25th Sunday in Ordinary Time

Just. Infidels are not content to live in riot: they also persecute the just. (Worthington) --- This passage points out the conduct of the Jews towards our Saviour, in so striking a manner, that Grotius would assert it has been altered by some Christian. But the Fathers adduce it as a clear prediction (Calmet) of the Jewish malice, Matthew xxvii. 41., and Mark xiv. 53. (Worthington)

Words. Or he shall be punished for what he has said. (Syriac, Vat.[Vatable?], &c.) (Matthew xxvi. 61.) (Calmet) --- We shall hence form a judgment of his real merits, (Menochius) unless this be spoken ironically; as if the just had foolishly flattered himself with the divine protection, Matthew xxvii. 43. (Haydock)

1. The title of this Psalm hath fruit in the prolixity thereof, if it be understood: and because the Psalm is short, let us make up our not having to tarry over the Psalm by tarrying over the title. For upon this dependeth every verse which is sung. If any one, therefore, observe that which on the front of the house is fixed, secure he will enter; and, when he shall have entered, he will not err. For this on the post itself is prominently marked, namely, in what manner within he may not be in error. The title thereof standeth thus: "At the end, in hymns, understanding to David himself, when there came the Ziphites, and said to Saul, Behold, is not David hidden with us?" That Saul was persecutor of the holy man David, very well we know: that Saul was bearing the figure of a temporal kingdom, not to life but to death belonging, this also to your Love we remember to have imparted. And also that David himself was bearing the figure of Christ, or of the Body of Christ, ye ought both to know and to call to mind, ye that have already learned. What then of the Ziphites? There was a certain village, Ziph, whereof the inhabitants were Ziphites, in whose country David had hidden himself, when Saul would find and slay him. These Ziphites then, when they had learned this, betrayed him to the king his persecutor, saying, "Behold, is not David hidden with us?" Of no good to them indeed was their betrayal, and to David himself of no harm. For their evil disposition was shown: but Saul not even after their betrayal could seize David; but rather in a certain cave in that very country, when into his hands Saul had been given to slay, David spared him, and that which he had in his power he did not. But the other was seeking to do that which he had not in his power. Let them that have been Ziphites take heed: let us see those whom to us the Psalm presenteth to be understood by the occasion of those same men.

2. If we inquire then by what word is translated Ziphites, we find, "Men flourishing." Flourishing then were certain enemies to holy David, flourishing before him hiding. We may find them in mankind, if we are willing to understand the Psalm. Let us find here at first David hiding, and we shall find his adversaries flourishing. Observe David hiding: "For ye are dead," saith the Apostle to the members of Christ, "and your life is hid with Christ in God." These men, therefore, that are hiding, when shall they be flourishing? "When Christ," he saith, "your life, shall have appeared, then ye also with Him shall appear in glory." When these men shall be flourishing, then shall be those Ziphites withering. For observe to what flower their glory is compared: "All flesh is grass, and the honour of flesh as the flower of grass." What is the end? "The grass hath withered, and the flower hath fallen off." Where then shall be David? See what followeth: "But the Word of the Lord abideth for ever."...

3. These men sometimes are observed of the weak sons of light, and their feet totter, when they have seen evil men in felicity to flourish, and they say to themselves, "Of what profit to me is innocence? What doth it advantage me that I serve God, that I keep His commandments, that I oppress no one, from no one plunder anything, hurt no one, that what I can I bestow? behold, all these things I do, and they flourish, I toil." But why? Wouldest thou also wish to be a Ziphite? They flourish in the world, wither in judgment, and after withering, into fire everlasting shall be cast: wouldest thou also choose this? Art thou ignorant of what He hath promised thee, who to thee hath come, what in Himself here He displayed? If the flower of the Ziphites were to be desired, would not Himself thy Lord also in this world have flourished? Or indeed was there wanting to Him the power to flourish? Nay but here He chose rather amid the Ziphites to hide, and to say to Pontius Pilate, as if to one being himself also a flower of the Ziphites, and in suspicion about His kingdom, "My kingdom is not of this world." Therefore here He was hidden: and all good men are hidden here, because their good is within, it is concealed, in the heart it is, where is faith, where charity, where hope, where their treasure is. Do these good things appear in the world? Both these good things are hidden, and the reward of these good things is hidden....

4. "O God, in Thy name make me safe, and in Thy virtue judge me" (ver. 1). Let the Church say this, hiding amid the Ziphites. Let the Christian body say this, keeping secret the good of its morals, expecting in secret the reward of its merits, let it say this: "In Thy virtue judge me." Thou hast come, O Christ, humble Thou hast appeared, despised Thou hast been, scourged hast been, crucified hast been, slain hast been; but, on the third day hast risen, on the fortieth day into Heaven hast ascended: Thou sittest at the right hand of the Father, and no one seeth: Thy Spirit thence Thou hast sent, which men that were worthy have received; fulfilled with Thy love, the praise of that very humility of Thine throughout the world and nations they have preached: Thy name I see to excel among mankind, but nevertheless as weak to us hast Thou been preached. For not even did that Teacher of the Gentiles say, that among us he knew anything, "Save Christ Jesus, and Him crucified;" in order that of Him we might choose the reproach, rather than the glory of the flourishing Ziphites. Nevertheless, of Him he saith what? "Although He died of weakness, yet He liveth of the power of God." He came then that He might die of weakness, He is to come that He may judge in the power of God: but through the weakness of the Cross His name hath been illustrious. Whosoever shall not have believed upon the name made illustrious through weakness, shall stand in awe at the Judge, when He shall have come in power. But, lest He that once was weak, when He shall have come strong, with that fan send us to the left hand; may He "save us in His name, and judge us in His virtue." For who so rash as to have desired this, as to say to God, for instance "Judge me"? Is it not wont to be said to men for a curse, "God judge thee"? So evidently it is a curse, if He judge thee in His virtue; and shall not have saved thee in His name: but when in name precedent He shall have saved thee, to thy health in virtue consequent He shall judge. Be thou without care: that judgment shall not to thee be punishment, but dividing. For in a certain Psalm thus is said: "Judge me, O God, and divide my cause from the nation unholy."...

5. "O God, hearken to my prayer, in Thy ears receive the words of my mouth"

(ver. 2)....To Thee may my prayer attain, driven forth and darted out from the desire of Thy eternal blessings: to Thy ears I send it forth, aid it that it may reach, lest it fall short in the middle of the way, and fainting as it were it fall down. But even if there result not to me now the good things which I ask, I am secured nevertheless that hereafter they will come. For even in the case of transgressions a certain man is said to have asked of God, and not to have been hearkened to for his good. For privations of this world had inspired him to prayer, and being set in temporal tribulations he had wished that temporal tribulations should pass away, and there should return the flower of grass; and he saith, "My God, my God, why hast Thou forsaken me?" The very voice of Christ it is, but for His members' sake. "The words," he saith, "of my transgressions I have cried to Thee throughout the day, and Thou hast not hearkened: and by night, and not for the sake of folly to me:" that is, "and by night I have cried, and Thou hast not hearkened; and nevertheless in this very thing that Thou hast not hearkened, it is not for the sake of folly to me that Thou hast not hearkened, but rather for the sake of wisdom that Thou hast not hearkened, that I might perceive what of Thee I ought to ask. For those things I was asking which to my cost perchance I should have received." Thou askest riches, O man; how many have been overset through their riches? Whence knowest thou whether to thee riches may profit? Have not many poor men more safely been in obscurity; having become rich men, so soon as they have begun to blaze forth, they have been a prey to the stronger? How much better they would have lain concealed, how much better they would have been unknown, that have begun to be inquired after not for the sake of what they were, but for the sake of what they had! In these temporal things therefore, brethren, we admonish and exhort you in the Lord, that ye ask not anything as if it were a thing settled, but that which God knoweth to be expedient for you. For what is expedient for you, ye know not at all. Sometimes that which ye think to be for you is against you, and that which ye think to be against you is for you. For sick ye are; do not dictate to the physician the medicines he may choose to set beside you. If the teacher of the Gentiles, Paul the Apostle, saith, "For what we should pray for as we ought, we know not," how much more we? Who nevertheless, when he seemed to himself to pray wisely, namely, that from him should be taken away the thorn of the flesh, the angel of Satan, that did buffet him, in order that he might not in the greatness of the revelations be lifted up, heard from the Lord what? Was that done which he wished? Nay, in order to that being done which was expedient, he heard from the Lord, I say, what? "Thrice," he saith, "I besought the Lord that He would take it from me; and He said to me, My Grace sufficeth for thee: for virtue in weakness is made perfect." Salve to the wound I have applied; when I applied it I know, when it should be taken away I know. Let not a sick man draw back from the hands of the physician, let him not give advice to the physician. So it is with all these things temporal. There are tribulations; if well thou worshippest God, thou wilt know that He knoweth what is expedient for each man: there are prosperities; take the more heed, lest these same corrupt thy soul, so that it withdraw from Him that hath given these things....

