saving faith is not only a mental act; it consists of feeling as well as of thought. The feeling of the heart, the conviction of the mind, and the confession of the mouth, must be in agreement. Hath raised Him.-His resurrection is the great proof of His Divinity. If this is admitted, all the other doctrines of the Gospel follow. Unto salvation.-He who has believed, and is justified, must openly confess Christ, in order to his final salvation. The Scripture saith.-Isai, xxviii. 16; xlix. 23. True faith will bring with it courage to declare it.

V. ALIKE TO ALL.-V. 12, 13. No difference.-The Gospel places all men on the same footing. All must be saved in one way. The Greek, the Gentile.

The same Lord, &c.-The Lord of the Jews is the Lord of the Gentiles. Is rich,-abundant in grace and mercy to all comers. Whosoever, &c.-See

Joel ii. 32.

VI. COMES BY HEARING.-V. 1417. How then, &c.-If men do not believe in Christ, they cannot pray to Him. The Gospel preached, heard, and credited is that which leads sinners to pray, in faith, to the saving of

their souls. It is written.-Isai. lii. 7. How welcome is the coming of such a messenger! Not all obeyed the Gospel, -beautiful and blessed as it is; but this was foretold, Isai. liii. 1. Cometh by hearing.-Preaching is God's usual mode of bringing sinners to Christ.

VII. FOUND, THOUGH UNSOUGHT.V. 18-20. Their sound, &c.-See Ps. xix. 4. David speaks of the heavenly bodies; but the same might now be said of the Gospel. See Col. i. 5, 6, 23. Moses says.-Deut. xxxii. 21. This passage foretold the rage of the Jews at the calling of the Gentiles. Esaias is very bold,-daring, notwithstanding the prejudices of the Jews, to declare plainly what Moses had only intimated. See Isai. lxv. 1. That sought Me not.While the Gentiles were wholly ignorant of the true God, and knew not therefore how to seek Him, He made Himself known to them by sending them the Gospel.

VIII. OFFERED AND REJECTED.— V. 21. He saith.-Isai. lxv. 2. All day long,-i.e., continually. Stretched forth My hands, the attitude of gracious invitation.

REFLECTIONS. -1. The saved should feel for sinners.-They should not only warn and reprove them, but pity them, and pray for them. See 1 Sam. xii. 23.

2. Be candid.-They who do wrong in some things may, in other respects, have qualities worthy of admiration. St. Paul found some good even in the unbelieving Jews, and gave them credit for it.

3. Zeal without knowledge is blind. It may do great harm while meaning to do good. See Matt. xxiii. 15; John xvi. 2; Acts xxvi. 9.

4. Ignorance is not a sufficient excuse for sin.-They who do not know what they might know with study, and pains, and labour, are more to be blamed than pitied. The "zeal" of the Jews for God was commendable; but their ignorance of His righteousness was inexcusable, and was punished by their rejection and dispersion.

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5. The Gospel plan of salvation is easy.-It requires no great thing' to be done by the sinner. His duty is as simple as that of Naaman, when he was directed to "wash, and be clean."

6. Religion must be professed.-A profession of religion includes an avowed belief of its doctrines, fellowship with God's people, constant attendance at the means of grace; and a humble, prayerful, holy, useful life. They who do not thus "confess" Christ, "deny" Him "before men."

7. All men may be saved.-But, in order to this, (1.) God must send preachers. (2.) These must preach. (3.) They must be heard. (4.) They must be credited. (5.) Salvation must be sought by believing prayer.

QUESTIONS.-What did St Paul desire and pray for? For what did he commend the Jews? How was their "zeal" defective? Why blameworthy? How did they err? What is "God's righteousness?" our own? Who may be saved? how? What is it to "confess" Christ?

Lev. xxvi. 8; Josh. xxiii. 10; Ps. iii. 6.

II. LOVE FOR GOD'S HOUSE.-V. 46. One thing have I desired.-He had but one wish, and one prayer; namely, that he might never be cut off from attendance at God's house: that is, in his deeper meaning, from communion with God. If this were granted, it mattered little what might befall him. The beauty of the Lord,-whatever in Him is pleasant or salutary to a sinner. For in the time of trouble, &c.-This gives the reason why David's one wish and prayer was sufficient for him. God protects them that love Him. He hides them where their enemies cannot find them, and establishes them so that they cannot be overcome. And now, &c.The deliverance was as sure as if it were already accomplished.

