14th Sunday in Ordinary Time

King. Christ often came to Jerusalem; but his last entrance, to die for man's redemption, was most excellent. (Worthington) --- If the Jews had not wilfully blinded themselves, they could not mistake Him, as he is here so minutely described, possessing the most humble and the noblest qualities. Not knowing how to reconcile them, they feign one Messias glorious and another poor and despised; while others admit only of one, and reject either the abject or the exalted things which the prophets have spoken of him. The Church alone can reconcile these apparent contradictions in our Saviour's character. After predicting what would befall the Jews till about one hundred years before the birth of Christ, the prophet turns to Him who was the desire and comfort of the nation. (Calmet) --- Saviour. Hebrew Noshah, (Haydock) or Jesus. (St. Jerome) --- Poor; or meek, as St. Matthew quotes it, after the Septuagint and Chaldean. (Menochius) --- They have read v for i, as hani (Haydock) means poor. (Calmet) --- Protestants, "lowly," which may signify devoid of riches, or of pride. --- Ass. Septuagint, "yoked animal, and upon a young foal." (Haydock) --- The former denotes the Jews.

Chariot. Arms shall be useless, Micheas v. 10. --- Earth. This can be understood only of Christ's kingdom, (Calmet) though it alludes to the greatest limits of the promised land. (Haydock)

9 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. 10 And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth. 11 As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.

That here begins a prophecy of the Messiah and his kingdom is plain from the literal accomplishment of the ninth verse in, and its express application to, Christ's riding in triumph into Jerusalem, Matt. xxi. 5 ; John xii. 15 .

I. Here is notice given of the approach of the Messiah promised, as matter of great joy to the Old-Testament church: Behold, thy king cometh unto thee. Christ is a king, invested with regal powers and prerogatives, a sovereign prince, an absolute monarch, having all power both in heaven and on earth. He is Zion's king. God has set him upon his holy hill of Zion, Ps. ii. 6 . In Zion his glory as a king shines; thence his law went forth, even the word of the Lord. In the gospel-church his spiritual kingdom is administered; it is by him that the ordinances of the church are instituted, and its officers commissioned; and it is taken under his protection; he fights the church's battles and secures its interests, as its king. "This King has been long in coming, but now, behold, he cometh; he is at the door. There are but a few ages more to run out, and he that shall come will come. He cometh unto thee; the Word will shortly be made flesh, and dwell within thy borders; he will come to his own. And therefore rejoice, rejoice greatly, and shout for joy; look upon it as good news, and be assured it is true; please thyself to think that he is coming, that he is on his way towards thee; and be ready to go forth to meet him with acclamations of joy, as one not able to conceal it, it is so great, nor ashamed to own it, it is so just; cry Hosanna to him." Christ's approaches ought to be the church's applauses.

II. Here is such a description of him as renders him very amiable in the eyes of all his loving subjects, and his coming to them very acceptable. 1. He is a righteous ruler; all his acts of government will be exactly according to the rules of equity, for he is just. 2. He is a powerful protector to all those that bear faith and true allegiance to him, for he has salvation; he has it in his power; he has it to bestow upon all his subjects. He is the God of salvation; treasures of salvation are in him. He is servatus — saving himself (so some read it), rising out of the grave by his own power and so qualifying himself to be our Saviour. (3.) He is a meek, humble, tender Father to all his subjects as his children; he is lowly; he is poor and afflicted (so the word signifies), so it denotes the meanness of his condition; having emptied himself, he was despised and rejected of men. But the evangelist translates it so as to express the temper of his spirit: he is meek, not taking state upon him, nor resenting injuries, but humbling himself from first to last, condescending to the mean, compassionate to the miserable; this was a bright and excellent character of him as a prophet ( Matt. xi. 29 , Learn of me, for I am meek and lowly in heart ), and no less so as a king. It was a proof of this that, when he made his public entry into his own city (and it was the only passage of his life that had any thing in it magnificent in the eye of the world), he chose to ride, not upon a stately horse, or in a chariot, as great men used to ride, but upon an ass, a beast of service indeed, but a poor silly and contemptible one, low and slow, and in those days ridden only by the meaner sort of people; nor was it an ass fitted for use, but an ass's colt, a little foolish unmanageable thing, that would be more likely to disgrace his rider than be any credit to him; and that not his own neither, nor helped off, as sometimes a sorry horse is, by good furniture, for he had no saddle, no housings, no trappings, no equipage, but his disciples' clothes thrown upon the colt;' for he made himself of no reputation when he visited us in great humility.

III. His kingdom is here set forth in the glory of it. This king has, and will have, a kingdom, not of this world, but a spiritual kingdom, a kingdom of heaven. 1. It shall not be set up and advanced by external force, by an arm of flesh or carnal weapons of warfare. No; he will cut off the chariot from Ephraim and the horses from Jerusalem ( v. 10 ), for he shall have no occasion for them while he himself rides upon an ass. He will, in kindness to his people, cut off their horses and chariots, that they may not cut themselves off from God by putting that confidence in them which they should put in the power of God only. He will himself undertake their protection, will himself be a wall of fire about Jerusalem and give his angels charge concerning it (those chariots of fire and horses of fire ), and then the chariots and horses they had in their service shall be discarded and cut off as altogether needless. 2. It shall be propagated and established by the preaching of the gospel, the speaking of peace to the heathen; for Christ came and preached peace to those that were afar off and to those that were nigh; and so established his kingdom by proclaiming on earth peace, and good-will towards men. 3. His kingdom, as far as it prevails in the minds of men and has the ascendant over them, will make them peaceable, and slay all enmities; it will cut off the battle-bow, and beat swords into plough-shares. It will not only command the peace, but will create the fruit of the lips, peace. 4. It shall extend itself to all parts of the world, in defiance of the opposition given to it. "The chariot and horse that come against Ephraim and Jerusalem, to oppose the progress of Zion's King, shall be cut off; his gospel shall be preached to the world, and be received among the heathen, so that his dominion shall be from sea to sea, and from the river even to the ends of the earth, as was foretold by David," Ps. lxxii. 8 . The preachers of the gospel shall carry it from one country, one island, to another, till some of the remotest corners of the world are enlightened and reduced by it.

9. From the coming of the Grecian conqueror, Zechariah makes a sudden transition, by the prophetical law of suggestion, to the coming of King Messiah, a very different character.

daughter of Zion-- The theocratic people is called to "rejoice" at the coming of her King ( Psa 2:11 ).

unto thee-- He comes not for His own gain or pleasure, as earthly kings come, but for the sake of His Church: especially for the Jews' sake, at His second coming ( Ro 11:26 ).

he is just-- righteous: an attribute constantly given to Messiah ( Is 45:21 ; 53:11 ; Jr 23:5 , 6 ) in connection with salvation. He does not merely pardon by conniving at sin, but He justifies by becoming the Lord our righteousness fulfiller, so that not merely mercy, but justice, requires the justification of the sinner who by faith becomes one with Christ. God's justice is not set aside by the sinner's salvation, but is magnified and made honorable by it ( Is 42:1 , 21 ). His future reign "in righteousness," also, is especially referred to ( Is 32:1 ).

having salvation-- not passively, as some interpret it, "saved," which the context, referring to a "king" coming to reign, forbids; also the old versions, the Septuagint, Syriac, and Vulgate, give Saviour. The Hebrew is reflexive in sense, "showing Himself a Saviour; ... having salvation in Himself" for us. Endowed with a salvation which He bestows as a king. Compare Margin, "saving Himself." Compare Mt 1:21 , in the Greek, "Himself shall save His people"; that is, not by any other, but by Himself shall He save [Pearson On the Creed]. His "having salvation" for others manifested that He had in Himself that righteousness which was indispensable for the justification of the unrighteous ( 1Co 1:30 ; 2Co 5:21 ; 1Jo 2:1 ). This contrasts beautifully with the haughty Grecian conqueror who came to destroy, whereas Messiah came to save. Still, Messiah shall come to take "just" vengeance on His foes, previous to His reign of peace (Mal 4:1, 2).

lowly-- mild, gentle: corresponding to His "riding on an ass" (not a despised animal, as with us; nor a badge of humiliation, for princes in the East rode on asses, as well as low persons, Jud 5:10 ), that is, coming as "Prince of peace" ( Zec 9:10 ; Is 9:6 ); the "horse," on the contrary is the emblem of war, and shall therefore be "cut off." Perhaps the Hebrew includes both the "lowliness" of His outward state (which applies to His first coming) and His "meekness" of disposition, as Mt 21:5 quotes it (compare Mt 11:29 ), which applies to both His comings. Both adapt Him for loving sympathy with us men; and at the same time are the ground of His coming manifested exaltation ( Joh 5:27 ; Php 2:7-9 ).

colt-- untamed, "whereon yet never man sat" ( Lu 19:30 ). The symbol of a triumphant conqueror and judge ( Jud 5:10 ; 10:4 ; 12:14 ).

foal of an ass-- literally, "asses": in Hebrew idiom, the indefinite plural for singular (so Ge 8:4 , "mountains of Ararat," for one of the mountains). The dam accompanied the colt ( Mt 21:2 ). The entry of Jesus into Jerusalem at His first coming is a pledge of the full accomplishment of this prophecy at His second coming. It shall be "the day of the Lord" ( Psa 118:24 ), as that first Palm Sunday was. The Jews shall then universally ( Psa 118:26 ) say, what some of them said then, "Blessed is He that cometh in the name of the Lord" (compare Mt 21:9 , with Mt 23:39 ); also "Hosanna," or "Save now, I beseech thee." "Palms," the emblem of triumph, shall then also be in the hands of His people (compare Joh 12:13 , with Re 7:9 , 10 ). Then also, as on His former entry, shall be the feast of tabernacles (at which they used to draw water from Siloam, quoting Is 12:3 ). Compare Psa 118:15 , with Zec 14:16 .

10. ( Is 2:4 ; Ho 2:18 ; Mi 5:10 ).

Ephraim ... Jerusalem-- the ten tribes, and Judah and Benjamin; both alike to be restored hereafter.

speak peace-- command it authoritatively.

dominion ... from sea ... river ... ends of ... earth-- fulfilling Ge 15:18 ; Ex 23:31 ; and Psa 72:8 . "Sea ... sea," are the Red Sea and Mediterranean. The "river" is the Euphrates. Jerusalem and the Holy Land, extended to the limits promised to Abraham, are to be the center of His future dominion; whence it will extend to the remotest parts of the earth.

1. ...The title is, "Praise, to David himself." Praise to Christ Himself. And since He is called David, who came to us of the seed of David, yet He was our King, ruling us, and bringing us into His kingdom, therefore "Praise to David himself" is understood to mean, Praise to Christ Himself. Christ according to the flesh is David, because He is the Son of David: but according to His Divine Nature He is the Creator of David, and Lord of David. "I will exalt Thee, my God, my King; and I will bless Thy Name for the age, and age upon age" (ver. 1). Ye see that the praise of God is here begun, and this praise is carried on even to the end of the Psalm....Now then begin to praise, if thou intendest to praise for ever. He who will not praise in this transitory "age," will be silent when "age upon age" has come. But lest any one should in any otherwise also understand what he saith, "I will praise Thy Name for the age," and should seek another age, wherein to praise, he saith, "Every day will I bless Thee"

(ver. 2). Praise then and bless the Lord thy God every day, that when single days have passed, and there has come one day without end, thou mayest go from praise to praise, as "from strength to strength." No day shall pass by, wherein I bless Thee not. And it is no wonder, if in thy day of joy thou bless the Lord. What if perchance some day of sorrow hath dawned on thee, as is natural in the circumstances of our mortal nature, as there is abundance of offences, as temptations are multiplied; what, if something sad befall thee, a man; wilt thou cease to praise God? wilt thou cease to bless thy Creator? If thou cease, thou hast lied in saying, "every day," etc. But if thou cease not, although it seem to thee to be ill with thee in the day of thy sorrow, yet in thy God it shall be well with thee....

2. "Great is the Lord, and very much to be praised"

(ver. 8). "Sweet is the Lord to all, and His compassions reach into all His works"

(ver. 9). Were He not such as this, there would be no seeking to recover us. Consider thyself: what didst thou deserve, O sinner? Despiser of God, what didst thou deserve? See if aught occur to thee but penalty, if aught occur to thee but punishment. Thou seest then what was due to thee, and what He hath given, who gave gratis. There was given pardon to the sinner; there was given the spirit of justification; there was given charity and love, wherein thou mayest do all good works; and beyond this, He will give thee also life everlasting, and fellowship with the angels: all of His mercy....Hear the Scripture: "I will not the death of a sinner, but rather that he should turn, and live." By these words of God, he is brought back to hope; but there is another snare to be feared, lest through this very hope he sin the more. What then didst thou also say, thou who through hope sinnest yet more? "Whensoever I turn, God will forgive me all; I will do whatsoever I will." Say not then, "To-morrow I will turn, to-morrow I will please God; and all to-day's and yesterday's deeds shall be forgiven me." Thou sayest true: God hath promised pardon to thy conversion; He hath not promised a to-morrow to thy delay.

8. "Sweet is the Lord to all, and His compassions are over all His works." Why then doth He condemn? why doth He scourge? Are not they whom He condemneth, whom He scourgeth, His works? Plainly they are. And wilt thou know how "His compassions are over all His works"? Thence is that long-suffering, whereby "He maketh His sun to rise on the evil and on the good." Are not "His compassions over all His works, who sendeth rain upon the just and upon the unjust"? In His long-suffering He waiteth for the sinner, saying, "Turn ye to Me, and I will turn to you." Are not "His compassions over all His works"? And when He saith, "Go ye into everlasting fire, prepared for the devil and his angels," this is not His compassion, but His severity. His compassion is given to His works: His severity is not over His works, but over thy works. Lastly, if thou remove thine own evil works, and there remain in thee nought but His work, His compassion will not leave thee: but if thou leavest not thy works, there will be severity over thy works, not over His works.

9. "Let all Thy works, O Lord, confess to Thee, and let Thy saints bless Thee"

(ver. 10). How so? Is not the earth His work? Are not the trees His work? Cattle, beasts, fish, fowl, are not they His works? Plainly they too are. And how shall these too confess to Him? I see indeed in the angels that His works confess to Him, for the angels are His works: and men are His works; and when men confess to Him, His works confess to Him; but have trees and stones the voice of confession? Yes, verily; "let all" His "works confess to" Him. What sayest thou? even the earth and the trees?...But there ariseth the same question in regard of praise, as in regard of confession. For if earth and all things devoid of sensation therefore cannot confess, because they have no voice to confess with; neither will they be able to praise, because they have no voice to proclaim with. But do not those Three Children enumerate all things, as they walked amid the harmless flames, who had leisure not only not to fear, but even to praise God? They say to all things, heavenly and earthly, "Bless ye the Lord, praise Him and magnify Him for ever." Behold how they praise. Let none think that the dumb stone or dumb animal hath reason wherewith to comprehend God. They who have thought this, have erred far from the truth. God hath ordered everything, and made everything: to some He hath given sense and understanding and immortality, as to the angels; to some He hath given sense and understanding with mortality, as to man; to some He hath given bodily sense, yet gave them not understanding, or immortality, as to cattle: to some He hath given neither sense, nor understanding, nor immortality, as to herbs, trees, stones: yet even these cannot be wanting in their kind, and by certain degrees He hath ordered His creation, from earth up to heaven, from visible to invisible, from mortal to immortal. This framework of creation, this most perfectly ordered beauty, ascending from lowest to highest, descending from highest to lowest, never broken, but tempered together of things unlike, all praiseth God. Wherefore then doth all praise God? Because when thou considerest it, and seest its beauty, thou in it praisest God. The beauty of the earth is a kind of voice of the dumb earth....And this which thou hast found in it, is the very voice of its confession, that thou praise the Creator. When thou hast thought on the universal beauty of this world, doth not its very beauty as it were with one voice answer thee, "I made not myself, God made me"?

10. For when Thy saints bless Thee, what say they? "They shall tell the glory of Thy kingdom, and talk of Thy Power"

(ver. 11). How powerful is God, who hath made the earth! how powerful is God, who hath filled the earth with good things! how powerful is God, who hath given to the animals each its own life! how powerful is God, who hath given different seeds to the womb of the earth, that they might make to spring up such various shoots, such beautiful trees! how powerful, how great is God! Do thou ask, creation answereth, and by its answer, as by the confession of the creature, thou, O saint of God, blessest God, and "talkest of His power."

11. "That they may make known to the sons of men Thy power, and the glory of the greatness of the beauty of Thy kingdom"

(ver. 13). This is the repetition we noticed, signifying either every generation, or the generation which will be after this generation. "Faithful is the Lord in His words, and holy in all His works." "Faithful is the Lord in His words:" for what hath He promised that He hath not given? "Faithful is the Lord in His words." Hereto there are certain things which He hath promised, and hath not given; but let Him be believed from the things which He hath given. We might well believe Him, if He only spake: He willed not that we should believe Him speaking, but that we should have His Scriptures in our hands:...as though a kind of bond of God's, which all who pass by might read, and might keep to the path of its promise. And how great things hath He already paid in accordance with that bond! Do men hesitate to believe Him concerning the Resurrection of the dead and the Life to come, which alone now remaineth to be paid, when, if He come to reckon with the unbelievers, the unbelievers must blush? If God say to thee, "Thou hast My bond: I have promised judgment, the separation of good and bad, everlasting life for the faithful, and wilt thou not believe? There in My bond read all that I have promised, reckon with me: verily even by counting up what I have paid, thou canst believe that I shall pay what still I owe. In that bond thou hast My only-begotten Son promised, "Whom I spared not, but gave Him up for you all:" reckon this then among what is paid. Read the bond: I promised therein that I would give by My Son the earnest of the Holy Spirit: reckon that as paid. I promised therein the blood and the crowns of the glorious Martyrs; let the White Mass remind you that My debt has been paid....He setteth before the eyes of all His payment of His debts: some He hath paid in the time of our ancestors, which we saw not: some He hath paid in our times, which they saw not; throughout all generations He hath paid what was written. And what remaineth? Do men not believe Him, when He hath paid all this? What remaineth? Behold thou hast reckoned: all this He hath paid: is He become unfaithful for the few things which remain? God forbid! Wherefore? Because "the Lord is faithful in His words, and holy in all His works."

13. "The Lord strengtheneth all that are falling"

(ver. 14). But who are "all that are falling"? All indeed fall in a general sense, but he meaneth those who fall in a particular way. For many fall from Him, many also fall from their own imaginations. If they had evil imaginations, they fall from them, and "God strengthened all that are falling." They who lose anything in this world, yet are holy, are as it were dishonoured in this world, from rich become poor, from honoured of low estate, yet are they God's saints; they are, as it were, falling. But "God strengtheneth." For "the just falleth seven times, and riseth again; but the wicked shall be weakened in evils." When evils befall the wicked, they are weakened thereby; when evils befall the righteous, "the Lord strengtheneth all that are falling."..."And lifteth up all those that have been cast down:" all, that is, who belong to him; for "God resisteth the proud."

