3rd Week of Lent – Wed

And judgments, regarding religion and civil affairs. (Calmet) --- Live a happy life. (Menochius)

This is a proof of your wisdom, &c., if you observe these commands. Your conduct will excite the admiration of all. (Menochius) --- Solomon often inculcates the same truths, Proverbs i. 7., and Ecclesiasticus i. 34. Even profane writers applauded the laws and fidelity of the Jews. See Josephus, Jewish Wars i. 5.; Strabo xvi. (Calmet)

Gods. Supposing they deserved that title, which of them has the power to shew their votaries such favours as the true God hath shewn to us? The idols are nothing but devils, which seek to destroy. (Calmet) --- But God had manifested his power and love to the Hebrews in the most astonishing manner. He seemed to choose his residence among them, in the tabernacle. (Haydock) --- This Jesus does in a still more wonderful manner, with respect to Christians, remaining with them in the sacrament of love. The other sacraments which he has instituted are more noble and efficacious than those of the old law. He was pleased to take our nature, (Calmet) and to dwell among us, John i. The providence of God pervades all things; and, though all live in Him, (Acts xvii. 28,) yet he shews the marks of the most paternal tenderness to his elect. (Haydock)

Eyes. Most of these laws had been already promulgated, so that the people could set a just value upon them. But Moses undertakes to place the in a more beautiful point of view, as it were altogether, and accompanied with some fresh regulations. How imperfect are all the codes of the ancient lawgivers, when compared with this of Moses! (Haydock)

Words. Hebrew also, "things." (Haydock) --- Both sacred and profane authors use the term of seeing, to denote any of the senses, ver. 12. Eschylus (in Prometh.) says, "you shall neither see the form nor the voice of mortals."

1 Now therefore hearken, O Israel, unto the statutes and unto the judgments, which I teach you, for to do them, that ye may live, and go in and possess the land which the Lord God of your fathers giveth you. 2 Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the Lord your God which I command you. 3 Your eyes have seen what the Lord did because of Baal-peor: for all the men that followed Baal-peor, the Lord thy God hath destroyed them from among you. 4 But ye that did cleave unto the Lord your God are alive every one of you this day. 5 Behold, I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. 6 Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. 7 For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? 8 And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day? 9 Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons' sons; 10 Specially the day that thou stoodest before the Lord thy God in Horeb, when the Lord said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children. 11 And ye came near and stood under the mountain; and the mountain burned with fire unto the midst of heaven, with darkness, clouds, and thick darkness. 12 And the Lord spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only ye heard a voice. 13 And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone. 14 And the Lord commanded me at that time to teach you statutes and judgments, that ye might do them in the land whither ye go over to possess it. 15 Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire: 16 Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female, 17 The likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air, 18 The likeness of any thing that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth: 19 And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the Lord thy God hath divided unto all nations under the whole heaven. 20 But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. 21 Furthermore the Lord was angry with me for your sakes, and sware that I should not go over Jordan, and that I should not go in unto that good land, which the Lord thy God giveth thee for an inheritance: 22 But I must die in this land, I must not go over Jordan: but ye shall go over, and possess that good land. 23 Take heed unto yourselves, lest ye forget the covenant of the Lord your God, which he made with you, and make you a graven image, or the likeness of any thing, which the Lord thy God hath forbidden thee. 24 For the Lord thy God is a consuming fire, even a jealous God. 25 When thou shalt beget children, and children's children, and ye shall have remained long in the land, and shall corrupt yourselves, and make a graven image, or the likeness of any thing, and shall do evil in the sight of the Lord thy God, to provoke him to anger: 26 I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed. 27 And the Lord shall scatter you among the nations, and ye shall be left few in number among the heathen, whither the Lord shall lead you. 28 And there ye shall serve gods, the work of men's hands, wood and stone, which neither see, nor hear, nor eat, nor smell. 29 But if from thence thou shalt seek the Lord thy God, thou shalt find him, if thou seek him with all thy heart and with all thy soul. 30 When thou art in tribulation, and all these things are come upon thee, even in the latter days, if thou turn to the Lord thy God, and shalt be obedient unto his voice; 31 (For the Lord thy God is a merciful God;) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto them. 32 For ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and ask from the one side of heaven unto the other, whether there hath been any such thing as this great thing is, or hath been heard like it? 33 Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live? 34 Or hath God assayed to go and take him a nation from the midst of another nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by a stretched out arm, and by great terrors, according to all that the Lord your God did for you in Egypt before your eyes? 35 Unto thee it was showed, that thou mightest know that the Lord he is God; there is none else beside him. 36 Out of heaven he made thee to hear his voice, that he might instruct thee: and upon earth he showed thee his great fire; and thou heardest his words out of the midst of the fire. 37 And because he loved thy fathers, therefore he chose their seed after them, and brought thee out in his sight with his mighty power out of Egypt; 38 To drive out nations from before thee greater and mightier than thou art, to bring thee in, to give thee their land for an inheritance, as it is this day. 39 Know therefore this day, and consider it in thine heart, that the Lord he is God in heaven above, and upon the earth beneath: there is none else. 40 Thou shalt keep therefore his statutes, and his commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth, which the Lord thy God giveth thee, for ever.

This most lively and excellent discourse is so entire, and the particulars of it are so often repeated, that we must take it altogether in the exposition of it, and endeavour to digest it into proper heads, for we cannot divide it into paragraphs.

I. In general, it is the use and application of the foregoing history; it comes in by way of inference from it: Now therefore harken, O Israel, v. 1 . This use we should make of the review of God's providences concerning us, we should by them be quickened and engaged to duty and obedience. The histories of the years of ancient times should in like manner be improved by us.

II. The scope and drift of his discourse is to persuade them to keep close to God and to his service, and not to forsake him for any other god, nor in any instance to decline from their duty to him. Now observe what he says to them, with a great deal of divine rhetoric, both by way of exhortation and direction, and also by way of motive and argument to enforce his exhortations.

1. See here how he charges and commands them, and shows them what is good, and what the Lord requires of them.

(1.) He demands their diligent attention to the word of God, and to the statutes and judgments that were taught them: Hearken, O Israel. He means, not only that they must now give him the hearing, but that whenever the book of the law was read to them, or read by them, they should be attentive to it. "Hearken to the statutes, as containing the great commands of God and the great concerns of your own souls, and therefore challenging your utmost attention." At Horeb God had made them hear his words ( v. 10 ), hear them with a witness; the attention which was then constrained by the circumstances of the delivery ought ever after to be engaged by the excellency of the things themselves. What God so spoke once, we should hear twice, hear often.

(2.) He charges them to preserve the divine law pure and entire among them, v. 2 . Keep it pure, and do not add to it; keep it entire, and do not diminish from it. Not in practice, so some: "You shall not add by committing the evil which the law forbids, nor diminish by omitting the good which the law requires." Not in opinion, so others: "You shall not add your own inventions, as if the divine institutions were defective, nor introduce, much less impose, any rites of religious worship other than what God has appointed; nor shall you diminish, or set aside, any thing that is appointed, as needless or superfluous." God's work is perfect, nothing can be put to it, nor taken from it, without making it the worse. See Eccl. iii. 14 . The Jews understand it as prohibiting the alteration of the text or letter of the law, even in the least jot or tittle; and to their great care and exactness herein we are very much indebted, under God, for the purity and integrity of the Hebrew code. We find a fence like this made about the New Testament in the close of it, Rev. xxii. 18, 19 .

(3.) He charges them to keep God's commandments ( v. 2 ), to do them ( v. 5 , 14 ), to keep and do them ( v. 6 ), to perform the covenant, v. 13 . Hearing must be in order to doing, knowledge in order to practice. God's commandments were the way they must keep in, the rule they must keep to; they must govern themselves by the moral precepts, perform their devotion according to the divine ritual, and administer justice according to the judicial law. He concludes his discourse ( v. 40 ) with this repeated charge: Thou shalt keep his statutes and his commandments which I command thee. What are laws made for but to be observed and obeyed?

(4.) He charges them to be very strict and careful in their observance of the law ( v. 9 ): Only take heed to thyself, and keep thy soul diligently; and ( v. 15 ), Take you therefore good heed unto yourselves; and again ( v. 23 ), Take heed to yourselves. Those that would be religious must be very cautious, and walk circumspectly. Considering how many temptations we are compassed about with, and what corrupt inclinations we have in our own bosoms, we have great need to look about us and to keep our hearts with all diligence. Those cannot walk aright that walk carelessly and at all adventures.

(5.) He charges them particularly to take heed of the sin of idolatry, that sin which of all others they would be most tempted to by the customs of the nations, which they were most addicted to by the corruption of their hearts, and which would be most provoking to God and of the most pernicious consequences to themselves: Take good heed, lest in this matter you corrupt yourselves, v. 15, 16 . Two sorts of idolatry he cautions them against:—[1.] The worship of images, however by them they might intend to worship the true God, as they had done in the golden calf, so changing the truth of God into a lie and his glory into shame. The second commandment is expressly directed against this, and is here enlarged upon, v. 15-18 . "Take heed lest you corrupt yourselves, " that is, "lest you debauch yourselves;" for those that think to make images of God form in their minds such notions of him as must needs be an inlet to all impieties; and it is intimated that it is a spiritual adultery. "And take heed lest you destroy yourselves. If any thing ruin you, this will be it. Whatever you do, make no similitude of God, either in a human shape, male of female, or in the shape of any beast or fowl, serpent or fish; " for the heathen worshipped their gods by images of all these kinds, being either not able to form, or not willing to admit, that plain demonstration which we find, Hos. viii. 6 : The workman made it, therefore it is not God. To represent an infinite Spirit by an image, and the great Creator by the image of a creature, is the greatest affront we can put upon God and the greatest cheat we can put upon ourselves. As an argument against their making images of God, he urges it very much upon them that when God made himself known to them at Horeb he did it by a voice of words which sounded in their ears, to teach them that faith comes by hearing, and God in the word is nigh us; but no image was presented to their eye, for to see God as he is is reserved for our happiness in the other world, and to see him as he is not will do us hurt and no good in this world. You saw no similitude ( v. 12 ), no manner of similitude, v. 15 . Probably they expected to have seen some similitude, for they were ready to break through unto the Lord to gaze, Exod. xix. 21 . But all they saw was light and fire, and nothing that they could make an image of, God an infinite wisdom so ordering his manifestation of himself because of the peril of idolatry. It is said indeed of Moses that he beheld the similitude of the Lord ( Num. xii. 8 ), God allowing him that favour because he was above the temptation of idolatry; but for the people who had lately come from admiring the idols of Egypt, they must see no resemblance of God, lest they should have pretended to copy it, and so should have received the second commandment in vain; "for" (says bishop Patrick) "they would have thought that this forbade them only to make any representation of God besides that wherein he showed himself to them, in which they would have concluded it lawful to represent him." Let this be a caution to us to take heed of making images of God in our fancy and imagination when we are worshipping him, lest thereby we corrupt ourselves. There may be idols in the heart, where there are none in the sanctuary. [2.] The worship of the sun, moon, and stars, is another sort of idolatry which they were cautioned against, v. 19 . This was the most ancient species of idolatry and the most plausible, drawing the adoration to those creatures that not only are in a situation above us, but are most sensibly glorious in themselves and most generally serviceable to the world. And the plausibleness of it made it the more dangerous. It is intimated here, First, How strong the temptation is to sense; for the caution is, Lest thou shouldest be driven to worship them by the strong impulse of a vain imagination and the impetuous torrent of the customs of the nations. The heart is supposed to walk after the eye, which, in our corrupt and degenerate state, it is very apt to do. " When thou seest the sun, moon, and stars, thou wilt so admire their height and brightness, their regular motion and powerful influence, that thou wilt be strongly tempted to give that glory to them which is due to him that made them, and made them what they are to us—gave them their beings, and made them blessings to the world." It seems there was need of a great deal of resolution to arm them against this temptation, so weak was their faith in an invisible God and an invisible world. Secondly, Yet he shows how weak the temptation would be to those that would use their reason; for these pretended deities, the sun, moon, and stars, were only blessings which the Lord their God, whom they were obliged to worship, had imparted to all nations. It is absurd to worship them, for they are man's servants, were made and ordained to give light on earth; and shall we serve those that were made to serve us? The sun, in Hebrew is called shemesh, which signifies a servant, for it is the minister-general of this visible world, and holds the candle to all mankind; let it not then be worshipped as a lord. Moreover, they are God's gifts; he has imparted them; whatever benefit we have by them, we owe it to him; it is therefore highly injurious to him to give that honour and praise to them which is due to him only.