III. SEEKING THE LORD.-V. 7—9. Hear, O Lord, &c.- At first David is triumphant in the prospect of danger; but, as it approaches nearer, it appears to become more formidable. When Thou saidst.-God in His word commands us to seek Him in trouble. To seek His face, is to seek admittance to His presence; that is, to obtain His favour. Hide not Thy face, &c.-This would be to treat a servant as an enemy. Thou hast been my help,-God's past goodness is often pleaded as an argument in prayer. Compare Ps. lxxxv. 1-4.

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IV. PRAYER FOR GUIDANCE.-V. 10 -12. When my father, &c.,-literally, "For my father and my mother have forsaken me, but the Lord takes me up." They were David's protectors only for a season; but God always would be a "shield" to him. Teach me Thy way.-Let me know Thy will in all things. A plain path,—or, even path.' See the Margin, and compare Ps. xxvi. 12. False witnesses,who seek my destruction by deceit, and cunning, and slanderous accusations. And such as breathe out cruelty,-endeavouring to ruin me by open violence. V. CONCLUSION.-V. 13, 14. I had fainted. - These words, which are in

an

italics, were supplied by the translators of our Bible, and weaken the force of a beautiful figure of speech which the Psalmist uses. It is called "aposiopesis, (a Greek word, which signifies the act of becoming silent,) by which a speaker omits a word or part of a sentence, from deep feeling, or to give greater effect to his speech. David means, that if he had not believed that he would experience God's goodness, even in this life, notwithstanding the craft and cruelty of his enemies, something terrible would have befallen him. He evidently hints at despair and ruin. He HAD BELIEVED, however; so, without stopping to say what might have been, he abruptly exhorts his readers to the same devout confidence, that they may become strong like him.

REFLECTIONS.-1. They who trust in God, need not fear.-If HE counsels, who can confound? If He justifies, who can condemn? If HE strengthens, who can destroy?

2. Religion should be our "One thing.” -"One thing have I desired," David said; "One thing is needful," Jesus said, Luke x. 42; "One thing I do," St. Paul said, Phil. iii. 13. The teaching is not that all other things are worthless; but that religion should be the one great business of life. "Seek after it," if you desire its benefits.

3. The desires of God's people agree with God's will.-Their hearts echo to

His gracious calls, being made "will-
See
ing in the day of His power."
Ps. cx. 3. Read also Wesley's Hymn,
No. 214.

4. The love of God is the only love that is constant.-See v. 10. Men's love often disappears on the approach of misfortune; but God's love is proved most gloriously in affliction.

QUESTIONS.-Why did not David fear? What "one thing" did he desire? why? What is it to seek God's face? How may it be found? What did David plead in prayer? What figure is used in v. 13?

SUMMARY.-Our Lord foretells the destruction of the Temple, the persecutions of Christians, the calamities of the Jews, the coming of false Christs and false prophets, and the last judgment; and exhorts to watchfulness on the ground that the time of His coming is unknown.

I. THE DESTRUCTION OF THE TEMPLE. -V.1-8. As He went out of the Temple, -never again to enter it. What manner of stones, or, "what great stones." Many of the stones used in the erection of the Temple were of white marble, and some of them immensely large, being twenty-five cubits long, eight broad, and twelve deep. No wonder this disciple was struck with their appearance. Be thrown down, - by the Romans at the siege of the city. The ground on which the Temple stood was afterwards ploughed up. V. 3. Over against the Temple,-i. e., having it in full view. V. 5. Take heed, &c.-Let not every false alarm disturb you. The beginnings,―i. e., the mere beginnings of sorrows. There were things more terrible to follow, before Jerusalem would be taken, and the Temple destroyed.

II. PERSECUTIONS FOR THE GOSPEL. -V. 9-13. Take heed to yourselves.Our Lord turns from national calamities to prepare His followers for the persecutions they would have to endure. Councils, the superior courts. synagogues, the rural courts of justice, presided over by three magistrates. Jairus was one of these, ch. v. 22. Shall be beaten, with " 'forty stripes save

one."

The

See Deut. xxv. 1-3; 2 Cor. xi. 24. Before rulers and kings.-See Acts xviii. 12; xxiv. 10; xxv. 23. For a testimony against them,-that you may have opportunity to preach to them. V. 10. The Gospel must first, -i. e., before Jerusalem is taken. See Col. i. 6, 23;

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2 Tim. iv. 17. Neither premeditate.They should have special help, making them equal to those extraordinary occasions. V. 12. The brother shall betray the brother, &c.-To save their own lives, some would turn informers, and betray their nearest relatives. Tacitus, a Roman historian, says, the first Christians that were apprehended confessed, and then numbers of others were taken, and condemned by their information. That shall endure unto the end.-No Christian who continued faithful, it is said, perished at the siege of Jerusalem; and see Rev. ii. 10.

