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- Herausgeber: Charles River Editors
- Kategorie: Religion und Spiritualität
- Sprache: Englisch
- Veröffentlichungsjahr: 2018
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COME AND WELCOME TO JESUS CHRIST
John Bunyan
KYPROS PRESS
Thank you for reading. In the event that you appreciate this book, please show the author some love.
This book is a work of nonfiction and is intended to be factually accurate.
All rights reserved. Aside from brief quotations for media coverage and reviews, no part of this book may be reproduced or distributed in any form without the author’s permission. Thank you for supporting authors and a diverse, creative culture by purchasing this book and complying with copyright laws.
Copyright © 2015 by John Bunyan
TABLE OF CONTENTS
Come and Welcome to Jesus Christ
FIRST, THE TEXT TREATED BY WAY OF EXPLICATION
THE EXTENT OF THE GIFT.
THE PERSON GIVING, THE FATHER
THE FATHER’S INTENT IN GIVING
THE SON’S RECEPTION OF THE GIFT
WHAT IT IS TO COME TO CHRIST
WHAT FORCE THERE IS IN THE PROMISE TO MAKE THEM COME TO CHRIST
THE PROMISE TO THOSE COMING TO CHRIST
TWO SORTS OF SINNERS COMING TO CHRIST
WHAT IT IS TO CAST OUT
THE POWER OF CHRIST TO SAVE, OR TO CAST OUT
SECOND, THE TEXT TREATED BY WAY OF OBSERVATION
COMING TO CHRIST NOT BY THE POWER OF MAN, BUT BY THE DRAWING OF THE FATHER
COMERS OFT TIMES AFRAID THAT CHRIST WILL NOT RECEIVE THEM
CHRIST WOULD HAVE COMERS NOT ONCE THINK THAT HE WILL CAST THEM OUT
USE AND APPLICATION
Come and Welcome to Jesus Christ
By
John Bunyan
COME AND WELCOME TO JESUS CHRIST
“ALL THAT THE FATHER GIVETH ME SHALL COME TO ME; AND HIM THAT COMETH TO ME I WILL IN NO WISE CAST OUT.” — JOHN 6:37.
A little before, in this chapter, you may read that the Lord Jesus walked on the sea to go to Capernaum, having sent his disciples before in a ship, but the wind was contrary; by which means the ship was hindered in her passage. Now, about the fourth watch of the night, Jesus came walking upon the sea, and overtook them; at the sight of whom they were afraid.
Note, When providences are black and terrible to God’s people, the Lord Jesus shows himself to them in wonderful manner; the which sometimes they can as little bear, as they can the things that were before terrible to them. They were afraid of the wind and the water; they were also afraid of their Lord and Saviour, when he appeared to them in that state.
But he said, “Be not afraid, it is I.”
Note, That the end of the appearing of the Lord Jesus unto his people, though the manner of his appearing be never so terrible, is to allay their fears and perplexities.
Then they received him into the ship, and immediately the ship was at land whither it went.
Note, When Christ is absent from his people, they go on but slowly, and with great difficulty; but when he joineth himself unto them, oh! how fast they steer their course! how soon are they at their journey’s end!
The people now among whom he last preached, when they saw that both Jesus was gone and his disciples, they also took shipping, and came to Capernaum, seeking for Jesus. And when they had found him, they wonderingly asked him, “Rabbi, when camest thou hither?” but the Lord Jesus, slighting their compliment, answered, “Verily, verily, ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.”
Note, A people may follow Christ far for base ends, as these went after him beyond sea for loaves. A man’s belly will carry him a great way in religion; yea, a man’s belly will make him venture far for Christ.
Note again, They are not feigning compliments, but gracious intentions, that crown the work in the eye of Christ; or thus, it is not the toil and business of professors, but their love to him, that makes him approve of them.
Note again, When men shall look for friendly entertainment at Christ’s hand, if their hearts be rotten, even then will they meet with a check and rebuke. “Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.”
Yet observe again, He doth not refuse to give, even to these, good counsel: he bids them labour for the meat that endureth to eternal life. Oh! how willingly would Jesus Christ have even those professors that come to him with pretences only, come to him sincerely, that they may be saved.