14. "The eyes of all hope upon Thee, and Thou givest them food in due season"

Praise. The remaining seven psalms relate to the praises of God, to intimate that this occupation ought to be our glory, both in time and in eternity, as all were created for that purpose. (Ven. Bede) --- This is the seventh of the alphabetical psalms, the four last of which are only recognized by St. Jerome as perfect. See Psalm xxiv., xxxiii., xxxvi., cx., cxi., and cxviii. Yet here the ver 14., which should commence with N, is wanting in Hebrew, though it was probably there at first, as it is in the Greek and Latin, (Worthington) as well as in the Syriac and Arabic. (Calmet) --- Hence it appears, that our versions ought not always to be corrected by the Hebrew, which might be rendered more perfect by a collation with them. (Worthington) --- The Jews assert, that whoever reads this psalm thrice-a-day, may be sure of obtaining heaven, provided, says Kimchi, that his heart accompany his words. The new baptized used to recite it in thanksgiving, for having received the body and blood of Christ. (St. Chrysostom) --- Ferrand supposes that his psalm was composed after the captivity. But there seems to be no ground for this supposition, and the author had probably no particular event in view. (Calmet) --- My king. On whom I entirely depend. (Berthier) --- And ever. St. Jerome, "and after," (Haydock) both in time and in eternity. Christ is styled king,, to whom the nations were promised; (Psalm ii.) and David gives the highest honour to the blessed Trinity. (Worthington) --- David still praises God by the mouths of the faithful, as also in heaven.

Patient. Hebrew, "slow to anger," which is more expressive. (Berthier)

Works. The people of Israel (ver. 10., and Psalm lxxxix. 18.; Ferrand) and all mankind, who are all invited to embrace the true faith, and the mercy of God. (Calmet) --- The effects of mercy shine forth above all his other works, in the redemption, and in the recalling of sinners, when they have gone astray. (Worthington) --- This sense is good, but not literal. His mercy extends to all. (Berthier) --- Yet he punishes the reprobate for ever, chastising their works. (St. Augustine)

Works. They shew his power, and excite us to praise him. (St. Jerome)

Ages. The kingdom of God in his Church is very magnificent, but not so much as in heaven. (Worthington) --- The. Hebrew, Chaldean, Aquila, St. Jerome, &c., omit this verse, which is necessary to complete the alphabet. It probably commenced with Namon, "Faithful." (Calmet) --- The Septuagint could not insert it by inspiration, as they were only interpreters. (Berthier) --- It was consequently in their Hebrew copies. (Houbigant)

Lifteth. Hebrew, "upholdeth all who are falling." (Haydock) --- No one can stand or rise without God. (Berthier) --- He is ready to lift up every one. (Worthington)

1 I will extol thee, my God, O king; and I will bless thy name for ever and ever. 2 Every day will I bless thee; and I will praise thy name for ever and ever. 3 Great is the Lord , and greatly to be praised; and his greatness is unsearchable. 4 One generation shall praise thy works to another, and shall declare thy mighty acts. 5 I will speak of the glorious honour of thy majesty, and of thy wondrous works. 6 And men shall speak of the might of thy terrible acts: and I will declare thy greatness. 7 They shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness. 8 The Lord is gracious, and full of compassion; slow to anger, and of great mercy. 9 The Lord is good to all: and his tender mercies are over all his works.

The entitling of this David's psalm of praise may intimate not only that he was the penman of it, but that he took a particular pleasure in it and sung it often; it was his companion wherever he went. In this former part of the psalm God's glorious attributes are praised, as, in the latter part of the psalm, his kingdom and the administration of it. Observe,

I. Who shall be employed in giving glory to God.

1. Whatever others do, the psalmist will himself be much in praising God. To this good work he here excites himself, engages himself, and has his heart much enlarged in it. What he does, that he will do, having more and more satisfaction in it. It was his duty; it was his delight. Observe, (1.) How he expresses the work itself: " I will extol thee, and bless thy name ( v. 1 ); I will speak well of thee, as thou hast made thyself known, and will therein express my own high thoughts of thee and endeavour to raise the like in others." When we speak honourably of God, this is graciously interpreted and accepted as an extolling of him. Again ( v. 2 ): I will bless thee, I will praise thy name; the repetition intimates the fervency of his affection to this work, the fixedness of his purpose to abound in it, and the frequency of his performances therein. Again ( v. 5 ): I will speak of thy honour, and ( v. 6 ) I will declare thy greatness. He would give glory to God, not only in his solemn devotions, but in his common conversation. If the heart be full of God, out of the abundance of that the mouth will speak with reverence, to his praise, upon all occasions. What subject of discourse can we find more noble, more copious, more pleasant, useful, and unexceptionable, than the glory of God? (2.) How he expresses his resolution to persevere in it. [1.] He will be constant to this work: Every day will I bless thee. Praising God must be our daily work. No day must pass, though ever so busy a day, though ever so sorrowful a day, without praising God. We ought to reckon it the most needful of our daily employments, and the most delightful of our daily comforts. God is every day blessing us, doing well for us; there is therefore reason that we should be every day blessing him, speaking well of him. [2.] He will continue in it: I will bless thee for ever and ever, v. 1 and again v. 2 . This intimates, First, That he resolved to continue in this work to the end of his life, throughout his ever in this world. Secondly, That the psalms he penned should be made use of in praising God by the church to the end of time, 2 Chron. xxix. 30 . Thirdly, That he hoped to be praising God to all eternity in the other world. Those that make praise their constant work on earth shall have it their everlasting bliss in heaven.

2. He doubts not but others also would be forward to this work. (1.) "They shall concur in it now; they shall join with me in it: When I declare thy greatness men shall speak of it ( v. 6 ); they shall abundantly utter it " ( v. 7 ), or pour it out (as the word is); they shall praise God with a gracious fluency, better than the most curious oratory. David's zeal would provoke many, and it has done so. (2.) "They shall keep it up when I am gone, in an uninterrupted succession ( v. 4 ): One generation shall praise thy works to another. " The generation that is going off shall tell them to that which is rising up, shall tell what they have seen in their days and what they have heard from their fathers; they shall fully and particularly declare thy mighty acts ( Ps. lxxviii. 3 ); and the generation that is rising up shall follow the example of that which is going off: so that the death of God's worshippers shall be no diminution of his worship, for a new generation shall rise up in their room to carry on that good work, more or less, to the end of time, when it shall be left to that world to do it in which there is no succession of generations.

II. What we must give to God the glory of.

1. Of his greatness and his great works. We must declare, Great is the Lord, his presence infinite, his power irresistible, his brightness insupportable, his majesty awful, his dominion boundless, and his sovereignty incontestable; and therefore there is no dispute, but great is the Lord, and, if great, then greatly to be praised, with all that is within us, to the utmost of our power, and with all the circumstances of solemnity imaginable. His greatness indeed cannot be comprehended, for it is unsearchable; who can conceive or express how great God is? But then it is so much the more to be praised. When we cannot, by searching, find the bottom, we must sit down at the brink, and adore the depth, Rom. xi. 33 . God is great, for, (1.) His majesty is glorious in the upper world, above the heavens, where he has set his glory; and when we are declaring his greatness we must not fail to speak of the glorious honour of his majesty, the splendour of the glory of his majesty ( v. 5 ), how brightly he shines in the upper world, so as to dazzle the eyes of the angels themselves, and oblige them to cover their faces, as unable to bear the lustre of it. (2.) His works are wondrous in this lower world. The preservation, maintenance, and government of all the creatures, proclaim the Creator very great. When therefore we declare his greatness we must observe the unquestionable proofs of it, and must declare his mighty acts ( v. 4 ), speak of his wondrous works ( v. 5 ), the might of his terrible acts, v. 6 . We must see God acting and working in all the affairs of this lower world. Various instruments are used, but in all events God is the supreme director; it is he that performs all things. Much of his power is seen in the operations of his providence (they are mighty acts, such as cannot be paralleled by the strength of any creature), and much of his justice—they are terrible acts, awful to saints, dreadful to sinners. These we should take all occasions to speak of, observing the finger of God, his hand, his arm, in all, that we may marvel.

10 All thy works shall praise thee, O Lord ; and thy saints shall bless thee. 11 They shall speak of the glory of thy kingdom, and talk of thy power; 12 To make known to the sons of men his mighty acts, and the glorious majesty of his kingdom. 13 Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations. 14 The Lord upholdeth all that fall, and raiseth up all those that be bowed down. 15 The eyes of all wait upon thee; and thou givest them their meat in due season. 16 Thou openest thine hand, and satisfiest the desire of every living thing. 17 The Lord is righteous in all his ways, and holy in all his works. 18 The Lord is nigh unto all them that call upon him, to all that call upon him in truth. 19 He will fulfil the desire of them that fear him: he also will hear their cry, and will save them. 20 The Lord preserveth all them that love him: but all the wicked will he destroy. 21 My mouth shall speak the praise of the Lord : and let all flesh bless his holy name for ever and ever.

The greatness and goodness of him who is optimus et maximus — the best and greatest of beings, were celebrated in the former part of the psalm; here, in these verses, we are taught to give him the glory of his kingdom, in the administration of which his greatness and goodness shine so clearly, so very brightly. Observe, as before,

I. From whom the tribute of praise is expected ( v. 10 ): All God's works shall praise him. They all minister to us matter for praise, and so praise him according to their capacity; even those that refuse to give him honour he will get himself honour upon. But his saints do bless him, not only as they have peculiar blessings from him, which other creatures have not, but as they praise him actively, while his other works praise him only objectively. They bless him, for they collect the rent or tribute of praise from the inferior creatures, and pay it into the treasury above. All God's works do praise him, as the beautiful building praises the builder or the well-drawn picture praises the painter; but the saints bless him as the children of prudent tender parents rise up and call them blessed. Of all God's works, his saints, the workmanship of his grace, the first-fruits of his creatures, have most reason to bless him.

II. For what this praise is to be given: They shall speak of thy kingdom. The kingdom of God among men is a thing to be often thought of and often spoken of. As, before, he had magnified God's greatness and goodness in general, so here he magnifies them with application to his kingdom. Consider then,

1. The greatness of his kingdom. It is great indeed, for all the kings and kingdoms of the earth are under his control. To show the greatness of God's kingdom, he observes, (1.) The pomp of it. Would we by faith look within the veil, we should see, and, believing, we should speak of the glory of his kingdom ( v. 11 ), the glorious majesty of it ( v. 12 ), for he has prepared his throne in the heavens, and it is high and lifted up, and surrounded with an innumerable company of angels. The courts of Solomon and Ahasuerus were magnificent; but, compared with the glorious majesty of God's kingdom, they were but as glow-worms to the sun. The consideration of this should strike an awe upon us in all our approaches to God. (2.) The power of it: When they speak of the glory of God's kingdom they must talk of his power, the extent of it, the efficacy of it—his power, by which he can do any thing and does every thing he pleases ( v. 11 ); and, as a proof of it, let them make known his mighty acts ( v. 12 ), that the sons of men may be invited to yield themselves his willing subjects and so put themselves under the protection of such a mighty potentate. (3.) The perpetuity of it, v. 13 . The thrones of earthly princes totter, and the flowers of their crowns wither, monarchies come to an end; but, Lord, thy kingdom is an everlasting kingdom. God will govern the world to the end of time, when the Mediator, who is now entrusted with the administration of his kingdom, shall deliver it up to God, even the Father, that he may be all in all to eternity. His dominion endures throughout all generations, for he himself is eternal, and his counsels are unchangeable and uniform; and Satan, who has set up a kingdom in opposition to him, is conquered and in a chain.

2. The goodness of his kingdom. His royal style and title are, The Lord God, gracious and merciful; and his government answers to his title. The goodness of God appears in what he does,

(1.) For all the creatures in general ( v. 15, 16 ): He provides food for all flesh, and therein appears his everlasting mercy, Ps. cxxxvi. 25 . All the creatures live upon God, and, as they had their being from him at first, so from him they have all the supports of their being and on him they depend for the continuance of it. [1.] The eye of their expectation attends upon him: The eyes of all wait on thee. The inferior creatures indeed have not the knowledge of God, nor are capable of it, and yet they are said to wait upon God, because they seek their food according to the instinct which the God of nature has put into them (and they sow not, neither do they reap, Matt. vi. 26 ), and because they take what the God of nature has provided for them, in the time and way that he has appointed, and are content with it. [2.] The hand of his bounty is stretched out to them: Thou givest them their meat in due season, the meat proper for them, and in the proper time, when they need it; so that none of the creatures ordinarily perish for want of food, no, not in the winter. Thou openest thy hand freely and liberally, and satisfiest the desire of every living thing, except some of the unreasonable children of men, that will be satisfied with nothing, but are still complaining, still crying, Give, give.

(2.) For the children of men in particular, whom he governs as reasonable creatures.

[1.] He does none of them any wrong, for ( v. 17 ) the Lord is righteous in all his ways, and not unrighteous in any of them; he is holy, and acts like himself, with a perfect rectitude in all his works. In all the acts of government he is just, injurious to none, but administering justice to all. The ways of the lord are equal, though ours are unequal. In giving laws, in deciding controversies, in recompensing services, and punishing offences, he is incontestably just, and we are bound to own that he is so.

[2.] He does all of them good, his own people in a special manner.

First, He supports those that are sinking, and it is his honour to help the weak, v. 14 . He upholds all that fall, in that, though they fall, they are not utterly cast down. Many of the children of men are brought very low by sickness and other distresses, and seem ready to drop into the grave, and yet Providence wonderfully upholds them, raises them up, and says, Return, Ps. cx. 3 . If all had died who once seemed dying, the world would have been very thin. Many of the children of God, who have been ready to fall into sin, to fall into despair, have experienced his goodness in preventing their falls, or recovering them speedily by his graces and comforts, so that, though they fell, they were not utterly cast down, Ps. xxxvii. 24 . If those who were bowed down by oppression and affliction are raised up, it was God that raised them. And, with respect to all those that are heavy-laden under the burden of sin, if they come to Christ by faith, he will ease them, he will raise them.

Secondly, He is very ready to hear and answer the prayers of his people, v. 18, 19 . In this appears the grace of his kingdom, that his subjects have not only liberty of petitioning, but all the encouragement that can be to petition. 1. The grant is very rich, that God will be nigh to all that call upon him; he will be always within call of their prayers, and they shall always find themselves within reach of his help. If a neighbour that is near is better than a brother afar off ( Prov. xxvii. 10 ), much more a God that is near. Nay, he will not only be nigh to them, that they may have the satisfaction of being heard, but he will fulfil their desires; they shall have what they ask and find that they seek. It was said ( v. 16 ) that he satisfies the desire of every living thing, much more will he fulfil the desire of those that fear him; for he that feeds his birds will not starve his babes. He will hear their call and will save them; that is hearing them to purpose, as he heard David (that is, saved him) from the horn of the unicorn, Ps. xxii. 21 . 2. The proviso is very reasonable. He will hear and help us, (1.) If we fear him, if we worship and serve him with a holy awe of him; for otherwise how can we expect that he should accept us? (2.) If we call upon him in truth; for he desires truth in the inward part. We must be faithful to God, and sincere in our professions of dependence on him, and devotedness to him. In all devotions inward impressions must be answerable to the outward expressions, else they are not performed in truth.

Thirdly, He takes those under his special protection who have a confidence and complacency in him ( v. 20 ): The Lord preserves all those that love him; they lie exposed in this world, but he, by preserving them in their integrity, will effectually secure them, that no real evil shall befal them.

[3.] If any are destroyed they may thank themselves: All the wicked he will destroy, but they have by their wickedness fitted themselves for destruction. This magnifies his goodness in the protection of the righteous, that with their eyes they shall see the reward of the wicked ( Ps. xci. 8 ); and God will by this means preserve his people, even by destroying the wicked that would do them a mischief.

Lastly, The psalmist concludes, 1. With a resolution to give glory to God himself ( v. 21 ): My mouth shall speak the praise of the Lord. When we have said what we can, in praising God, still there is more to be said, and therefore we must not only begin our thanksgivings with this purpose, as he did ( v. 1 ), but conclude them with it, as he does here, because we shall presently have occasion to begin again. As the end of one mercy is the beginning of another, so should the end of one thanksgiving be. While I have breath to draw, my mouth shall still speak God's praises. 2. With a call to others to do so too: Let all flesh, all mankind, bless his holy name for ever and ever. Some of mankind shall be blessing God for ever; it is a pity but that they should be all so engaged.

1-2. (Compare Psa 30:1 ).

bless thy name-- celebrate Thy perfections ( Psa 5:11 ). God is addressed as king, alluding to His government of men.

8-9. (Compare Psa 103:8 ; 111:4 ).

over all, &c.-- rests on all His works.

10. bless-- as in Psa 145:1 , to praise with reverence, more than merely to praise.

11-12. The declaration of God's glory is for the extension of His knowledge and perfections in the world.

13. (Compare Da 4:3 , 34 ).

14. (Compare Psa 37:17 ; 54:4 ).

1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. 2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. 3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: 4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. 6 For to be carnally minded is death; but to be spiritually minded is life and peace. 7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. 8 So then they that are in the flesh cannot please God. 9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

I. The apostle here begins with one signal privilege of true Christians, and describes the character of those to whom it belongs: There is therefore now no condemnation to those that are in Christ Jesus, v. 1 . This is his triumph after that melancholy complaint and conflict in the foregoing chapter—sin remaining, disturbing, vexing, but, blessed be God, not ruining. The complaint he takes to himself, but humbly transfers the comfort with himself to all true believers, who are all interested in it. 1. It is the unspeakable privilege and comfort of all those that are in Christ Jesus that there is therefore now no condemnation to them. He does not say, "There is no accusation against them," for this there is; but the accusation is thrown out, and the indictment quashed. He does not say, "There is nothing in them that deserves condemnation," for this there is, and they see it, and own it, and mourn over it, and condemn themselves for it; but it shall not be their ruin. He does not say, "There is no cross, no affliction to them or no displeasure in the affliction," for this there may be; but no condemnation. They may be chastened of the Lord, but not condemned with the world. Now this arises from their being in Christ Jesus; by virtue of their union with him through faith they are thus secured. They are in Christ Jesus, as in their city of refuge, and so are protected from the avenger of blood. He is their advocate, and brings them off. There is therefore no condemnation, because they are interested in the satisfaction that Christ by dying made to the law. In Christ, God does not only not condemn them, but is well pleased with them, Matt. xvii. 5 . 2. It is the undoubted character of all those who are so in Christ Jesus as to be freed from condemnation that they walk not after the flesh but after the Spirit. Observe, The character is given from their walk, not from any one particular act, but from their course and way. And the great question is, What is the principle of the walk, the flesh or the spirit, the old or the new nature, corruption or grace? Which of these do we mind, for which of these doe we make provision, by which of these are we governed, which of these do we take part with?

II. This great truth, thus laid down, he illustrates in the following verses ; and shows how we come by this great privilege, and how we may answer this character.

1. How we come by these privileges—the privilege of justification, that there is no condemnation to us —the privilege of sanctification, that we walk after the Spirit, and not after the flesh, which is no less our privilege than it is our duty. How comes it about?

(1.) The law could not do it, v. 3 . It could neither justify nor sanctify, neither free us from the guilt nor from the power of sin, having not the promises either of pardon or grace. The law made nothing perfect: It was weak. Some attempt the law made towards these blessed ends, but, alas! it was weak, it could not accomplish them: yet that weakness was not through any defect in the law, but through the flesh, through the corruption of human nature, by which we became incapable either of being justified or sanctified by the law. We had become unable to keep the law, and, in case of failure, the law, as a covenant of works, made no provision, and so left us as it found us. Or understand it of the ceremonial law; that was a plaster not wide enough for the wound, it could never take away sin, Heb. x. 4 .