(6.) He charges them to teach their children to observe the laws of God: Teach them to thy sons, and thy sons' sons ( v. 9 ), that they may teach their children, v. 10 . [1.] Care must be taken in general to preserve the entail of religion among them, and to transmit the knowledge and worship of God to posterity; for the kingdom of God in Israel was designed to be perpetual, if they did not forfeit the privilege of it. [2.] Parents must, in order hereunto, particularly take care to teach their own children the fear of God, and to train them up in an observance of all his commandments.

(7.) He charges them never to forget their duty: Take heed lest you forget the covenant of the Lord your God, v. 23 . Though God is ever mindful of the covenant, we are apt to forget it; and this is at the bottom of all our departures from God. We have need therefore to watch against all those things which would put the covenant out of our minds, and to watch over our own hearts, lest at any time we let it slip; and so we must take heed lest at any time we forget our religion, lest we lose it or leave it off. Care and caution, and holy watchfulness, are the best helps against a bad memory. These are the directions and commands he gives them.

2. Let us see now what are the motives or arguments with which he backs these exhortations. How does he order the cause before them, and fill his mouth with arguments! He has a great deal to say on God's behalf. Some of his topics are indeed peculiar to that people, yet applicable to us. But, upon the whole, it is evident that religion has reason on its side, the powerful charms of which all that are irreligious wilfully stop their ears against.

(1.) He urges the greatness, glory, and goodness, of God. Did we consider what a God he is with whom we have to do, we should surely make conscience of our duty to him and not dare to sin against him. He reminds them here, [1.] That the Lord Jehovah is the one and only living and true God. This they must know and consider, v. 39 . There are many things which we know, but are not the better for, because we do not consider them, we do not apply them to ourselves, nor draw proper inferences from them. This is a truth so evident that it cannot but be known, and so influential that, if it were duly considered, it would effectually reform the world, That the Lord Jehovah he is God, an infinite and eternal Being, self-existent and self-sufficient, and the fountain of all being, power, and motion—that he is God in heaven above, clothed with all the glory and Lord of all the hosts of the upper world, and that he is God upon earth beneath, which, though distant from the throne of his glory, is not out of the reach of his sight or power, and though despicable and mean is not below his care and cognizance. And there is none else, no true and living God but himself. All the deities of the heathen were counterfeits and usurpers; nor did any of them so much as pretend to be universal monarchs in heaven and earth, but only local deities. The Israelites, who worshipped no other than the supreme Numen—Divinity, were for ever inexcusable if they either changed their God or neglected him. [2.] That he is a consuming fire, a jealous God, v. 24 . Take heed of offending him, for, First, He has a jealous eye to discern an affront; he must have your entire affection and adoration, and will by no means endure a rival. God's jealousy over us is a good reason for our godly jealousy over ourselves. Secondly, He has a heavy hand to punish an affront, especially in his worship, for therein he is in a special manner jealous. He is a consuming fire; his wrath against sinners is so; it is dreadful and destroying, it is a fiery indignation which will devour the adversaries, Heb. x. 27 . Fire consumes that only which is fuel for it, so the wrath of God fastens upon those only who, by their own sin, have fitted themselves for destruction, 1 Cor. iii. 13 ; Isa. xxvii. 4 . Even in the New Testament we find the same argument urged upon us as a reason why we should serve God with reverence ( Heb. xii. 28, 29 ), because though he is our God, and a rejoicing light to those that serve him faithfully, yet he is a consuming fire to those that trifle with him. Thirdly, That yet he is a merciful God, v. 31 . It comes in here as an encouragement to repentance, but might serve as an inducement to obedience, and a consideration proper to prevent their apostasy. Shall we forsake a merciful God, who will never forsake us, as it follows here, if we be faithful unto him? Whither can we go to better ourselves? Shall we forget the covenant of our God, who will not forget the covenant of our fathers? Let us be held to our duty by the bonds of love, and prevailed with by the mercies of God to cleave to him.

(2.) He urges their relation to this God, his authority over them and their obligations to him. "The commandments you are to keep and do are not mine," says Moses, "not my inventions, not my injunctions, but they are the commandments of the Lord, framed by infinite wisdom, enacted by sovereign power. He is the Lord God of your fathers ( v. 1 ), so that you are his by inheritance: your fathers were his, and you were born in his house. He is the Lord your God ( v. 2 ), so that you are his by your own consent. He is the Lord my God ( v. 5 ), so that I treat with you as his agent and ambassador;" and in his name Moses delivered unto them all that, and that only, which he had received from the Lord.

(3.) He urges the wisdom of being religious: For this is your wisdom in the sight of the nations, v. 6 . In keeping God's commandments, [1.] They would act wisely for themselves; This is your wisdom. It is not only agreeable to right reason, but highly conducive to our true interest; this is one of the first and most ancient maxims of divine revelation. The fear of the Lord, that is wisdom, Job xxviii. 28 . [2.] They would answer the expectations of their neighbours, who, upon reading or hearing the precepts of the law that was given them, would conclude that certainly the people that were governed by this law were a wise and understanding people. Great things may justly be looked for from those who are guided by divine revelation, and unto whom are committed the oracles of God. They must needs be wiser and better than other people; and so they are if they are ruled by the rules that are given them; and if they are not, though reproach may for their sakes be cast upon the religion they profess, yet it will in the end certainly return upon themselves to their eternal confusion. Those that enjoy the benefit of divine light and laws ought to conduct themselves so as to support their own reputation for wisdom and honour (see Eccl. x. 1 ), that God may be glorified thereby.

(4.) He urges the singular advantages which they enjoyed by virtue of the happy establishment they were under, v. 7, 8 . Our communion with God (which is the highest honour and happiness we are capable of in this world) is kept up by the word and prayer; in both these Israel were happy above any people under heaven. [1.] Never were any people so privileged in speaking to God, v. 7 . He was nigh unto them in all that they called upon him for, ready to answer their enquiries and resolve them by his oracle, ready to answer their requests and to grant them by a particular providence. When they had cried unto God for bread, for water, for healing, they had found him near them, to succour and relieve them, a very present help, and in the midst of them ( Ps. xlvi. 1 , 5 ), his ear open to their prayers. Observe, First, It is the character of God's Israel that on all occasions they call upon him, in every thing they make their requests known to God. They do nothing but what they consult him in, they desire nothing but what they come to him for. Secondly, Those that call upon God shall certainly find him within call, and ready to give an answer of peace to every prayer of faith; see Isa. lviii. 9 , " Thou shalt cry, as the child for a nurse, and he shall say, Here I am, what does my dear child cry for?" Thirdly, This is a privilege which makes the Israel of God truly great and honourable. What can go further than this to magnify a people or a person? Is any name more illustrious than that of Israel, a prince with God? What nation is there so great? Other nations might boast of greater numbers, larger territories, and more ancient incorporations; but none could boast of such an interest in heaven as Israel had. They had their gods, but not so nigh to them as Israel's God was; they could not help them in a time of need, as 1 Kings xviii. 27 . [2.] Never were any people so privileged in hearing from God, by the statutes and judgments which were set before them, v. 8 . This also was the grandeur of Israel above any people. What nation is there so great, that hath statutes and judgments so righteous? Observe, First, That all these statutes and judgments of the divine law are infinitely just and righteous, above the statutes and judgments of any of the nations. The law of God is far more excellent that the law of nations. No law so consonant to natural equity and the unprejudiced dictates of right reason, so consistent with itself in all the parts of it, and so conducive to the welfare and interest of mankind, as the scripture-law is, Ps. cxix. 128 . Secondly, The having of these statutes and judgments set before them is the true and transcendent greatness of any nation or people. See Ps. cxlvii. 19, 20 . It is an honour to us that we have the Bible in reputation and power among us. It is an evidence of a people's being high in the favour of God, and a means of making them high among the nations. Those that magnify the law shall be magnified by it.

(5.) He urges God's glorious appearances to them at Mount Sinai, when he gave them this law. This he insists much upon. Take heed lest thou forget the day that thou stoodest before the Lord thy God in Horeb, v. 10 . Some of them were now alive that could remember it, though they were then under twenty years of age, and the rest of them might be said to stand there in the loins of their fathers, who received the law and entered into covenant there, not for themselves only, but for their children, to whom God had an eye particularly in giving the law, that they might teach it to their children. Two things they must remember, and, one would think, they could never forget them:—[1.] What they saw at Mount Sinai, v. 11 . They saw a strange composition of fire and darkness, both dreadful and very awful; and they must needs be a striking foil to each other; the darkness made the fire in the midst of it look the more dreadful. Fires in the night are the most frightful, and the fire made the darkness that surrounded it look the more awful; for it must needs be a strong darkness which such a fire did not disperse. In allusion to this appearance upon Mount Sinai, God is said to show himself for his people, and against his and their enemies, in fire and darkness together, Ps. xviii. 8, 9 . He tells them again ( v. 36 ) what they saw, for he would have them never forget it: He showed thee his great fire. One flash of lightning, that fire from heaven, strikes an awe upon us; and some have observed that most creatures naturally turn their faces towards the lightning, as ready to receive the impressions of it; but how dreadful then must a constant fire from heaven be! It gave an earnest of the day of judgment, in which the Lord Jesus shall be revealed in flaming fire. As he reminds them of what they saw, so he tells them what they saw not; no manner of similitude, from which they might form either an idea of God in their fancies or an image of God in their high places. By what we see of God sufficient ground is given us to believe him to be a Being of infinite power and perfection, but no occasion given us to suspect him to have a body such as we have. [2.] What they heard at Mount Sinai ( v. 12 ): " The Lord spoke unto you with an intelligible voice, in your own language, and you heard it." This he enlarges upon towards the close of his discourse, v. 32, 33 , 36 . First, They heard the voice of God, speaking out of heaven. God manifests himself to all the world in the works of creation, without speech or language, and yet their voice is heard ( Ps. xix. 1-3 ); but to Israel he made himself known by speech and language, condescending to the weakness of the church's infant state. Here was the voice of one crying in the wilderness, to prepare the way of the Lord. Secondly, They heard it out of the midst of the fire, which showed that it was God himself that spoke to them, for who else could dwell with devouring fire? God spoke to Job out of the whirlwind, which was terrible; but to Israel out of the fire, which was more terrible. We have reason to be thankful that he does not thus speak to us, but by men like ourselves, whose terror shall not make us afraid, Job xxxiii. 6, 7 . Thirdly, They heard it and yet lived, v. 33 . It was a wonder of mercy that the fire did not devour them, or that they did not die for fear, when Moses himself trembled. Fourthly, Never any people heard the like. He bids them enquire of former days and distant places, and they would find this favour of God to Israel without precedent or parallel, v. 32 . This singular honour done them called for singular obedience from them. It might justly be expected that they should do more for God than other people, since God had done so much more for them.