6. "For aliens have risen up against me"

(ver. 3). What "aliens"? Was not David himself a Jew of the tribe of Judah? But the very place Ziph belonged to the tribe of Judah; it was of the Jews. How then "aliens"? Not in city, not in tribe, not in kindred, but in flower. ...But see the Ziphites, see them for a time flourishing. With reason "alien" sons. Thou amid the Ziphites hiding saidst what? "Blessed the people whereof the Lord is its God." Out of this affection this prayer is being sent forth into the ears of the Lord, when it is said, "for aliens have risen up against me."

7. "And mighty men have sought after my soul." For in a new manner, my brethren, they would destroy the race of holy men, and the race of them that abstain from hoping in this world, all they that have hope in this world. Certainly commingled they are, certainly together they live. Very much to one another are opposed these two sorts: the one of those that place no hope but in things secular, and in temporal felicity, and the other of those that do firmly place their hope in the Lord God. And though concordant are these Ziphites, do not much trust to their concord: temptations are wanting; when there shall have come any temptation, so as that a person may be reproved for the flower of the world, I say not to thee he will quarrel with the Bishop, but not even to the Church Herself will he draw near, lest there fall any part of the grass. Wherefore have I said these words, brethren? Because now gladly ye all hear in the name of Christ, and according as ye understand, so ye shout out at the word; ye would not indeed shout at it unless ye understood. This your understanding ought to be fruitful. But whether it is fruitful, temptation doth try; lest suddenly when ye are said to be ours, through temptation ye be found aliens, and it be said, "Aliens have risen up against me, and mighty men have sought my soul." Be not that said which followeth, "They have not set forth God before their face." For when will he set God before his face, before whose eyes there is nought but the world? namely, how he may have coin upon coin, how flocks may be increased, how barns may be filled, how it may be said to his soul, "Thou hast many good things, be merry, feast, take thy fill." Doth he set before his face Him, that unto one so boasting and so blooming with the flower of the Ziphites saith, "Fool" (that is, "man not understanding," "man unwise"), "this night shall be taken from thee thy soul; all these things which thou hast prepared, whose shall they be?"

8. "For behold, God helpeth me"

(ver. 4). Even themselves know not themselves, amid whom I am hiding. But if they too were to set God before their face, they would find in what manner God helpeth me. For all holy men are helped by God, but within, where no one seeth. For in like manner as the conscience of ungodly men is a great punishment, so a great joy is the very conscience of godly men. "For our glory this is," saith the Apostle, "the testimony of our conscience." In this within, not in the flower of the Ziphites without, doth glory that man that now saith, "For behold God helpeth me." Surely though afar off are to be those things which He promiseth, this day have I a sweet and present help; to-day in my heart's joy I find that without cause certain say, "Who doth show to us good things? For there is signed upon us the light of Thy countenance, O Lord, Thou hast put pleasantness into my heart." Not into my vineyard, not into my flock, not into my cask, not into my table, but "into my heart." "For behold God helpeth me." How doth He help thee? "And the Lord is the lifter up of my soul."

9. "Turn away evil things unto mine enemies"

(ver. 6). Who can even understand this good thing of the heart, at another's speaking thereof, unless in himself he hath tasted it? What is, "Voluntarily I will sacrifice to Thee"?... For what sacrifice here shall I take, brethren? or what worthily shall I offer to the Lord for His mercy? Victims shall I seek from flock of sheep, ram shall I select, for any bull in the herds shall I look out, frankincense indeed from the land of the Sabæans shall I bring? What shall I do? What offer; except that whereof He speaketh, "Sacrifice of praise shall honour Me"? Wherefore then "voluntarily"? Because truly I love that which I praise. I praise God, and in the self-same praise I rejoice: in the praise of Himself I rejoice, at whom being praised, I blush not. For He is not praised in the same manner as by those who love the theatrical follies is praised either by a charioteer, or a hunter, or actor of any kind, and by their praisers, other praisers are invited, are exhorted, to shout together: and when all have shouted, ofttimes, if their favourite is overcome, they are all put to the blush. Not so is our God: be He praised with the will, loved with charity: let it be gratuitous (or voluntary) that He is loved and that He is praised. What is "gratuitous"? Himself for the sake of Himself, not for the sake of something else. For if thou praisest God in order that He may give thee something else, no longer freely dost thou love God. Thou wouldest blush, if thy wife for the sake of riches were to love thee, and perchance if poverty should befall thee, should begin to think of adultery. Seeing that therefore thou wouldest be loved by thy partner freely, wilt thou for anything else love God? What reward art thou to receive of God, O covetous man? Not earth for thee, but Himself He keepeth, who made heaven and earth. "Voluntarily I will sacrifice to Thee:" do it not of necessity. For if for the sake of anything else thou praisest God, out of necessity thou praisest....These things also which He hath given, because of the Giver are good things. For He giveth entirely, He giveth these temporal things: and to certain men to their good, to certain men to their harm, after the height and depth of His judgments...."Voluntarily I will sacrifice to Thee." Wherefore "voluntarily"? Because gratis. What is gratis? "And I will confess to Thy name, O Lord, for it is a good thing:" for nothing else, but because a "good thing" it is. Doth he say, "I will confess to Thy name, O Lord," because Thou givest me fruitful manors, because Thou givest me gold and silver, because Thou givest me extended riches, abundant money, most exalted dignity? Nay. But what? "For it is a good thing." Nothing I find better than Thy name.

11. "For out of all tribulation Thou hast delivered me"

Name, which is a strong tower, (Proverbs xviii. 10.; Calmet) event thyself. Hence it is so criminal to take it in vain. (Berthier) --- Judge. Ancient psalters have, "deliver." Saul and the Zipheans persecute me unjustly. I commit my cause to thee. (Haydock) --- Defend me for the justice of my cause. (Worthington)

Strangers. Barbarous, (Worthington) enemies, though of the same tribe. (Calmet) --- Hostis dicebatur quem nunc peregrinum dicimus. (Cicero, Off. i.) --- The devil and our passions, as well as the world, are such to us. (Berthier)

Behold. He admires how God delivered him, though Saul seemed to have only one step more to take. Jesus Christ was secure amid the persecutions of the Jews, till he was pleased to deliver himself up, John x. 18. (Calmet)

Freely, without being commanded. (Worthington) (Menochius) (Leviticus iii. 1.) --- Jesus Christ was offered, because he would, Isaias liii. 7., and John x. 17. (St. Jerome) --- Good, so to do, (Du Hamel) or sweet in itself, Psalm li. 11. (Calmet)

1 Save me, O God, by thy name, and judge me by thy strength. 2 Hear my prayer, O God; give ear to the words of my mouth. 3 For strangers are risen up against me, and oppressors seek after my soul: they have not set God before them. Selah.

4 Behold, God is mine helper: the Lord is with them that uphold my soul. 5 He shall reward evil unto mine enemies: cut them off in thy truth. 6 I will freely sacrifice unto thee: I will praise thy name, O Lord ; for it is good. 7 For he hath delivered me out of all trouble: and mine eye hath seen his desire upon mine enemies.

We have here the lively actings of David's faith in his prayer, by which he was assured that the issue would be comfortable, though the attempt upon him was formidable.

I. He was sure that he had God on his side, that God took his part ( v. 4 ); he speaks it with an air of triumph and exultation, Behold, God is my helper. If we be for him, he is for us; and, if he be for us, we shall have such help in him that we need not fear any power engaged against us. Though men and devils aim to be our destroyers, they shall not prevail while God is our helper: The Lord is with those that uphold my soul. Compare Ps. cxviii. 7 , " The Lord taketh my part with those that help me. There are some that uphold me, and God is one of them; he is the principal one; none of them could help me if he did not help them." Every creature is that to us (and no more) that God makes it to be. He means, "The Lord is he that upholds my soul, and keeps me from tiring in my work and sinking under my burdens." He that by his providence upholds all things by his grace upholds the souls of his people. God, who will in due time save his people, does, in the mean time, sustain them and bear them up, so that the spirit he has made shall not fail before him.

II. God taking part with him, he doubted not but his enemies should both flee and fall before him ( v. 5 ): " He shall reward evil unto my enemies that observe me, seeking an opportunity to do me a mischief. The evil they designed against me the righteous God will return upon their own heads." David would not render evil to them, but he knew God would: I as a deaf man heard not, for thou wilt hear. The enemies we forgive, if they repent not, God will judge; and for this reason we must not avenge ourselves, because God has said, Vengeance is mine. But he prays, Cut them off in thy truth. This is not a prayer of malice, but a prayer of faith; for it has an eye to the word of God, and only desires the performance of that. There is truth in God's threatenings as well as in his promises, and sinners that repent not will find it so to their cost.