(2.) The law of the Spirit of life in Christ Jesus does it, v. 2 . The covenant of grace made with us in Christ is a treasury of merit and grace, and thence we receive pardon and a new nature, are freed from the law of sin and death, that is, both from the guilt and power of sin—from the course of the law, and the dominion of the flesh. We are under another covenant, another master, another husband, under the law of the Spirit, the law that gives the Spirit, spiritual life to qualify us for eternal. The foundation of this freedom is laid in Christ's undertaking for us, of which he speaks v. 3 , God sending his own Son. Observe, When the law failed, God provided another method. Christ comes to do that which the law could not do. Moses brought the children of Israel to the borders of Canaan, and then died, and left them there; but Joshua did that which Moses could not do, and put them in possession of Canaan. Thus what the law could not do Christ did. The best exposition of this verse we have Heb. x. 1-10 . To make the sense of the words clear, which in our translation is a little intricate, we may read it thus, with a little transposition:— God sending his own Son in the likeness of sinful flesh, and a sacrifice for sin, condemned sin in the flesh, which the law could not do, in that it was weak through the flesh, &c., v. 4 . Observe, [1.] How Christ appeared: In the likeness of sinful flesh. Not sinful, for he was holy, harmless, undefiled; but in the likeness of that flesh which was sinful. He took upon him that nature which was corrupt, though perfectly abstracted from the corruptions of it. His being circumcised, redeemed, baptized with John's baptism, bespeaks the likeness of sinful flesh. The bitings of the fiery serpents were cured by a serpent of brass, which had the shape, though free from the venom, of the serpents that bit them. It was great condescension that he who was God should be made in the likeness of flesh; but much greater that he who was holy should be made in the likeness of sinful flesh. And for sin, —here the best Greek copies place the comma. God sent him, en homoiomati sarkos hamartias, kai peri hamartias — in the likeness of sinful flesh, and as a sacrifice for sin. The LXX. call a sacrifice for sin no more than peri hamartias — for sin; so Christ was a sacrifice; he was sent to be so, Heb. ix. 26 . [2.] What was done by this appearance of his: Sin was condemned, that is, God did therein more than ever manifest his hatred of sin; and not only so, but for all that are Christ's both the damning and the domineering power of sin is broken and taken out of the way. He that is condemned can neither accuse nor rule; his testimony is null, and his authority null. Thus by Christ is sin condemned; though it live and remain, its life in the saints is still but like that of a condemned malefactor. It was by the condemning of sin that death was disarmed, and the devil, who had the power of death, destroyed. The condemning of sin saved the sinner from condemnation. Christ was made sin for us ( 2 Cor. v. 21 ), and, being so made, when he was condemned sin was condemned in the flesh of Christ, condemned in the human nature: So was sanctification made to divine justice, and way made for the salvation of the sinner. [3.] The happy effect of this upon us ( v. 4 ): That the righteousness of the law might be fulfilled in us. Both in our justification and in our sanctification, the righteousness of the law if fulfilled. A righteousness of satisfaction for the breach of the law is fulfilled by the imputation of Christ's complete and perfect righteousness, which answers the utmost demands of the law, as the mercy-seat was as long and as broad as the ark. A righteousness of obedience to the commands of the law is fulfilled in us, when by the Spirit the law of love is written upon the heart, and that love is the fulfilling of the law, ch. xiii. 10 . Though the righteousness of the law is not fulfilled by us, yet, blessed be God, it is fulfilled in us; there is that to be found upon and in all true believers which answers the intention of the law. Us who walk not after the flesh, but after the Spirit. This is the description of all those that are interested in this privilege—they act from spiritual and not from carnal principles; as for others, the righteousness of the law will be fulfilled upon them in their ruin. Now,

2. Observe how we may answer to this character, v. 5 , &c.

(1.) By looking to our minds. How may we know whether we are after the flesh or after the Spirit? By examining what we mind, the things of the flesh or the things of the spirit. Carnal pleasure, worldly profit and honour, the things of sense and time, are the things of the flesh, which unregenerate people mind. The favour of God, the welfare of the soul, the concerns of eternity, are the things of the Spirit, which those that are after the Spirit do mind. The man is as the mind is. The mind is the forge of thoughts. As he thinketh in his heart, so is he, Prov. xxiii. 7 . Which way do the thoughts move with most pleasure? On what do they dwell with most satisfaction? The mind is the seat of wisdom. Which way go the projects and contrivances? whether are we more wise for the world or for our souls? phronousi ta tes sarkos — they savour the things of the flesh; so the word is rendered, Matt. xvi. 23 . It is a great matter what our savour is, what truths, what tidings, what comforts, we do most relish, and are most agreeable to us. Now, to caution us against this carnal-mindedness, he shows the great misery and malignity of it, and compares it with the unspeakable excellency and comfort of spiritual-mindedness. [1.] It is death, v. 6 . It is spiritual death, the certain way to eternal death. It is the death of the soul; for it is its alienation from God, in union and communion with whom the life of the soul consists. A carnal soul is a dead soul, dead as a soul can die. She that liveth in pleasure is dead ( 1 Tim. v. 6 ), not only dead in law as guilty, but dead in state as carnal. Death includes all misery; carnal souls are miserable souls. But to be spiritually minded, phronema tou pneumatos — a spiritual savour (the wisdom that is from above, a principle of grace) is life and peace; it is the felicity and happiness of the soul. The life of the soul consists in its union with spiritual things by the mind. A sanctified soul is a living soul, and that life is peace; it is a very comfortable life. All the paths of spiritual wisdom are paths of peace. It is life and peace in the other world, as well as in this. Spiritual-mindedness is eternal life and peace begun, and an assuring earnest of the perfection of it. [2.] It is enmity to God ( v. 7 ), and this is worse than the former. The former speaks the carnal sinner a dead man, which is bad; but this speaks him a devil of a man. It is not only an enemy, but enmity itself. It is not only the alienation of the soul from God, but the opposition of the soul against God; it rebels against his authority, thwarts his design, opposes his interest, spits in his face, spurns at his bowels. Can there be a greater enmity? An enemy may be reconciled, but enmity cannot. How should this humble us for and warn us against, carnal-mindedness! Shall we harbour and indulge that which is enmity to God our creator, owner, ruler, and benefactor? To prove this, he urges that it is not subject to the law of God, neither indeed can be. The holiness of the law of God, and the unholiness of the carnal mind, are as irreconcilable as light and darkness. The carnal man may, by the power of divine grace, be made subject to the law of God, but the carnal mind never can; this must be broken and expelled. See how wretchedly the corrupt will of man is enslaved to sin; as far as the carnal mind prevails, there is no inclination to the law of God; therefore wherever there is a change wrought it is by the power of God's grace, not by the freedom of man's will. Hence he infers ( v. 8 ), Those that are in the flesh cannot please God. Those that are in a carnal unregenerate state, under the reigning power of sin, cannot do the things that please God, wanting grace, the pleasing principle, and an interest in Christ, the pleasing Mediator. The very sacrifice of the wicked is an abomination, Prov. xv. 8 . Pleasing God is our highest end, of which those that are in the flesh cannot but fall short; they cannot please him, nay, they cannot but displease him. We may know our state and character,

10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. 11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. 12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. 14 For as many as are led by the Spirit of God, they are the sons of God. 15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit itself beareth witness with our spirit, that we are the children of God:

In these verses the apostle represents two more excellent benefits, which belong to true believers.

I. Life. The happiness is not barely a negative happiness, not to be condemned; but it is positive, it is an advancement to a life that will be the unspeakable happiness of the man ( v. 10, 11 ): If Christ be in you. Observe, If the Spirit be in us, Christ is in us. He dwells in the heart by faith, Eph. iii. 17 . Now we are here told what becomes of the bodies and souls of those in whom Christ is.

1. We cannot say but that the body is dead; it is a frail, mortal, dying body, and it will be dead shortly; it is a house of clay, whose foundation is in the dust. The life purchased and promised does not immortalize the body in its present state. It is dead, that is, it is appointed to die, it is under a sentence of death: as we say one that is condemned is a dead man. In the midst of life we are in death: be our bodies ever so strong, and healthful, and handsome, they are as good as dead ( Heb. xi. 12 ), and this because of sin. It is sin that kills the body. This effect the first threatening has ( Gen. iii. 19 ): Dust thou art. Methinks, were there no other argument, love to our bodies should make us hate sin, because it is such an enemy to our bodies. The death even of the bodies of the saints is a remaining token of God's displeasure against sin.

2. But the spirit, the precious soul, that is life; it is now spiritually alive, nay, it is life. Grace in the soul is its new nature; the life of the saint lies in the soul, while the life of the sinner goes no further than the body. When the body dies, and returns to the dust, the spirit if life; not only living and immortal, but swallowed up of life. Death to the saints is but the freeing of the heaven-born spirit from the clog and load of this body, that it may be fit to partake of eternal life. When Abraham was dead, yet God was the God of Abraham, for even then his spirit was life, Matt. xxii. 31, 32 . See Ps. xlix. 15 . And this because of righteousness. The righteousness of Christ imputed to them secures the soul, the better part, from death; the righteousness of Christ inherent in them, the renewed image of God upon the soul, preserves it, and, by God's ordination, at death elevates it, and improves it, and makes it meet to partake of the inheritance of the saints in light. The eternal life of the soul consists in the vision and fruition of God, and both assimilating, for which the soul is qualified by the righteousness of sanctification. I refer to Ps. xvii. 15 , I will behold thy face in righteousness.

3. There is a life reserved too for the poor body at last: He shall also quicken your mortal bodies, v. 11 . The Lord is for the body; and though at death it is cast aside as a despised broken vessel, a vessel in which is no pleasure, yet God will have a desire to the work of his hands ( Job xiv. 15 ), will remember his covenant with the dust, and will not lose a grain of it; but the body shall be reunited to the soul, and clothed with a glory agreeable to it. Vile bodies shall be newly fashioned, Phil. iii. 21 ; 1 Cor. xv. 42 . Two great assurances of the resurrection of the body are mentioned:— (1.) The resurrection of Christ: He that raised up Christ from the dead shall also quicken. Christ rose as the head, and first-fruits, and forerunner of all the saints, 1 Cor. xv. 20 . The body of Christ lay in the grave, under the sin of all the elect imputed, and broke through it. O grave, then, where is thy victory? It is in the virtue of Christ's resurrection that we shall rise. (2.) The indwelling of the Spirit. The same Spirit that raiseth the soul now will raise the body shortly: By his Spirit that dwelleth in you. The bodies of the saints are the temples of the Holy Ghost, 1 Cor. iii. 16 ; vi. 19 . Now, though these temples may be suffered for awhile to lie in ruins, yet they shall be rebuilt. The tabernacle of David, which has fallen down, shall be repaired, whatever great mountains may be in the way. The Spirit, breathing upon dead and dry bones, will make them live, and the saints even in their flesh shall see God. Hence the apostle by the way infers how much it is our duty to walk not after the flesh, but after the Spirit, v. 12, 13 . Let not our life be after the wills and motions of the flesh. Two motives he mentions here:— [1.] We are not debtors to the flesh, neither by relation, gratitude, nor any other bond or obligation. We owe no suit nor service to our carnal desires; we are indeed bound to clothe, and feed, and take care of the body, as a servant to the soul in the service of God, but no further. We are not debtors to it; the flesh never did us so much kindness as to oblige us to serve it. It is implied that we are debtors to Christ and to the Spirit: there we owe our all, all we have and all we can do, by a thousand bonds and obligations. Being delivered from so great a death by so great a ransom, we are deeply indebted to our deliverer. See 1 Cor. vi. 19, 20 . [2.] Consider the consequences, what will be at the end of the way. Here are life and death, blessing and cursing, set before us. If you live after the flesh, you shall die; that is, die eternally. It is the pleasing, and serving, and gratifying, of the flesh, that are the ruin of souls; that is, the second death. Dying indeed is the soul's dying: the death of the saints is but a sleep. But, on the other hand, You shall live, live and be happy to eternity; that is the true life: If you through the Spirit mortify the deeds of the body, subdue and keep under all fleshly lusts and affections, deny yourselves in the pleasing and humouring of the body, and this through the Spirit; we cannot do it without the Spirit working it in us, and the Spirit will not do it without our doing our endeavour. So that in a word we are put upon this dilemma, either to displease the body or destroy the soul.

II. The Spirit of adoption is another privilege belonging to those that are in Christ Jesus, v. 14-16 .

1. All that are Christ's are taken into the relation of Children to God, v. 14 . Observe, (1.) Their property: They are led by the Spirit of God, as a scholar in his learning is led by his tutor, as a traveller in his journey is led by his guide, as a soldier in his engagements is led by his captain; not driven as beasts, but led as rational creatures, drawn with the cords of a man and the bands of love. It is the undoubted character of all true believers that they are led by the Spirit of God. Having submitted themselves in believing to his guidance, they do in their obedience follow that guidance, and are sweetly led into all truth and all duty. (2.) Their privilege: They are the sons of God, received into the number of God's children by adoption, owned and loved by him as his children.

2. And those that are the sons of God have the Spirit,

(1.) To work in them the disposition of children.

[1.] You have not received the spirit of bondage again to fear, v. 15 . Understand it, First, Of that spirit of bondage which the Old-Testament church was under, by reason of the darkness and terror of that dispensation. The veil signified bondage, 2 Cor. iii. 15 . Compare v. 17 . The Spirit of adoption was not then so plentifully poured out as now; for the law opened the wound, but little of the remedy. Now you are not under that dispensation, you have not received that spirit. Secondly, Of that spirit of bondage which many of the saints themselves were under at their conversion, under the convictions of sin and wrath set home by the Spirit; as those in Acts ii. 37 , the jailer ( Acts xvi. 30 ), Paul, Acts ix. 6 . Then the Spirit himself was to the saints a spirit of bondage: "But," says the apostle, "with you this is over." "God as a Judge," says Dr. Manton, "by the spirit of bondage, sends us to Christ as Mediator, and Christ as Mediator, by the spirit of adoption, sends us back again to God as a Father." Though a child of God may come under fear of bondage again, and may be questioning his sonship, yet the blessed Spirit is not again a spirit of bondage, for then he would witness an untruth.

[2.] But you have received the Spirit of adoption. Men may give a charter of adoption; but it is God's prerogative, when he adopts, to give a spirit of adoption—the nature of children. The Spirit of adoption works in the children of God a filial love to God as a Father, a delight in him, and a dependence upon him, as a Father. A sanctified soul bears the image of God, as the child bears the image of the father. Whereby we cry, Abba, Father. Praying is here called crying, which is not only an earnest, but a natural expression of desire; children that cannot speak vent their desires by crying. Now, the Spirit teaches us in prayer to come to God as a Father, with a holy humble confidence, emboldening the soul in that duty. Abba, Father. Abba is a Syriac word signifying father or my father; pater, a Greek work; and why both, Abba, Father? Because Christ said so in prayer ( Mark xiv. 36 ), Abba, Father: and we have received the Spirit of the Son. It denotes an affectionate endearing importunity, and a believing stress laid upon the relation. Little children, begging of their parents, can say little but Father, Father, and that is rhetoric enough. It also denotes that the adoption is common both to Jews and Gentiles: the Jews call him Abba in their language, the Greeks may call him pater in their language; for in Christ Jesus there is neither Greek nor Jew.

9. But ye are not in the flesh, but in the spirit, if so be that the Spirit of God dwell in you-- This does not mean, "if the disposition or mind of God dwell in you"; but "if the Holy Ghost dwell in you" (see 1Co 6:11 , 19 ; 3:16 , &c.). (It thus appears that to be "in the spirit" means here to be under the dominion of our own renewed mind; because the indwelling of God's Spirit is given as the evidence that we are "in the spirit").

Now-- "But."

if any man have not the Spirit of Christ-- Again, this does not mean "the disposition or mind of Christ," but the Holy Ghost; here called "the Spirit of Christ," just as He is called "the Spirit of life in Christ Jesus" (see on Ro 8:2 ). It is as "the Spirit of Christ" that the Holy Ghost takes possession of believers, introducing into them all the gracious, dove-like disposition which dwelt in Him ( Mt 3:16 ; Joh 3:34 ). Now if any man's heart be void, not of such dispositions, but of the blessed Author of them, "the Spirit of Christ."

he is none of his-- even though intellectually convinced of the truth of Christianity, and in a general sense influence by its spirit. Sharp, solemn statement this!

10-11. And if Christ be in you-- by His indwelling Spirit in virtue of which we have one life with him.

the body-- "the body indeed."

is dead because of-- "by reason of"

sin; but the spirit is life because-- or, "by reason"

of righteousness-- The word "indeed," which the original requires, is of the nature of a concession--"I grant you that the body is dead ... and so far redemption is incomplete, but," &c.; that is, "If Christ be in you by His indwelling Spirit, though your 'bodies' have to pass through the stage of 'death' in consequence of the first Adam's 'sin,' your spirit is instinct with new and undying 'life,' brought in by the 'righteousness' of the second Adam" [Tholuck, Meyer, and Alford in part, but only Hodge entirely].

12-13. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh-- "Once we were sold under sin ( Ro 7:14 ); but now that we have been set free from that hard master and become servants to Righteousness ( Ro 6:22 ), we owe nothing to the flesh, we disown its unrighteous claims and are deaf to its imperious demands." Glorious sentiment!

CHAPTER 11

And it came to pass, &c. He passed from thence: That means, He separated Himself from His Apostles, whom He sent to preach the Gospel by themselves, both that they might prepare the way for Christ who was about to follow them, and that they might make trial of themselves and their courage in this Mission, being separated from their Master. What the Apostles did when thus sent forth by Christ, S. Matthew is silent upon, but S. Luke relates it (Luk_9:6), and so does S. Mark (6:12).

That they should teach and preach in their cities: i.e., in the cities of the Jews and the Galilæans, to whom He sent them. Note the Hebraism here. For the Heb. frequently leaves unexpressed the antecedent of the relative, or demonstrative pronoun, but leaves it to be understood from the circumstances of the case by the reader or hearer. There are similar instances to be found in Psa_99:8, 2Sa_17:24, &c.

When John had heard in the prison, Vulg. in chains. When He had heard from his disciples, as Luke says (Luk_9:18), from whence it is equally plain that there is here a hysterlogia, and that what S. Matthew here relates concerning John, from the 2nd to the 20th verse, happened before the Mission of the Apostles, to which he himself referred.

In chains, Syr. in the house of those who are bound, that is when Herod had shut him up because he reproved his adultery with Herodias.

John then, a little before his martyrdom, sent these disciples to Christ in the thirty-second year of Christ's age, which was the second year of His preaching, when He was becoming famous by His doctrine and miracles, that they might learn from Himself that He was the very Messiah, or Christ, that when John was dead they might go to Him. For otherwise they might have made a schism from Christ, and preferred John as their master to Christ. For that they thought more highly of John than of Christ is plain from Mat_9:14. As therefore the runners in the Stadium hand on the lamp to the runner who succeeds them in the course, so did John-when he had fulfilled his office and ministry, resign it to Christ. And, as the dayspring dies away into the rising sun, so did John pale before Christ. For John was the morning star of the sun of righteousness. Wherefore, not only did he not envy Christ His rising glory when his own was setting, but rejoiced at it. Yea, he desired to set, that Christ might arise, for he was ambitious not of his own glory, but of God's and Christ's glory. Wherefore he said, "It behoveth Him to increase, but me to decrease."