(6.) He urges God's gracious appearances for them, in bringing them out of Egypt, from the iron furnace, where they laboured in the fire, forming them into a people, and then taking them to be his own people, a people of inheritance ( v. 20 ); this he mentions again, v. 34 , 37 , 38 . Never did God do such a thing for any people; the rise of this nation was quite different from that of all other nations. [1.] They were thus dignified and distinguished, not for any thing in them that was deserving or inviting, but because God had a kindness for their fathers: he chose them. See the reasons of free grace; we are not beloved for our own sakes, but for his sake who is the great trustee of the covenant. [2.] They were delivered out of Egypt by miracles and signs, in mercy to them and in judgment upon the Egyptians, against whom God stretched out his arm, which was signified by Moses's stretching out his hand in summoning the plagues. [3.] They were designed for a happy settlement in Canaan, v. 38 . Nations must be driven out from before them, to make room for them, to show how much dearer they were to God than any other people were. Egyptians and Canaanites must both be sacrificed to Israel's honour and interest. Those that stand in Israel's light, in Israel's way, shall find it is at their peril.

(7.) He urges God's righteous appearance against them sometimes for their sins. He specifies particularly the matter of Peor, v. 3, 4 . This had happened very lately: their eyes had seen but the other day the sudden destruction of those that joined themselves to Baal-peor and the preservation of those that clave to the Lord, from which they might easily infer the danger of apostasy from God and the benefit of adherence to him. He also takes notice again of God's displeasure against himself: The Lord was angry with me for your sakes, v. 21, 22 . He mentions this to try their ingenuousness, whether they would really be troubled for the great prejudice which they had occasioned to their faithful friend and leader. Others' sufferings for our sakes should grieve us more than our own.

(8.) He urges the certain advantage of obedience. This argument he begins with ( v. 1 ): That you may live, and go in and possess the land; and this he concludes with ( v. 40 ): That it may go well with thee, and with thy children after thee. He reminds them that they were upon their good behaviour, that their prosperity would depend upon their piety. If they kept God's precepts, he would undoubtedly fulfil his promises.

(9.) He urges the fatal consequences of their apostasy from God, that it would undoubtedly be the ruin of their nation. This he enlarges upon, v. 25-31 . Here, [1.] He foresees their revolt from God to idols, that in process of time, when they had remained long in the land and were settled upon their lees, they would corrupt themselves, and make a graven image; this was the sin that would most easily beset them, v. 25 . [2.] He foretells the judgments of God upon them for this: You shall utterly be destroyed ( v. 26 ), scattered among the nations, v. 27 . And their sin should be made their punishment ( v. 28 ): " There shall you serve gods, the work of men's hands, be compelled to serve them, whether you will or no, or, through your own sottishness and stupidity, you will find no better succours to apply yourselves in your captivity." Those that cast off the duties of religion in their prosperity cannot expect the comforts of it when they come to be in distress. Justly are they then sent to the gods whom they have served, Judg. x. 14 . [3.] Yet he encourages them to hope that God would reserve mercy for them in the latter days, that he would by his judgments upon them bring them to repentance, and take them again into covenant with himself, v. 29-31 . Here observe, First, That whatever place we are in we may thence seek the Lord our God, though ever so remote from our own land or from his holy temple. There is no part of this earth that has a gulf fixed between it and heaven. Secondly, Those, and those only, shall find God to their comfort, who seek him with all their heart, that is, who are entirely devoted to him, earnestly desirous of his favour and solicitous to obtain it. Thirdly, Afflictions are sent to engage and quicken us to see God, and, by the grace of God working with them, many are thus reduced to their right mind, "When these things shall come upon thee, it is to be hoped that thou wilt turn to the Lord thy God, for thou seest what comes of turning from him;" see Dan. ix. 11, 12 . Fourthly, God's faithfulness to his covenant encourages us to hope that he will not reject us, though we be driven to him by affliction. If we at length remember the covenant, we shall find that he has not forgotten it.

1. hearken, O Israel, unto the statutes and unto the judgments, which I teach you-- By statutes were meant all ordinances respecting religion and the rites of divine worship; and by judgments, all enactments relative to civil matters. The two embraced the whole law of God.

5-6. this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes-- Moses predicted that the faithful observance of the laws given them would raise their national character for intelligence and wisdom. In point of fact it did do so; for although the heathen world generally ridiculed the Hebrews for what they considered a foolish and absurd exclusiveness, some of the most eminent philosophers expressed the highest admiration of the fundamental principle in the Jewish religion--the unity of God; and their legislators borrowed some laws from the constitution of the Hebrews.

7-9. what nation is there so great-- Here he represents their privileges and their duty in such significant and comprehensive terms, as were peculiarly calculated to arrest their attention and engage their interest. The former, their national advantages, are described ( De 4:7 , 8 ), and they were twofold: 1. God's readiness to hear and aid them at all times; and 2. the excellence of that religion in which they were instructed, set forth in the "statutes and judgments so righteous" which the law of Moses contained. Their duty corresponding to these pre-eminent advantages as a people, was also twofold: 1. their own faithful obedience to that law; and 2. their obligation to imbue the minds of the young and rising generation with similar sentiments of reverence and respect for it.

(ver. 12). Abiding yet in captivity, they behold those flocks, or rather, the one flock of all its citizens, gathered from all sides into that city; they see the joy of the mass, now after threshings and winnowings placed in the garner, fearing nothing, suffering no toil nor trouble; and, as yet abiding here, in the midst of the threshing they send forward their joy of hope, and pant for it, joining as it were their hearts to the Angels of God, and to that people which shall abide with them in joy for ever. For what wilt thou then do, O Jerusalem? Surely toil and groaning will pass away. What wilt thou do? wilt thou plough, or sow, or plant vines, or make voyages, or trade? What wilt thou do? Will it still be thy duty to be engaged in the works thou now doest, good though they are, and spring from mercy? Consider thy numbers, consider on all sides thy company: see whether any hungers, for thee to give bread to; see whether any thirsts, for thee to give a cup of cold water to; see whether any is a stranger, for thee to take in; see whether any is sick, for thee to visit; see whether any is at strife, for thee to reconcile him; see whether any is dying, for thee to bury him. What then wilt thou do? "Praise in unison, O Jerusalem, thy God." Behold, this is thy business. As is wont to be said in inscriptions, "Use it and be happy."

18. Be ye Jerusalem; remember of whom it is said, "Lord, in Thy city their image Thou shalt bring to nought." These are they who now rejoice in such pomps; among them are they who have not come hither to-day because there is a show. To whom is it a gift? to whom is it a loss? or why is it a gift? why is it a loss? For not they only who exhibit such shows are smitten with loss, but with much greater loss are they smitten who delight in gazing on them. The former have their chest drained of its gold, the latter have their breast robbed of the riches of righteousness. Most of the exhibiters of shows have to mourn for selling their estates; how ought the sinners to mourn, for losing their souls: Was it then for this that the Lord cried out on the Lord's Day, "Watch ye," that to-day men should watch in this way. I beseech you, ye citizens of Jerusalem, I beseech you by the peace of Jerusalem, by the Redeemer, the Builder, the Ruler of Jerusalem, that ye address your prayers to God for them. May they see, may they feel, that they are trifling; and, intent as they are on the sights which please them, may at length look on themselves, and be displeased. For in many we rejoice that this has already been done: and once we too sat there and were mad: and how many think we now sit there, who shall yet be, not only Christians, but also Bishops! From what is past, we conjecture what is to be: from what has already been done, we announce beforehand what God will do. Let your prayers be wakeful, ye groan not for nothing. Certainly they who have already escaped, praying for those who are still in danger, because they too having been among those in danger, are heard; and God shall drag His people out of the captivity of Babylon; by all means He shall redeem and deliver them, and the number of the saints who bear the image of God shall be perfected...."Praise in unison," because thou consistest of many: "praise," because thou hast been made one. "We being many," saith the Apostle, "are one in Christ." As then we are many, "we praise in unison;" as we are one, we "praise." The same are many and one, because He in whom they are one is ever One.

19. Wherefore, saith this Jerusalem, do I praise in unison the Lord, and, as Sion, praise my God? Jerusalem is the same as Sion. For different reasons has it the two names. Jerusalem meaneth "visions of peace;" Sion meaneth "watching." See whether these words do not sound like sights; that the Gentiles may not think that they have sights and we have none. Sometimes after the theatre or amphitheatre breaks up, when the crowd of lost ones begins to be vomited forth from that den, sometimes, retaining in their minds images of their vain amusements, and feeding their memory with things not only useless but even hurtful, rejoicing in them as if they were sweet, while they are really deadly; they see often, it may be, the servants of God pass by, they recognise them by their garb or headdress, or they know them by sight, and they say to one another, or inwardly, "Wretched people, how much they lose!" Brethren, let us return their good will (for they do mean it well) with prayers to the Lord. They wish us well; but "he that loveth iniquity, hateth his own soul." If he hateth his own soul, how shall he love my soul? Yet with a perverse, and empty, and vain good will, if indeed it may be called good will, they grieve that we lose what they love: let us pray that they lose not what we love. Behold of what character that Jerusalem is to be which he exhorteth to praise, or rather foreseeth will praise. For the praises of that city, when we shall see and love and praise, will not need to be urged on and stirred up by the voice of prophecy; but the Prophets now say this, to drink in as far as while they remain in this flesh they can, the future joys of the blessed, and then giving them forth into our ears, to arouse in us love of that city. Let us burn with longing, let us not be slothful in spirit. "Praise thy God, O Sion."

20. He saith, "He hath made strong the bars of thy gates"

(ver. 13). The making bars strong is not for open gates, but shut ones, wherefore most manuscripts read, "He hath made strong the bolts of thy gates." Observe, beloved. He biddeth Jerusalem when closed in to praise the Lord. We praise in unison now, we praise now; but it is amid offences. Many where we wish not, enter in: many though we wish it not, go out: therefore offences are frequent. "And because iniquity hath abounded," saith the Truth, "the love of many waxeth cold:" because men come in whom we cannot discern, because men go out whom we cannot retain. Wherefore is this? Because not yet is there perfection, not yet is there the bliss that shall be. Wherefore is this? Because as yet it is the threshing-floor, not yet the garner. What therefore will be then, save no fear that aught of this kind will happen? He said not only, He hath set, but, "He hath made strong the bars of thy gates." Let none go out, let none come in. Let none go out, we rejoice: let none come in, we fear. Nay, fear not this: when thou hast entered it will be said: only be thou in the number of virgins, who carried their oil with them....

21. "He hath blessed thy children within thee." Who? He "who hath set peace as thy borders." How ye all exult! Love peace, my brethren. Greatly are we delighted, when the love of peace crieth from your hearts. How greatly doth it delight you! I had said nothing: I had explained nothing: I but read the verse, and ye shouted. What was it that shouted in you? The love of peace....children of the kingdom, O citizens of Jerusalem, in Jerusalem is the vision of peace: and all who love peace are blest in her, and they enter in, when the doors are being shut, and the bars made strong. This, which when but named ye so love and esteem, this follow after, this long for: this love in your home, in your business, in your wives, in your sons, in your slaves, in your friends, in your enemies....