III. He promises to give thanks to God for all the experiences he had had of his goodness to him ( v. 6 ): I will sacrifice unto thee. Though sacrifices were expensive, yet, when God required that his worshippers should in that way praise him, David would not only offer them, but offer them freely and without grudging. All our spiritual sacrifices must, in this sense, be free-will-offerings; for God loves a cheerful giver. Yet he will not only bring his sacrifice, which was but the shadow, the ceremony; he will mind the substance: I will praise thy name. A thankful heart, and the calves of our lips giving thanks to his name, are the sacrifices God will accept: " I will praise thy name, for it is good. Thy name is not only great but good, and therefore to be praised. To praise thy name is not only what we are bound to, but it is good, it is pleasant, it is profitable; it is good for us ( Ps. xcii. 1 ); therefore I will praise thy name. "

IV. He speaks of his deliverance as a thing done ( v. 7 ): I will praise thy name, and say, " He has delivered me; this shall be my song then." That which he rejoices in is a complete deliverance— He has delivered me from all trouble; and a deliverance to his heart's content— My eye has seen its desire upon my enemies, not seen them cut off and ruined, but forced to retreat, tidings being brought to Saul that the Philistines were upon him, 1 Sam. xxiii. 27, 28 . All David desired was to be himself safe; when he saw Saul draw off his forces he saw his desire. He has delivered me from all trouble. Either, 1. With this thought David comforted himself when he was in distress: " He has delivered me from all trouble hitherto, and many a time I have gained my point, and seen my desire on my enemies; therefore he will deliver me out of this trouble." We should thus, in our greatest straits, encourage ourselves with our past experiences. Or, 2. With this thought he magnified his present deliverance when the fright was over, that it was an earnest of further deliverance. He speaks of the completing of his deliverance as a thing done, though he had as yet many troubles before him, because, having God's promise for it, he was as sure of it as if it had been done already. "He that has begun to deliver me from all troubles, and will at length give me to see my desire upon my enemies." This may perhaps point at Christ, of whom David was a type; God would deliver him out of all the troubles of his state of humiliation, and he was perfectly sure of it; and all things are said to be put under his feet; for, though we see not yet all things put under him, yet we are sure he shall reign till all his enemies be made his footstool, and he shall see his desire upon them. However, it is an encouragement to all believers to make that use of their particular deliverances which St. Paul does (like David here), 2 Tim. iv. 17, 18 , He that delivered me from the mouth of the lion shall deliver me from every evil work, and will preserve me to his heavenly kingdom.

3. strangers-- perhaps Ziphites.

oppressors-- literally, "terrible ones" ( Is 13:11 ; 25:3 ). Such were Saul and his army.

not set ... them-- acted as atheists, without God's fear (compare Psa 16:8 ).

4. (Compare Psa 30:10 ).

with them-- on their side, and for me (compare Psa 46:11 ).

5. He shall ... evil-- or, "Evil shall return on" ( Psa 7:16 ) my enemies or watchers, that is, to do me evil ( Psa 6:7 ).

in thy truth-- Thy verified promise.

6. I will freely, &c.-- or, present a freewill offering ( Le 7:16 ; Nu 15:3 ).

But if you have bitter zeal. He hints at that bitter, false zeal, which many teachers among the Jews, even after their conversion, were apt to retain against the converted Gentiles, pretending with lies, and against the truth of the Scriptures, that they are not to be made partakers of the blessings brought to all nations by the Messias. --- Glory not, boast not in this pretended wisdom, which descendeth not from above, from God, but which is earthly, sensual, diabolical, from an evil spirit, which foments these jealousies and divisions; and where there are such emulations and divisions, there is nothing but inconstancy, and all kind of evils. (Witham)

Suadibilis, Greek: eupeithes; which may either signify easy to be persuaded or who can easily persuade.

But the true wisdom, which is from above,...is chaste, and pure, peaceable, modest, free from such divisions, tractable, easy to be persuaded [6] of the truths foretold in the Scriptures, &c. Now the fruit and effect of such justice, piety, and sanctity, is sown in peace, with peaceable dispositions, in those who with sincerity seek true peace, and who hereby shall gain the reward of an eternal peace and happiness. (Witham) --- St. Paul gives a similar character of charity. (1 Corinthians chap. xiii.) "Charity is patient, is kind,...is not ambitious, seeketh not her own, is not provoked to anger, thinketh no evil,...believeth all things, hopeth all things, endureth all things." --- Easy to be persuaded. A good lesson for those devotees, who are not few in number, who are so obstinate and so wedded to their own opinions and ways, as to be unwilling to be controlled, even by those whom God has placed over them, for the direction of their souls. (Haydock) --- Without judging. That is, it does not condemn a neighbour upon light grounds, or think evil of him. It puts the best construction upon every thing he says or does, and never intrudes itself into the concerns of others. (Calmet) --- "Judge not, and you shall not be judged," says the Saviour of our souls; "condemn not, and you shall not be condemned." (St. Luke, vi. 37.) "No," says the holy apostle, (1 Corinthians iv. 5.) "judge not before the time until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart."

Whence are wars [1] and contentions, in all kinds, but from your lusts and disorderly passions, coveting to have and enjoy what you have not, as to pleasures, riches, honours, &c. (Witham)

Unde bella et lites? Greek: polemoi kai machai, as also ver. 2, litigatis et belligeratis, Greek: machesthe, kai polemeite. I see no reason to translate it, by lawsuits and pleadings, as Mr. N.

You covet, and have not. Though God has promised that whosoever asks shall receive, (Matthew vii. 8.) yet no wonder you receive not, because you ask amiss, by asking such temporal things as would be prejudicial to your soul, or because you ask not with humility, devotion, and perseverance. (Witham)

13 Who is a wise man and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom. 14 But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. 15 This wisdom descendeth not from above, but is earthly, sensual, devilish. 16 For where envying and strife is, there is confusion and every evil work. 17 But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. 18 And the fruit of righteousness is sown in peace of them that make peace.

As the sins before condemned arise from an affectation of being thought more wise than others, and being endued with more knowledge than they, so the apostle in these verses shows the difference between men's pretending to be wise and their being really so, and between the wisdom which is from beneath (from earth or hell) and that which is from above.

I. We have some account of true wisdom, with the distinguishing marks and fruits of it: Who is a wise man, and endued with knowledge among you? Let him show out of a good conversation his works with meekness of wisdom, v. 13 . A truly wise man is a very knowing man: he will not set up for the reputation of being wise without laying in a good stock of knowledge; and he will not value himself merely upon knowing things, if he has not wisdom to make a right application and use of that knowledge. These two things must be put together to make up the account of true wisdom: who is wise, and endued with knowledge? Now where this is the happy case of any there will be these following things:—1. A good conversation. If we are wiser than others, this should be evidenced by the goodness of our conversation, not by the roughness or vanity of it. Words that inform, and heal, and do good, are the marks of wisdom; not those that look great, and do mischief, and are the occasions of evil, either in ourselves or others. 2. True wisdom may be known by its works. The conversation here does not refer only to words, but to the whole of men's practice; therefore it is said, Let him show out of a good conversation his works. True wisdom does not lie in good notions or speculations so much as in good and useful actions. Not he who thinks well, or he who talks well, is in the sense of the scripture allowed to be wise, if he do not live and act well. 3. True wisdom may be known by the meekness of the spirit and temper: Let him show with meekness, &c. It is a great instance of wisdom prudently to bridle our own anger, and patiently to bear the anger of others. And as wisdom will evidence itself in meekness, so meekness will be a great friend to wisdom; for nothing hinders the regular apprehension, the solid judgment, and impartiality of thought, necessary to our acting wisely, so much as passion. When we are mild and calm, we are best able to hear reason, and best able to speak it. Wisdom produces meekness, and meekness increases wisdom.