The text, you will find, is, after much more discourse with and about this people, and it is uttered by the Lord Jesus as the conclusion of the whole, and intimateth that, since they were professors in pretence only, and therefore such as his soul could not delight in, as such, that he would content himself with a remnant that his Father had bestowed upon him. As who should say, I am not like to be honoured in your salvation; but the Father hath bestowed upon me a people, and they shall come to me in truth, and in them will I be satisfied. The text, therefore, may be called Christ’s repose; in the fulfilling whereof he resteth himself content, after much labour and many sermons spent, as it were, in vain. As he saith by the prophet, “I have laboured in vain, I have spent my strength for nought, and in vain” (Isa 49:4).
But as there he saith, “My judgment is with the LORD, and my work with my God;” so in the text he saith, “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.” By these words, therefore, the Lord Jesus comforteth himself under the consideration of the dissimulation of some of his followers. He also thus betook himself to rest under the consideration of the little effect that his ministry had in Capernaum, Chorazin, and Bethsaida: “I thank thee, O Father,” said he, “Lord of heaven and earth, because thou has hid these things from the wise and prudent, and hast revealed them unto babes; even so, Father, for so it seemed good in thy sight” (Matt 11:25; Luke 10:21).
The text, in the general, standeth of TWO PARTS, and hath special respect to the Father and the Son; as also to their joint management of the salvation of the people: “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.” The first part of the text, as is evident, respecteth the Father and his gift; the other part the Son and his reception of that gift.
FIRST, For the gift of the Father there is this to be considered, to wit, the gift itself; and that is the gift of certain persons to the Son. The Father giveth, and that gift shall come: “And him that cometh.” The gift, then, is of persons; the Father giveth persons to Jesus Christ.
SECOND, Next you have the Son’s reception of this gift, and that showeth itself in these particulars: —1. In his hearty acknowledgement of it to be a gift: “The Father giveth me.” 2. In his taking notice, after a solemn manner, of all and every part of the gift: “All that the Father giveth me.” 3. In his resolution to bring them to himself: “All that the Father giveth me shall come to me.” 4. And in his determining that not anything shall make him dislike them in their coming: “And him that cometh to me I will in no wise cast out.”
These things might be spoken to at large, as they are in this method presented to view: but I shall choose to speak to the words, FIRST, BY WAY OF EXPLICATION. SECOND, BY WAY OF OBSERVATION.
FIRST, THE TEXT TREATED BY WAY OF EXPLICATION
THE EXTENT OF THE GIFT.
ALL THAT THE FATHER GIVETH me.” This word all, is often used in Scripture, and is to be taken more largely, or more strictly, even as the truth or argument, for the sake of which it is made use of, will bear. Wherefore, that we may the better understand the mind of Christ in the use of it here, we must consider, that it is limited and restrained only to those that shall be saved, to wit, to those that shall come to Christ; even to those whom he will “in no wise cast out.” Thus, also, the words all Israel, is sometimes to be taken, although sometimes it is taken for the whole family of Jacob. “And so all Israel shall be saved” (Rom 11:26). By all Israel here, he intendeth not all of Israel, in the largest sense; “for they are not all Israel which are of Israel;” “neither because they are of the seed of Abraham, are they all children; but, In Isaac shall thy seed be called. That is, they which are the children of the flesh, these are not the children of God; but the children of the promise are counted for the seed” (Rom 9:6-8).
This word ALL, therefore, must be limited and enlarged, as the truth and argument, for the sake of which it is used, will bear; else we shall abuse Scripture, and readers, and ourselves, and all. “And I, if I be lifted up from the earth,” said Christ, “will draw ALL men unto me” (John 12:32). Can any man imagine, that by ALL, in this place, he should mean all and every individual man in the world, and not rather that all that is consonant to the scope of the place? And if, by being “lifted up from the earth,” he means, as he should seem, his being taken up into heaven; and if, by “drawing ALL men after him,” he meant a drawing them unto that place of glory; then must he mean by ALL men, those, and only those, that shall in truth be eternally saved from the wrath to come. “For God hath concluded them all in unbelief, that he might have mercy upon all” (Rom 11:32). Here again you have all and all, two alls; but yet a greater disparity between the all made mention of in the first place, and that all made mention of the second. Those intended in this text are the Jews, even all of them, by the first all that you find in the words. The second all doth also intend the same people; but yet only so many of them as God will have mercy upon. “He hath concluded them all in unbelief, that he might have mercy upon all.” The all also in the text, is likewise to be limited and restrained to the saved, and to them only. But again; —
The word “giveth,” or “hath given,” must be restrained, after the same manner, to the same limited number. “All that the Father giveth me.” Not all that are given, if you take the gift of the Father to the Son in the largest sense; for in that sense there are many given to him that shall never come unto him; yea, many are given unto him that he will “cast out.” I shall, therefore, first show you the truth of this; and then in what sense the gift in the text must be taken.