22. What ye cried out a while ago at the very mention of peace, ye cried from longing: your cry was from thirst, not from fulness; for there will be perfect righteousness where will be perfect peace. Now we hunger and thirst after righteousness. "They shall be filled." How shall they be filled? When we have arrived at peace. Therefore when he had said, "Who hath set peace for thy borders," because there is fulness and no want, he added at once, "and filleth thee with the fat of wheat"

(ver. 15). Behold, on earth we toil, weary, fainting, sluggish, cold: when should we be raised up to the fat of wheat that satisfieth, did not He send His Word to the earth, whereby we were weighed down, to the earth, whereby we were hindered from returning? He sent His Word, He deserted us not even in the wilderness, He rained manna from heaven. "Who sendeth forth His Word to the earth;" and to earth His Word came. How? or what is His Word? "Even unto swiftness His Word runneth." He said not, "His Word is swift," but, "His Word runneth even unto swiftness." Let us understand, my brethren: He could not have chosen a better word. He who is hot grows hot by heat, he who is cold grows cold by cold, he who is swift becometh swift by swiftness....To what degree then doth it run? "Even to swiftness." Increase as much as you will the swiftness of the Word, and say, It is as swift as this or that, as birds, as the winds, as the Angels; is any of these as great as swiftness itself, "even unto swiftness"? What is swiftness itself, brethren? It is everywhere; it is not in part. This belongeth to the Word of God, not to be in part, to be everywhere by Himself the Word, whereby He is "the Power of God and the Wisdom of God," before He had taken flesh upon Him. If we think of God in the Form of God, the Word equal to the Father, this is the Wisdom of God, of which is said, "It reacheth from one end to the other mightily." What mighty speed! "It reacheth from one end to the other mightily."...

24. We then are burdened by the sluggishness of this cold body, and the bonds of this earthly and corruptible life; have we no hope of receiving "the Word," which "runneth even unto swiftness"? or hath abandoned us, though by the body we are depressed to the lowest depths? Did not He predestinate us, before we were born in this mortal and sluggish body? He then, who predestinated us, gave snow to the earth, even ourselves. For now let us come to those somewhat obscure verses of the Psalm, let those entanglements begin to be unrolled. Behold, we are sluggish on this earth, and are as it were frozen here. And just as happens to the flakes of snow, for they freeze above, then fall down; so as love groweth cold, human nature falleth down to this earth, and involved in a sluggish body becometh like snow. But in that snow are predestined sons of God. For, "He giveth snow like wool"

(ver. 16). What is "like wool"? It meaneth, of the snow which He hath given, of these, who are as yet slow in spirit and cold, whom He hath predestinated, He is about to make somewhat. For wool is the material of a garment: when we see wool, we look on it as a sort of preparation for a garment. Therefore since He hath predestinated these, who at present are cold and creep on earth, and as yet glow not with the spirit of love (for as yet He speaketh of predestination), God hath given these as a sort of wool: He is about to make of them a garment. Rightly did the "raiment" of Christ "shine" on the mountain, "like snow." The raiment of Christ did shine like snow, as though of that snow a garment had already been made: of which wool, that is, of the snow which He gave like wool, they being as yet predestined, were sluggish: but wait, see what followeth. Since He gave them as wool, a garment is made of them. For as the Church is called the Body of Christ, so is the Church also called the garment of Christ: hence cometh that which is said by the Apostle, "that He might present it to Himself a glorious Church, not having spot or wrinkle." Let Him then present unto Himself a glorious Church, not having spot or wrinkle; let Him make Himself a garment of that wool, which He had predestinated in the snow. While men are yet unbelieving, and cold, and sluggish, let Him make a garment of this wool. That it may be washed from spots, let it be cleansed by faith: that it may have no wrinkle, let it be stretched out upon the cross....

25. "He scattereth mist like ashes." "He scattereth," saith the Psalmist, "mist like ashes." Who? He "who giveth snow like wool." For whom He predestined, He calleth to repentance; for "whom He predestined, them He also called." But "ashes" are connected with repentance. Hear Him calling to repentance, when He upbraided certain cities, saying, "Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works which have been done in you had been done in Tyre and Sidon, they had long ago repented in dust and ashes." Therefore, "He scattereth mist like ashes." What is, "He scattereth mist like ashes"? When a man is called to learn about God, and it is said to him, "Receive the truth;" he beginneth to wish to receive the Truth, but is not able; he seeth that He is under a sort of darkness, which before he saw not....Wander not in the mist, follow in faith. But forasmuch as thou endeavourest to see and art not able, repent of thy sins, for mist is scattered like ashes. Repent thee now of having been obstinate against God, repent of having followed thine own evil ways. Thou hast come into this state where it is difficult for thee to see the vision of bliss, and the mist will be healthful to thee, which God scattereth like ashes. Thou thyself art as yet a mist, but like ashes. For they that are penitent, as yet roll themselves in ashes, my brethren, testifying, as it were, that they are like it, saying unto God, "I am ashes." For a certain Scripture saith, "I have despised myself, and wasted away, I have reckoned myself earth and ashes." This is the humility of the penitent. When Abraham speaketh to his God, and wisheth the burning of Sodom to be disclosed to him, he saith, "I am but earth and ashes." How hath this humility ever been found in great and holy men!

26. "Who sendeth His crystal like morsels of bread"

(ver. 19). What "Righteousnesses," what "Judgments"? Because whatever mankind had suffered here before, when it was "snow" and "mist" and "crystal," it suffered for the deserts of its pride and uplifting against God. Let us go back to the origin of our fall, and see that most truly is it sung in the Psalm, "Before I was troubled I went wrong." But he who says, "Before I was troubled I went wrong," saith also, "It is good for me that Thou hast humbled me, that I may learn Thy Righteousnesses." These righteousnesses Jacob learnt from God, who made him to wrestle with an Angel; under the guise of which Angel, God Himself wrestled with him. He held Him, he exerted violence to hold Him, he prevailed to hold Him: He caused Himself to be held, in mercy, not in weakness. Jacob therefore wrestled, and prevailed: he held Him and when he seemed to have conquered Him asked to be blessed of Him. How did he understand with Whom he had wrestled, Whom he had held? Wherefore did he wrestle violently, and hold Him? Because "the kingdom of heaven suffereth violence, and the violent take it by force." Wherefore then did he wrestle? Because it is with toil. Wherefore do we with difficulty hold, what we so easily lose? Lest, easily getting back what we have lost, we learn to lose that which we hold. Let man have toil to hold: he will hold firmly, what he has only held after toil. These His judgments therefore God manifested to Jacob and Israel....

29. "He hath not done so to the whole race"

(ver. 20). Let none deceive you: it is not announced to any nation, this judgment of God; namely, how the righteous and the unrighteous suffer, how all suffer for their deserts, how the righteous themselves are freed by the grace of God, not in their own merits. This is not announced to the whole race, but only to Jacob, only to Israel. What then do we, if He hath not announced it to the whole race, but only to Jacob, only to Israel? Where will we be? In Jacob. "He hath not manifested His judgments to them." To whom? To all nations. How then are the "snows" called, when the crystal is melted? How are the nations called, now Paul is justified? How, save to be in Jacob? The wild olive is cut off from its stock, to be grafted into the olive: now they belong to the olive, no longer ought they to be called nations, but one nation in Christ, the nation of Jacob, the nation of Israel...What is Israel? "Seeing God." Where shall he see God? In peace. What peace? The peace of Jerusalem; for, saith he, "He hath set peace for thy borders." There shall we praise: there shall we all be one, in One, unto One: for then, though many, we shall not be scattered.

or Hebrew Psalm cxlvii. Ver. 12. Alleluia. This word is not in Hebrew. (Haydock) --- Many with the Septuagint add, "of Aggæus and Zacharias." (Calmet) --- The psalm has the same object in view as the preceding. (Berthier) --- The Fathers explain it of the Church, and of heaven. (Calmet) --- Sion. This place was highly favoured before the captivity, and rebuilt afterwards so as to enjoy many blessings. But all this was only a figure of the privileges belong to the Church, and to the heavenly Sion, the true vision of peace. (Worthington) --- The earthly Jerusalem was too often faithless; (Galatians iv. 26., and Hebrews xii. 22.) so that the psalmist cannot have it alone in view. (Berthier)

or Hebrew Psalm cxlvii. Ver. 13. Within thee. Jerusalem was better fortified than (Haydock) other cities. But the Church is built upon a rock, and enriched with many graces, while heaven is free from all danger, and its inhabitants secure. (Worthington) --- Nehemias re-peopled the city, which he had surrounded with walls, (Calmet) despising the sarcasms of his enemies, 2 Esdras vii. 4.

or Hebrew Psalm cxlvii. Ver. 15. Speech. Rain, (Kimchi) Jesus Christ, (St. Augustine) or the gospel, (St. Hilary; St. Jerome) which was presently propagated over all the earth, Romans x. 18. (Worthington) --- God's commands are instantly obeyed. (Haydock) --- No sooner did he speak to Saul, but he was converted, Acts ix. 4., and Hebrews iv. 12. (Berthier)

or Hebrew Psalm cxlvii. Ver. 16. Like wool. Because it is white, and light, and covereth the earth as a fleece, which keeps it warm, and makes it fruitful. On which account also, in the following words, mists (or as it is in the Hebrew, hoar frosts) are compared to ashes, which give a fruitfulness to the ground. (Challoner) --- Trees and fruits are preserved by the snow resting upon them. Vota arborum frugumque....nives....insidere. (Pliny, [Natural History?] xvii. 2.) --- Mists are succeeded by clear weather. By penance and austerity sins are remitted, and devils expelled, Isaias i. 18. (Worthington)

or Hebrew Psalm cxlvii. Ver. 19. Jacob. These spiritual blessings pertain only to the true Church. (Worthington)

PSALM CXLVII. (LAUDA JERUSALEM.)

The Church is called upon to praise God for his peculiar graces and favours to his people. In the Hebrew, this psalm is joined to the foregoing.

or Hebrew Psalm cxlvii. Ver. 20. Them. He hath not announced his decrees to them. This glory was reserved for Israel, Deuteronomy iv. 7. (Calmet) --- The written law was granted to the latter. Yet God had sufficiently manifested his will to all mankind, so that they must also appear before his tribunal. (St. Chrysostom) (Berthier) --- Alleluia. Considering that all were in the mass of sin, and that God justly let many perish; those whom he justifies are more bound to praise him; and therefore the prophet concludes this and the following psalms with Alleluia. (Worthington) --- Christians, and particularly Catholics, are most concerned, since many have rebelled against the light of faith, (Berthier) and abuse the gift of the holy Scriptures. (Haydock)

12 Praise the Lord , O Jerusalem; praise thy God, O Zion. 13 For he hath strengthened the bars of thy gates; he hath blessed thy children within thee. 14 He maketh peace in thy borders, and filleth thee with the finest of the wheat. 15 He sendeth forth his commandment upon earth: his word runneth very swiftly. 16 He giveth snow like wool: he scattereth the hoarfrost like ashes. 17 He casteth forth his ice like morsels: who can stand before his cold? 18 He sendeth out his word, and melteth them: he causeth his wind to blow, and the waters flow. 19 He showeth his word unto Jacob, his statutes and his judgments unto Israel. 20 He hath not dealt so with any nation: and as for his judgments, they have not known them. Praise ye the Lord .