II. We have the glorying of those taken away who are of a contrary character to that now mentioned, and their wisdom exposed in all its boasts and productions: " If you have bitter envying and strife in your hearts, glory not, &c., v. 14-16 . Pretend what you will, and think yourselves ever so wise, yet you have abundance of reason to cease your glorying, if you run down love and peace, and give way to bitter envying and strife. Your zeal for truth or orthodoxy, and your boasts of knowing more than others, if you employ these only to make others hateful, and to show your own spite and heart-burnings against them, are a shame to your profession of Christianity, and a downright contradiction to it. Lie not thus against the truth." Observe, 1. Envying and strife are opposed to the meekness of wisdom. The heart is the seat of both; but envy and wisdom cannot dwell together in the same heart. Holy zeal and bitter envying are as different as the flames of seraphim and the fire of hell. 2. The order of things here laid down. Envying is first and excites strife; strife endeavours to excuse itself by vain-glorying and lying; and then ( v. 16 ) hereupon ensue confusion and every evil work. Those who live in malice, envy, and contention, live in confusion, and are liable to be provoked and hurried to any evil work. Such disorders raise many temptations, strengthen temptations, and involve men in a great deal of guilt. One sin begets another, and it cannot be imagined how much mischief is produced: there is every evil work. And is such wisdom as produces these effects to be gloried in? This cannot be without giving the lie to Christianity, and pretending that this wisdom is what it is not. For observe, 3. Whence such wisdom cometh: It descendeth not from above, but ariseth from beneath; and, to speak plainly, it is earthly, sensual, devilish, v. 15 . It springs from earthly principles, acts upon earthly motives, and is intent upon serving earthly purposes. It is sensual indulging the flesh, and making provision to fulfil the lusts and desires of it. Or, according to the original word, psychike, it is animal of human—the mere working of natural reason, without any supernatural light. And it is devilish, such wisdom being the wisdom of devils (to create uneasiness and to do hurt), and being inspired by devils, whose condemnation is pride ( 1 Tim. iii. 6 ), and who are noted in other places of scripture for their wrath, and their accusing the brethren. And therefore those who are lifted up with such wisdom as this must fall into the condemnation of the devil.

III. We have the lovely picture of that wisdom which is from above more fully drawn, and set in opposition to this which is from beneath: But the wisdom that is from above is first pure, then peaceable, &c., v. 17, 18 . Observe here, True wisdom is God's gift. It is not gained by conversing with men, nor by the knowledge of the world (as some think and speak), but it comes from above. It consists of these several things:—1. It is pure, without mixture of maxims or aims that would debase it: and it is free from iniquity and defilements, not allowing of any known sin, but studious of holiness both in heart and life. 2. The wisdom that is from above is peaceable. Peace follows purity, and depends upon it. Those who are truly wise do what they can to preserve peace, that it may not be broken; and to make peace, that where it is lost it may be restored. In kingdoms, in families, in churches, in all societies, and in all interviews and transactions, heavenly wisdom makes men peaceable. 3. It is gentle, not standing upon extreme right in matters of property; not saying nor doing any thing rigorous in points of censure; not being furious about opinions, urging our own beyond their weight nor theirs who oppose us beyond their intention; not being rude and overbearing in conversation, nor harsh and cruel in temper. Gentleness may thus be opposed to all these. 4. Heavenly wisdom is easy to be entreated, eupeithes; it is very persuadable, either to what is good or from what is evil. There is an easiness that is weak and faulty; but it is not a blamable easiness to yield ourselves to the persuasions of God's word, and to all just and reasonable counsels or requests of our fellow-creatures; no, nor to give up a dispute, where there appears a good reason for it and where a good end may be answered by it. 5. Heavenly wisdom is full of mercy and good fruits, inwardly disposed to every thing that is kind and good, both to relieve those who want and to forgive those who offend, and actually to do this whenever proper occasions offer. 6. Heavenly wisdom is without partiality. The original word, adiakritos, signifies to be without suspicion, or free from judging, making no undue surmises nor differences in our conduct towards one person more than another. The margin reads it, without wrangling, not acting the part of sectaries, and disputing merely for the sake of a party; nor censuring others purely on account of their differing from us. The wisest men are least apt to be censurers. 7. That wisdom which is from above is without hypocrisy. It has no disguises nor deceits. It cannot fall in with those managements which the world counts wise, which are crafty and guileful; but it is sincere and open, steady and uniform, and consistent with itself. O that you and I may always be guided by such wisdom as this! that with Paul we may be able to say, Not with fleshly wisdom, but in simplicity and godly sincerity, by the grace of God, we have our conversation. And then, lastly, true wisdom will go on to sow the fruits of righteousness in peace, and thus, if it may be, to make peace in the world, v. 18 . And that which is sown in peace will produce a harvest of joys. Let others reap the fruits of contentions, and all the advantages they can propose to themselves by them; but let us go on peaceably to sow the seeds of righteousness, and we may depend upon it our labour will not be lost. For light is sown for the righteous, and gladness for the upright in heart; and the work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever.

1 From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? 2 Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. 3 Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. 4 Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. 5 Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? 6 But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. 7 Submit yourselves therefore to God. Resist the devil, and he will flee from you. 8 Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. 9 Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. 10 Humble yourselves in the sight of the Lord, and he shall lift you up.

The former chapter speaks of envying one another, as the great spring of strifes and contentions; this chapter speaks of a lust after worldly things, and a setting too great a value upon worldly pleasures and friendships, as that which carried their divisions to a shameful height.

I. The apostle here reproves the Jewish Christians for their wars, and for their lusts as the cause of them: Whence come wars and fightings among you? Come they not hence, even of your lusts that war in your members, v. 1 . The Jews were a very seditious people, and had therefore frequent wars with the Romans; and they were a very quarrelsome divided people, often fighting among themselves; and many of those corrupt Christians against whose errors and vices this epistle was written seem to have fallen in with the common quarrels. Hereupon, our apostle informs them that the origin of their wars and fightings was not (as they pretended) a true zeal for their country, and for the honour of God, but that their prevailing lusts were the cause of all. Observe hence, What is sheltered and shrouded under a specious pretence of zeal for God and religion often comes from men's pride, malice, covetousness, ambition, and revenge. The Jews had many struggles with the Roman power before they ere entirely destroyed. They often unnecessarily embroiled themselves, and then fell into parties and factions about the different methods of managing their wars with their common enemies; and hence it came to pass that, when their cause might be supposed good, yet their engaging in it and their management of it came from a bad principle. Their worldly and fleshly lusts raised and managed their wars and fightings; but one would think here is enough said to subdue those lusts; for, 1. They make a war within as well as fightings without. Impetuous passions and desires first war in their members, and then raise feuds in their nation. There is war between conscience and corruption, and there is war also between one corruption and another, and from these contentions in themselves arose their quarrels with each other. Apply this to private cases, and may we not then say of fightings and strifes among relations and neighbours they come from those lusts which war in the members? From lust of power and dominion, lust of pleasure, or lust of riches, from some one or more of these lusts arise all the broils and contentions that are in the world; and, since all wars and fightings come from the corruptions of our own hearts, it is therefore the right method for the cure of contention to lay the axe to the root, and mortify those lusts that war in the members. 2. It should kill these lusts to think of their disappointment: " You lust, and have not; you kill, and desire to have, and cannot obtain, v. 2 . You covet great things for yourselves, and you think to obtain them by your victories over the Romans or by suppressing this and the other party among yourselves. You think you shall secure great pleasures and happiness to yourselves, by overthrowing every thing which thwarts your eager wishes; but, alas! you are losing your labour and your blood, while you kill one another with such views as these." Inordinate desires are either totally disappointed, or they are not to be appeased and satisfied by obtaining the things desired. The words here rendered cannot obtain signify cannot gain the happiness sought after. Note hence, Worldly and fleshly lusts are the distemper which will not allow of contentment or satisfaction in the mind. 3. Sinful desires and affections generally exclude prayer, and the working of our desires towards God: " You fight and war, yet you have not, because you ask not. You fight, and do not succeed, because you do not pray you do not consult God in your undertakings, whether he will allow of them or not; and you do not commit your way to him, and make known your requests to him, but follow your own corrupt views and inclinations: therefore you meet with continual disappointments;" or else. 4. "Your lusts spoil your prayers, and make them an abomination to God, whenever you put them up to him, v. 3 . You ask, and receive not, because you ask amiss, that you may consume it upon your lusts. " As if it had been said, "Though perhaps you may sometimes pray for success against your enemies, yet it is not your aim to improve the advantages you gain, so as to promote true piety and religion either in yourselves or others; but pride, vanity, luxury, and sensuality, are what you would serve by your successes, and by your very prayers. You want to live in great power and plenty, in voluptuousness and a sensual prosperity; and thus you disgrace devotion and dishonour God by such gross and base ends; and therefore your prayers are rejected." Let us learn hence, in the management of all our worldly affairs, and in our prayers to God for success in them, to see that our ends be right. When men follow their worldly business (suppose them tradesmen or husbandmen), and ask of God prosperity, but do not receive what they ask for, it is because they ask with wrong aims and intentions. They ask God to give them success in their callings or undertakings; not that they may glorify their heavenly Father and do good with what they have, but that they may consume it upon their lusts —that they may be enabled to eat better meat, and drink better drink, and wear better clothes, and so gratify their pride, vanity, and voluptuousness. But, if we thus seek the things of this world, it is just in God to deny them; whereas, if we seek any thing that we may serve God with it, we may expect he will either give us what we seek or give us hearts to be content without it, and give opportunities of serving and glorifying him some other way. Let us remember this, that when we speed not in our prayers it is because we ask amiss; either we do not ask for right ends or not in a right manner, not with faith or not with fervency: unbelieving and cold desires beg denials; and this we may be sure of, that, when our prayers are rather the language of our lusts than of our graces, they will return empty.