III. CALAMITIES FOR THE JEWS.-V. 14-20. The abomination of desolation, -the Roman army, abominable because idolatrous. Spoken of,-Dan. ix. 27; xii. 11. Where it ought not, i. e., around the holy city. Let him that readeth,-what Daniel says,-understand his meaning; for it is soon to be fulfilled, and life depends upon it. Then let, &c.-That is "the sign" that "these things shall be fulfilled." Then hasten your escape. V. 15. Let him that is on the housetop, &c. -66 "Is not the life more than meat, and the body than raiment ?" V. 17. Woe to them, &c. Their escape will be almost impossible. V. 18. In the winter,-when the weather is inclement, and the roads bad. St. Matthew adds, "neither on the Sabbath day," when the citygates were shut, and long journeys were forbidden. V. 19. Shall be affliction, &c.-The sufferings of the Jews at the taking of Jerusalem, as described by Josephus, were truly terrible. Such horrors, to such an extent, were never seen before, and would never be permitted again. It was meet that the wickedest of nations should have the severest punishment. V. 20. He hath shortened the days,-i. e., He hath determined to shorten them. This was

mercifully fulfilled when Titus, who meant to compel the citizens to surrender by famine, was led to carry the city by assault, thus putting an end to those days of unexampled suffering.

IV. FALSE CHRISTS AND FALSE PROPHETS.-V. 21–23. "Lo, here is Christ!" &c.-Some would even go so far as to say, "I am Christ," v. 6. The Jews rejected the true Christ, and were afterwards imposed upon by false ones. False prophets.-See Acts xx. 30; Gal. i. 7-9; Col. ii. 18; 1 John ii. 18-26; 2 John 7. If it were possible,-if God would permit them. I have foretold you all things, and to be forewarned is to be forearmed.

V. THE LAST JUDGMENT.-V. 2431. After that tribulation.-After the destruction of Jerusalem, the great event to be expected would be the Judgment-day, which will likewise be preceded by signs. Sun-moon-stars -powers. These may denote, typically, as some think, kingdoms, kings, &c.; or, as others suppose, light, the knowledge of God, religious teachers, &c. ; but the words may describe what will occur at the great day. V. 26. Coming in the clouds.-So He ascended, and so He will come again. See Acts i. 9, 11. Send His angels,-to separate the righteous from the wicked. The uttermost part of heaven.-i. e., the opposite horizon, where the sky seems to touch the earth. V. 28. Learn a parable. — As summer is near when the fig-tree putteth forth leaves; so will the great day be near when these things come to pass. This generation, or, rather, this race" i. e., the Jewish people.

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VI. THE TIME UNKNOWN. V. 32-37. Neither the Son.-This knowledge was one of the things "of which He emptied Himself' when He became Man for us, and which it belongs to the very essence of His mediatorial kingdom to hold in subjection to the Father."-Alford. The porter,—the doorkeeper.

REFLECTIONS. - 1. Guard against deception. It is a bad thing in any case; but it is especially pernicious in matters relating to Christ and His coming. Hence the earnestness of the cautions.

2. Nothing can harm the holy. - If they suffer, they shall reign; if they die, they shall live in heaven.

3. Sinners may serve God unconsciously. The Romans were heathen, yet He used them to punish the Jews.

4. Delays are dangerous.-When the appointed "sign" had come to pass, the Christians of Judæa were to flee to the mountains, suffering nothing to detain them. See v. 13, 14, with Matt. xxiv. 16; and compare Gen. xix. 17. You are in danger of hell: are you hastening your escape?

5. True faith is not easily shaken.— See v. 22. An ancient philosopher was accustomed to say of anything very difficult, "You may as soon draw away a Christian from Christ!"

6. Faith, though true, MAY be shaken. -It is possible for even the "elect" to fall, or why are they so solemnly and repeatedly exhorted to "take heed?"

7. Christians are the servants of an absent Master, who will one day return. -Are you a Christian? All you have is Christ's, and should be used for His glory. The work He requires you to do is heart-work,-work for your own souls, and work for the souls of others. When He returns, He will demand an account of all the time, and talents, and property He has given you. He will come in death and judgment, and you know not the time of either. You may not live till the judgment; but you may die before to-morrow. WATCH,

THEREFORE.

QUESTIONS.-When was this discourse delivered? Why were the "stones" remarkable? What was to be done to them? What signs were to happen first? What was "the abomination of desolation?" What were the Christians then to do? What great event was to follow? What "signs" were to come before it? When will it be? What is our duty in the interval? why?