Jerusalem, and Zion, the holy city, the holy hill, are here called upon to praise God, v. 12 . For where should praise be offered up to God but where his altar is? Where may we expect that glory should be given to him but in the beauty of holiness? Let the inhabitants of Jerusalem praise the Lord in their own houses; let the priests and Levites, who attend in Zion, the city of their solemnities, in a special manner praise the Lord. They have more cause to do it than others, and they lie under greater obligations to do it than others; for it is their business, it is their profession. " Praise thy God, O Zion! he is thine, and therefore thou art bound to praise him; his being thine includes all happiness, so that thou canst never want matter for praise." Jerusalem and Zion must praise God,

I. For the prosperity and flourishing state of their civil interests, v. 13, 14 . 1. For their common safety. They had gates, and kept their gates barred in times of danger; but that would not have been an effectual security to them if God had not strengthened the bars of their gates and fortified their fortifications. The most probable means we can devise for our own preservation will not answer the end, unless God give his blessing with them; we must therefore in the careful and diligent use of those means, depend upon him for that blessing, and attribute the undisturbed repose of our land more to the wall of fire than to the wall of water round about us, Zech. ii. 5 . 2. For the increase of their people. This strengthens the bars of the gates as much as any thing: He hath blessed thy children within thee, with that first and great blessing, Be fruitful, and multiply, and replenish the land. It is a comfort to parents to see their children blessed of the Lord ( Isa. lxi. 9 ), and a comfort to the generation that is going off to see the rising generation numerous and hopeful, for which blessing God must be blessed. 3. For the public tranquillity, that they were delivered from the terrors and desolations of war: He makes peace in thy borders, by putting an end to the wars that were, and preventing the wars that were threatened and feared. He makes peace within thy borders, that is, in all parts of the country, by composing differences among neighbours, that there may be no intestine broils and animosities, and upon thy borders, that they may not be attacked by invasions from abroad. If there be trouble any where, it is in the borders, the marches of a country; the frontier-towns lie most exposed, so that, if there be peace in the borders, there is a universal peace, a mercy we can never be sufficiently thankful for. 4. For great plenty, the common effect of peace: He filleth thee with the finest of the wheat —wheat, the most valuable grain, the fat, the finest of that, and a fulness thereof. What would they more? Canaan abounded with the best wheat ( Deut. xxxii. 14 ) and exported it to the countries abroad, as appears, Ezek. xxvii. 17 . The land of Israel was not enriched with precious stones nor spices, but with the finest of the wheat, with bread, which strengthens man's heart. This made it the glory of all lands, and for this God was praised in Zion.

II. For the wonderful instances of his power in the weather, particularly the winter-weather. He that protects Zion and Jerusalem is that God of power from whom all the powers of nature are derived and on whom they depend, and who produces all the changes of the seasons, which, if they were not common, would astonish us.

1. In general, whatever alterations there are in this lower world (and it is that world that is subject to continual changes) they are produced by the will, and power, and providence of God ( v. 15 ): He sendeth forth his commandment upon earth, as one that has an incontestable authority to give orders, and innumerable attendants ready to carry his orders and put them in execution. As the world was at first made, so it is still upheld and governed, by a word of almighty power. God speaks and it is done, for all are his servants. That word takes effect, not only surely, but speedily. His word runneth very swiftly, for nothing can oppose or retard it. As the lightning, which passes through the air in an instant, such is the word of God's providence, and such the word of his grace, when it is sent forth with commission, Luke xvii. 24 . Angels, who carry his word and fulfil it, fly swiftly, Dan. ix. 21 .

2. In particular, frosts and thaws are both of them wonderful changes, and in both we must acknowledge the word of his power.

(1.) Frosts are from God. With him are the treasures of the snow and the hail ( Job xxxviii. 22, 23 ), and out of these treasures he draws as he pleases. [1.] He giveth snow like wool. It is compared to wool for its whiteness ( Isa. i. 18 ), and its softness; it falls silently, and makes no more noise than the fall of a lock of wool; it covers the earth, and keeps it warm like a fleece of wool, and so promotes its fruitfulness. See how God can work by contraries, and bring meat out of the eater, can warm the earth with cold snow. [2.] He scatters the hoar-frost, which is dew congealed, as the snow and hail are rain congealed. This looks like ashes scattered upon the grass, and is sometimes prejudicial to the products of the earth and blasts them as if it were hot ashes, Ps. lxxviii. 47 . [3.] He casts forth his ice like morsels, which may be understood either of large hail-stones, which are as ice in the air, or of the ice which covers the face of the waters, and when it is broken, though naturally it was as drops of drink, it is as morsels of meat, or crusts of bread. [4.] When we see the frost, and snow, and ice, we feel it in the air: Who can stand before his cold? The beasts cannot; they retire into dens ( Job xxxvii. 8 ); they are easily conquered then, 2 Sam. xxiii. 20 . Men cannot, but are forced to protect themselves by fires, or furs, or both, and all little enough where and when the cold is in extremity. We see not the causes when we feel the effects; and therefore we must call it his cold; it is of his sending, and therefore we must bear it patiently, and be thankful for warm houses, and clothes, and beds, to relieve us against the rigour of the season, and must give him the glory of his wisdom and sovereignty, his power and faithfulness, which shall not cease any more than summer, Gen. viii. 22 . And let us also infer from it, If we cannot stand before the cold of his frosts, how can we stand before the heat of his wrath?

(2.) Thaws are from God. When he pleases ( v. 18 ) he sends out his word and melts them; the frost, the snow, the ice, are all dissolved quickly, in order to which he causes the wind, the south wind, to blow, and the waters, which were frozen, flow again as they did before. We are soon sensible of the change, but we see not the causes of it, but must resolve it into the will of the First Cause. And in it we must take notice not only of the power of God, that he can so suddenly, so insensibly, make such a great and universal alteration in the temper of the air and the face of the earth (what cannot he do that does this every winter, perhaps often every winter?) but also of the goodness of God. Hard weather does not always continue; it would be sad if it should. He does not contend for ever, but renews the face of the earth. As he remembered Noah, and released him ( Gen. viii. 1 ), so he remembers the earth, and his covenant with the earth, Cant. ii. 11, 12 . This thawing word may represent the gospel of Christ, and this thawing wind the Spirit of Christ (for the Spirit is compared to the wind, John iii. 8 ); both are sent for the melting of frozen souls. Converting grace, like the thaw, softens the heart that was hard, moistens it, and melts it into tears of repentance; it warms good affections, and makes them to flow, which, before, were chilled and stopped up. The change which the thaw makes is universal and yet gradual; it is very evident, and yet how it is done is unaccountable: such is the change wrought in the conversion of a soul, when God's word and Spirit are sent to melt it and restore it to itself.

III. For his distinguishing favour to Israel, in giving them his word and ordinances, a much more valuable blessing than their peace and plenty ( v. 14 ), as much as the soul is more excellent than the body. Jacob and Israel had God's statutes and judgments among them. They were under his peculiar government; the municipal laws of their nation were of his framing and enacting, and their constitution was a theocracy. They had the benefit of divine revelation; the great things of God's law were written to them. They had a priesthood of divine institution for all things pertaining to God, and prophets for all extraordinary occasions. No people besides went upon sure grounds in their religion. Now this was, 1. A preventing mercy. They did not find out God's statutes and judgments of themselves, but God showed his word unto Jacob, and by that word he made known to them his statutes and judgments. It is a great mercy to any people to have the word of God among them; for faith comes by hearing and reading that word, that faith without which it is impossible to please God. 2. A distinguishing mercy, and upon that account the more obliging: " He hath not dealt so with every nation, not with any nation; and, as for his judgments, they have not known them, nor are likely to know them till the Messiah shall come and take down the partition-wall between Jew and Gentile, that the gospel may be preached to every creature." Other nations had plenty of outward good things; some nations were very rich, others had pompous powerful princes and polite literature, but none were blessed with God's statutes and judgments as Israel were. Let Israel therefore praise the Lord in the observance of these statutes. Lord, how is it that thou wilt manifest thyself to us, and not to the world! Even so, Father, because it seemed good in thy eyes.

13. strengthened ... gates-- or, means of defense against invaders,

15-18. God's Word, as a swift messenger, executes His purpose, for with Him to command is to perform ( Ge 1:3 ; Psa 33:9 ), and He brings about the wonders of providence as easily as men cast crumbs.

19-20. This mighty ruler and benefactor of heaven and earth is such especially to His chosen people, to whom alone ( De 4:32-34 ) He has made known His will, while others have been left in darkness. Therefore unite in the great hallelujah.

CHAPTER 5

Went up into a mountain. Let us inquire what mountain this was? "Some simple brethren," says S. Jerome, "think that Christ taught the Beatitudes, and the things which follow, on the mount of Olives. But that was not so." For from what precedes and follows in the Gospel the place must have been in Galilee; in our opinion Tabor, or a similarly lofty mountain. Geographies of the Holy Land, such as Brochard's Itinerary, say that this mountain is called "Mons Christi," because Christ was wont to pray and preach upon it. It lies westward of Capernaum, three miles distant; it is not far from the Sea of Galilee, and is close to the city of Bethsaida. Its height is so great that from it may be seen the land of Zebulon and Naphthali, Trachonitis, Ituræa, Shenir, Hermon, and Libanus. It is carpeted with grass and flowers. Here Christ spent whole nights in prayer. Here He called to Him His disciples, and chose twelve of their number whom He ordained and called apostles. Here He taught that compendium of the new law which is called the Sermon on the Mount. Adrichomius says the stone on which Christ sat to preach may still be seen.

Observe, Matthew wished to commence with the preaching of Christ, and to deliver the sum of it at the beginning of his Gospel, which he did by giving an account of this discourse, although it was actually preached some considerable time after. For many events preceded it, which he relates subsequently. The sequence of the history was as follows:After Christ had restored the hand of a certain man which was withered, on the Sabbath day (Mat_12:15), He fled from the anger of the Scribes, and betook Himself to the Sea of Galilee. Here a vast multitude of people flocked to Him, and after He had healed many who were sick, He went up into a mountain, where He remained the whole night in prayer. In the morning He appointed the twelve Apostles (Luk_6:12). When He had done this He came down from the top of the mountain to a lower level, and there He delivered the sermon which follows, partly to His disciples and partly to the whole multitude. That the people were present at it is plain from chap. Mat_7:28. Moreover, that this is the same sermon of which S. Luke gives an account in his sixth chapter is clear, because the general thread of each is the same, and because they have the same commencement and the same conclusion. For although Matthew has eight Beatitudes and Luke only four, yet in the eight of the former are comprised the four of the latter; and in S. Luke's four S. Matthew's eight are contained.

Moreover, Matthew puts off the vocation of the Apostles, which preceded the sermon, to the tenth chapter; for not as yet has he related his own calling by Christ, which he gives in chap. ix. But it is certain that Matthew as well as the other Apostles was present at the sermon. This sermon was delivered about the middle of May, and the choosing of the Apostles had taken place on the morning of the same day, in Christ's thirty-second year, and the second year of His ministry.

And opening his mouth. To open the mouth is the Hebrew idiom for to speak. But there is an emphasis in the expression in this place. It means that Christ opened out sublime thingsthings great and wonderful, and Divine mysteriesconcerning which He had hitherto kept silence. So S. Hilary. S. Bernard says, "He opened now His mouth, who afore had opened the mouths of the prophets. Truly was His mouth opened, in whom are hid all the treasures of wisdom and knowledge."

Blessed are the poor in spirit. Christ commences His discourse with a Beatitude which all seek and covet, though but few find; as David also begins his Book of Psalms, "Blessed is the man," &c.

Blessed, I say, are the poor in spirit, in hope, not as yet of right; blessed are they in the blessedness of the way, not of the country; blessed in the beginning of peace, of virtue, not in the consummation of the crown of glory. Beatitude, says Nyssen, is the special endowment of God; when therefore Christ makes blessed the poor in spirit, He makes them partakers of divinity.

Our Lord alludes here to the words of Moses (Deu_33:29), "Blessed art thou, 0 Israel, what people is like unto thee, who art saved by the Lord?" For the poor in spirit are Israel, the elect people who place their hope, their riches, their salvation and happiness in the Lord. For because they despise the riches of earth, and are lords over them, therefore are they Israel, lords with God and in heaven. Moreover, Isidore (lib. 10, Orig. Litera B.) says, "Blessed means increased. He is said to be blessed who has what he desires, and does not suffer what he would not. He then is truly blessed who has all good things for which he wishes, and who does not wish for anything which is evil." So also Varro (lib. 4, de ling. Lat.), "He is said to be blessed who possesses many good things, as dives, 'rich,' comes from divus, 'a god,' as one who, like God, wants for nothing." And what are the real goods Christ here showspoverty of spirit, meekness, holy grief, &c.; for they who have these things are blessed, and therefore they always rejoice. Whence Aristotle derives the Greek word μακάριος, happy, or blessed, from χαίρειν, to rejoice, because he who is blessed is always rejoicing.