II. We have fair warning to avoid all criminal friendships with this world: You adulterers and adulteresses, know you not that the friendship of the world is enmity with God? v. 4 . Worldly people are here called adulterers and adulteresses, because of their perfidiousness of God, while they give their best affections to the world. Covetousness is elsewhere called idolatry, and it is here called adultery; it is a forsaking of him to whom we are devoted and espoused, to cleave to other things; there is this brand put upon worldly-mindedness—that it is enmity to God. A man may have a competent portion of the good things of this life, and yet may keep himself in the love of God; but he who sets his heart upon the world, who places his happiness in it, and will conform himself to it, and do any thing rather than lose its friendship, he is an enemy to God; it is constructive treason and rebellion against God to set the world upon his throne in our hearts. Whosoever therefore is the friend of the world is the enemy of God. He who will act upon this principle, to keep the smiles of the world, and to have its continual friendship, cannot but show himself, in spirit, and in his actions too, an enemy to God. You cannot serve God and mammon, Matt. vi. 24 . Hence arise wars and fightings, even from this adulterous idolatrous love of the world, and serving of it; for what peace can there be among men, so long as there is enmity towards God? or who can fight against God, and prosper? "Think seriously with yourselves what the spirit of the world is, and you will find that you cannot suit yourselves to it as friends, but it must occasion your being envious, and full of evil inclinations, as the generality of the world are. Do you think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? " v. 5 . The account given in the holy scriptures of the hearts of men by nature is that their imagination is evil, only evil, and that continually, Gen. vi. 5 . Natural corruption principally shows itself by envying, and there is a continual propensity to this. The spirit which naturally dwells in man is always producing one evil imagination or another, always emulating such as we see and converse with and seeking those things which are possessed and enjoyed by them. Now this way of the world, affecting pomp and pleasure, and falling into strifes and quarrels for the sake of these things, is the certain consequence of being friends to the world; for there is no friendship without a oneness of spirit, and therefore Christians, to avoid contentions, must avoid the friendship of the world, and must show that they are actuated by nobler principles and that a nobler spirit dwells in them; for, if we belong to God, he gives more grace than to live and act as the generality of the world do. The spirit of the world teaches men to be churls; God teaches them to be bountiful. The spirit of the world teaches us to lay up, or lay out, for ourselves, and according to our own fancies; God teaches us to be willing to communicate to the necessities and to the comfort of others, and so as to do good to all about us, according to our ability. The grace of God is contrary to the spirit of the world, and therefore the friendship of the world is to be avoided, if we pretend to be friends of God yea, the grace of God will correct and cure the spirit that naturally dwells in us; where he giveth grace, he giveth another spirit than that of the world.

III. We are taught to observe the difference God makes between pride and humility. God resisteth the proud, but giveth grace unto the humble, v. 6 . This is represented as the language of scripture in the Old Testament; for so it is declared in the book of Psalms that God will save the afflicted people (if their spirits be suited to their condition), but will bring down high looks ( Ps. xviii. 27 ); and in the book of Proverbs it is said, He scorneth the scorners, and giveth grace unto the lowly, Prov. iii. 34 . Two things are here to be observed:—1. The disgrace cast upon the proud: God resists them; the original word, antitassetai, signifies, God's setting himself as in battle array against them; and can there be a greater disgrace than for God to proclaim a man a rebel, an enemy, a traitor to his crown and dignity, and to proceed against him as such? The proud resists God; in his understanding he resists the truths of God; in his will he resists the truths of God; in his will he resists the laws of God; in his passions he resists the providence of God; and therefore no wonder that God sets himself against the proud. Let proud spirits hear this and tremble— God resists them. Who can describe the wretched state of those who make God their enemy? He will certainly fill with same (sooner or later) the faces of such as have filled their hearts with pride. We should therefore resist pride in our hearts, if we would not have God to resist us. 2. The honour and help God gives to the humble. Grace, as opposed to disgrace, is honour; this God gives to the humble; and, where God gives grace to be humble, there he will give all other graces, and, as in the beginning of this sixth verse , he will give more grace. Wherever God gives true grace, he will give more; for to him that hath, and useth what he hath aright, more shall be given. He will especially give more grace to the humble, because they see their need of it, will pray for it and be thankful for it; and such shall have it. For this reason,

IV. We are taught to submit ourselves entirely to God: Submit yourselves therefore to God. Resist the devil, and he will flee from you, v. 7 . Christians should forsake the friendship of the world, and watch against that envy and pride which they see prevailing in natural men, and should by grace learn to glory in their submissions to God. "Submit yourselves to him as subjects to their prince, in duty, and as one friend to another, in love and interest. Submit your understandings to the truths of God; submit your wills to the will of God, the will of his precept, the will of his providence." We are subjects, and as such must be submissive; not only through fear, but through love; not only for wrath, but also for conscience' sake. "Submit yourselves to God, as considering how many ways you are bound to this, and as considering what advantage you will gain by it; for God will not hurt you by his dominion over you, but will do you good." Now, as this subjection and submission to God are what the devil most industriously strives to hinder, so we ought with great care and steadiness to resist his suggestions. If he would represent a tame yielding to the will and providence of God as what will bring calamities, and expose to contempt and misery, we must resist these suggestions of fear. If he would represent submission to God as a hindrance to our outward ease, or worldly preferments, we must resist these suggestions of pride and sloth. If he would tempt us to lay any of our miseries, and crosses, and afflictions, to the charge of Providence, so that we might avoid them by following his directions instead of God's, we must resist these provocations to anger, not fretting ourselves in any wise to do evil. "Let not the devil, in these or the like attempts, prevail upon you; but resist him and he will flee from you. " If we basely yield to temptations, the devil will continually follow us; but if we put on the whole armour of God, and stand it out against him, he will be gone from us. Resolution shuts and bolts the door against temptation.

V. We are directed how to act towards God, in our becoming submissive to him, v. 8-10 . 1. Draw nigh to God. The heart that has rebelled must be brought to the foot of God; the spirit that was distant and estranged from a life of communion and converse with God must become acquainted with him: " Draw nigh to God, in his worship and institutions, and in every duty he requires of you." 2. Cleanse your hands. He who comes unto God must have clean hands. Paul therefore directs to lift up holy hands without wrath and doubting ( 1 Tim. ii. 8 ), hands free from blood, and bribes, and every thing that is unjust or cruel, and free from every defilement of sin: he is not subject to God who is a servant of sin. The hands must be cleansed by faith, repentance, and reformation, or it will be in vain for us to draw nigh to God in prayer, or in any of the exercises of devotion. 3. The hearts of the double-minded must be purified. Those who halt between God and the world are here meant by the double-minded. To purify the heart is to be sincere, and to act upon this single aim and principle, rather to please God than to seek after any thing in this world: hypocrisy is heart-impurity; but those who submit themselves to God aright will purify their hearts as well as cleanse their hands. 4. Be afflicted, and mourn, and weep. "What afflictions God sends take them as he would have you, and by duly sensible of them. Be afflicted when afflictions are sent upon you, and do not despise them; or be afflicted in your sympathies with those who are so, and in laying to heart the calamities of the church of God. Mourn and weep for your own sins and the sins of others; times of contention and division are times to mourn in, and the sins that occasion wars and fightings should be mourned for. Let your laughter be turned to mourning and your joy to heaviness. " This may be taken either as a prediction of sorrow or a prescription of seriousness. Let men think to set grief at defiance, yet God can bring it upon them; none laugh so heartily but he can turn their laughter into mourning; and this the unconcerned Christians James wrote to are threatened should be their case. They are therefore directed, before things come to the worst, to lay aside their vain mirth and their sensual pleasures, that they might indulge godly sorrow and penitential tears. 5. " Humble yourselves in the sight of the Lord. Let the inward acts of the would be suitable to all those outward expressions of grief, affliction, and sorrow, before mentioned." Humility of spirit is here required, as in the sight of him who looks principally at the spirits of men. "Let there be a thorough humiliation in bewailing every thing that is evil; let there be great humility in doing that which is good: Humble yourselves. "

16. envying-- So English Version translates the Greek, which usually means "zeal"; "emulation," in Ro 13:13 . "The envious man stands in his own light. He thinks his candle cannot shine in the presence of another's sun. He aims directly at men, obliquely at God, who makes men to differ."

strife-- rivalry [Alford].

confusion-- literally, "tumultuous anarchy": both in society (translated "commotions," Lu 21:9 ; "tumults," 2Co 6:5 ), and in the individual mind; in contrast to the "peaceable" composure of true "wisdom," Jas 3:17 . James does not honor such effects of this earthly wisdom with the name "fruit," as he does in the case of the wisdom from above. Jas 3:18 ; compare Ga 5:19-22 , "works of the flesh ... fruit of the Spirit."