First, [ALL cannot be intended in its largest sense.] That ALL that are given to Christ, if you take the gift of the Father to him in the largest sense, cannot be intended in the text, is evident —
1. Because, then, all the men, yea, all the things in the world, must be saved. “All things,” saith he, “are delivered unto me of my Father” (Matt 11:27). This, I think, no rational man in the world will conclude. Therefore, the gift intended in the text must be restrained to some, to a gift that is given by way of speciality by the Father to the Son.
2. It must not be taken for ALL, that in any sense are given by the Father to him, because the Father hath given some, yea, many to him, to be dashed in pieces by him. “Ask of me,” said the Father to him, “and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.” But what must be done with them? must he save them all? No. “Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel” (Psa 2). This method he useth not with them that he saveth by his grace, but with those that himself and saints shall rule over in justice and severity (Rev 2:26,27). Yet, as you see, “they are given to him.” Therefore, the gift intended in the text must be restrained to some, to a gift that is given by way of speciality by the Father to the Son.
In Psalm 18 he saith plainly, that some are given to him that he might destroy them. “Thou hast given me the necks of mine enemies; that I might destroy them that hate me” (verse 40). These, therefore, cannot be of the number of those that are said to be given in the text; for those, even ALL of them, shall come to him, “and he will in no wise cast them out.”
3. Some are given to Christ, that he by them might bring about some of his high and deep designs in the world. Thus Judas was given to Christ, to wit, that by him, even as was determined before, he might bring about his death, and so the salvation of his elect by his blood. Yea, and Judas must so manage this business, as that he must lose himself for ever in bringing it to pass. Therefore the Lord Jesus, even in his losing of Judas, applies himself to the judgment of his Father, if he had not in that thing done that which was right, even in suffering of Judas so to bring about his Master’s death, as that he might, by so doing, bring about his own eternal damnation also.
“Those,” said he, “that thou gavest me, I have kept, and none of them is lost, but the son of perdition; that the Scripture might be fulfilled” (John 17:12). Let us, then, grant that Judas was given to Christ, but not as others are given to him, not as those made mention of in the text; for then he should have failed to have been so received by Christ, and kept to eternal life. Indeed, he was given to Christ; but he was given to him to lose him, in the way that I have mentioned before; he was given to Christ, that he by him might bring about his own death, as was before determined; and that in the overthrow of him that did it. Yea, he must bring about his own death, as was before determined, and that in the overthrow of him that did it. Yea, he must bring about his dying for us in the loss of the instrument that betrayed him, that he might even fulfil the Scripture in his destruction, as well as in the salvation of the rest. “And none of them is lost, but the son of perdition; that the Scripture might be fulfilled.”
[Second, Those intended as the gift.] —The gift, therefore, in the text, must not be taken in the largest sense, but even as the words will bear, to wit, for such a gift as he accepteth, and promiseth to be an effectual means of eternal salvation to. “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.” Mark! they shall come that are in special given to me; and they shall by no means be rejected. For this is the substance of the text.
Those, therefore, intended as the gift in the text, are those that are given by covenant to the Son; those that in other places are called “the elect,” “the chosen,” “the sheep,” and “the children of the promise,” &c. These be they that the Father hath given to Christ to keep them; those that Christ hath promised eternal life unto; those to whom he hath given his word, and that he will have with him in his kingdom to behold his glory.
“This is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day” (John 6:39). “And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand” (John 10:28). “As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. Thine they were, and thou gavest them me, and they have kept thy word; I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. And all mine are thine, and thine are mine; and I am glorified in them.” “Keep through thine own name those whom thou hast given me, that they may be one, as we are.” “Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world” (John 17:1,6,9,10,24).
All these sentences are of the same import with the text; and the alls and manies, those, they, &c., in these several sayings of Christ, are the same with all the given in the text. “All that the Father giveth.”