These eight Beatitudes are, as it were, the eight paradoxes of the world. For the world and philosophers place blessedness in wealth, not in poverty, in loftiness, not in humility, &c. Whence S. Ambrose says, "According to the Divine judgment blessedness begins where man deems misery to begin." Says S. Bernard, "The Truth speaks, which can neither deceive nor be deceived. It is the Truth which says, blessed are the poor in spirit. Are ye so senseless, 0 ye sons of Adam, as so greatly to seek for riches and desire riches, when the Beatitude of the poor has been commended and preached to the world by the mouth of God? Let the heathen, who live without God, seek for riches; let the Jews, who believe in earthly promises, seek them; but with what face can a Christian seek them, after Christ has preached, Blessed are the poor?" Gregory Nazianzen too says, "The riches of monks are in their poverty, their possessions in pilgrimage, their glory in contempt, their strength in weakness, their fruitfulness in celibacy; who have nothing in the world, and who live above the world; who, in the flesh, live out of the flesh; who have the Lord for their portion; who, on account of the kingdom, labour in poverty, and, on account of poverty, are kings." When Simeon Stylites was a keeper of sheep, he heard these Beatitudes of Christ read in church, and straightway he left his sheep and entered a monastery. By-and-by he ascended a pillar, and stood upon it, day and night, eating little, and becoming a wonder to the world, that he might attain to these Beatitudes. The same Simeon was wont to preach twice a day to the crowds who flocked to his pillar, saying only these words"Despise earthly things; love and desire only heavenly things, which alone will make you blessed." So Theodoret, an eye and ear-witness, testifies in his Life of S. Simeon.

Blessed are the poor. Not all poor; not those who are poor by a pitiable necessity against their will; not they who are poor from vain glory, or from a desire to be at liberty for the pursuit of philosophy, like Diogenes, or that Crates of Thebes, who, as S. Jerome says, threw a vast weight of gold into the sea, saying, "Begone, wicked pleasures, I sink you, that I may not be made to sink by you." But it is the poor in spirit who are blessed, who have a will inspired by the Holy Ghost, tending to spiritual goods. It is poverty voluntarily undertaken for the sake of God and the kingdom of heaven.

Note, there are three sorts of poor. 1. Those who are so actually, as beggars. 2. In spirit, but not actually, as Abraham, who was rich in fact, poor in spirit. 3. Both in fact and in spirit, as the religious, who vow poverty from love and affection for it, and who divest themselves of all their worldly goods. "Do you wish to know," says Nyssen (lib. de Beatitud.), "who is poor in spirit? It is he who exchanges corporeal opulence for the riches of the soul, who is poor for the sake of the spirit, who has thrown off earthly riches like a heavy load, and who would be borne aloft through the air to be with God. If, then, it behoves us to advance to the things above, we must needs be poor and needy in the things which drag us down, that we may become conversant with things supernal."

The word spirit signifies three things:1. It is opposed to the flesh, and signifies that the subject of this poverty is not the body, but the spiritthat is to say, the will. In this sense spirit is often used in Scripture. As S. Paul (Rom. i. 9), "God is my witness, whom I serve in the spirit." And Christ says (S. John iv.), "God is a Spirit, and they that worship him must worship him in spirit and in truth"meaning, that God must be worshipped, not with outward ceremonies, but with the inward spirit, and with devotion of the mind, according to the saying of Cato

"If God be Mind, as poets tell,

Then with the mind we worship well."

So also S. Bernard says, "The poor in spiriti.e., with the will of the spirit, with spiritual intention and spiritual desire, for the alone sake of pleasing God, and the salvation of souls. And Christ uses this expression, in spirit, because of those who are poor by a miserable necessity, not by a laudable will."

2. It is what S. Augustine says, "A rich man, who is able to despise in himself whatsoever there is in him by which pride can be puffed up, is God's poor man." And S. Jerome says, "The poor in spirit are they who are voluntarily poor because of the Holy Spirit."

3. In spirit signifies the end of this povertynamely, that the contempt of wealth be referred to the spirit, that, being freed from earthly things, we may the better reach forward to heavenly things.

The root and foundation of blessedness and evangelical perfection are voluntary poverty and humility, just as the root of all sin is pride and covetousness.

Admirably says S. Cyprian (Tract. de Nativ. Christi), "The poor are elected, the proud neglected. Neither haughtiness nor any such thing obtains a place of discipleship near to Christ. Christ, the poor man, despises rich disciples. A poor mother, a poor son, a poor hospice, give plain evidence to those who are exercised in the school of Christ's Church."

Lastly, S. Bernard (Serm. 1 de Omn. Sanc.): "Consider how prudently Wisdom hath ordained, appointing the first remedy against the first sin, as though she said plainly, 'Wilt thou obtain heaven which the proud angel lost, he who trusted in his strength and in the multitude of his riches? embrace the lowliness of poverty, and it shall be thine.'"

Anagogically. Francis of Sales, lately Bishop of Geneva, a man equally wise, pious, and holy, says (lib. 12 Theot., c. 2), "The poor, or beggars in spirit are those who begi.e., who have an insatiable hunger and thirst for the Spiritthat is, for increase of love and zeal for God, that He may ever grow and burn in them with constant increase."

Hence I have heard the passage expounded thus: Blessed are the poor in spiriti.e., blessed are they who are towards God as beggars to the rich, namely those who with as great humility of spirit confess their poverty, and with as much earnestness beg for grace from God, as beggars ask an alms from the rich. Whence S. Chrysostom says, beggars teach us how to pray and ask help of God. By showing their wounds and afflicted limbs they excite compassion.

With sound sense does our Lewis (de ponte, part 3, Medit. 2), give these three degrees of poverty of spirit, that is, of humility. The first is to put off and purify the mind from every blast and breath of vanity, and from all vain and inflated presumption, despising all the pomps of the world. The second, that I should divest myself of all desire to call things my own, by entirely unclothing myself of my own opinions, my own will and other desires. The third and last act of poverty is so to empty myself, make myself so poor that I have nothing at all of my own, but only what God freely gives me. For I have not even so much as to be, my own, but it is of God, without whom I am not. Of myself, therefore, I have nothing else than the nothingness of naturei.e., not to be, and the negation of gracei.e., sin.

1. You will inquire whether this poverty of spirit be a precept, or an evangelical counsel? And, 2. How many degrees and kinds of it there are? I answer, it has various degrees, some of counsel, some of precept. The first and highest is to forsake all riches, all transitory things for the sake of the love and imitation of Christ, with inward purpose as well as outward deed, like the Apostles and religious. This degree is of counsel, not of precept. The second is to bear patiently the confiscation of goods for the sake of Christ and the orthodox faith, which is a kind of martyrdom; for he who takes away the means necessary for the support of life, takes away life itself. This is what many rich and nobly born Catholics are suffering this day in England, who would prefer death to the spoiling of their goods. For it is a hard thing indeed to deprive not only yourself but your children and all your posterity of their hereditary possessions, and the rank and position of their ancestors, and reduce all to poverty and obscurity. But all the more honour to them who do it for Christ's sake, for theirs is the kingdom of heaven. Such, too, were the Hebrew Christians whom the Apostle praises, "Ye took joyfully the spoiling of your goods, knowing that ye have a better and an enduring substance." (Heb_10:34.)

This degree is of precept, for we are bound for the sake of Christ and the Faith, not only to lose our goods, but to shed our blood.

The third grade of poverty is to bear patiently the spoiling of our goods, or any injustice done to us by those who are powerful, and tyrants, as when any one loses a just suit on behalf of an estate, or other things, because of the power or tyranny of his opponents.

The fourth is when wealth is given to any one by God, not to care for it, to give it up in intention, to be prepared to forsake it if that should be for the greater glory of God. In this grade was Abraham, rich in respect of actual possessions, but poor in spirit.

5. To prefer to be contented with a little in a station where you have greater opportunities of serving God, than one where you can have more wealth but less godliness.

6. To have wealth, but to spend it upon the poor, and pious objects, even to depriving yourself of necessaries.

7. To prefer to be poor rather than acquire riches by means of injustice, irreligion, or any other wickedness. Such was Tobit, who, when he was dying, left this testimony to his son: "Fear not, my son; we are poor it is true, but we shall have great riches if we fear God." Of these grades of poverty, the second and seventh are of precept; the first, the fourth, and the fifth of counsel; the third and the sixth of counsel, or of precept, according to circumstances.

You will ask, secondly, why Christ assigns to poverty of spirit the first place among the evangelical Beatitudes? I answer, the first reason is à priori, because this poverty overturns and destroys covetousness, which is the root and well-spring of all evil. (1Ti_6:10.) Wherefore this poverty restores man, as it were, to the state of innocence, in which nothing was his own, but all things were common to all. For the whole world was Adam's and his children's, that from it they might acknowledge, love, and praise God, there being no assertion of property, which is the root of cupidity, quarrels and law-suits. "With the poor, therefore," says S. Gregory, "what the superfluity of very slight pravity defiles, the furnace of poverty purifies."

The second reason is, because this poverty releases men from a thousand distractions and anxious cares which riches, and the desire of riches, bring with them. Wherefore, "poverty is a tranquil harbour," says S. Chrysostom; "it is the training ground, the gymnasium of wisdom." Here comes in that reason of S. Gregory's (Hom. 32 in Evang.) that "naked with the naked (demons) we must wrestle; for if one who is clothed wrestle with one who is naked, he will soon be cast down to the ground, because he has that by which he may be laid hold of. For what are all earthly things but bodily habiliments, as it were? Let him, therefore, who is about to contend with the devil cast off his garments lest he be worsted. Let him possess nothing in this world by desire; let him require no delectations of fleeting things, lest, where his desires keep him, there he be held until he fall."

Third. Because this poverty causes a man to withdraw himself from all created things, and makes him rest entirely with all his hopes in God his Creator. In the full and perfect love of God, the summit of virtue and the true blessedness of this life consist.

Wherefore, S. Bonaventura writes, in his Life of S. Francis, that when he was often asked by his brethren which was the virtue which especially commends us to Christ our Lord, and makes us pleasing to Him, he was wont to reply with more than his usual energy, "Poverty, for it is the way of salvation, the incentive to humility, the root of perfection; and from it there spring many fruits, though they be hidden and known to but few."

These are the causes why Christ taught us this poverty of spirit both by word and example. Thus did the Blessed Virgin, the Apostles, the Essenes, yea all the first Christians, of whom it was said (Act_4:32), "Neither said any of them that ought which he possessed was his own, but they had all things common." Indeed, they vowed this; wherefore Ananias and Sapphira, who broke this vow, were punished by the Apostle Peter with sudden death.

There followed in holy poverty apostolic men and prelates, SS. Anthony, Augustine, Basil, Chrysostom, Jerome, and S. Alexius, who, by an example uncommon in the world, relinquished ample riches, a bride, and poor and a stranger followed Christ, a poor man, to Syriaas it were, a pilgrim upon earth and a citizen of heaven; and at last lived and died unrecognized in his father's house, being made a laughing-stock to the world, or rather sporting with the world, and making it a laughing-stock. In a later age S. Benedict, S. Bernard, but above all S. Francis, embraced poverty, and taught their disciples to embrace it. S. Francis made it the foundation of his Order. In all his discourses he spoke of it now as his mother, now as his wife, his lady; often, too, he called it his queen, because it had shone with such glorious refulgence in Christ the King of kings, and in His Mother. Hear what he solemnly enjoins upon his friars in his Rule, c. 6: "Let the brothers appropriate nothing to themselves, neither house, nor place, nor anything; but as pilgrims and strangers in this world, serving the Lord in poverty and humility, let them ask boldly for alms. Neither need they be ashamed, for the Lord made Himself poor for us in this world. This is that sublimity of the deepest poverty which constitutes you, my dearest brethren, heirs and kings of the kingdom of heaven. Let this be your portion, which leads you to the land of the living. And, my dearly beloved brethren, cleaving wholly to this, wish, for the name of our Lord Jesus Christ, to have nothing else for ever under heaven."