17. first pure-- literally, "chaste," "sanctified": pure from all that is "earthly, sensual (animal), devilish" ( Jas 3:15 ). This is put, "first of all," before "peaceable" because there is an unholy peace with the world which makes no distinction between clean and unclean. Compare "undefiled" and "unspotted from the world," Jas 1:27 ; 4:4 , 8 , "purify ... hearts"; 1Pe 1:22 , "purified ... souls" (the same Greek). Ministers must not preach before a purifying change of heart, "Peace," where there is no peace. Seven (the perfect number) characteristic peculiarities of true wisdom are enumerated. Purity or sanctity is put first because it has respect both to God and to ourselves; the six that follow regard our fellow men. Our first concern is to have in ourselves sanctity; our second, to be at peace with men.

gentle-- "forbearing"; making allowances for others; lenient towards neighbors, as to the DUTIES they owe us.

easy to be entreated-- literally, "easily persuaded," tractable; not harsh as to a neighbor's FAULTS.

full of mercy-- as to a neighbor's MISERIES.

good fruits-- contrasted with "every evil work," Jas 3:16 .

without partiality-- recurring to the warning against partial "respect to persons," Jas 2:1 , 4, 9 . Alford translates as the Greek is translated, Jas 1:6 , "wavering," "without doubting." But thus there would be an epithet referring to one's self inserted amidst those referring to one's conduct towards others. English Version is therefore better.

without hypocrisy-- Not as Alford explains from Jas 1:22 , 26 , "Without deceiving yourselves" with the name without the reality of religion. For it must refer, like the rest of the six epithets, to our relations to others; our peaceableness and mercy towards others must be "without dissimulation."

18. "The peaceable fruit of righteousness." He says "righteousness"; because it is itself the true wisdom. As in the case of the earthly wisdom, after the characteristic description came its results; so in this verse, in the case of the heavenly wisdom. There the results were present; here, future.

fruit ... sown-- Compare Psa 97:11 ; Is 61:3 , "trees of righteousness." Anticipatory, that is, the seed whose "fruit," namely, "righteousness," shall be ultimately reaped, is now "sown in peace." "Righteousness," now in germ, when fully developed as "fruit" shall be itself the everlasting reward of the righteous. As "sowing in peace" (compare "sown in dishonor," 1Co 15:43 ) produces the "fruit of righteousness," so conversely "the work" and "effect of righteousness" is "peace."

1. whence-- The cause of quarrels is often sought in external circumstances, whereas internal lusts are the true origin.

wars, &c.-- contrasted with the "peace" of heavenly wisdom. "Fightings" are the active carrying on of "wars." The best authorities have a second "whence" before "fightings." Tumults marked the era before the destruction of Jerusalem when James wrote. He indirectly alludes to these. The members are the first seat of war; thence it passes to conflict between man and man, nation and nation.

come they not, &c.-- an appeal to their consciences.

lusts-- literally, "pleasures," that is, the lusts which prompt you to "desire" (see on Jas 4:2 ) pleasures; whence you seek self at the cost of your neighbor, and hence flow "fightings."

that war-- "campaign, as an army of soldiers encamped within" [Alford] the soul; tumultuously war against the interests of your fellow men, while lusting to advance self. But while warring thus against others they (without his knowledge) war against the soul of the man himself, and against the Spirit; therefore they must be "mortified" by the Christian.

2. Ye lust-- A different Greek word from that in Jas 4:1 . "Ye desire"; literally, "ye set your mind (or heart) on" an object.

have not-- The lust of desire does not ensure the actual possession. Hence "ye kill" (not as Margin, without any old authority, "envy") to ensure possession. Not probably in the case of professing Christians of that day in a literal sense, but "kill and envy" (as the Greek for "desire to have" should be translated), that is, harass and oppress through envy [Drusius]. Compare Zec 11:5 , "slay"; through envy, hate, and desire to get out of your way, and so are "murderers" in God's eyes [Estius]. If literal murder [Alford] were meant, I do not think it would occur so early in the series; nor had Christians then as yet reached so open criminality. In the Spirit's application of the passage to all ages, literal killing is included, flowing from the desire to possess so David and Ahab. There is a climax: "Ye desire," the individual lust for an object; "ye kill and envy," the feeling and action of individuals against individuals; "ye fight and war," the action of many against many.

ye have not, because ye ask not-- God promises to those who pray, not to those who fight. The petition of the lustful, murderous, and contentious is not recognized by God as prayer. If ye prayed, there would be no "wars and fightings." Thus this last clause is an answer to the question, Jas 4:1 , "Whence come wars and fightings?"

3. Some of them are supposed to say in objection, But we do "ask" (pray); compare Jas 4:2 . James replies, It is not enough to ask for good things, but we must ask with a good spirit and intention. "Ye ask amiss, that ye may consume it (your object of prayer) upon (literally, 'in') your lusts (literally, 'pleasures')"; not that ye may have the things you need for the service of God. Contrast Jas 1:5 with Mt 6:31 , 32 . If ye prayed aright, all your proper wants would be supplied; the improper cravings which produce "wars and fightings" would then cease. Even believers' prayers are often best answered when their desires are most opposed.

CHAPTER 9

2 Jesus is transfigured. 11 He instructeth his disciples concerning the coming of Elias: 14 casteth forth a dumb and deaf spirit: 30 foretelleth his death and resurrection: 33 exhorteth his disciples to humanity: 38 bidding them not to prohibit such as be not against them, nor to give offence to any of the faithful.

Ver. 29. They passed through Galilee, and He would not that any one should know it. Lest He should be detained by the Galileans from love of Himself and His benefits. For He was hastening to Jerusalem to His cross and death, about which He was speaking privately to His disciples, that He might accomplish the will of His Father, and redeem the human race.

Ver. 31. But they understood not the word. That is to say, in what manner, and for what cause, Christ was to die; and how these words concerning His near approaching death agreed with what He had often told them, that His kingdom was at hand. For otherwise the Apostles understood and believed that Christ would die (see Mat_17:23), when they are said to have been sorry at this saying of Christ concerning His death. Unless you prefer to say that they were ignorant of the death of Christ, because they were in hesitation with respect to it on account of the different sayings of Christ, apparently inconsistent with one another, and that accordingly they inclined to the view which was the more pleasing to them. For it was this which they wished to be true. "For so lovers frame dreams for themselves." So they endeavoured to persuade themselves that these words of Christ concerning His death had some other hidden meaning, and that they were not to be taken literally, but mystically.

Ver. 37. John answered Him, saying, Master, we saw one casting out devils in Thy name, who followeth not us, and we forbade him. It is as though he said, "Have we done well or ill?" John asks this question not out of envy, as Calvin would have it, but out of love and zeal for the honour of Christ. And it was occasioned by what He had said in the preceding verse, Whosoever shall receive one such little child in My name receiveth Me. As though he said, If he who receives a little one in Thy name receiveth Thy Father and Thyself, what must we think concerning him who works miracles in Thy name, and yet followeth not us, that is, is not Thy attendant and disciple, as we are? "Because," says Cyril (in Catena in Luk 11:49), "the Saviour had given power to His Apostles to cast out unclean spirits, they thought that it had been conceded to none others save themselves to enjoy such dignity." So Theophylact and Victor.

Here observe that those who thus cast out devils in the name of Christ, and yet did not follow Him, were believers, but imperfect ones, forasmuch as they shrank from the rugged poverty and renunciation of their goods, such as was the lot of the Apostles. They shrank from following Christ in His evangelical labours and His persecutions. Still they have some faith in Christ, by virtue of which they cast out devils. So S. Ambrose (in Luk 11:49). And in so doing Christ wrought and co-operated with them, that His power and glory might be the more made manifest, which wrought such great things by means of those who were so imperfect, and, as it were, aliens.