And saith, &c. He that should come, Gr.ό ε̉ρχόμενος, the coming one, namely, that great Prophet, the Redeemer of Israel, the Saviour of the World, the Messias promised by all the Prophets, and most ardently longed for by the Fathers, who at this time, now that the prophecies concerning Hirn are fulfilled, is by all looked for as coming. He alludes to the prophecy of the Patriarch Jacob, "The sceptre shall not be taken away from Judah," &c. Gen_49:10.

From these words of John, Tertullian (De Baptism, c. 10) and Justin (Quest. 38 ad Orthodox) think that John doubted concerning Jesus whether He were the Christ or not, but falsely, for John had already seen the Spirit descending upon Him in the form of a dove, and had heard the Father's voice saying, This is my beloved Son. And John had already given the clearest testimony to Him, when he said, Behold the Lamb of God.

Others think that John did not doubt whether Jesus were the Christ, but only asked whether, after death, He would come into Limbus, and visit and deliver the Fathers who were detained there. So S. Jerome, "He did not say, Art Thou He who hast come, but art Thou He who wilt come? And the meaning is, Tell me, since I am about to descend into Hades, whether also I shall announce Thee to the shades below, as I have announced Thee in the upper world? Or, is it not fitting that the Son of God should taste of death, and wilt Thou send another for these mysteries?" So, too, S. Gregory. But this opinion is little apposite or probable.

I say, therefore, that John sends his disciples, and asks Jesus whether He be the Coming One, i.e., the Messias, not as doubting about Him, but because, being near death, he wished his hesitating disciples to be instructed concerning Him, that they might be led to Christ. So SS. Hil., Chrys., Cyril. Observe, too, the prudence of S. John. He in his own name asks Jesus if He be the Christ, because his disciples would not, of themselves, have dared to propose such a question. For he is the best physician who, to cure a sick man, acts as though he were sick himself, and takes nauseous medicine. So S. Paul says, "Who is weak, and I am not weak?"

And Jesus answering, &c. These miracles which ye have seen Me perform are the marks of the true Messiah, given by Isa_35:5, and Isa_61:1. This is why S. Luke adds, In the selfsame hour He healed many of their diseases and plagues and evil spirits, and to many that were blind He gave sight. For neither Elijah, nor Elisha, nor any other prophet did so many and such great miracles as Christ. Wherefore S. Cyril (lib. 2 Thesaur. c. 4) says, "Christ, both by the greatness and the multitude of His miracles, shewed Himself to be the Messiah." You may add, by His beneficence. For although Moses shewed many miracles in the ten plagues of Egypt, yet did he not heal the Egyptians, but afflicted and slew them. But "Christ went about doing good, and healing all that were oppressed of the devil." Wherefore His hands are said to be "versatile" (Son_5:14, Vulg.), that is, active in doing good to all; and "full of hyacinths" (Vulg.), i.e., of heavenly works, miracles and kindnesses.

The blind see, &c. He alludes to Isa_34:4. "Our God Himself shall come and save us." (Vulg.): "then shall the eyes of the blind be opened, &c." Also to Is. lxi. 1.

The poor have the Gospel preached, &c. Theophylact and Euthym. take the verb ευ̉αχχελίξονται, actively, meaning, the poor Apostles preach the Gospel. But the verb is passive, and so the Syriac translates it. The meaning is, "I evangelize the poor, I preach the Gospel to them, and they receive it eagerly, though the rich reject it." He alludes to, indeed he quotes, Is. lxi. 1, "He hath sent me to announce to the meek," where the LXX., instead of anavim, the meek, read aniim, the poor: and trans., he hath sent me to evangelize the poor, not the poor by necessity, but those who are poor in spirit, and consequently, meek and gentle. More simply, by the poor, you may understand such as the Apostles and the multitudes. For Christ preached to them that He might shew that the souls of the poor are equally precious before God with those of the rich; and therefore God made both equal in the Gospel. Dost thou then wish to imitate Christ? Teach the poor, guide, solace, help them.

And blessed is he, &c, i.e., who shall not be offended at my lowly conversation. The Syriac is, Blessed is he who shall not stumble at Me. For as S. Greg. says (Horn. vi.), "I do indeed marvellous things, but I do not disdain to suffer shameful things." There is a tacit reference to the disciples of John, who were offended at His lowliness; and He intimates that he beheld the secrets of their hearts. So S. Jerome says, "He aims not at John, but at his disciples." And S. Hilary says, "Because the cross was about to be a stumbling block to many, Christ pronounced them blessed to whom His cross, His death, His burial, would bring no trial of their faith."

And as they were going away. (Gr. and Vulg.) That the multitude might not think that Christ was flattering John, and aiming at His favour, as S. Chrys. says, if He had praised him in the presence of his disciples: therefore He permitted them to depart, and then He praised him.

Jesus began to say, &c. Shaken, Gr. σαλευόμενον, waving and fluctuating, like a wave of the sea. By a similar metaphor we speak of the corn waving, when impelled to and fro by the wind. Christ would remove any suspicion which might arise among the people from this message of John, that he had changed his opinion concerning Christthat whereas he had formerly thought him to be the Messiah, he had now changed his opinion, and had sent his disciples to interrogate Him, because he was in doubt about him. So Jesus, as it were said, "Suppose not, 0 ye Jews, that John thinks any other of Me than he thought before. For John is not a reed to be shaken backwards and forwards by the wind, that he should lightly assert a thing, and afterwards retract it on account of what men say. John is like an oak, which stands unmoved in faith and stedfastness against every blast, whether of those who praise or those who blame. What he before testified of Me, when he was at liberty, he testifies with equal fortitude now that he has been shut up by Herod in prison: and he has sent his disciples to Me that they themselves may see by My miracles that his testimony concerning Me was true."

Tropologically, a reed, is a light man, inconstant, tossed to and fro: at one time impelled by the words of flatterers, he asserts something: again being driven by detractors, he denies it, as a reed is blown in different directions by different winds. 2. A reed is one who is devoid of truth, virtue, and consistency, as a reed has no strength, or stamina. 3. A reed is he who has no fruit of good works to show, since a reed bears no fruit. 4. It is he who is delighted with, and feeds upon, the fluctuating pleasures of the world. For a reed is dry: yet it grows beside the waters. Whence it is called, "the river weed." On this S. Austin writes piously and elegantly on the words of Ps. cxxxvii. 1. "Above the rivers of Babylon, there we sat and wept, when we remembered Sion." (Vulg.) "The rivers of Babylon," he says, "are all things which here are loved, and pass away. Sit above the rivers; sit not in the stream, nor under the stream. Behold in Babylon there are fair things to detain thee: let them not detain thee, let them not deceive thee."

Hear S. Greg. (Hom. vi. in Evang.) "What else but the carnal mind is signified by the reed? But such was not John, for favour could not flatter him, nor could the anger of any detraction make him harsh."

Hear also S. Ambrose (lib. 5 in c. 7 Lk 5:24): "The Lord denies that we must go forth into the desertthat is, into the worldlest we should think those are to be imitated by us who are of a carnal mind, whom, being obnoxious to the storms of this world, an unsettled life disquiets; who are rightly compared to a reed, in whom is no solid fruit of justice, men with their long hair, with forensic trappings, implicated in knotty points, sonorous with empty mouthings, with no benefit to themselves, but often with harm, follow after things inwardly worthless, outwardly specious. We are reeds when we are not rooted with any natural strength. If any light gale of prosperity blow upon us, we beat our neighbours with idle motion: we are useless to help, facile to injure. Reeds love rivers, as the fading and transitory things of the world delight us. If, however, anyone shall pluck up this reed from the earth, and strip off its useless partsspoiling the old man with his deedsand guide it by the hand of a scribe writing quickly, it begins to be no more a reed, but a pen, which impresses the precepts of the heavenly Scriptures on the hidden places of the mind, and writes them on the tables of the heart."

Afterwards S. Ambrose adds, that Christ is the good reed of whom Isaiah prophesied (c. xlii.)"A shaken reed he will not break," (Vulg.)because the flesh which sins had shaken He made firm by the power of the Resurrection. The good reed is the Flesh of Christ, which nailed the serpent's head, and the enticements of worldly cupidity, to the gibbet of the Cross.

But what went ye out, &c. But John is not soft and delicate. He is not clothed in palatial garments, but in sackcloth of camels' hair. For pleasures are the mistresses of flattery and lies, but hardness is the teacher of truth and sanctity.

But what went ye out for to see? More than a prophet. Syriac, one more excellent than a prophet. You may object that John himself denied that he was a prophet (Joh_1:21). I reply, He said that out of humility, but in a true sense. For a prophet is, strictly speaking, one who foretells future events. But John did not foretell of Christ as about to come, but pointed to Him as present. He was therefore, rather the finger-post, as it were, than the prophet of Christ, and therefore Christ said that he was more than a prophet. In the next place, he, through the Divine Spirit, illustrated Christ, and knew the economy of Christ in the Flesh more clearly, fully, and perfectly than any of the prophets. 3. John was the angel, that is, the ambassador and precursor of Christ Himself, and immediately sent by Him, and that in His presence and before His face, according to the words of Malachi: "Behold I send My angel before Thy face, who shall prepare Thy way before Thee." (Vulg.) 4. He himself was altogether greater than all the prophets, as Christ asserts, verse

For this is he of whom, &c. Christ cites the words of Malachi iii. 1. See what I have there said. I have there collected the reasons and analogies why John is called an angel. And many indeed thought that he was not really a man, but an angel, as Eusebius shews (lib. 1, De monst. c. 5). hence Auctor Imperfecti on this place says, "Marvellous was he who surpassed in human nature the sanctity of angels, and by the grace of God obtained what by nature he had not."

Verily I say unto you, &c. Luke adds the word prophet (Luk_7:27): There hath not arisen a greater prophet. Whence Toletus from SS. Ambrose and Hilary observes that Jesus does not use the word greater of John absolutely, but as restricted by the word prophet. For the Apostles were greater, or certainly in every, way the equals of John. But, on the contrary, I should say that by the expression Prophet, Christ leaves it to be understood that there had been no person who was greater than John, for the prophets were accounted in the olden time, and really were, the most holy of men. So that as none of the prophets were greater than John, it may be gathered that there was no one else who was greater.

Christ therefore tacitly here calls John the greatest of all men, for otherwise He would not conclude from thence that he was more than a propbhet, which He proceeds to prove. This must be understood of the worthies of the Old Testamentthat is to say, of all time prior to Christ. John, therefore, is not here compared with Christ Himself, or the Blessed Virgin, or the Apostles, who followed Christ and who (by reason of their Apostolic dignity) were not less than John, but rather indeed greater than he. You may say that Moses was greater than John, because it was said of him (Deu_34:11), "And there arose not a prophet since in Israel like unto Moses." I reply, that it goes on, "Whom the Lord knew face to face, in all the signs and the wonders which the Lord sent him to do in the land of Egypt." Which means, that there was no prophet like unto Moses in his familiar converse with God, and the power by which he smote Egypt with plagues. But in other things John was equal with, yea greater than, Moses and the rest of the prophets.

Besides other distinguishing characteristics and prerogatives of John, his spirit, prophetic office, life, and actions were more sublime than those of the other prophets, as S. Jerome asserts, and S. Austin (lib. 2, contr. advers. leg. et proph. c. 5). For John was, as it were, a standing miracle in his conception, in the womb, in his birth, in his angelic life. He was conceived, by a miracle, of barren parents; by a miracle he recognized Christ in the womb; and saluted and adored him; by a miracle, when he was born he communicated universal gladness; by a miracle, at his circumcision he restored the use of speech to his dumb father; by a miracle, he went when a boy into the desert, and there lived like an angel all his life. Whence the Church sings of John

O boundlessly happy, of merit most lofty,

Of purity snow-white, pollution thou hatest:

O martyr most valiant, of deserts the lover,

Of seers the greatest.

And so John has the crowns of virginity, prophecy, and martyrdom, in addition to the crown of a doctor.

But he that is least, &c. 1. The least of the blessed in heaven is greater, that is, more blessed and more perfect, more excellent and glorious than John, who was still a mortal traveller. Christ adds these words that He may stir up His hearers to follow after the blessedness of His salvation by means of the evangelic law which He himself brought in. For this is the Kingdom of Heaven from which Christ began and continued His preaching.

2. With greater propriety and force, you may say with S. Chrysostom and others, that Christ here opposes, and in one sense places Himself lower than John, but in other respects prefers Himself to John. He says, "I have declared that among those born of women there is not a greater in the Old Testament than John; but lest ye should think that he is the greatest of all, and the Messias, I add, that Christ, who is younger than John, is, nevertheless, greater than he." It is as though Christ said, "I, Christ, who in age, and in the opinion of the common people, am less than John in preaching, in the kingdom of Heaven am greater than he, because I so preach that I at the same time inspire grace, by which believers in Me may indeed attain this kingdom." Whence it seems that a comma should be placed after the word least, not after kingdom of heaven. In the Gr. Christ is here called ό μικρότερος, i.e., less than, junior to John. The Heb. would be. kaccaton, or the litlte one, that is to say, the least, the 1owliest, as Christ was when He said, "As for me, I am a worm and no man, the very scorn of men, and the outcast of the people." The comparative is often put for the superlative.

3. Our Maldonatus explains thus: The less, that is, the least Christian in the kingdom of Heaven, or the Church, which preaches and leads to the kingdom of Heaven is greater, that is, of higher dignity than John. Greater, I say, by reason of the status of the Church; and he is able to be greater from the nature of the Gospel, than John was. For the new law of Christ is the law of grace, which we are always able to increase. Whence John the Baptist and all the old fathers received their grace from Christ and the new law.

Symbolically, S. Cæsarius says (dialog. 3), "The least, or the youngest of the Apostles was John the Evangelist, who is greater than John the Baptist, because the Apostle leant upon the bosom of Christ."

From the days of John the Baptist, &c. This pertains to the praise of John, and shews that he was more than a prophet, because he first began to preach the kingdom of heaven. And so efficacious was his preaching joined to his holy life, that many who were baptised by him repented, and changed their course of life, and with great zeal strove for the kingdom of heaven. And now, I succeeding to John, promote this zeal by Myself and My Apostles, yea and will more and more promote it.

Wherefore the kingdom of heaven now (βιάξεται, i.e.) suffers force, is invaded, is seized by force. 1. Because men in vast multitudes, being stirred up by the preaching of John run to obtain it with zeal, with avidity, one pushing before another, as though it were some rare merchandise.

2. Because the kingdom is now compassed by all, not by natural instinct, as the Jews would maintain, but by the supernatural power of grace. The kingdom is, as it were, invaded, in such sort that sinners, publicans, harlots, Gentiles, by the fervour of their repentance, take it beforehand, as it were, seize it by force, away from the Pharisees and Jews, who thought that it belonged to them alone as the children of Abraham. It is as though He said, the Pharisees and Christians contend for the kingdom of Heaven, but the Christians seize it from the Pharisees by force. Whence SS. Hilary and Amb. say, "Christ is seized, since He, born among one sort of people, is chosen by others." Amb. adds, "The Church has taken away the kingdom from the synagogue. Christ is my kingdom. The kingdom of Heaven is taken by force when Christ is denied by those of His own household, and is worshipped by the Gentiles. He is taken by force when he is rejected by the former, but cherished by the latter."

3. Because for the kingdom of Heaven's sake worldly men do violence to themselves by the cultivation of repentance, poverty, continence, mortification.

In the Lives of the Fathers there is related the vision of a certain anchorite who beheld that a disciple of his merited seven crowns in Heaven in a single night, because he had seven times bravely withstood evil thoughts. By this he perceived that as often as any one struggles against sinful thoughts and desires he merits a crown from God. For it is written, The kingdom of heaven suffereth violence, and the violent take it by force.

Beautifully does S. Ambrose comment on this passage, "We do violence to the Lord, not by compelling Him, but by weeping before Him, not by provoking by injuries, but by entreating with tears; not by blaspheming through pride, but by sorrowing through humility. 0 blessed violence which is not chastised with indignation, but is condoned in mercyblessed violence, I say, which draws forth the goodness of Him who suffers the violence, and contributes to the profit of him who uses violence. An evil thing is done, and no one is blamed: violence is suffered, and religion is advanced. Whosoever shall do most violence to Christ shall be accounted most religious by Christ. We come upon the Lord in the way, for indeed He is the way, and after the manner of robbers, we endeavour to spoil Him of what is His. We desire to take His kingdom, His riches and His life. And He is so rich and so liberal that he does not resist. He does not deny, and after He has given all, He still possesses all." Afterwards he speaks of the manner and the weapons of this violence, saying, "We attack him, not with swords, nor staves, nor stones, but with meekness, good works, chastity. These are the weapons of our faith, by which we strive in our contest. But in order that we may be able to make use of these arms in doing violence, let us first use a certain violence to our own bodies, let us carry by storm the vices of our members, that we may obtain the rewards of valour. For to seize the Saviour's kingdom we must first reign in ourselves."

And the violent, &c. Those who invade the kingdom of Heaven in the sense in which I have just spoken. He alludes to an opulent city set upon a mountain, which must be stormed by great force, which is in fact stormed by soldiers who covet its riches. He alludes especially to the kingdom of Canaan, or the Promised Land, which the Hebrews under Joshua conquered by force of arms. This was a type of the kingdom of Heaven. In like manner Heaven is to be won by the sons of earth climbing up on high by their heavenly conversation. The empyrean sky is so lofty, so far above the earth, that were any one to live for 8000 years, and were every day to climb in perpendicular height a hundred thousand miles, yet would he not reach the top, as I have shewn on Gen_2:16. And because this is impossible to mortals, God has granted that what we cannot climb with corporeal feet we should reach by the affections of our minds.

In the life of S. Perpetua and her fellow-martyrs, we read that she was forewarned of her martyrdom in a dream. She beheld a golden ladder reaching from earth to heaven, which was hedged in and surrounded on all sides by knives and sharp swords. By this ladder they had to climb up to heaven. At its foot lay a horrible dragon who sought to hinder the climbers. She saw moreover one of her companions, Satyrus by name, bravely mounting the ladder, and inviting his companions to follow him. When she had related her vision they all understood that they were to suffer martyrdom. And so indeed it befell. Thus let each believer consider that with his utmost energy he must struggle up to Heaven by means of a ladder hedged about with knives.

For all the Prophets and the Law prophesied, &c. This sentence is expressed more clearly in Luk_16:16The Law and the prophets (i.e., prophesied), until John: since that time the Kingdom of God is preached and every one uses violence to it. (Vulg.) The Law of Moses and all the Prophets prophesied up to the time of John: i.e., darkly and by enigmas they foretold and promised Christ and His heavenly kingdom, by promising terrestial good things, such as abundance of corn and wine and oil, and a rich and peaceful earthly kingdom like that of Solomon, which was a figure and a type of the celestial kingdom to be brought in by Christ. But John was the first who clearly and openly began to preach this heavenly kingdom of Christ, and to point out Christ as it were with his finger to the Jews.

Again the Old Testament which consists of the Law, or Pentateuch, and the Prophets, under which are the Hagiographical books, such as the Psalms, prophesied until John, that is, they taught the ignorant Jews not so much to love as to fear God, by the hope of temporal rewards, and to worship Him by means of sacrifices, and external rites and ceremonies, which were shadows and types of Christ. But John began to preach the new doctrines of repentance and the love of God, through hope in the kingdom of Heaven, and of obtaining celestial good things by means of internal acts of contrition, piety, and the worship of God, by which we are truly and perfectly justified through Christ.