The same S. Francis, exulting in destitution, prayed for it with such fervour that fire seemed to shine from his face. "For this," said he, "is the virtue flowing into us from heaven, which so orders and informs us that we gladly trample upon all earthly things, and which removes every obstacle so that the mind of man may be most freely and speedily united to the Lord God. It is poverty which makes a man's soul, while it is yet upon earth, hold converse with the angels in heaven. It is this which has fellowship with Christ on His Gross, which is buried with Him in His tomb, which with Him rises again and ascends into heaven. It is this which grants to the souls which love it the power, even in this life, of flying above the heavens, and bestows pinions of humility and charity. Let us go forward, then, to ask the holy Apostles that they will obtain this grace for us from the Lord Jesus Christ, that He, the chief cultivator of poverty, would deign to bestow it upon us."

And as S. Francis lived, so he died, for, divesting himself of his outer garments, he lay upon the earth, saying, "I have done with what is mine, what is yours; may Christ instruct you." Then a brother, who stood by, foreseeing by a divine instinct his death and zeal for poverty, offered him his cord with femorals, and said, "These I lend thee, as a beggar, and do thou receive them by the mandate of holy obedience." With joy did the holy man take them, and, lifting up his hands to heaven, gave thanks to Christ, because, having put off every burden, he was going free to Him, and because, as in life, so in death, he was conformed to Christ crucified, who hung naked upon the Cross.

For theirs, &c.It is just and congruous that those who for the love of Christ despise the riches of the earthly kingdom should be recompensed with the wealth of the heavenly kingdom, yea indeed, of an earthly kingdom, which by despising they possess and rule, according to the saying of S. Paul, "Having nothing, and yet possessing all things." Wherefore Climacus (Gradu 17) does not hesitate to affirm that a poor monk is the lord of the world, and through faith possesses all nations as his servants. And he adds that a poor servant of God loves nothing wrongly, for all things which he has, or can have, he reckons as though they were not, and if it chance that they depart, he counts them as dung. Hear S. Bernard (Serm. 21 in Cant.): "Blessed are the poor in spirit, for theirs is the kingdom of heaven. Let not men suppose that they possess only heavenly things, because they hear them only named in the promise. They possess earthly things likewise, and indeed as though having nothing and yet possessing all things, the less they desire the more are they masters.

Lastly, to a believer there is a whole world of riches. A whole world, indeed, because both prosperous and adverse things are equally his servants, and work together for his good. And so, a covetous man hungers after earthly things like a beggar, the believer despises them as a master. The one by possessing loses, the other by despising keeps. S. Chrysostom gives the reason (Hom. 57, ad pop.): "God is the poor man's steward." And S. Francis lays it down in his Rule thus: "This evangelical poverty is the foundation of our Order. On this the whole superstruction of our Order primarily rests, that by its abiding firm, the Order may be firm; and if it be overturned the Order will be entirely overthrown. In so far therefore as the friars shall decline from poverty, the world shall decline from them. If they embrace my Lady Poverty, the world will feed them, because they are sent for the salvation of the world. There is a bargain between the world and the friars. They owe the world a good example: the world owes them necessary provision. And when becoming false to their trust, they fail to set a good example, the world, as a just censure, will draw back its hand." And indeed it is as good as a great and perpetual miracle to see so many religious men and women of the Order of S. Francisfor in the whole world they number quite a millionwho have made profession of poverty, who live honestly and suitably on the alms of the faithful. Truly in this does the Providence of God over His own poor shine gloriously. Here is fulfilled that saying of the Psalmist which S. Francis gave to his brothers as their viaticum in daily life"Cast thy care upon the Lord, and He will nourish thou." And "They that be rich, want and are hungry, but they that seek the Lord shall not be lacking in any good."

Observe, Christ does not say the kingdom of heaven shall be given them, or shall be theirs, but theirs is the kingdom of heaven, in this present time. That is to say, "By my promise and God's decree the kingdom of heaven pertains to them, they have a complete right to it, and so they are sure of entering into it, as sure as though they held it in their hands, and were already reigning in it as kings." For so firm is the hope of the promises of God, that by it the faithful as it were hold in their hands the thing promised, according to Heb. xi. 1, "Faith is the substance of things hoped for," faith, that is, which makes the celestial goods, for which he hopes, subsist in the mind of a believer. For in this way he realizes them to himself, as it were, substantially shows them to himself

The kingdom of heaven. The celestial blessedness is so called, where the blessed reign with God in all felicity and glory, through all eternity. The word kingdom here signifies, 1. The abundance of all good things in heaven. 2. The high dignity wherewith the blessed are honoured by the Holy Trinity and all angels. 3. Their regal dignity. For the blessed are kings, who reign not over one Spain, or one Asia, or even over all the earth, but over the whole universe; that is, over all the elements of the sky, over the plants and animals. This empire they have won by their poverty of spirit, wherewith they put under them all earthly goods and desires, where, wearing their golden crowns, they sing joyfully for ever to Christ. "Thou hast made us to our God a kingdom and priests, and we shall reign upon the earth." (Rev_5:10, Vulg.) The kingdom of heaven then is the kingdom of God, for the blessed possess the same kingdom which God himself possesses, and in it most happily and most gloriously reign with him eternally.

Blessed are the meek. This is the second Beatitude in the Latin Vulgate followed by SS. Jerome and Augustine, and the rest of the Latin Fathers. But in the Greek Codices, in the Syriac and Arabic versions, followed by S. Chrysostom and the other Greek Fathers it is the third Beatitude, the second with them being, Blessed are they that mourn.

Congruously to the poor in spirit the meek are joined because the poor and lowly are wont to be meek, as vice versâ the rich are proud and often impatient and quarrelsome. Poverty and meekness are neighbours, and related virtues. Whence the Hebrew words עני ani, "poor," ענ anan, "meek," are kindred words. Chromatius adds, "A man cannot be meek unless he be first poor in spirit." He gives the reason, "There cannot be a calm sea unless the winds are stilled. A fire is not put out unless you withdraw the materials by which it burns. So too the mind will not be meek and quiet unless the things which excite and inflame it be put away." The meek are they who are gentle, humble, modest, simple in faith, patient under all injury, who set themselves to follow the precepts of the gospel and the example of the saints. Christ here alludes to Psa_47:11, "The meek-spirited shall possess the earth, and shall be refreshed with the multitude of peace." Meekness, therefore, 1. Makes us pleasing to God and men. 2. Like Christ, who says, "Learn of me, for I am meek and lowly in heart." 3. Apt for wisdom and gaining celestial goods. For these the meek heart is fitted to receive, according to what the Psalm says, "Them that are meek shall he guide in judgment, and such as are gentle them shall he learn his way."

The grades of meekness and the Beatitude consequent upon it are these: 1. To converse with all with a meek heart and lips. 2. To break the anger of others by a meek reply. 3. To bear with gentleness all injuries and wrongs. 4. To rejoice in such things. 5. By our meekness and kindness to overcome the malevolence of our enemies and those who are angry with us, and win them to be our friends.

For they shall possess, &c. Gr. κληρονομήσουσι, i.e., shall possess by inheritance. S. Augustine and the Arabic have shall inherit. The Syriac, shall possess the earth by the right of inheritance. Appositely does Christ promise the earth to the meek, because the meek are often despoiled by the quarrelsome of the goods of the earth. This injury therefore Christ makes up to them by this Beatitude. But what earth does He mean?

1. S. Chrysostom, Euthymius, Theophylact, and S. Augustine, say that the present earth is here promised to the meek, in this way. The world calls blessed those who are strong and who avenge themselves; but I say, Blessed are the meek, and they who bear with patience the good things of this world being torn from them, because although such persons are often oppressed by the world, yet they do often also, by the gift of God, possess their own, firmly and quietly. Or if not, yet the whole world is the meek man's country. There is an allusion to Moses who was the meekest of men, and who by his meekness obtained for the Hebrews from God the possession of the promised land. This sense is true, but neither full nor adequate. It often fails. We often see the meek deprived of their possessions by the quarrelsome. We may add that Moses promised earthly goods to the Jews, but Christ promised heavenly things to Christians.

Better and fuller with S. Jerome (in loc.), Nyssen. (lib. De Beat., Orat. 2), S. Basil (on Psalm xiv.), Cyril (in cap. 58. Isaiah), by earth in this place, understand heaven, which is the land of the living, as this our earth is the land of the dying, as it is said in Psalm xxvii. "I believed verily to see the goodness of the Lord in the land of the living." And Psalm cxlii., "Thou art my hope and my portion in the land of the living."

For in heaven, indeed, is a land not dense, opaque, and earthy, but pure and lustrous. There is the Paradise of roses and lilies, of gems and all delights which refresh the senses of the blessed, for were it not so, the bodies and senses of the blessed, which in this life suffered such dire and awful martyrdoms, would go without their own deserts of pleasure, and only their minds and souls be blessed, which is absurd. Whence S. John beheld, (in Rev. xxi. and xxii.) a heavenly city which was foursquare, whose foundations were laid with jasper and every precious stone. Hence also the Pythagoreans, as Clement of Alexandria tells us (lib. 5 Stromat.), speak of heaven as α̉ντίχθονα, i.e., the land over against, or opposed to our earth. I say nothing of those philosophers who think that the moon and the stars are inhabited, that there are in the moon populous cities and vast regions inhabited by men called Lunares, from Luna, as Macrobius says, lib. 1 in Somn. Scipionis. See also what Plato says, in Convivio.

By every one of the Beatitudes the kingdom of heaven is promised, but under various names and titles.

And yet again, by earth in this place we may understand the new earth, which is spoken of (Isa_55:17;  Rev_12:1, Rev_12:2;  and 2Pe_3:13) as that globe of the world which is to be subjected to Christ after the general judgment, as His inheritance, and therefore to the meek as His fellow heirs. For after the judgment, the whole universethat is, both the heavens and the earth-will be renewed and glorified, and made the possession of Christ and His saints.

A certain holy man, says Salmeron, once said, pleasantly, "Heaven is given to the humble, and earth to the meek; what remains to the proud and the cruel except the misery of hell?"

Anagogically, Hilary says, "To the meek is promised the inheritance of the earthi.e., of that body which the Lord assumed as his habitation, because through the meekness of our minds Christ dwelleth in us, and we also, when we are glorified, shall be clothed with the glory of His body." And S. Leo (Serm. in Fest. Omn. Sanct.) says, "The land promised to the meek, and to be given in possession to the gentle, is the flesh of the saints, which, as the desert of their humility, shall be changed at the blessed Resurrection, and endowed with the grace of immortality. For the meek shall possess that land in perfect peace, and nothing shall ever be diminished of their rights, when this corruptible shall have put on incorruption, and this mortal shall have put on immortality."

Finally, the way of attaining to meekness is (1), often to meditate upon its dignity and profit, and upon the unworthiness and unprofitableness of anger. Whence Clement of Alexandria says, that Athenodorus gave this advice to the Emperor Augustus, that if he were angry he should never do or say anything until he had said over to himself the twenty-four letters of the alphabet. "If," said he, "thou art of a lofty mind, a prince is superior to all injuries." Augustus despised the tales of detractors, "For," said be, "in a free State the tongue should be free."