Observe, in the next place, that the Apostles did not forbid such people through hatred, but out of zeal for Christ, as though they were detracting from the glory of Christ and His ordinance, according to chap. iii. 15, where Christ gives to His Apostles only the power of casting out devils. But this zeal of theirs was indiscreet, especially because they had rashly, without consulting Christ, forbidden them. And Christ showed them that this was so for a double reason. The first is what He brings forward in the next verse. In a similar manner, when Joshua saw Eldad and Medad prophesying, he wished to forbid them, as if they were detracting from the glory of Moses, in that they had not received the spirit of prophecy from Moses. But Moses checked him by saying, "Enviest thou for my sake? Would that all the people were prophets, and that the Lord would put His Spirit upon them!" (Num_11:29). This is the Spirit of Christ, the spirit of love and of the Holy Ghost, which makes large the heart, and envieth none, but rejoices in all good things, by whomsoever and in what way soever they are wrought (see 1Cor 13.).

ver. 33), to which Christ refers. For such a contention will be a scandal to the whole world; and for that reason Christ subjoined what is said concerning the avoidance of scandal in verses 36 and 41. But if ye preserve peace and mutual concord, ye shall be for the edification of the whole world; and being united one with another in the bond of charity, ye will be invincible, and will draw all men to yourselves and Christ. Therefore by peace the Interlinear understands love. And the Scholiast thus expounds, Have salt in yourselves, "The love of one's neighbour tempers the salt of correction; and the salt of justice preserves love."

Have peace, &c. That is, let him who speaks eloquently greatly fear lest by his eloquence unity be broken. For, as Bede says, "to have salt without peace is not a gift of virtue, but a proof of condemnation; for the wiser any one is, the greater his sin if he fall." "For there are many," says the Gloss, "that whilst greater knowledge lifts them up, it separates them from the society of others; and the wiser they are, the more they fall from the virtue of concord."

Lastly, the Gloss thus expounds, Have salt in you, i.e., have discretion: and have peace among yourselves. By wisdom and discretion peace is both acquired and preserved among men. For the prudent and discreet do nothing which may offend others and disturb peace. The same bear with the infirmities of others, while those who are impatient are angry, and strive with them. (Top)

And they departed thence, and passed through Galilee; and He would not that any man should know it.31. For He taught He disciples, and said unto them, "The Son of man is delivered into the hands of men, and they shall kill Him; and after that He is killed, He shall rise the third day."32. But they understood not that saying, and were afraid to ask Him.33. And He came to Capernaum: and being in the house He asked them, "What was it that ye disputed among yourselves by the way?"34. But they held their peace: for by the way they had disputed among themselves, who should be the greatest.35. And He sat down, and called the twelve, and saith unto them, "If any man desire to be first, the same shall be last of all, and servant of all." 36. And He took a child, and set him in the midst of them: and when He had taken him in His arms, He said unto them,37. "Whosoever shall receive one of such children in My name, receiveth Me: and whosoever shall receive Me, receiveth not Me, but Him that sent Me."

It is after miracles that the Lord inserts a discourse concerning His Passion, lest it should be thought that He suffered because He could not help it.

Wherefore it is said, "And they departed thence, and passed through Galilee; and He would not that any man should know it. For He taught His disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill Him."

He always mingles together sorrowful and joyful things, that sorrow should not by its suddenness frighten the Apostles, but be borne by them with prepared minds.

After, however, saying what was sorrowful, He adds what ought to rejoice them; wherefore it goes on: "And after that He is killed, He shall rise the third day;" in order that we may learn that joys come on after struggles. There follows: "But they understood not that saying, and were afraid to ask Him."

This ignorance of the disciples proceeds not so much from slowness of intellect, as from love for the Saviour, for they were as yet carnal, and ignorant of the mystery of the cross, they could not therefore believe that He whom they had recognized as the true God, was about to die; being accustomed then to hear Him often talk in figures, and shrinking from the events of His death, they would have it that something was conveyed figuratively in those things, which He spoke openly concerning His betrayal and passion. It goes on: "And they came to Capernaum."

Capernaum means the city of consolation, and agrees with the former sentence, which He had spoken: "And after that He is killed, He shall arise the third day."

"And being in the house He asked them, What was it that ye disputed among yourselves by the way? But they held their peace."

, Vict. Ant. e Cat. in Marc.: Matthew however says that the disciples came to Jesus, saying, "Who is the greatest in the kingdom of heaven?" [ Mat 18:1 ]

The reason is, that He did not begin the narrative from its commencement, but omitted our Saviour’s knowledge of the thoughts and words of His disciples; unless we understand Him to mean, that even what they thought and said, when away from Christ, was said unto Him, since it was as well known to Him as if it had been said to Him.

"For by the way they had disputed among themselves, who should be the greatest." But Luke says [ Luk 9:46 , Vulgate] that "the thought entered into the disciples which of them should be the greatest;" for the Lord laid open their thought and intention from their private discourse according to the Gospel narrative.

It was fit also that they should dispute concerning the chief place by the way; the dispute is like the place where it is held; for lofty station is only entered upon to be quitted: as long as a man keeps it, it is slippery, and it is uncertain at what stage, that is, on what day, it will end.

The reason why the dispute concerning the chief place arose amongst the disciples seems to have been, that Peter, James and John, were led apart from the rest into the mountain, and that something secret was there entrusted to them, also that the keys of the kingdom of heaven were promised to Peter, according to Matthew.

Seeing however the thoughts of the disciples, the Lord takes care to heal the desire of glory by humility; for He first, by simply commanding humility, admonishes them that a high station was not to be aimed at.

"And He sat down, and called the twelve and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all."

Where it is to be observed, that the disciples disputed by the way concerning the chief place, but Christ Himself sat down to teach humility; for princes toil while the humble repose.

, Vict. Ant. e Cat. in Marc.: The disciples indeed wished to receive honour at the hands of the Lord; they also had a desire to be made great by Christ, for the great a man is, the more worthy of honour he becomes, for which reason He did not throw an obstacle in the way of that desire, but brought in humility.

For His wish is not that we should usurp for ourselves chief places, but that we should attain to lofty heights by lowliness. He next admonishes them by the example of a child’s innocence. Wherefore there follows, "And He took a child, and set him in the midst of them."

By the very sight, persuading them to humility and simplicity; for this little one was pure from envy and vain glory, and from a desire of superiority. But He does not only say, If ye become such, ye shall receive a great reward, but also, if ye will honour others, who are such for My sake.

"And when He had taken him in His arms, He said unto them, Whosoever shall receive one of such children in My name, receiveth Me."

By which, He either simply shews that those who would become greater must receive the poor of Christ in honour of Him, or He would persuade them to be in malice children, to keep simplicity without arrogance, charity without envy, devotedness without anger. Again, by taking the child into His arms, He implies that the lowly are worthy of his embrace and love.

He adds also, "In My name," that they might, with the fixed purpose of reason, follow for His name’s sake that mould of virtue to which the child keeps, with nature for his guide. And because He taught that He Himself was received in children, lest it should be thought that there was nothing in Him but what was seen, He added, "And whosoever shall receive Me, receiveth not Me, but Him that sent Me.;" thus wishing that we should believe Him to be of the same nature and of equal greatness with His Father.

They could not comprehend what he said; and this not so much through the dulness and stupidity of their understandings, as through their personal affection to him; and because knowing him to be God, they could not conceive how a God could die. (Nicholas of Lyra)

Who followeth not us, in that special manner, as Christ's apostles did. (Witham)

30 And they departed thence, and passed through Galilee; and he would not that any man should know it. 31 For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. 32 But they understood not that saying, and were afraid to ask him. 33 And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? 34 But they held their peace: for by the way they had disputed among themselves, who should be the greatest. 35 And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. 36 And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, 37 Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me. 38 And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us. 39 But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. 40 For he that is not against us is on our part.

Here, I. Christ foretels his own approaching sufferings. He passed through Galilee with more expedition than usual, and would not that any man should know of it ( v. 30 ); because he had done many mighty and good works among them in vain, they shall not be invited to see them and have the benefit of them, as they have been. The time of his sufferings drew nigh, and therefore he was willing to be private awhile, and to converse only with his disciples, to prepare them for the approaching trial, v. 31 . He said to them, The Son of man is delivered by the determinate council and fore-knowledge of God into the hands of men ( v. 31 ), and they shall kill him. He had been delivered into the hands of devils, and they had worried him, it had not been so strange; but that men, who have reason, and should have love, that they should be thus spiteful to the Son of man, who came to redeem and save them, is unaccountable. But still it is observable that when Christ spoke of his death, he alway spoke of his resurrection, which took away the reproach of it from himself, and should have taken away the grief of it from his disciples. But they understood not that saying, v. 32 . The words were plain enough, but they could not be reconciled to the thing, and therefore would suppose them to have some mystical meaning which they did not understand, and they were afraid to ask him; not because he was difficult of access, or stern to those who consulted him, but either because they were loth to know the truth, or because they expected to be chidden for their backwardness to receive it. Many remain ignorant because they are ashamed to enquire.