So that, as I said before, the word ALL, as also other words, must not be taken in such sort as our foolish fancies or groundless opinions will prompt us to, but do admit of an enlargement or a restriction, according to the true meaning and intent of the text. We must therefore diligently consult the meaning of the text, by comparing it with other the sayings of God; so shall we be better able to find out the mind of the Lord, in the word which he has given us to know it by.
THE PERSON GIVING, THE FATHER
ALL THAT THE FATHER GIVETH.” By this word “Father,” Christ describeth the person giving; by which we may learn several useful things.
First, That the Lord God, and Father of our Lord Jesus Christ, is concerned with the Son in the salvation of his people. True, his acts, as to our salvation, are diverse from those of the Son; he was not capable of doing that, or those things for us, as did the Son; he died not, he spilt not blood for our redemption, as the Son; but yet he hath a hand, a great hand, in our salvation too. As Christ saith, “The Father himself loveth you,” and his love is manifest in choosing of us, in giving of us to his Son; yea, and in giving his Son also to be a ransom for us. Hence he is called, “The Father of mercies, and the God of all comfort.” For here even the Father hath himself found out, and made way for his grace to come to us through the sides and the heart-blood of his well-beloved Son (Col 1:12-14). The Father, therefore, is to be remembered and adored, as one having a chief hand in the salvation of sinners. We ought to give “thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light” (Col 1:12). For “the Father sent the Son to be the Saviour of the world” (John 4:14). As also we see in the text, the “Father giveth” the sinner to Christ to save him.
Second, Christ Jesus the Lord, by this word “Father,” would familiarize this giver to us. Naturally the name of God is dreadful to us, especially when he is discovered to us by those names that declare his justice, holiness, power, and glory; but now this word “Father” is a familiar word, it frighteth not the sinner, but rather inclineth his heart to love, and be pleased with the remembrance of him. Hence Christ also, when he would have us to pray with godly boldness, puts this word “Father” into our mouths; saying, “When ye pray, say, Our Father which art in heaven;” concluding thereby, that by the familiarity that by such a word is intimated, the children of God may take more boldness to pray for, and ask great things. I myself have often found, that when I can say but this word Father, it doth me more good than when I call him by any other Scripture name. It is worth your noting, that to call God by his relative title was rare among the saints in Old Testament times. Seldom do you find him called by this name; no, sometimes not in three or four books: but now in New Testament times, he is called by no name so often as this, both by the Lord Jesus himself, and by the apostles afterwards. Indeed, the Lord Jesus was he that first made this name common among the saints, and that taught them, both in their discourses, their prayers, and in their writings, so much to use it; it being more pleasing to, and discovering more plainly our interest in, God, than any other expression; for by this one name we are made to understand that all our mercies are the offspring of God, and that we also that are called are his children by adoption.
[Import of the word GIVETH.] —"All that the Father giveth.”
This word “giveth” is out of Christ’s ordinary dialect, and seemeth to intimate, at the first sound, as if the Father’s gift to the Son was not an act that is past, but one that is present and continuing; when, indeed, this gift was bestowed upon Christ when the covenant, the eternal covenant, was made between them before all worlds. Wherefore, in those other places, when this gift is mentioned, it is still spoken of, as of an act that is past; as, “All that he hath give me; to as many as thou hast given me; thou gavest them me; and those which thou hast given me.” Therefore, of necessity, this must be the first and chief sense of the text; I mean of this word “giveth,” otherwise the doctrine of election, and of the eternal covenant which was made between the Father and the Son, in which covenant this gift of the Father is most certainly comprised, will be shaken, or at leastwise questionable, by erroneous and wicked men: for they may say, That the Father gave not all those to Christ that shall be saved, before the world was made; for that this act of giving is an act of continuation. But again, this word “giveth” is not to be rejected, for it hath its proper use, and may signify to us —
1. That though the act of giving among men doth admit of the time past, or the time to come, and is to be spoken of with reference to such time; yet with God it is not so. Things past, or things to come, are always present with God, and with his Son Jesus Christ: He “calleth those things which be not,” that is, to us, “as though they were” (Rom 4:17). And again, “Known unto God are all his works from the beginning of the world.” All things to God are present, and so the gift of the Father to the Son, although to us, as is manifest by the word, it is an act that is past (Acts 15:16).