Christ here compares and parallels prophecy with prophecy, i.e., the doctrine of John's prophecy with the doctrine of the Law and the Prophets. For John was a mean between the Old and New Testaments, as it were the horizon of both, dividing and determining the New from the Old, as Salmeron says. He was the morning star of the Gospel who put an end to the shadows and the obscure night of the old Law, and ushered in the clear day of the new Law.

And if ye will receive it, this is Elias, &c. That is if ye wish to receive John, and to believe him, as ye ought to do. Whence the Syriac translates by the imperativeIf ye wish, receive ye. For he shall be Elias unto you, because he being endowed with the spirit and power of Elias, shall convert you to God and Christ, in the same way that Elias shall convert your children and descendants at the end of the world by a like zeal and purity of life to the same Christ. Thus S. Jerome says, "John is Elias which is for to come, not because the same soul was in both, as the heretics think, but because they had the same grace of the Holy Spirit. John was girded as Elias was. Like Elias he lived in the desert. He suffered from Herodias as Elias did from Jezebel. And as Elias shall be the precursor of the Second Advent, so was John of the Lord when He came in the flesh to save us."

There is a reference to Mal_4:5, "Behold I will send you Elijah the prophet." The Jews even to this day are eagerly expecting Elias from this prophecy of Malachi, that he may shew Christ unto them, and explain all the doubtful matters of the Law; and therefore they hold him in great account. This was why Christ compared and equalled John to him.

He that hath ears to hear. Gr. of hearing, i.e., to understand and obey. The Arabic has, hearing ears. For the Heb., which has a deficiency of compound words, uses simple in the place of compound words, as hear instead of obey. The meaning is, He that hath a teachable and obedient mind, let him hear, understand and obey the things which I say, namely, let him believe John to be a prophet and more than a prophet, when he declares that I am the Messiah, and henceforth let him receive and worship Me as the Son of God and the Saviour of the world. There is special reference to Christ's declaration that John is Elias. For this is mystical, and requires intelligence, as S. Jerome says. Christ was wont by this phrase to rouse the attention of His hearers to important subjects.

To what shall I liken, &c. This generation means the Scribes and Pharisees, who despised the counsel of God and the preaching and baptism of John.

They are like unto boys, &c. There was in that age, says Theophylact on the seventh chapter of S. Luke, and S. Cyril, a game of this description. Boys divided themselves into two parties, and made as it were two choirs. Thus they represented human life on a sort of stage. One party, like Heraclitus, were always lamenting; the other side were always, like Democrittis, laughing, at it. By the one set all that we do was made the food for lamentation, by the other for jokes. They of the one choir kept wailing, those opposite to them played on pipes; but the choir which was wailing took no notice of the opposite choir, which was singing, neither, on the other hand, did the pipe-players take any notice of the mourners. And the lookers on heard like spectators at a comedy, but were neither moved by the wailing nor the dancing.

The meaning of the parable is plain from what follows. It is this: as though Christ said, "You may perceive in this generation of the Scribes and Pharisees something similar to the boyish games, as concerns the spectators who look on at their ease. For they cannot be induced to change their life and be converted, either by the example of the austere life of John, or by the less stern life of Christ." He likens the parable, as a whole, to the whole thing signified by it, and not a part to a part. Elegantly and wisely says S. Ambrose (lib. 2, de Penitentia)Not that dancing which is the companion of pleasures and luxuries is here spoken of, but that whereby a man lifts himself on high, nor suffers the members to drag lazily along the ground. Thus S. Paul danced spiritually, when for our sakes he stretched himself out, and forgetting the things which were behind, and reaching forth unto those which were before, he strove for the prize of Christ. Thou likewise, when thou comest to baptism, be admonished to lift up thine hands, and to have feet that are swift to mount to things eternal. Dancing like this is the associate of faith, the companion of grace. This, then, is the mystery. We have sung unto you, as it were, the song of the New Testament, and ye have not dancedthat is, ye have not lifted up your minds unto heavenly grace. We have lamented, and ye have not wept, i.e., ye have not repented. There is an allusion to Eze_33:32: "Thou art unto them as a song of music which is very sweetly sung. And they hear thy words, but they will not do them."

Allegorically, S. Ambrose (lib. 4, Epist. 30), "The Son of God hath said, 'We have sung unto you, and ye have not danced,' &c. The Jews who did not dance were forsaken. They knew not how to clap their hands. The Gentiles were called, who gave spiritual praise to God. Here is the glorious dancing of the wise, the dance which David danced. Therefore, in the sublimity of his spiritual dancing, he ascended to the throne of Christ, that he might hear and see the Lord saying to his Lord, 'Sit thou at My right hand. '"

For John came neither eating, &c. That is to sty, not eating, or living in pleasure, like other men, but living austerely, fasting, and feeding on locusts; that by this means he might arouse the Scribes to compunction, and affright them. Yet the Scribes say of him, He hath a devil. The Arabic has, devils are with him. That is, John was possessed by a devil, by whose power and energy he was sustained, so as to be able to lead so rigorous a life. Thus, the very austerity of John, which for their sakes he had lived, since from his purity and innocence it was not needed for his own sake, they attributed to a demon. Such was their extraordinary ingratitude and wickedness.

Observe then, how Christ applies this parable. John's austere life is signified by the troop of boys lamenting. But Christ living less austerely, and conversing with the world more familiarly, is denoted by the chorus of boys who piped. The Scribes and Pharisees laughed at, derided both of them, because they wished to be free from any reprover of their pleasures and licentious mode of life.

The Son of Man came eating, &c. (at a common table, living after the manner of ordinary men, and conversing familiarly with them), And they say (i.e., the Scribes and Pharisees in their obstinate wickedness), Behold a gluttonous man, &c.

John led an austere life in the desert, Christ led the ordinary life of men, that His affability might allure those whom John's austerity would terrify. For Christ came into this world in order that he might afford to all men a perfect example of humility and every other virtue, an example which every one might imitate in their several ranks and stations. But especially did He come that sinners might be converted from their sins to God. Wherefore it was necessary that He should converse with them, eat and drink with them, and thus draw them to love and follow Him. So S. Thomas. S. Aug. gives another reason (Lib. 3, de Doctr. Chtist. C. 12). It was, that Christ might show in all such things, namely, food, drink, clothing, &c., that it is not the things themselves, but the inordinate love of using them, which is in fault. And so He taught that rich men may live religiously in their riches, and be saved.

But wisdom is justified of her sons. Syr. of her servants. To justify is used in two senses, viz., to make just and to declare just. The wisdom of God is justified, i.e., is pronounced and declared just, unblameable, fully and entirely perfect, as she manifested herself in John and Christ, because she left nothing untried that would conduce to the salvation of men. That they might have a pattern of an austere life and penance, she gave them John. Again, lest many should be terrified by this austerity, and despair of virtue and salvation, she gave them in Christ an example of ordinary life and virtue. Of her children, namely, those who were desirous of virtue and wisdom, such as those who believed in Christ, and who heard and obeyed John. Therefore, the wisdom of God, which the proud Scribes and the foolish Jews despised in John and Christ, was justified, i.e., honoured and praised by all the truly wise. If, therefore, any perish, they perish by their own fault, because they will not believe and obey John and Christ. Thus they may impute their ruin to themselves, and justify God, according to the words of Psa_51:4-6. "That Thou mayst be justified in Thy sayings, and overcome when Thou art judged." In a similar sense, the Apostle says to Timothy (1Ti_3:16), "Great is the sacrament of piety, which was manifested in the flesh, justified in the spirit" (Vulg.), i.e., was declared and shown to the world to be just, holy and wise, and that the work and mystery of the incarnation of the WORD was worthy of God. That this is the meaning is plain from Luk_7:29, who thus relates the occasion of this parable, and by means of the preamble, as it were, sets forth the scope and intention of the parable. "And all the people and the publicans who heard him, justified God, being baptized with the baptism of John. But the Pharisees and the lawyers despised the counsel of God against themselves, not being baptized of him." And presently He subjoins the parable of the boys piping and lamenting, as I have already expounded it.

S. Aug. (lib. 2 de doctr. Christ.) expounds the passage as follows: Wisdom is justified of her own sons, because "the holy Apostles perceived that the kingdom of God did not consist in meat and drink, but in the equanimity of endurance, forasmuch as they were such as neither abundance lifted up, nor want depressed."

Lastly, S. Jerome in this passage, and S. Ambrose, remark that various Gr. codices read Wisdom is justified by her works. Because, says S. Jerome, "wisdom seeks not the testimony of the mouth, but of deeds."

Then began He to upbraid, &c. Then namely, when He sent the Apostles to preach throughout Galilee, and He preached by Himself, though with little fruit and few conversions. He began o upbraid the extreme ingratitude and obstinate wickedness of these cities, viz, those in which most of His mighty works, i.e., His miracles, were done. These were the miracles by which He confirmed His teaching. And He upbraided the cities because after so many miracles, and so many exhortations, so many threats of hell, so many promises of the Kingdom of Heaven, they had not repented.

Woe unto thee, Chorazin, &c. Chorazin was a renowned city of Galilee, which was numbered amongst the ten more celebrated towns of Decapolis. It was situated over against Capernaum, on the Sea of Galilee, where the Jordan flows into it. It was about two miles distant from Capernaum. Wherefore Christ, who had fixed his home and settled abode at Capernaum, frequently made excursions to preach in Chorazin and Bethsaida, and the neighbouring towns. Chorazin, or Cozorain in Chaldee, is the same as Co, i.e., here, and raya, i.e., a secret. Appropriately, because Christ here preached the arcana, or secrets of the faith. S. Jerome, in his work on Hebrew places, testifies that in his time Corozain, as it is spelt in the Vulgate, was deserted. There are still some ancient ruins remaining on its site. Some persons are of opinion that Antichrist will be born at Chorazin, and brought up there, though others think he will be born in Babylon, according to the words of Jeremiah (cap. 1.), "From Babylon shall all evil be opened out." But both these opinions are extremely doubtful.

Bethsaida: Bethsaida also was one of the chief cities of Galilee, adjacent to the sea, and distant from Capernaum about three hours' journey. It received its name from being inhabited by fishermen. Beth means a house, and saida is fishing, צור sud in Heb. means to hunt, but in Syriac to fish, because fishing is hunting in the sea, whence saida means fishermen. So Franc. Lucas. It is probable that the home of Peter and Andrew was in this city, where Christ healed Peter's mother in law, who was sick of a fever. But see what I have said on Mat_8:14. Here, also, Christ placed spittle in the eyes of a certain blind man, and restored him to perfect sight (see Mark, c. viii.) Wherefore, Christ deservedly upbraids Bethsaida, because, though its people had seen so many miracles of His, they did not believe in Him. And so he threatens it with destruction, future as well as present; and this really happened to them. For this city formerly so abounding in prosperity, and so populous, is so deserted that it scarcely cntains six houses. (See Adrichomius, Descrip. Terræ Sanct. p. 137.)

For if the mighty works had been done in Tyre, &c. We must understand, if the inward grace of God had accompanied the outward miracles: that is to say, if there, had been an illumination of the understanding, and an influencing of the will, agreeable and proportionable to those, such as God is wont ordinarily to give. For without inward grace to influence the mind, all outward preaching is vain and worthless.

They would long ago have repented, &c. Theologians gather from this passage that God knows certainly conditional events, which depend on free will, even although those events will never happen, forasmuch as the condition does not exist in the nature of things. Christ here asserts positively that the Tyrians and Sidonians would have repented if they had seen the miracles of Christ, yet they did not see these miracles, and consequently did not repent. The reason a priori is, the infinite nature of the Divine Mind, the immeasurable scope and activity of the Divine understanding, which wholly comprehends, penetrates and perfectly beholds all things, even those that are the most secret, and what is called the liberty of man, and his free thoughts and volitions. Therefore it is omniscient, and nothing is able to escape it, so that it should not thoroughly behold and perceive it. For the object of the Divine omniscience is all truth, past, present, and future, and that either conditional or absolute. In future conditional events, one half of a contradiction is true, as in absolute propositions. For with the condition, that which is said will either be, or will not be. See what I have said on Jer_38:17., also on Wisdom iv. on the words, "He was taken away, lest wickedness should change his understanding."

Again, S. Aug. (lib. de bono perseveran. caps. 9 and 10), refutes by means of this passage the Semipelagians who said that God predestinates such and such men, because He foresees they will use well grace, if it be given them. For the Tyrians would have used grace well, if it had been given, yet it was not given.

Lastly, from this place do not gather that to the Tyrians was wanting sufficient grace, but such copious and abundant grace as the Galilæans had.

Verily I say unto you, it shall be more tolerable: Arabic, there shalt be greater remission for Tyre, &c. For the Tyrians and Sidonians shall be punished on account of their own wickednesses, but you, 0 ye Galilæans shall be more severely punished: 1. Because ye had greater knowledge of God's law, and virtue. 2. Because ye have often heard Me preaching and exhorting to repentance, and have beheld Me doing many miracles, none of which things the Tyrians have either seen or heard.

Moraliter: In like manner, Christians shall be more heavily punished in the day of judgment than the Jews; the citizens of Rome, than the inhabitants of India; priests, than laymen; religious, than seculars, if the former classes have lived sinful lives; forasmuch as they have received greater degrees of grace and knowledge from God, and would not make use of them, but abused them to their own greater damnation.

And thou, Capernaum, &c. Thou, which art exalted through My miracles and doctrine and preaching, rather than by thy merchandise and thy wealth, and who hast been made glorious and famous with God and man, shalt thou, I say, be always exalted? Not so: but in the day of judgment thou shalt be thrust down to hell . Thou shalt descend into its lowest pit; that beneath the Tyrians and Sidonians who have sinned less than thou hast, thou mayst abide in the very centre of Gehenna, and there mayest feel more than others its fiery burnings. Thou shalt be tormented and burnt up, because very many of thy citizens shall be cast into hell. Hence S. Aug. (Serm. 42 de Sanc.) explains exalted, as follows. "Forasmuch as thou seemest to thyself to be very happy, very powerful, very proud, and so dost despise Me, and all who admonish thee, this is the very cause why thou rushest on thine own destruction."

For if the mighty works which have been done in thee had been done in Sodom, it would perchance, as the Vulg. here hath it: (forte) &c. But this word forte, peradventure, or perchance, does not in this place denote doubt, or hesitation. It represents the α̉ν of the Gr. text, α̉ν being here an expletive, or a particle expressing confirmation, and signifies, certainly, verify. The translation omits to render α̉ν in v. 21., and various other passages, where it is found in the Greek. Indeed α̉ν is only translated forte, perhaps, in four places, viz., here; in John v. 46; in Psa_81:15; and in 2Co_7:5. In all the other passages, which are very numerous, in which α̉ν occurs in the Greek, it is not translated in the Vulgate, but the passage is rendered affirmatively, as in Mat_3:18, Mat_5:18, Mat_6:5, Mat_10:12, and very many other places, as you may perceive from a Greek Concordance. This is the reason why Vatablus and others omit the perchance in this passage, and trans. simply, it would have remained. The perchance does not mean that Christ had any doubt about Sodom's remaining, but that although it certainly would have remained, yet this remaining would have been free, i.e. of its own free will, therefore the word α̉ν denotes that he foresaw what would have happened, as it were fortuitously. Thus Terence says in the Andria, "Perchance I behold a soldier: I approach the man." Also Livy (lib. 1.), "Perchance it fell out." The meaning therefore is, If the Sodomites had heard My preaching, and had beheld as many miracles, as you have, 0 ye inhabitants of Capernaum, in confirmation of that preaching, verify they would have felt compunction and would have repented, and would have remained until this very day. Understand; unless they themselves or their descendants had after their repentance again relapsed into the same, or similar sins, and had again provoked the anger of God to bring upon them a like destruction. But if they had continued in their repentance and change of life, they would have remained until this day. All this is intimated by the word, perchance, here. And this is why Franc. Lucas renders α̉ν έμειναν, by the potential mood, they might have remained.

Verily I say unto you, it shall be more tolerable: Arabic, it shall find greater forgiveness: Syriac, they shall be more tranquil.

At that time Jesus answered and said, &c. What Christ now says, agrees well with what has gone before, for Christ here gives the reason why the Capernaites, the Scribes, the priests, and the Pharisees, despised Him, and His preaching, because, in truth, they were proud, and seemed, in their own eyes, wise and prudent. Wherefore they would not bend their proud necks to the humility of Christ and the Gospel, but the Apostles and the disciples and the multitude did bow their necks. This sentence also expresses that Christ soothed the grief which He felt because of their proud incredulity by a consideration of, and complacency in, the just judgment and the Divine decree, whereby God hid these things from the proud as unworthy of them, and revealed them to little ones, i.e., to the lowly. Whence Luke adds. He exulted in the Holy Spirit (Vulg.) i.e., He rejoiced through the Holy Ghost, which had suggested to Him this consideration, and the joy which arose out of it. Therefore he praised and thanked God. We too can do as Christ did, that when we lose our labour with the proud and the unworthy, we may quell our grief by considering the Divine Will and Providence, which despises the proud, and chooses the humble, and lifts them to His grace and glory.

I confess (Vulg). That is, I praise and give thanks. This is the meaning of the Heb. ידא, yada, in Hiphil, viz., הורה, hoda, from which comes תורה, a sacrifice, viz., of confession, i.e., of praise, and giving thanks. Thus, too, we constantly find in the Psalms such expressions as, "I will confess to Thee with my whole heart," i.e., I will praise Thee; and, "Confess to the Lord, for He is good," i.e., praise the Lord.

To Thee, 0 Father, who lovest Me with a peculiar love, and who disposest all things to Thy and My glory. He adds this lest any one should attribute it to want of power in Christ that He did not subdue to Him the proud Capernaites and Pharisees. It is as though He had said, "Thou, 0 my Father, forasmuch as Thou art Lord of Heaven and earth, hast the hearts of all men in Thy hands, and couldst bend them by a single nod, and subdue them before Me, but this, by Thine holy ordinance, Thou wouldst not do."

Moreover, under the name of Heaven and earth, all creaturesall men and angels are signified. By which it is intimated1. That God has care for and rules, and calls to the grace of the Gospel and salvation by Christ, not the Jews only, but the Gentiles also. 2. That God is drawing His faithful ones from earth to Heaven, inasmuch as He is Lord of Heaven equally with earth, and therefore opens heaven to His friends. 3. That in like manner as God has separated the lowly Apostles from the proud Pharisees on earth, so in like manner has He separated the humble angels from proud Lucifer and his adherents in heaven.

Listen to Tertullian (lib. 1, contra, Marc. c. 13): "There is the fulness of the Deity itself setting forth perfect God, Father and Lord, Father by clemency, Lord by discipline, Father by sweet power, Lord by severity: a Father to be affectionately loved, a Lord to be necessarily feared: to be loved because He prefers mercy before sacrifice; to be feared because He will not tolerate sin: to be loved because He prefers the repentance to the death of a sinner; to be feared because He will not accept sinners who do not repent. Therefore, the Law prescribes both: thou shalt love God, and thou shalt fear God. He proposes the one to him who follows Him, the other to him who goes astray from Him."