II. He rebukes his disciples for magnifying themselves. When he came to Capernaum, he privately asked his disciples what it was they disputed among themselves by the way, v. 33 . He knew very well what the dispute was, but he would know it from them, and would have them to confess their fault and folly in it. Note, 1. We must all expect to be called to an account by our Lord Jesus, concerning what passes while we are in the way in this state of passage and probation. 2. We must in a particular manner be called to an account about our discourses among ourselves; for by our words we must be justified or condemned. 3. As our other discourses among ourselves by the way, so especially our disputes, will be all called over again, and we shall be called to an account about them. 4. Of all disputes, Christ will be sure to reckon with his disciples for their disputes about precedency and superiority: that was the subject of the debate here, who should be the greater, v. 34 . Nothing could be more contrary to the two great laws of Christ's kingdom, lessons of his school, and instructions of his example, which are humility and love, than desiring preferment in the world, and disputing about it. This ill temper he took all occasions to check, both because it arose from a mistaken notion of his kingdom, as if it were of this world, and because it tended so directly to be debasing of the honour, and the corrupting of the purity, of his gospel, and, he foresaw, would be so much the bane of the church.

Now, (1.) They were willing to cover this fault ( v. 34 ); they held their peace. As they would not ask ( v. 32 ), because they were ashamed to own their ignorance, so here they would not answer because they were ashamed to own their pride. (2.) He was willing to amend this fault in them, and to bring them to a better temper; and therefore sat down, that he might have a solemn and full discourse with them about this matter; he called the twelve to him, and told them, [1.] That ambition and affectation of dignity and dominion, instead of gaining them preferment in his kingdom, would but postpone their preferment; If any man desire and aim to be first, he shall be last; he that exalteth himself, shall be abased, and men's pride shall bring them low. [2.] That there is no preferment to be had under him, but an opportunity for, and an obligation to, so much the more labour and condescension; If any man desire to be first, when he is so, he must be much the more busy and serviceable to every body. He that desires the office of a bishop, desires a good work, for he must, as St. Paul did, labour the more abundantly, and make himself the servant of all. [3.] That those who are most humble and self-denying, do most resemble Christ, and shall be most tenderly owned by him. This he taught them by a sign; He took a child in his arms, that had nothing of pride and ambition in it. "Look you," saith he; " whosoever shall receive one like this child, receives me. Those of a humble, meek, mild disposition are such as I will own and countenance, and encourage every body else to do so too, and will take what is done to them as done to myself; and so will my Father too, for he who thus receiveth me, receiveth him that sent me, and it shall be placed to his account, and repaid with interest."

III. He rebukes them for vilifying all but themselves; while they are striving which of them should be greatest, they will not allow those who are not in communion with them to be any thing. Observe,

1. The account which John gave him, of the restraint they had laid upon one from making use of the name of Christ, because he was not of their society. Though they were ashamed to own their contests for preferment, they seem to boast of this exercise of their authority, and expected their Master would not only justify them in it, but commend them for it; and hoped he would not blame them for desiring to be great, when they would thus use their power for maintaining the honour of the sacred college. Master, saith John, we saw one casting out devils in thy name, but he followeth not us, v. 38 . (1.) It was strange that the one who was not a professed disciple and follower of Christ, should yet have power to cast out devils, in his name, for that seemed to be peculiar to those whom he called, ch. vi. 7 . But some think that he was a disciple of John, who made use of the name of the Messiah, not as come, but as near at hand, not knowing that Jesus was he. It should rather seem that he made use of the name of Jesus, believing him to be the Christ, as the other disciples did. And why not he receive that power from Christ, whose Spirit, like the wind, blows where it listeth, without such an outward call as the apostles had? And perhaps there were many more such. Christ's grace is not tied to the visible church. (2.) It was strange that one who cast out devils in the name of Christ, did not join himself to the apostles, and follow Christ with them, but should continue to act in separation from them. I know of nothing that could hinder him from following them, unless because he was loth to leave all to follow them; and if so, that was an ill principle. The thing did not look well, and therefore the disciples forbade him to make use of Christ's name as they did, unless he would follow him as they did. This was like the motion Joshua made concerning Eldad and Medad, that prophesied in the camp, and went not up with the rest to the door of the tabernacle; " My lord Moses, forbid them ( Num. xi. 28 ); restrain them, silence them, for it is a schism." Thus apt are we to imagine that those do not follow Christ at all, who do not follow him with us, and that those do nothing well, who do not just as we do. But the Lord knows them that are his, however they are dispersed; and this instance gives us a needful caution, to take heed lest we be carried, by an excess of zeal for the unity of the church, and for that which we are sure is right and good, to oppose that which yet may tend to the enlargement of the church, and the advancement of its true interests another way.

30. And they departed thence, and passed-- were passing along.

through Galilee; and he would not that any man should know it-- By comparing Mt 17:22 , 23 and Lu 9:43 , 44 with this, we gather, that as our Lord's reason for going through Galilee more privately than usual on this occasion was to reiterate to them the announcement which had so shocked them at the first mention of it, and thus familiarize them with it by little and little, so this was His reason for enjoining silence upon them as to their present movements.

31. For he taught his disciples, and said unto them-- "Let these sayings sink down into your ears" ( Lu 9:44 ); not what had been passing between them as to His grandeur, but what He was now to utter.

The Son of man is delivered-- The use of the present tense expresses how near at hand He would have them to consider it. As Bengel says, steps were already in course of being taken to bring it about.

into the hands of men-- This remarkable antithesis, "the Son of man shall be delivered into the hands of men," it is worthy of notice, is in all the three Evangelists.

and they shall kill him-- that is, "Be not carried off your feet by all that grandeur of Mine which ye have lately witnessed, but bear in mind what I have already told you and now distinctly repeat, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom."

and after he is killed, he shall rise the third day.

32. But they understood not that saying-- "and it was hid from them, [so] that they preceived it not" ( Lu 9:45 ).

and were afraid to ask him-- Their most cherished ideas were so completely dashed by such announcements, that they were afraid of laying themselves open to rebuke by asking Him any questions. But "they were exceeding sorry" ( Mt 17:23 ). While the other Evangelists, as Webster and Wilkinson remark, notice their ignorance and their fear, Matthew, who was one of them, retains a vivid recollection of their sorrow.

Strife among the Twelve, with Relative Teaching ( Mr 9:33-37 ).

33. What was it that ye disputed among yourselves by the way?-- From this we gather that after the painful communication He had made to them, the Redeemer had allowed them to travel so much of the way by themselves; partly, no doubt, that He might have privacy for Himself to dwell on what lay before Him, and partly that they might be induced to weigh together and prepare themselves for the terrible events which He had announced to them. But if so, how different was their occupation!

34. But they held their peace: for by the way they had disputed among themselves, who should be the greatest-- From Mt 18:1 we should infer that the subject was introduced, not by our Lord, but by the disciples themselves, who came and asked Jesus who should be greatest. Perhaps one or two of them first referred the matter to Jesus, who put them off till they should all be assembled together at Capernaum. He had all the while "perceived the thought of their heart" ( Lu 9:47 ); but now that they were all together "in the house," He questions them about it, and they are put to the blush, conscious of the temper towards each other which it had kindled. This raised the whole question afresh, and at this point our Evangelist takes it up. The subject was suggested by the recent announcement of the Kingdom ( Mt 16:19-28 ), the transfiguration of their Master, and especially the preference given to three of them at that scene.

35. If any man desire to be first, the same shall be last of all, and servant of all-- that is, "let him be" such: he must be prepared to take the last and lowest place. See on Mr 10:42-45 .

36. And he took a child-- "a little child" ( Mt 18:2 ); but the word is the same in both places, as also in Lu 9:47 .

and set him in the midst of them: and when he had taken him in his arms-- This beautiful trait is mentioned by out Evangelist alone.

he said unto them-- Here we must go to Matthew ( Mt 18:3 , 4 ) for the first of this answer: "Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven:" that is, "Conversion must be thorough; not only must the heart be turned to God in general, and from earthly to heavenly things, but in particular, except ye be converted from that carnal ambition which still rankles within you, into that freedom from all such feelings which ye see in this child, ye have neither part nor lot in the kingdom at all; and he who in this feature has most of the child, is highest there." Whosoever, therefore, shall "humble himself as this little child, the same is greatest in the kingdom of heaven": "for he that is [willing to be] least among you all, the same shall be great" ( Lu 9:48 ).

37. Whosoever shall receive one of such children-- so manifesting the spirit unconsciously displayed by this child.

in my name-- from love to Me.

receiveth me; and whosoever shall receive me, receiveth not me, but Him that sent me-- (See on Mt 10:40 ).

Incidental Rebuke of John for Exclusiveness ( Mr 9:38-41 ).