2. Christ may express himself thus, to show, that the Father hath not only given him this portion in the lump, before the world was, but that those that he had so given, he will give him again; that is, will bring them to him at the time of their conversion; for the Father bringeth them to Christ (John 6:44). As it is said, “She shall be brought unto the king in raiment of needle-work;” that is, in the righteousness of Christ; for it is God that imputeth that to those that are saved (Psa 45:14; 1 Cor 1). A man giveth his daughter to such a man, first in order to marriage, and this respects the time past, and he giveth her again at the day appointed in marriage. And in this last sense, perhaps, the text may have a meaning; that is, that all that the Father hath, before the world was, given to Jesus Christ, he giveth them again to him in the day of their espousals.
Things that are given among men, are ofttimes best at first; to wit, when they are new; and the reason is, because all earthly things wax old; but with Christ it is not so. This gift of the Father is not old and deformed, and unpleasant in his eyes; and therefore to him it is always new. When the Lord spake of giving the land of Canaan to the Israelites, he saith not, that he had given, or would give it to them, but thus: “The Lord thy God giveth thee - this good land” (Deut 9:6). Not but that he had given it to them, while they were in the loins of their fathers, hundreds of years before. Yet he saith now he giveth it to them; as if they were now also in the very act of taking possession, when as yet they were on the other side Jordan. What then should be the meaning? Why, I take it to be this. That the land should be to them always as new; as new as if they were taking possession thereof but now. And so is the gift of the Father, mentioned in the text, to the Son; it is always new, as if it were always new.
“All that the Father giveth me.” In these words you find mention made of two persons, the Father and the Son; the Father giving, and the Son receiving or accepting of this gift. This, then, in the first place, clearly demonstrateth, that the Father and the Son, though they, with the Holy Ghost, are one and the same eternal God; yet, as to their personality, are distinct. The Father is one, the Son is one, the Holy Spirit is one. But because there is in this text mention made but of two of the three, therefore a word about these two. The giver and receiver cannot be the same person in a proper sense, in the same act of giving and receiving. He that giveth, giveth not to himself, but to another; the Father giveth not to the Father, to wit, to himself, but to the Son: the Son receiveth not of the Son, to wit, of himself, but of the Father: so when the Father giveth commandment, he giveth it not to himself, but to another; as Christ saith, “He gave me a commandment” (John 12:49). So again, “I am one that bear witness of myself, and the Father that sent me beareth witness of me” (John 8:18).
Further, here is something implied that is not expressed, to wit, that the Father hath not given all men to Christ; that is, in that sense as it is intended in this text, though in a larger, as was said before, he hath given him every one of them; for then all should be saved: he hath, therefore, disposed of some another way. He gives some up to idolatry; he gives some up to uncleanness, to vile affections, and to a reprobate mind. Now these he disposeth of in his anger, for their destruction, that they may reap the fruit of their doings, and be filled with the reward of their own ways (Acts 7:42; Rom 1:24,26,28). But neither hath he thus disposed of all men; he hath even of mercy reserved some from these judgments, and those are they that he will pardon, as he saith, “For I will pardon them whom I reserve” (Jer 50:20). Now these he hath given to Jesus Christ, by will, as a legacy and portion. Hence the Lord Jesus says, “This is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day” (John 6:39).
THE FATHER’S INTENT IN GIVING
THE FATHER, THEREFORE, IN GIVING of them to him to save them, must needs declare unto us these following things: —
First, That he is able to answer this design of God, to wit, to save them to the uttermost sin, the uttermost temptation, &c. (Heb 7:25). Hence he is said to lay “help upon one that is mighty,” “mighty to save” (Psa 89:19; Isa 63:1) and hence it is again, that God did even of old promise to send his people “a Saviour, a great one” (Isa 19:20). To save is a great work, and calls for almightiness in the undertaker: hence he is called the “Mighty God, the wonderful Counsellor,” &c. Sin is strong, Satan is also strong, death and the grave are strong, and so is the curse of the law; therefore it follows, that this Jesus must needs be, by God the Father, accounted almighty, in that he hath given his elect to him to save them, and deliver them from these, and that in despite of all their force and power.