And hast revealed them unto babes, Gr. νηπίοις, or infants. So the Arabic, meaning to ignorant, unskilled, and uneloquent men (such as the Apostles, who seemed to the Scribes and worldly persons to be rude, and as foolish as children), in order that Thou mayest exhibit in them the power of Thy grace and Thy light, by which Thou hast made the tongues of these infants eloquent, so that their sound is gone out into all the earth, and their words unto the ends of the world. There is an allusion to Ps. viii. 3: "Out of the mouths of babes and sucklings Thou hast perfected praise, that Thou mightest destroy the enemy and the avenger." For the election and disposition of God are clean contrary to the world. For the world courts and chooses the rich, the wise, the proud. God chooses the poor, the ignorant, the weak; and He makes them rich, wise, and powerful in spirit above all the worldly.

From this passage, S. Augustine (de prædest. Sanct. c. 6, et de Bono Perseveran. c. 8), and S. Gregory (25 Moral. c. 13) teach, that when some believe the preached Gospel and others believe not, it is the effect of the grace and justice of God. For they who believe are so congruously illuminated in their minds by the grace of God, that they do believe; but they who believe not, on account of their pride and other sins, are not so congruously illuminated by God, that they do, in fact, believe; although if they would consent to, and co-operate with, the illumination which God affords them, they could believe, and in truth would believe.

Even so Father, &c. The Gr. is ναὶ ό Πατήρ; for the Greeks often use the nominative for the vocative. The meaning is, Truly, 0 Father, what Thou hast done, most rightly hast Thou done, in that it hath pleased Thee to humble the proud, and exalt the lowly. Christ teaches that the original cause of the predestination and election of the faithful, as well as the reprobation of unbelievers and the wicked is nothing else save God's good pleasure. Wherefore, we ought to rest in that, and not seek for other reasons, since that one thing is sufficient for the faithful, and worth a thousand reasons. Hence the Blessed in Heaven, when they see their children and parents condemned for their demerits, do not lament, but approve and laud the just judgment of God.

All things are delivered unto Me, &c. Christ said that the Almighty God was His Father, and that Heas Lord of Heaven and earthrejected the proud Pharisees, but revealed Himself and His grace to His lowly Apostles: but now, lest any one should suppose that Christ was inferior to the Father, He teaches the converse, namely, that the Father giveth all He hath to the Sonyea, that through the Son alone He worketh, teacheth, and bestoweth His gifts.

Moreover, this expression, all things have been delivered unto Me by the Father, ought to be thus understood, that nevertheless, Christ ought to be considered to possess all things by nature. "For like as He is, according to His nature, life, He is said to be quickened by the Father; and although He is the Lord of Glory, He is said to have received glory," says the Council of Ephesus. The meaning therefore is, all things which the Father hath, viz., the divine nature, dominion and power, say SS. Hilary and Augustine, and consequently, what Christ here more particularly refers to, all things, i.e., the dominion, power, and government of all things, but chiefly of men, have been granted unto Me by the Eternal Father, as to His Son by eternal generation, and in time the same things have been given to Me, as man, by the Hypostatic Union, that I may choose, illuminate, predestinate, save, whom I will, such as the Apostles; and reject and condemn, whom I accept not, such as the proud Capernaites. For in My hand is the predestination, or reprobation, the salvation or damnation of all men; for as much as I have been appointed by God the Father the Saviour and Redeemer of the World, and in My hand the Father hath placed all things, that I should repair and renew them. That as by Me as God He created all things, so also by Me in the flesh which I have assumed, He may re-create and restore all things. To this end I came, and for this I was made man. These mysteries therefore have been hidden from the wise, I mean My Mission, My Incarnation, the end of My advent, My work, but they have been already, in part, revealed to little ones, and shall hereafter be perfectly revealed.

And no one knoweth the Son, &c., Luk_10:22, has, no one knoweth who the Son is, save the Father; nor who the Father is save the Son, &c. He means, I have been sent by the Father to be the Teacher and Saviour of the World, that I should teach men the truth and the way to God the Father, who is uncreated health and felicity. For this felicity, since it is supernatural, cannot be naturally known by man or angel. Wherefore, as no one knoweth the Son except the Father, and he to whom the Father shall reveal Him, so likewise no one knoweth the Father except the Son, and he to whom the Son shall reveal Him. For as the Father communicates His nature, so likewise He communicates the knowledge of Himself and all things which He hath to the Son, and by Him to the rest of mankind. He, therefore, who desires to draw near to the truth, grace and salvation, which are in God the Father, must draw near through Me, and believe in Me. For I am the Way, the Truth, and the Life. My doctrine is the doctrine of God the Father. By Me, therefore, ye shall have access to the Father.

Now although it is said, except the Son, the Holy Ghost is not excluded; much less, when it is said, except the Father, is the Son excluded. For the rule of Theologians is, that exclusive particles, added to one of the Divine Persons in essential attributes do not exclude the other two Persons, but creatures only, or whatsoever is of a different essence. Thus S. Aug. (lib. 6. de Trin. c. 9.) S. Cyril, and the rest of the Fathers and Schoolmen. Observe that Christ, in the first place, revealed the knowledge of the two first Persons, viz., the Father and the Son, and afterwards, just before His death, faith in the third Person, viz., the Holy Ghost, as is plain from Joh_16:7.

S. Chrysostom wisely observes (Hom. 39.) that it is not said, to whom He has been commanded by the Father to reveal, but to whom He will reveal, in order that the Son may be shown to be equal to the Father in dominion and power. For, although Christ reveals as man, or by means of His human nature, yet this nature subsists in the Divine person, and therefore this man Christ is God, and equal to God the Father.

Moreover, SS. Chrysostom and Irenæus (Lib. 4. c. 14.) answer Marcion, who rejected the Old Testament and its God, and said, if God the Father was not known before the revelation of Christ Incarnate, therefore He was not known in the Old Law, therefore its author andGod was not the true God. Thus they expound the words, no one knoweth the Father except the Son of the Divine knowledge by which the Son qua God, comprehends the Father, and the Father the Son. You may, however, better understand it concerning the knowledge communicated to the human nature of Christ: for this revealed His mysteries to the prophets and fathers, even the mysteries of the Divinity and the Trinity. Thus He revealed the same things after His Incarnation to the Apostles and faithful, qua man. For no one is a believer and a Christian except by Christ, and through Christ Incarnate. For, says St. Jerome, it is one thing to know what thou knowest by equality of nature, as the Son knoweth the Father; another, by the condescension of Him who reveals, as we know God by the revelation of Christ.

Come unto Me all, &c. Syriac, who are weary and bear burdens. Arabic, who are worn with labour and heavily burdened. After He has shown the Majesty and Deity, lest any one should be affrighted at it, Christ adds the Humanity, and most kindly invites all to Him.

Come, not with the feet of the body, but with the affections of faith, hope, love, religion, devotion, and piety.

All who labour, none are excluded. For there is no one who does not labour under some disease, and need Christ's medicine. Therefore Christ offers Himself to all, that they may receive from Him health and safety. Thus did He kindly correct and heal Magdalen, Matthew, Paul, and Peter. Thus even now, in the Eucharist, He inviteth all and saith, Come unto me, ye infirm, hungry, afflicted ones I will refresh you.

Who labour. Gr. οί κυπιω̃ντες, i.e., who suffer trouble and are burdened, &c., who are fatigued and depressed, and are sinking under the burden, both of sins (as SS. Chrysostom, Jerome, and Augustin say), as well as of the law of Moses (as Theophylact), and also of the troubles and temptations of this life.

And I will refresh you. Gr. α̉ναπαύσω, i.e., I will give rest to the weary, as the Syriac translates. I will place you in all quietness, says St. Chrysostom, by most soothing words, by Sacraments, as most efficacious medicines, by grace, and most sweet inward consolations; lastly by most felicitous glory in Heaven.

Take, Syr., bear, My yoke. He means, ye have borne a heavy and well nigh intolerable yoke, and the burden of the old law of sin and concupiscence. Come unto Me, I will take it away, and will change it into the sweet yoke of the evangelical law of grace and charity. I will refresh you by My yoke, which indeed is a yoke because it is a law binding the soul, but at the same time it is medicine, yea a bed, in which ye may sweetly rest, especially, by means of the humility which it teaches and commands. For it is the one and only medicine of all diseases, both of soul and body, and the alleviation and rest of all burthens. For nothing is harsh to the meek, nothing difficult to the lowly, says S. Leo. For as wool receives cannon balls and breaks their force by its softness, so meekness and humility break and soften all hard and rugged things. This yoke, therefore, is the gospel of Christ, and the law of grace. Whence S. Bernard (Serm. 15. in Ps. 91) says, "He invites those who labour to refreshment. He calls those who are laden to rest; and yet He does not take away either burden or labour, but He exchanges them for another burden, another labour, but a light burden, a sweet yoke, wherein rest or refreshment, even though it appear not, nevertheless is found."

And learn of Me, for I am meek and lowly in heart, i.e., in the affection of the heart, viz., will, says S. Bernard (Serm. 49 in Cant). For many are lowly in word, few in heart. And ye shall find, &c. Listen to S. Augustine. "Take my yoke upon you, and learn of Me, not to frame a world, not to create all things, visible and invisible, not to do miracles in the world and to raise the dead; but that I am meek and lowly in heart. Dost thou wish to be great, begin from the least. Thou art thinking of constructing a mighty fabric of loftiness, think first of the foundation of humility. And as great as each one wishes to build up his edifice, the greater the building, so much the more deeply let him dig his foundation." Wisely says Climacus (Gradu 25). "Humility is a grace of the soul without a name, being named by those alone who have made trial of it, an inexhaustible treasure, having obtained a name from God, a singular gift of God. Learn, He says, not of an angel, not of a man, not out of a book, but from Me, that is, from My dwelling in you, and working in you, because I am meek and lowly in heart, and in thought, and in sense, an

ake, Syr., bear, My yoke. He means, ye have borne a heavy and well nigh intolerable yoke, and the burden of the old law of sin and concupiscence. Come unto Me, I will take it away, and will change it into the sweet yoke of the evangelical law of grace and charity. I will refresh you by My yoke, which indeed is a yoke because it is a law binding the soul, but at the same time it is medicine, yea a bed, in which ye may sweetly rest, especially, by means of the humility which it teaches and commands. For it is the one and only medicine of all diseases, both of soul and body, and the alleviation and rest of all burthens. For nothing is harsh to the meek, nothing difficult to the lowly, says S. Leo. For as wool receives cannon balls and breaks their force by its softness, so meekness and humility break and soften all hard and rugged things. This yoke, therefore, is the gospel of Christ, and the law of grace. Whence S. Bernard (Serm. 15. in Ps. 91) says, "He invites those who labour to refreshment. He calls those who are laden to rest; and yet He does not take away either burden or labour, but He exchanges them for another burden, another labour, but a light burden, a sweet yoke, wherein rest or refreshment, even though it appear not, nevertheless is found."

And learn of Me, for I am meek and lowly in heart, i.e., in the affection of the heart, viz., will, says S. Bernard (Serm. 49 in Cant). For many are lowly in word, few in heart. And ye shall find, &c. Listen to S. Augustine. "Take my yoke upon you, and learn of Me, not to frame a world, not to create all things, visible and invisible, not to do miracles in the world and to raise the dead; but that I am meek and lowly in heart. Dost thou wish to be great, begin from the least. Thou art thinking of constructing a mighty fabric of loftiness, think first of the foundation of humility. And as great as each one wishes to build up his edifice, the greater the building, so much the more deeply let him dig his foundation." Wisely says Climacus (Gradu 25). "Humility is a grace of the soul without a name, being named by those alone who have made trial of it, an inexhaustible treasure, having obtained a name from God, a singular gift of God. Learn, He says, not of an angel, not of a man, not out of a book, but from Me, that is, from My dwelling in you, and working in you, because I am meek and lowly in heart, and in thought, and in sense, and ye shall find rest from internal conflicts in your souls.

2. And better, Auctor Imperf. and Maldonat. Learn of Me, i.e., do not fear to come to Me, and to take the yoke of My gospel on your neck, for if ye come and receive it, ye shall indeed learn that I am no tyrant, nor a severe and rigid King, but a lowly, meek, element and benign Lord.

Moreover, Christ was of so great humility and meekness in bearing with the Scribes, His disciples, and the multitude, in bearing injuries, derision, the scourge, the cross and death, that even if He had wrought no miracle He would, by such meekness, have proved sufficiently, and more than sufficiently, that He was the Man from Heaven and the true Prophet sent from God. I verify admire more Christ's meekness, than His miracles and His raising the dead.

Moraliter. Learn from hence how great, and how dear to Christ is humility. It is as if He said, learn of Me not to create a world, not subtilely to dispute concerning God and the Holy Trinity, not to perform Herculean labours, but that I am meek and lowly in heart.

2d. Humility is the secret of peace. There is no rest for the mind, save in humility. Do you wish for rest? Embrace humility, a lowly place, a lowly office, humble food, clothing, &c. It is impossible for the proud to have peace of soul, because they always desire great things, and often are unable to attain them.

3d. Humility takes from man every labour and all burdens. Humility is the alleviator of every labour, and the renewer of strength: as a certain Doctor has well said, humility is a medicine against all diseases; and health of soul and body. Moreover, Hippocrates hath said, Creatures without gall are long lived, i.e., animals which have no gall, such as stags, live long. The meek, therefore, and the humble, are healthy and long lived; for meekness brings into due order both the mental character and the humours of the body, which bile disorders, hence diseases.

4th. Humility is the virtue of Christ. Learn of Me, He says. This is mine own especial virtue, dear to Me above all others, which, by descending from Heaven to this lower world, and by stooping to the shameful death of the cross, I manifested in such a manner that none should be more illustrious and more wonderful in My life and in My death. Thus on the contrary, pride is the sin of Lucifer. Humility, therefore, makes us most like Christ. What more worthy? What more desirable?

Well says S. Augustine (Epist. 112). "They who have learnt of the Lord Jesus to be meek and lowly in heart make greater progress by praying and meditating, than by reading and hearing."

Finally, Christ here joins meekness with humility, because they are, as it were, twin sisters, or as mother and daughter. Whence S. Bernard (Sermon 2, on those words in the Apocalypse, cap. 12, A great sign Rev_12:1) says, Like as naughtiness is the mother of presumption, so true meekness proceeds only from true humility.

Hear Climacus (Gradu. 24). The light of dawn goes before the sun, meekness precedes humility. Therefore, let us hear first Christ the Light, who disposes those things, as it were, by steps. Learn, He says, of Me, for I am meek and lowly in heart. After that, He thus defines meekness: Meekness is the immutable state of the mind which preserves an equable frame in good fortune and in disgrace. Meekness is sincerely and ex animo to pray for those who trouble you without being troubled yourself. Meekness is a jutting rock against the fury of the sea, which breaks all its waves, whilst itself remains unmoved and unbroken. Meekness is the prop of patience, the gate of charity, yea its very parent, the proof of prudence. For He will teach, saith the Lord, the meek His ways. It is the procurer of pardon, the confidence of sinners in prayer, the habitation of the Holy Spirit. "For upon whom shall I look, save upon the meek and quiet person?" (Psalm 66, Vulg.)

For My yoke is sweet (Vulg.). The yoke and burden of Christ is the gospel, say SS. Hilary, Bede, and others. The law of the gospel, therefore, is a yoke, because it binds us to discipline, lest any one should depart from justice. The Gr. for sweet is not γλυκὺς, i.e., sweet like sugar, but χρηστὸς, i.e., benefical, humane, kind (Arab.), good in comparison with the old law. 1st Because it has fewer and easier precepts; 2d. Because it gives greater grace, which much lightens the burden of the command; 3d. Because it rules us as sons, not by fear, as servants, like the ancient law; 4th because it does not threaten, nor bring in death, like the old law, but takes it away; 5th Because it promises to those who keep it the most felicitous life, and as it were, leads them by the hand to the sweetness of celestial joys, according to the words, "They shall be satisfied with the fulness of Thy house: Thou shalt give them drink of thy pleasures as out of a river." Psa_36:9.

He says, therefore, take My yoke upon you, because in the yoke of Divine servitude, perfect consolation and refreshment are included. Whence S. Ambrose (Lib. de Helia et jejun. Cap. 22): Receive, therefore, the yoke of Christ, do not fear because it is a yoke. Make haste, because it is light. It doth not bruise the neck, but dignifies it. Why do ye doubt? Why delay? It does not bind your neck with chains, but couples it with grace. It does not constrain of necessity, but directs the will to good works.

My, because indeed I, Christ, lay it upon you, yea, indeed, I beat it with you, and put My neck under the burden, yea I bear and carry all the burden, and you yourself with it. For that is called a yoke, which two beasts joined together bear. Christ then places one portion only of the yoke, i.e., the Evangelical Law, upon our neck; He himself bears the other and heavier part, and therefore He draws this yoke with us, and infuses strength and courage into us to draw it, both by His grace and by His example. So lately there was a certain priest in Japan of the Society of Jesus, who generously endured a dreadful death for Christ's sake, who was often wont to say. "Christ therefore makes the yoke putrescent before the face of the oil." Is. x. 27. (Vulg.)

We may apply what we read in the life of S. Mechtildes, who when she was tormented with fearful headaches and could find no rest, heard these words from Christ as He showed her the wound in His side, enter now, and be at rest. This straightway she did, and entered in with gladness. And it seemed to her that He had as many silken pillows as she had felt pangs of headache. And the Lord said, "Silk worms carry silk, and of Me it has been written, I am a worm and no man. Hitherto thou hast served Me devotedly in labours; from henceforth thou shall study to serve Me in pleasing exercises of virtues by My example; and the things which shall be insupportable to thee, I will carry with thee."

This yoke, therefore, of Christ is not so much a yoke as a silken pillow, because it does not press us with trouble, but releases us from the weight of earthly things, and raises us to Heaven.

Wherefore S. Bernard appositely compares this burden to the plumage of birds. Thus he writes to the monks (Epist. 341), "In the way of life the more swiftly, the more easily we run; and the larger the Saviour's light burden grows, the more portable it becomes. Does not the quantity of plumage a bird has lighten, rather than weigh it down? Take away its feathers, and what remains of it is borne down to the ground by its own weight."

Thus, likewise, is Christ's discipline, thus His sweet yoke, thus His light burden; if we lay it down, we are ourselves depressed, because He carries us rather than is carried by us. S. Ambrose adds (in Ps. cxix. Serm. 3), "To carry the yoke of Christ is sweet, if you consider it an ornament to your neck, not a burden. Lift up, therefore, thine eyes to the Lord thy God, seek God, and thou shalt find Him. Erect thy neck; thou earnest a necklace, not a chain. Many creatures delight in a necklace, and seem to themselves to be adorned rather than made naked; like as the cheeks of the turtle-dove will bear the marks of her modesty, the necklace of her neck will raise the presumption of her liberty. There is nothing more glorious than that yoke of Christ." Lastly, S. Bernard (Serm. 15 in Ps. Qui habitat) by yoke and burden understands the load of God's gifts and favours, because the burden of the law which is imposed is the gift of grace, the perfect observance of which brings all other gifts into the mind. "God burdens us when He unburdens us. He lades us with benefits when He unlades us of our sins. This is the voice of him who is burdened, "What shall I render unto the Lord for all the benefits that He hath done unto me?" The voice of him who is burdened, "Depart from me, for I am a sinful man, O Lord." Moreover, to the proud and carnal, the yoke of Christ and the law of humility, abstinence, continence, mortification, seems very heavy and intolerable, because they are devoid of the Spirit, and only love and think of the flesh and fleshly things. Truly says S. Chrysostom (Hom. 14, in 1 ad Cor.), "Virtue is rugged if it be compared with our weakness; for that it is easy and light, hear Christ testifying, My yoke is sweet, and My burden is light. But if thou dost not understand, let not wonder seize thee, for thou art not of a brave mind: for as, when strength of mind is present heavy things become light, so when it is absent, light things become heavy. What, I ask, was sweeter than manna? What readier to their hand? Nevertheless the Jews murmured when they were feeding on delicacies. What more dreadful than the hunger and the other labours which Paul endured? Nevertheless he rejoiced and was glad, saying, Now I rejoice in mine infirmities. What, then, was the cause of these things? Diversity of mind, which, if thou wouldst make it such as it ought to be, thou wouldst discern the easiness of virtue."

At that time Jesus answered and said, "I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.26. Even so, Father: for so it seemed good in thy sight."

Because the Lord knew that many would doubt respecting the foregoing matter, namely, that the Jews would not receive Christ whom the Gentile world has so willingly received, He here makes answer to their thoughts; "And Jesus answered and said, I confess unto thee, Father, Lord of heaven and earth."

That is, Who makest of heaven, or leavest in earthlinees, whom Thou wilt. Or literally,

If Christ, from whom all sin is far, said, "I confess," confession is not proper for the sinner only, but sometimes also for him that gives thanks. We may confess either by praising God, or by accusing ourselves. When He said, "I confess unto thee," it is, I praise Thee, not I accuse Myself.

Let those hear who falsely argue, that the Saviour was not born but created, how He calls His Father "Lord of heaven and earth." For if He be a creature, and the creature can call its Maker Father, it was surely foolish here to address Him as Lord of heaven and earth, and not of Him (Christ) likewise. He gives thanks that His coming has opened to the Apostles sacraments, which the Scribes and Pharisees knew not, who seemed to themselves wise, and understanding in their own eyes; "That thou hast hid these things from the wise and understanding, and hast revealed them unto babes."

That the wise and understanding are to be taken as the proud, Himself opens to us when He says, "and hast revealed them unto babes;" for who are "babes" but the humble?

He says not ’to the foolish,’ but to babes, shewing that He condemns pride, not understanding.

Or when He says, "The wise," He does not speak of true wisdom, but of that which the Scribes and Pharisees seemed to have by their speech. Wherefore He said not, ’And hast revealed them to the foolish,’ but, "to babes," that is, uneducated, or simple; teaching us in all things to keep ourselves from pride, and to seek humility.

The hidden things of heavenly words and their power are hid from the wise, and revealed to the babes; babes, that is, in malice, not in understanding; hid from the wise because of their presumption of their own wisdom, not because of their wisdom.

That it is revealed to the one is matter of joy, that it is hid from the other not of joy, but of sorrow; He does not therefore joy on this account, but He joys that these have known what the wise have not known.

The justice of this the Lord confirms by the sentence of the Father’s will, that they who disdain to be made babes in God, should become fools in their own wisdom; and therefore He adds, "Even so, Father: for so it seemed good before thee."

In which words we have a lesson of humility, that we should not rashly presume to discuss the counsels of heaven concerning the calling of some, and the rejection of others; shewing that that cannot be unrighteous which is willed by Him that is righteous.

In these words moreover He speaks to the Father with the desire of one petitioning, that His mercy begun in the Apostles might be completed in them.

These things which the Lord spoke to His disciples, made them more zealous. As afterwards they thought great things of themselves, because they cast out demons, therefore He here reproves them; for what they had, was by revelation, not by their own efforts.

The Scribes who esteemed themselves wise and understanding were excluded because of their pride, and therefore He says, Since on this account the mysteries of God were hid from them, fear ye, and abide as babes, for this it is that has made you partakers in the revelation.

28 ] he does not mean that God did this, but they who gave Him cause, so here, "Thou hast hid thee things from the wise and understanding." And wherefore were they hid from them? Hear Paul speaking, "Seeking to set up their own righteousness, they were not subject to the righteousness of God." [ Rom 10:3 ]

"All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him."

Because He had said, "I confess unto thee, Father, because thou hast hid these things from the wise," that you should not suppose that He thus thanks the Father as though He Himself was excluded from this power, He adds, "All things are committed to me by my Father." Hearing the words are committed, do not admit suspicion of any thing human, for He uses this word that you may not think there be two gods unbegotten. For at the time that He was begotten He was Lord of all. Jerome: For if we conceive of this thing according to our weakness, when he who receives begins to have, he who gives begins to be without.Or when He says, "All things are committed to him," He may mean, not the heaven and earth and the elements, and the rest of the things which He created and made, but those who through the Son have access to the Father. Hilary: Or that we may not think that there is any thing less in Him than in God, therefore He says this.Aug., cont. Maximin. ii. 12: For if He has aught less in His power than the Father has, then all that the Father has, are not His; for by begetting Him the Father gave power to the Son, as by begetting Him He gave all things which He has in His substance to Him whom He begot of His substance. Hilary: And also in the mutual knowledge between the Father and the Son, He teaches us that there is nothing in the Son beyond what was in the Father; for it follows, "And none knoweth the Son but the Father, nor does any man know the Father but the Son." Chrysostom: By this that He only knows the Father, He shews covertly that He is of one substance with the Father. As though He had said, What wonder if I be Lord of all, when I have somewhat yet greater, namely to know the Father and to be of the same substance with Him? Hilary: For this mutual knowledge proclaims that they are of one substance, since He that should know the Son, should know the Father also in the Son, since all things were delivered to Him by the Father. Chrysostom: When He says, "Neither does any know the Father but the Son," He does not mean that all men are altogether ignorant of Him; but that none knows Him with that knowledge wherewith He knows Him; which may also be said of the Son. For it is not said of some unknown God (margin note: i.e. who was not the Creator) as Marcion declares.Aug., De Trin., i, 8: And because their substance is inseparable, it is enough sometimes to name the Father, sometimes the Son; nor is it possible to separate from either His Spirit, who is especially called the Spirit of truth. Jerome: Let the heretic Eunomius (ed. note: Eunomius, the chief of the Anomaean branch of the Arians, taught that there was no mystery about the Divine nature. He is opposed by St. Basil, and by St. Chrysostom in his Homilees on ’the incomprehensible nature of God.’) therefore blush hereat who claims to himself such a knowledge of the Father and the Son, as they have one of another. But if he argues from what follows, and props up his madness by that, "And he to whom the Son will reveal him," it is one thing to know what you know by equality with God, another to know it by His vouchsafing to reveal it.Aug., De Trin., vii, 3: The Father is revealed by the Son, that is, by His Word. For if the temporal and transitory word which we utter both shews itself, and what we wish to convey, how much more the Word of God by which all things were made, which so shews the Father as He is Father, because itself is the same and in the same manner as the Father.Aug., Quast Ev., i, 1: When He said, "None knoweth the Son but the Father," He did not add, And he to whom the Father will reveal the Son. But when He said, "None knoweth the Father bet the Son," He added, "And he to whom the Son will reveal him."But this must not be so understood as though the Son could be known by none but by the Father only; while the Father may be known not only by the Son, but also by those to whom the Son shall reveal Him. But it is rather expressed thus, that we may understand that both the Father and the Son Himself are revealed by the Son, inasmuch as He is the light of our mind; and what is afterwards added, "And he to whom the Son will reveal," is to be understood as spoken of the Son as well as the Father, and to refer to the whole of what had been said. For the Father declares Himself by His Word, but the Word declares not only that which is intended to be declared by it, but in declaring this declares itself. Chrysostom: If then He reveals the Father, He reveals Himself also. But the one he omits as a thing manifest, but mentions the other because there might be a doubt concerning it.Herein also He instructs us that He is so one with the Father, that it is not possible for any to come to the Father, but through the Son. For this had above all things given offence, that He seemed to be against God, and therefore He strove by all means to overthrow this notion.

"Come unto me, all ye that labour and are heavy laden, and I will give you rest.29. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.30. For my yoke is easy, and my burden is light."

By what He had said, He brought His disciples to have a desire towards Him, shewing them His unspeakable excellence; and now He invites them to Him, saying, "Come unto me, all ye that labour and are heavy laden."

Whence do we all thus labour, but that we are mortal men, bearing vessels of clay which cause us much difficulty. But if the vessels of flesh are straitened, the regions of love will be enlarged. To what end then does He say, "Come unto me," all ye that labour, but that ye should not labour?

He calls to Him those that were labouring under the hardships of the Law, and those who are burdened with the sins of this world.

That the burden of sin is heavy the Prophet Zachariah bears witness, saying, that wickedness sitteth upon a talent of lead. [ Zec 5:7 ] And the Psalmist fills it up, "Thy iniquities are grown heavy upon me." [ Psa 38:4 ]

For a cruel yoke and hard weight of servitude it is to be subject to the things of time, to be ambitious of the things of earth, to cling to falling things, to seek to stand in things that stand not, to desire things that pass away, but to be unwilling to pass away with them. For while all things fly away against our wish, those things which had first harassed the mind in desire of gaining them, now oppress it with fear of losing them.

He said not, Come ye, this man and that man, but All whosoever are in trouble, in sorrow, or in sin, not that I may exact punishment of you, but that I may remit your sins. Come ye, not that I have need of your glory, but that I seek your salvation. "And I will refresh you;" not, I will save you, only; but that is much greater, "I will refresh you," that is, I will set you in all quietness.

I will not only take from you your burden, but will satisfy you with inward refreshment.

"Come," He says, not with the feet, but with the life, not in the body, but in faith. For that is a spiritual approach by which any man approaches God; and therefore it follows, "Take my yoke upon you."

The yoke of Christ is Christ’s Gospel, which joins and yokes together Jews and Gentiles in the unity of the faith. This we are commanded to take upon us, that is, to have in honour; lest perchance setting it beneath us, that is wrongly despising it, we should trample upon it with the miry feet of unholiness; wherefore He adds, "Learn of me."

Not to create a world, or to do miracles in that world; but that "I am meek and lowly in heart." Wouldest thou be great? Begin with the least. Wouldest thou build up a mighty fabric of greatness? First think of the foundation of humility; for the mightier building any seeks to raise, the deeper let him dig for his foundation. Whither is the summit of our building to rise? To the sight of God.

We must learn then from our Saviour to be meek in temper, and lowly in mind; let us hurt none, let us despise none, and the virtues which we have shewn in deed let us retain in our heart.

And therefore in beginning the Divine Law He begins with humility, and sets before us a great reward, saying, "And ye shall find rest for your souls." This is the highest reward, you shall not only be made useful to others, but shall make yourself to have peace; and He gives you the promise of it before it comes, but when it is come, you shall rejoice in perpetual rest. And that they might not be afraid because He had spoken of a burden, tberefore He adds, "For my yoke is pleasant, and my burden light."

He holds forth the inducements of a pleasant yoke, and a light burden, that to them that believe He may afford the knowledge of that good which He alone knoweth in the Father.

What burden is it to put upon the neck of our mind that He bids us shun all desire that disturbs, and turn from the toilsome paths of this world!

And what is more pleasant than that yoke, what lighter than that burden? To be made better, to abstain from wickedness, to choose the good, and refuse the evil, to love all men, to hate none, to gain eternal things, not to be taken with things present, to be unwilling to do that to another which yourself would be pained to suffer.

But how is Christ’s yoke pleasant, seeing it was said above, "Narrow is the way which leadeth unto life?" [ Mat 7:14 ] That which is entered upon by a narrow entrance is in process of time made broad by the unspeakable sweetness of love.

So then they who with unfearing neck have submitted to the yoke of the Lord endure such hardships and dangers, that they seem to be called not from labour to rest, but from rest to labour.

But the Holy Spirit was there who, as the outward man decayed, renewed the inward man day by day, and giving a foretaste of spiritual rest in the rich pleasures of God in the hope of blessedness to come, smoothed all that seemed rough, lightened all that was heavy. Men suffer amputations and burnings, that at the price of sharper pain they may be delivered from torments less but more lasting, as boils or swellinga.

What storms and dangers will not merchants undergo that they may acquire perishing riches? Even those who love not riches endure the same hardships; but those that love them endure the same, but to them they are not hardships. For love makes right easy, and almost nought all things however dreadful and monstrous.

How much more easily then does love do that for true happiness, which avarice does for misery as far as it can?

And how is the Gospel lighter than the Law, seeing in the Law murder and adultery, but under the Gospel anger and concupiscence also, are punished? Because by the Law many things are commanded which the Apostle fully teaches as cannot be fulfilled; by the Law works are required, by the Gospel the will is sought for, which even if it goes not into act, yet does not lose its reward.

The Gospel commands what we can do, as that we lust not; this is in our own power; the Law punishes not the will but the act, as adultery. Suppose a virgin to have been violated in time of persecution; as here was not the will she is held as a virgin under the Gospel; under the Law she is cast out as defiled.

Jesus answered, &c. lit. Jesus answering, said: where we may take notice, that answering, in the style of the Scripture, is often put when it is no answer to any thing that was said before. (Witham) --- Because thou hast hid, &c. Jesus gives thanks to his heavenly Father, because he had revealed the secrets of his coming to his disciples, who, according to the false opinion of men, are called children and fools, and had hid it from the Scribes and Pharisees, whom he in ridicule calls the wise and prudent. By this prayer, he also begs that his heavenly Father would complete what he had begun in his apostles. (St. Jerome) --- Christ does not rejoice that it was not revealed to the wise and prudent, but because it was revealed to his little ones. (St. Thomas Aquinas)

Yea, Father, &c. St. John Chrysostom interprets this passage as if Christ would say, Go on, Father, as you have begun; or the sense may be, I give thee thanks, O Father, that it has pleased thee to act thus, that since the wise men of this world have rejected the gospel, thou hast deigned to manifest it to little ones. (Menochius)

All you that, &c. That is, you who are wearied with the heavy load of your sins, and the grievous yoke of the old law. (Menochius)

Take up my yoke, &c. Fear not the yoke of Christ, for it is a yoke of the greatest sweetness. Be not disheartened when he mentions a burden, because it is a burden exceeding light. If then our Saviour says, that the way of virtue is exceeding narrow, and replete with difficulties and dangers, we must call to mind that it is so to the slothful only. Perform therefore with alacrity what is required, and then will all things be easy; the burden will be light, and the yoke sweet. (St. John Chrysostom, hom. xxxix.)

For my yoke is sweet, &c. For though, in regard of our weak nature, it be a very heavy yoke, yet the grace of God renders it easy and light, because our Lord himself helps us to bear it, according to that of the prophet Osee, (Chap. xi, ver. 4) I will be unto them as he that takes the yoke from off their head. St. Bernard says, that our Saviour sweetens by the spiritual unction of his grace, all the crosses, penances, and mortifications of religious souls. St. Augustine owns that before he knew the power of grace, he could never comprehend what charity was, nor believe that any one was able to practice it; but the grace of God renders all things easy. (Rodriguez, On Mortification. Chap. xix.)

25 At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. 26 Even so, Father: for so it seemed good in thy sight. 27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. 28 Come unto me, all ye that labour and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. 30 For my yoke is easy, and my burden is light.

In these verses we have Christ looking up to heaven, with thanksgiving to his Father for the sovereignty and security of the covenant of redemption; and looking around him upon this earth, with an offer to all the children of men, to whom these presents shall come, of the privileges and benefits of the covenant of grace.

I. Christ here returns thanks to God for his favour to those babes who had the mysteries of the gospel revealed to them ( v. 25, 26 ). Jesus answered and said. It is called an answer, though no other words are before recorded but his own, because it is so comfortable a reply to the melancholy considerations preceding, and is aptly set in the balance against them. The sin and ruin of those woeful cities, no doubt, was a grief to the Lord Jesus; he could not but weep over them, as he did over Jerusalem ( Luke xix. 41 ); with this thought therefore he refreshes himself; and to make it the more refreshing, he puts it into a thanksgiving; that for all this, there is a remnant, though but babes, to whom the things of the gospel are revealed. Though Israel be not gathered, yet shall he be glorious. Note, We may take great encouragement in looking upward to God, when round about us we see nothing but what is discouraging. It is sad to see how regardless most men are of their own happiness, but it is comfortable to think that the wise and faithful God will, however, effectually secure the interests of his own glory. Jesus answered and said, I thank thee. Note, Thanksgiving is a proper answer to dark and disquieting thoughts, and may be an effectual means to silence them. Songs of praise are sovereign cordials to drooping souls, and will help to cure melancholy. When we have no other answer ready to the suggestions of grief and fear, we may have recourse to this, I thank thee, O Father; let us bless God that it is not worse with us than it is.

Now in this thanksgiving of Christ, we may observe,

1. The titles he gives to God; O Father, Lord of heaven and earth. Note, (1.) In all our approaches to God, by praise as well as by prayer, it is good for us to eye him as a Father, and to fasten on that relation, not only when we ask for the mercies we want, but when we give thanks for the mercies we have received. Mercies are then doubly sweet, and powerful to enlarge the heart in praise, when they are received as tokens of a Father's love, and gifts of a Father's hand; Giving thanks to the Father, Col. i. 12 . It becomes children to be grateful, and to say, Thank you, father, as readily as, Pray, father. (2.) When we come to God as a Father, we must withal remember, that he is Lord of heaven and earth; which obliges us to come to him with reverence, as to the sovereign Lord of all, and yet with confidence, as one able to do for us whatever we need or can desire; to defend us from all evil and to supply us with all good. Christ, in Melchizedec, had long since blessed God as the Possessor, or Lord of heaven and earth; and in all our thanksgivings for mercies in the stream, we must give him the glory of the all-sufficiency that is in the fountain.

2. The thing he gives thanks for: Because thou has hid these things from the wise and prudent, and yet revealed them to babes. These things; he does not say what things, but means the great things of the gospel, the things that belong to our peace, Luke xix. 42 . He spoke thus emphatically of them, these things, because they were things that filled him, and should fill us: all other things are as nothing to these things.

Note (1.) The great things of the everlasting gospel have been and are hid from many that were wise and prudent, that were eminent for learning and worldly policy; some of the greatest scholars and the greatest statesmen have been the greatest strangers to gospel mysteries. The world by wisdom knew not God, 1 Cor. i. 21 . Nay, there is an opposition given to the gospel, by a science falsely so called, 1 Tim. vi. 20 . Those who are most expert in things sensible and secular, are commonly least experienced in spiritual things. Men may dive deeply into the mysteries of nature and into the mysteries of state, and yet be ignorant of, and mistake about, the mysteries of the kingdom of heaven, for want of an experience of the power of them.

(2.) While the wise and prudent men of the world are in the dark about gospel mysteries, even the babes in Christ have the sanctifying saving knowledge of them: Thou hast revealed them unto babes. Such the disciples of Christ were; men of mean birth and education; no scholars, no artists, no politicians, unlearned and ignorant men, Acts iv. 13 . Thus are the secrets of wisdom, which are double to that which is ( Job xi. 6 ), made known to babes and sucklings, that out of their mouth strength might be ordained ( Ps. viii. 2 ), and God's praise thereby perfected. The learned men of the world were not made choice of to be the preachers of the gospel, but the foolish things of the world ( 1 Cor. ii. 6 , 8 , 10 ).