And he gave us testimony of this his might, when he was employed in that part of our deliverance that called for a declaration of it. He abolished death; he destroyed him that had the power of death; he was the destruction of the grave; he hath finished sin, and made an end of it, as to its damning effects upon the persons that the Father hath given him; he hath vanquished the curse of the law, nailed it to his cross, triumphed over them upon his cross, and made a show of these things openly (2 Tim 1:10; Heb 2:14,15; Hosea 13:14; Dan 9:24; Gal 3:13; Col 2:14,15). Yea, and even now, as a sign of his triumph and conquest, he is alive from the dead, and hath the keys of hell and death in his own keeping (Rev 1:18).
Second, The Father’s giving of them to him to save them, declares unto us that he is and will be faithful in his office of Mediator, and that therefore they shall be secured from the fruit and wages of their sins, which is eternal damnation, by his faithful execution of it. And, indeed, it is said, even by the Holy Ghost himself, That he “was faithful to him that appointed him,” that is, to this work of saving those that the Father hath given him for that purpose; as “Moses was faithful in all his house.” Yea, and more faithful too, for Moses was faithful in God’s house but as a servant; “but Christ as a Son over his own house” (Heb 3). And therefore this man is counted worthy of more glory than Moses, even upon this account, because more faithful than he, as well as because of the dignity of his person. Therefore in him, and in his truth and faithfulness, God resteth well pleased, and hath put all the government of this people upon his shoulders. Knowing that nothing shall be wanting in him, that may any way perfect this design. And of this he, to wit, the Son, hath already given a proof. For when the time was come, that his blood was, by Divine justice, required for their redemption, washing, and cleansing, he as freely poured it out of his heart, as if it had been water out of a vessel; not sticking to part with his own life, that the life which was laid up for his people in heaven might not fail to be bestowed upon them. And upon this account, as well as upon any other, it is that God calleth him “my righteous servant” (Isa 53:11). For his righteousness could never have been complete, if he had not been to the uttermost faithful to the work he undertook; it is also, because he is faithful and true, that in righteousness he doth judge and make work for his people’s deliverance. He will faithfully perform this trust reposed in him. The Father knows this, and hath therefore given his elect unto him.
Third, The Father’s giving of them to him, to save them, declares that he is, and will be gentle, and patient towards them, under all their provocations and miscarriages. It is not to be imagined, the trials and provocations that the Son of God hath all along had with these people that have been given to him that saves them: indeed he is said to be “a tried stone;” for he has been tried, not only by the devil, guilt of sin, death, and the curse of the law, but also by his people’s ignorance, unruliness, falls into sin, and declining to errors in life and doctrine. Were we but capable of seeing how this Lord Jesus has been tried even by his people, ever since there was one of them in the world, we should be amazed at his patience and gentle carriages to them. It is said, indeed, “The Lord is very pitiful, slow to anger, and of great mercy.” And, indeed, if he had not been so, he could never have endured their manners as he has done from Adam hitherto. Therefore is his pity and bowels towards his church preferred above the pity and bowels of a mother towards her child. “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will I not forget thee,” saith the Lord (Isa 49:15).
God did once give Moses, as Christ’s servant, an handful of his people, to carry them in his bosom, but no further than from Egypt to Canaan; and this Moses, as is said of him by the Holy Ghost, was the meekest man that was then to be found in the earth; yea, and he loved the people at a very great rate; yet neither would his meekness nor love hold out in this work; he failed and grew passionate, even to the provoking his God to anger under this work. “And Moses said unto the Lord, Wherefore hast thou afflicted thy servant?” But what was the affliction? Why, the Lord had said unto him, “Carry this people in thy bosom as a nursing father beareth the suckling child, unto the land which thou swarest unto their fathers.” And how then? Not I, says Moses, “I am not able to bear all this people alone, because it is too heavy for me. If thou deal thus with me, kill me, I pray thee, out of hand, and let me not see my wretchedness” (Num 11:11-15).
God gave them to Moses, that he might carry them in his bosom, that he might show gentleness and patience towards them, under all the provocations wherewith they would provoke him from that time till he had brought them to their land; but he failed in the work; he could not exercise it, because he had not that sufficiency of patience towards them. But now it is said of the person speaking in the text, “That he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young” (Isa 40:11). Intimating, that this was one of the qualifications that God looked for, and knew was in him, when he gave his elect to him to save them.