(3.) This difference between the prudent and the babes is of God's own making. [1.] It is he that has hid these things from the wise and prudent; he gave them parts, and learning, and much of human understanding above others, and they were proud of that, and rested in it, and looked no further; and therefore God justly denies them the Spirit of wisdom and revelation, and then, though they hear the sound of the gospel tidings, they are to them as a strange thing. God is not the Author of their ignorance and error, but he leaves them to themselves, and their sin becomes their punishment, and the Lord is righteous in it. See John xii. 39, 40 ; Rom. xi. 7, 8 ; Acts xxviii. 26, 27 . Had they honoured God with the wisdom and prudence they had, he would have given them the knowledge of these better things; but because they served their lusts with them, he has hid their hearts from this understanding. [2.] It is he that has revealed them unto babes. Things revealed belong to our children ( Deut. xxix. 29 ), and to them he gives an understanding to receive these things, and the impressions of them. Thus he resists the proud, and gives grace to the humble, Jam. iv. 6 .

(4.) This dispensation must be resolved into the divine sovereignty. Christ himself referred it to that; Even so, Father, for so it seemed good in thy sight. Christ here subscribes to the will of his Father in this matter; Even so. Let God take what ways he pleases to glorify himself, and make us of what instruments he pleases for the carrying on of his own work; his grace is his own, and he may give or withhold it as he pleases. We can give no reason why Peter, a fisherman, should be made an apostle, and not Nicodemus, a Pharisee, and a ruler of the Jews, though he also believed in Christ; but so it seemed good in God's sight. Christ said this in the hearing of his disciples, to show them that it was not for any merit of their own that they were thus dignified and distinguished, but purely from God's good pleasure; he made them to differ.

(5.) This way of dispensing divine grace is to be acknowledged by us, as it was by our Lord Jesus, with all thankfulness. We must thank God, [1.] That these things are revealed; the mystery hid from ages and generations is manifested; that they are revealed, not to a few, but to be published to all the world. [2.] That they are revealed to babes; that the meek and humble are beautified with this salvation; and this honour put upon those whom the world pours contempt upon. [3.] It magnifies the mercy to them, that these things are hid from the wise and prudent: distinguishing favours are the most obliging. As Job adored the name of the Lord in taking away as well as in giving, so may we in hiding these things from the wise and prudent, as well as in revealing them unto babes; not as it is their misery, but as it is a method by which self is abased, proud thoughts brought down, all flesh silenced, and divine power and wisdom made to shine the more bright. See 1 Cor. i. 27 , 31 .

II. Christ here makes a gracious offer of the benefits of the gospel to all, and these are the things which are revealed to babes, v. 25 , &c. Observe here,

1. The solemn preface which ushers in this call or invitation, both to command our attention to it, and to encourage our compliance with it. That we might have strong consolation, in flying for refuge to this hope set before us, Christ prefixes his authority, produces his credentials; we shall see he is empowered to make this offer.

Two things he here lays before us, v. 27 .

(1.) His commission from the Father: All things are delivered unto me of my Father. Christ, as God, is equal in power and glory with the Father; but as Mediator he receives his power and glory from the Father; has all judgment committed to him. He is authorized to settle a new covenant between God and man, and to offer peace and happiness to the apostate world, upon such terms as he should think fit: he was sanctified and sealed to be the sole Plenipotentiary, to concert and establish this great affair. In order to this, he has all power both in heaven and in earth, ( ch. xxviii. 18 ); power over all flesh ( John xvii. 2 ); authority to execute judgment, John v. 22 , 27 . This encourages us to come to Christ, that he is commissioned to receive us, and to give us what we come for, and has all things delivered to him for that purpose, by him who is Lord of all. All powers, all treasures are in his hand. Observe, The Father has delivered his all into the hands of the Lord Jesus; let us but deliver our all into his hand and the work is done; God has made him the great Referee, the blessed Daysman, to lay his hand upon us both; that which we have to do is to agree to the reference, to submit to the arbitration of the Lord Jesus, for the taking up of this unhappy controversy, and to enter into bonds to stand to his award.

(2.) His intimacy with the Father: No man knoweth the Son but the Father, Neither knoweth any man the Father save the Son. This gives us a further satisfaction, and an abundant one. Ambassadors use to have not only their commissions, which they produce, but their instructions, which they reserve to themselves, to be made use of as there is occasion in their negotiations; our Lord Jesus had both, not only authority, but ability, for his undertaking. In transacting the great business of our redemption, the Father and the Son are the parties principally concerned; the counsel of peace is between them, Zech. vi. 13 . It must therefore be a great encouragement to us to be assured, that they understood one another very well in this affair; that the Father knew the Son, and the Son knew the Father, and both perfectly (a mutual consciousness we may call it, between the Father and the Son), so that there could be no mistake in the settling of this matter; as often there is among men, to the overthrow of contracts, and the breaking of the measures taken, through their misunderstanding one another. The Son had lain in the bosom of the Father from eternity; he was à secretioribus—of the cabinet-council, John i. 18 . He was by him, as one brought up with him ( Prov. viii. 30 ), so that none knows the Father save the Son, he adds, and he to whom the Son will reveal him. Note, [1.] The happiness of men lies in an acquaintance with God; it is life eternal, it is the perfection of rational beings. [2.] Those who would have an acquaintance with God, must apply themselves to Jesus Christ; for the light of the knowledge of the glory of God shines in the face of Christ, 2 Cor. iv. 6 . We are obliged to Christ for all the revelation we have of God the Father's will and love, ever since Adam sinned; there is no comfortable intercourse between a holy God and sinful man, but in and by a Mediator, John xiv. 6 .

2. Here is the offer itself that is made to us, and an invitation to accept of it. After so solemn a preface, we may well expect something very great; and it is a faithful saying, and well worthy of all acceptation; words whereby we may be saved. We are here invited to Christ as our Priest, Prince, and Prophet, to be saved, and, in order to that, to be ruled and taught by him.

(1.) We must come to Jesus Christ as our Rest, and repose ourselves in him ( v. 28 ), Come unto me all ye that labour. Observe, [1.] The character of the persons invited; all that labour, and are heavy laden. This is a word in season to him that is weary, Isa. l. 4 . Those who complain of the burthen of the ceremonial law, which was an intolerable yoke, and was made much more so by the tradition of the elders ( Luke xi. 46 ), let them come to Christ, and they shall be made easy; he came to free his church from this yoke, to cancel the imposition of those carnal ordinances, and to introduce a purer and more spiritual way of worship; but it is rather to be understood of the burthen of sin, both the guilt and the power of it. Note, All those, and those only, are invited to rest in Christ, that are sensible of sin as a burthen, and groan under it; that are not only convinced of the evil of sin, of their own sin, but are contrite in soul for it; that are really sick of their sins, weary of the service of the world and of the flesh; that see their state sad and dangerous by reason of sin, and are in pain and fear about it, as Ephraim ( Jer. xxxi. 18-20 ), the prodigal ( Luke xv. 17 ), the publican ( Luke xviii. 13 ), Peter's hearers ( Acts ii. 37 ), Paul ( Acts ix. 4 , 6 , 9 ), the jailor ( Acts xvi. 29, 30 ). This is a necessary preparative for pardon and peace. The Comforter must first convince ( John xvi. 8 ); I have torn and then will heal. [2.] The invitation itself: Come unto me. That glorious display of Christ's greatness which we had ( v. 27 ), as Lord of all, might frighten us from him, but see here how he holds out the golden sceptre, that we may touch the top of it and may live. Note, It is the duty and interest of weary and heavy laden sinners to come to Jesus Christ. Renouncing all those things which stand in opposition to him, or in competition with him, we must accept of him, as our Physician and Advocate, and give up ourselves to his conduct and government; freely willing to be saved by him, in his own way, and upon his own terms. Come and cast that burden upon him, under which thou art heavy laden. This is the gospel call, The Spirit saith, Come; and the bride saith, Come; let him that is athirst come; Whoever will, let him come.

[3.] The blessing promised to those that do come: I will give you rest. Christ is our Noah, whose name signifies rest, for this same shall give us rest. Gen. v. 29 ; viii. 9 . Truly rest is good ( Gen. xlix. 15 ), especially to those that labour and are heavy laden, Eccl. v. 12 . Note, Jesus Christ will give assured rest to those weary souls, that by a lively faith come to him for it; rest from the terror of sin, in a well-grounded peace of conscience; rest from the power of sin, in a regular order of the soul, and its due government of itself; a rest in God, and a complacency of soul, in his love. Ps. xi. 6, 7 . This is that rest which remains for the people of God ( Heb. iv. 9 ), begun in grace, and perfected in glory.

(2.) We must come to Jesus Christ as our Ruler, and submit ourselves to him ( v. 29 ). Take my yoke upon you. This must go along with the former, for Christ is exalted to be both a Prince and a Saviour, a Priest upon his throne. The rest he promises is a release from the drudgery of sin, not from the service of God, but an obligation to the duty we owe to him. Note, Christ has a yoke for our necks, as well as a crown for our heads, and this yoke he expects we should take upon us and draw in. To call those who are weary and heavy laden, to take a yoke upon them, looks like adding affliction to the afflicted; but the pertinency of it lies in the word my: "You are under a yoke which makes you weary: shake that off and try mine, which will make you easy." Servants are said to be under the yoke ( 1 Tim. vi. 1 ), and subjects, 1 Kings xii. 10 . To take Christ's yoke upon us, is to put ourselves into the relation to servants and subjects to him, and then of conduct ourselves accordingly, in a conscientious obedience to all his commands, and a cheerful submission to all his disposals: it is to obey the gospel of Christ, to yield ourselves to the Lord: it is Christ's yoke; the yoke he has appointed; a yoke he has himself drawn in before us, for he learned obedience, and which he does by his Spirit draw in with us, for he helpeth our infirmities, Rom. viii. 26 . A yoke speaks some hardship, but if the beast must draw, the yoke helps him. Christ's commands are all in our favour: we must take this yoke upon us to draw in it. We are yoked to work, and therefore must be diligent; we are yoked to submit, and therefore must be humble and patient: we are yoked together with our fellow-servants, and therefore must keep up the communion of saints: and the words of the wise are as goads, to those who are thus yoked.

Now this is the hardest part of our lesson, and therefore it is qualified ( v. 30 ). My yoke is easy and my burden is light; you need not be afraid of it.

[1.] The yoke of Christ's commands is an easy yoke; it is chrestos , not only easy, but gracious, so the word signifies; it is sweet and pleasant; there is nothing in it to gall the yielding neck, nothing to hurt us, but, on the contrary, must to refresh us. It is a yoke that is lined with love. Such is the nature of all Christ's commands, so reasonable in themselves, so profitable to us, and all summed up in one word, and that a sweet word, love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations, that are to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. It is easy to the new nature, very easy to him that understandeth, Prov. xiv. 6 . It may be a little hard at first, but it is easy afterwards; the love of God and the hope of heaven will make it easy.

[2.] The burden of Christ's cross is a light burden, very light: afflictions from Christ, which befal us as men; afflictions for Christ, which befal us as Christians; the latter are especially meant. This burden in itself is not joyous, but grievous; yet as it is Christ's, it is light. Paul knew as much of it as any man, and he calls it a light affliction, 2 Cor. iv. 17 . God's presence ( Isa. xliii. 2 ), Christ's sympathy ( Isa. lxxiii. 9 , Dan. iii. 25 ), and especially the Spirit's aids and comforts ( 2 Cor. i. 5 ), make suffering for Christ light and easy. As afflictions abound, and are prolonged, consolations abound, and are prolonged too. Let this therefore reconcile us to the difficulties, and help us over the discouragements, we may meet with, both in doing work and suffering work; though we may lose for Christ, we shall not lose by him.

(3.) We must come to Jesus Christ as our Teacher, and set ourselves to learn of him, v. 29 . Christ has erected a great school, and has invited us to be his scholars. We must enter ourselves, associate with his scholars, and daily attend the instructions he gives by his word and Spirit. We must converse much with what he said, and have it ready to use upon all occasions; we must conform to what he did, and follow his steps, 1 Pet. ii. 21 . Some make the following words, for I am meek and lowly in heart, to be the particular lesson we are required to learn from the example of Christ. We must learn of him to be meek and lowly, and must mortify our pride and passion, which render us so unlike to him. We must so learn of Christ as to learn Christ ( Eph. iv. 20 ), for he is both Teacher and Lesson, Guide and Way, and All in All.

Two reasons are given why we must learn of Christ.

[1.] I am meek and lowly in heart, and therefore fit to teach you.

First, He is meek, and can have compassion on the ignorant, whom others would be in a passion with. Many able teachers are hot and hasty, which is a great discouragement to those who are dull and slow; but Christ knows how to bear with such, and to open their understandings. His carriage towards his twelve disciples was a specimen of this; he was mild and gentle with them, and made the best of them; though they were heedless and forgetful, he was not extreme to mark their follies. Secondly, He is lowly in heart. He condescends to teach poor scholars, to teach novices; he chose disciples, not from the court, nor the schools, but from the seaside. He teaches the first principles, such things as are milk for babes; he stoops to the meanest capacities; he taught Ephraim to go, Hos. xi. 3 . Who teaches like him? It is an encouragement to us to put ourselves to school to such a Teacher. This humility and meekness, as it qualifies him to be a Teacher, so it will be the best qualification of those who are to be taught by him; for the meek will he guide in judgment, Ps. xxv. 9 .

[2.] You shall find rest to your souls. This promise is borrowed from Jer. vi. 16 , for Christ delighted to express himself in the language of the prophets, to show the harmony between the two Testaments. Note, First, Rest for the soul is the most desirable rest; to have the soul to dwell at ease. Secondly, The only way, and a sure way to find rest for our souls is, to sit at Christ's feet and hear his word. The way of duty is the way of rest. The understanding finds rest in the knowledge of God and Jesus Christ, and is there abundantly satisfied, finding that wisdom in the gospel which has been sought for in vain throughout the whole creation, Job xxviii. 12 . The truths Christ teaches are such as we may venture our souls upon. The affections find rest in the love of God and Jesus Christ, and meet with that in them which gives them an abundant satisfaction; quietness and assurance for ever. And those satisfactions will be perfected and perpetuated in heaven, where we shall see and enjoy God immediately, shall see him as he is, and enjoy him as he is ours. This rest is to be had with Christ for all those who learn of him.

Well, this is the sum and substance of the gospel call and offer: we are here told, in a few words, what the Lord Jesus requires of us, and it agrees with what God said of him once and again. This is my beloved Son, in whom I am well pleased, hear ye him.

25. At that time Jesus answered and said-- We are not to understand by this, that the previous discourse had been concluded, and that this is a record only of something said about the same period. For the connection is most close, and the word "answered"--which, when there is no one to answer, refers to something just before said, or rising in the mind of the speaker in consequence of something said--confirms this. What Jesus here "answered" evidently was the melancholy results of His ministry, lamented over in the foregoing verses. It is as if He had said, "Yes; but there is a brighter side to the picture; even in those who have rejected the message of eternal life, it is the pride of their own hearts only which has blinded them, and the glory of the truth does but the more appear in their inability to receive it. Nor have all rejected it even here; souls thirsting for salvation have drawn water with joy from the wells of salvation; the weary have found rest; the hungry have been filled with good things, while the rich have been sent empty away."

I thank thee-- rather, "I assent to thee." But this is not strong enough. The idea of "full" or "cordial" concurrence is conveyed by the preposition. The thing expressed is adoring acquiescence, holy satisfaction with that law of the divine procedure about to be mentioned. And as, when He afterwards uttered the same words, He "exulted in spirit" (see on Lu 10:21 ), probably He did the same now, though not recorded.

O Father, Lord of heaven and earth-- He so styles His Father here, to signify that from Him of right emanates all such high arrangements.

because thou hast hid these things-- the knowledge of these saving truths.

from the wise and prudent-- The former of these terms points to the men who pride themselves upon their speculative or philosophical attainments; the latter to the men of worldly shrewdness--the clever, the sharp-witted, the men of affairs. The distinction is a natural one, and was well understood. (See 1Co 1:19 , &c.). But why had the Father hid from such the things that belonged to their peace, and why did Jesus so emphatically set His seal to this arrangement? Because it is not for the offending and revolted to speak or to speculate, but to listen to Him from whom we have broken loose, that we may learn whether there be any recovery for us at all; and if there be, on what principles--of what nature--to what ends. To bring our own "wisdom and prudence" to such questions is impertinent and presumptuous; and if the truth regarding them, or the glory of it, be "hid" from us, it is but a fitting retribution, to which all the right-minded will set their seal along with Jesus.

hast revealed them unto babes-- to babe-like men; men of unassuming docility, men who, conscious that they know nothing, and have no right to sit in judgment on the things that belong to their peace, determine simply to "hear what God the Lord will speak." Such are well called "babes." (See He 5:13 ; 1Co 13:11 ; 14:20 , &c.).

26. Even so, Father; for so it seemed good-- the emphatic and chosen term for expressing any object of divine complacency; whether Christ Himself (see on Mt 3:17 ), or God's gracious eternal arrangements (see on Php 2:13 ).

in thy sight-- This is just a sublime echo of the foregoing words; as if Jesus, when He uttered them, had paused to reflect on it, and as if the glory of it--not so much in the light of its own reasonableness as of God's absolute will that so it should be--had filled His soul.

27. All things are delivered unto me of my Father-- He does not say, They are revealed--as to one who knew them not, and was an entire stranger to them save as they were discovered to Him--but, They are "delivered over," or "committed," to Me of My Father; meaning the whole administration of the kingdom of grace. So in Joh 3:35 , "The Father loveth the Son, and hath given all things into His hand" (see on Joh 3:35 ). But though the "all things" in both these passages refer properly to the kingdom of grace, they of course include all things necessary to the full execution of that trust--that is, unlimited power. (So Mt 28:18 ; Joh 17:2 ; Ep 1:22 ).

and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will-- willeth

to reveal him-- What a saying is this, that "the Father and the Son are mutually and exclusively known to each other!" A higher claim to equality with the Father cannot be conceived. Either, then, we have here one of the revolting assumptions ever uttered, or the proper divinity of Christ should to Christians be beyond dispute. "But, alas for me!" may some burdened soul, sighing for relief, here exclaim. If it be thus with us, what can any poor creature do but lie down in passive despair, unless he could dare to hope that he may be one of the favored class "to whom the Son is willing to reveal the Father." But nay. This testimony to the sovereignty of that gracious "will," on which alone men's salvation depends, is designed but to reveal the source and enhance the glory of it when once imparted--not to paralyze or shut the soul up in despair. Hear, accordingly, what follows:

28. Come unto me, all ye that labour and are heavy laden, and I will give you rest-- Incomparable, ravishing sounds these--if ever such were heard in this weary, groaning world! What gentleness, what sweetness is there in the very style of the invitation--"Hither to Me"; and in the words, "All ye that toil and are burdened," the universal wretchedness of man is depicted, on both its sides--the active and the passive forms of it.

29. Take my yoke upon you-- the yoke of subjection to Jesus.

and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls-- As Christ's willingness to empty Himself to the uttermost of His Father's requirements was the spring of ineffable repose to His own Spirit, so in the same track does He invite all to follow Him, with the assurance of the same experience.

30. For my yoke is easy, and my burden is light-- Matchless paradox, even among the paradoxically couched maxims in which our Lord delights! That rest which the soul experiences when once safe under Christ's wing makes all yokes easy, all burdens light.