A better way is, to consider the example of those who are meek, and to follow them, but especially the example of Christ crucified, of whom Isaiah foretold (chap. 53), "He shall be led as a sheep to the slaughter, and like a lamb before its shearers, he shall make himself dumb."

Blessed are they that mourn. Arabic, the sad, who mourn, not in flesh but in spirit. For the words, in spirit, are to be understood and repeated in all these Beatitudes. Blessed are they that mourn, not for the loss of wealth, or parents, or friends, but of spiritual things. Grief here is taken as belonging to the saints. It is opposed to those who laugh and overflow with joy on account of mundane prosperity, those whom the world applauds as blessed. To them Christ threatens woe. "Woe to you which laugh now, for ye shall mourn and weep." There is an allusion to Isa_55:14, "Behold, my servants shall eat, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty; behold, my servants shall rejoice, but ye shall be ashamed," &c.

This grief too has its own degrees, like the rest of the Beatitudes. They are here called blessed mourners, who bear with patience the troubles and sorrows sent, or permitted to come upon them by God. So Nyssen, de Beatitud. But more blessed are they who mourn and weep on account of their own or others' sins. And most blessed are they who through grief at the perpetual struggle which they carry on with the flesh and concupiscence, and through desire of the celestial country, and especially through love of God and Christ, lament their exile in this earthly land. Thus Paul mourned, "O wretched man that I am, who shall deliver me from the body of this death?" In this grief S. Ephraim excelled, who mourns in all his writings, and inspires his readers with holy grief and compunction. S. Macarius, as his Life records, was wont to say to his brethren, "Let us weep, brothers, let our eyes run down with tears before we go where our tears shall burn our flesh." And they all wept. For tears wash us in this world but burn us after death.

For they shall be comforted. Often in this life, but always in the life to come. As in Isa_35:10, "Everlasting joy shall be upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away." Truly does compunction itself wonderfully solace and refresh the mind of him who is pricked with compunction. And if there be unadulterated joy in the world, it is in the contrite mind. Taste, and thou shalt see, for as the heart knoweth his own bitterness, so there is a joy with which a stranger intermeddleth not. So S. Jerome describing the departure of S. Paula, exclaims, "0 blessed exchange! She wept to laugh always: she beheld pools of contrition that she might find the Lord her fountain: she was clothed in sackcloth that now she might wear white robes, and say, 'Thou hast put off my sackcloth, and girded me with gladness.' She ate ashes as it were bread, and mingled her drink with weeping, saying, 'My tears have been my meat day and night,' that now she might feed for ever on angels' bread, and sing, 'O taste and see how sweet the Lord is.'"

Blessed are they that hunger, &c. The meaning both here and in S. Luke, who omits a after righteousness, is the same. Blessed are they who hunger after food and drink, in a spiritual sense, i.e., not from any bodily necessity, but with a spiritual end and intention. They hunger and thirst after righteousness, because they wish by such hunger to increase righteousness in themselves and their neighbours. Maldonatus explains righteousness or justice (justitiam) to mean, on account of justice. Hence S. Luke (Luk_6:5) opposes these hungry ones to such that are full, sc. with wine and delicacies. Woe to you that are full, for ye shall hunger. The world calls blessed those that are full, but I, says Christ, call those who are hungry and thirsty with maceration of the flesh, so long as it is on account of their eagerness to obtain and augment righteousness, happy. So S. Jerome, Ambrose, Augustine, Hilary, Nyssen, Euthymius, Theophilus, and others. Thus hunger, or famine, is to be understood not in a corporeal, but a spiritual sense (Amo_8:11): "Behold, the days come, saith the Lord, that I will send a famine upon the land, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord." Also Ecclus 24:29: "They that eat me (wisdom) shall yet be hungry, and they that drink me shall yet be thirsty." To these words Christ here alludes.

The 1st degree of this Beatitude is to bear patiently hunger or thirst arising from public or private scarcity of food. The 2nd, to hunger and thirst in voluntary fasting, that by your fasting, you may make satisfaction for your sins, and gain the grace of God for yourselves and your neighbours. The 3rd is, for the faith of Christ to endure prisons, and in them hunger and thirst, even unto death, as befell some of the martyrs. The 4th, to hunger and thirst after righteousness, and the increase of all virtue. Whence S. Leo says, "To love God is nothing else than to love righteousness."

Righteousness. 1. Righteousness or justice may here be taken for that special virtue which gives to every one their right. As if it were said, "Blessed are they who hunger for justice, who eagerly desire that justice which once fled from the world, according to that verse of Ovid,

"Last, the lands, all wet with slaughter,

Left Astræa, Heaven's own daughter,"

that she may return again to earth, and rule over the whole world, and defend the right. Such are they who, oppressed by tyrants, or unjust men, desire that their rights may be restored. Such are they who see widows and orphans oppressed, and have an ardent longing to see them rescued from injustice, and their oppressors punished. For as Aristotle (Ethics) says, "Neither the evening star, nor the sun shines as brightly as justice." And as Cicero says (lib. 2 de Offic.), "So great is the force of justice, that not even those who feed on evil-doing and wickedness can live in them without some particle of justice."

2. And more fully, take righteousness here to mean a generic term for virtue, yea, the circle of all virtues, because, for it we ought not only to wish, but vehemently to hunger after and covet it, that we may fill our soul with virtues.

Hear what S. Bernard says (Epist. 253 ad Garinum), explaining the insatiable desire of profiting in the righteous. "The just man never deems that he has apprehended, never says it is enough, but is always hungering and thirsting after righteousness; so that if he lived always, he would be always striving, as far as in him lies, to be more just, always endeavouring with all his might to go on from good to better, not merely for a year or some set time, like a hireling, but for ever he would surrender himself to the Divine service. Therefore unwearied zeal in making progress, and constant striving after perfection, is counted perfection." And then he concludes with a reference to Jacob's ladder.

"Jacob beheld a ladder, and on the ladder angels, but none of them resting or standing still; but all were either ascending or else descending; whereby is given plainly to understand that in the state of this mortal life there can no middle course be found between going forward and going back. For just as our body is perpetually either increasing or decreasing, so also must the soul be either making progress or else going backward."

Well says S. Augustine, "The whole life of a good Christian is holy desire."

For they shall, &c. "God will give here a constant increase of His grace to those who hunger after it." "And in heaven," says S. Bernard, "eternal hunger shall be recompensed with eternal refection."

Blessed are the merciful. Mercy is joined to justice because every work of virtue is either of debt, which is justice, or else of free gift, which is mercy, and because mercy tempers and sweetens justice. Worldlings count those blessed who give little and receive much: but Christ pronounces a paradox, which yet is most true, "It is more blessed to give than to receive" (Act_20:35), where I have gone fully into the reasons of this Beatitude, especially this one, "for they shall obtain mercy."

The same celestial Beatitude which Christ promised to the poor in spirit, under the name of the kingdom of heaven, He here promises to the merciful by the name of mercy, because, as the Apostle says (Rom_6:23), "life eternal is of grace," both because God promises it freely to those who do well and give alms, as because grace is the beginning of good works and merit. For grace prevents and stirs us up to good works, and gives them a divine worthiness and power of meriting. "Life eternal," says S. Augustine (de Corrept. et Gratiâ, c. 13), "is grace for gracethat is, grace for the merits which grace has conferred," according to that in Ps. ciii., "Who crowneth thee with mercy and compassions" (Vulg.). Whence the Syriac renders, Blessed are the merciful, for mercies shall be upon them. As though He said, To the merciful shall be recompensed, not one but many mercies. God, therefore, bestows upon the merciful life and everlasting glory, which is the highest grace, and is here signified by the name of mercy; for, as S. Augustine says (Epist. 105), "When God crowns our merits, He does nothing else than crown His own gifts."

The degrees of mercy are: 1. To sympathize with the wretched. 2. To alleviate corporeal misery by alms. 3. To bring succour to the ignorance of the mind, or to those who are burdened with sin. 4. To seek out the wretched, that we may help them. 5. To deprive yourself of advantages in order to succour them. 6. To spend all you are and all you have, even life itself, for them, as Christ, S. Paul, and S. Paulinus did.

Symbolically. Mereyi.e., the vision and possession of God, and God Himself, is promised. For the nature of God is nothing else than mercy, according to the words of the fifty-ninth Psalm, "My God my mercy." (Vulg.) Give therefore to the poor, and you receive God. For alms is not so much mercy as a vast interest and usury with God. Whence the saying: "If you wish to be a usurer lend to God." As it is in Proverbs, "He that giveth unto the poor lendeth unto the Lord, and what he layeth out it shall be paid him again." As S. Chrysologus says (Serm. 42), "God eateth the bread in heaven which the poor man hath received on earth. Give, then, your bread, give your drink, if you would have God for your debtor instead of your judge." Powerfully writes S. Augustine (on Ps. 37), "Consider what the usurer does: he wishes to give little and gain much. Do thou the same. Give small things, receive great. Behold how wonderfully your interest grows. Give temporal things, receive eternal. Give earth, receive heaven." Lastly, S. Chrysostom (Hom. 32 in Epist. ad Heb.) says, "Almsgiving is a virgin who hath golden wings, and is seen of all. She hath a beautiful girdle. Her face is gentle and comely. Her carriage is graceful, and she always stands before the throne of the King. When we are judged, straightway she comes to our aid, and delivers us from punishment, overshadowing us with her wings. God Himself loves her better than innumerable sacrifices."

Blessed are the pure in heart. 1. A pure heart means a chaste mind, free from all lust and carnal concupiscence. As though He said, Blessed, not those who have a clear intellect, as philosophers, nor yet those who have clean and fashionable clothes, which many cannot have, but who have a pure and chaste mind which all can have. So. S. Chrysostom.

2. And more fully: Blessed are those who have a pure consciencethose, namely, who have cleansed it from every stain of sin, from evil thoughts and desires, from passions and perturbations, from all evil intention, and especially from all duplicity and hypocrisy. Thus if a fountain be pure and unmuddy, so will the waters which flow from it be pure and unmuddy likewise; and if the heart be pure, the actions which spring from it will be pure and clean. So S. Jerome.

3. And most fully: They are in the highest grade of purity of heart, who have cleansed their hearts from all creature love, that their hearts may be like that of an angela pure mirrorand shrine of the Deity.

Cassian (lib. 6 de Instit. Renunc., c. 10) gives it as a mark of perfect purity of heart when any one has no impure dreams, but all his visions are pure and holy. Moreover, Cassian and Sulpitius, (lib. 4 Vit. Pat., c. 31) describe the ladder by which we may mount by degrees to this purity. "The beginning of our salvation is the fear of the Lord. Of the fear of the Lord is born wholesome compunction. From compunction proceedeth contempt of possessions, and divesting ourselves of them. From this divesting proceeds humility. Of humility is generated mortification of the will. By mortification of the will all vices are rooted out. When vices are expelled, virtues fructify and increase. By the growth of virtues purity of heart is gained. By purity of heart the perfection of apostolic charity is possessed."

Wherefore S. Anthony, according to S. Athanasius, teaches that purity of heart is the way to prophecy. "If any one would be in a position," he says, "to know future events, let him have a clean heart, for I believe that the soul which serves God, if it shall persevere in that wholeness in which it has been born again, is able to know more than the demons. Such was the soul of Eliseus, who was wont to perform miracles unknown to others."

For they shall see Godi.e., face to face, and shall be blessed with the vision of God. "Cleanness of heart, and purity of conscience," says Chromatius, "will suffer no cloud to obscure the vision of God." Hear S. Leo (Serm. in Fest. Omn. Sanct.): "Let all the mists of earthly vanities pass away, and let the interior eyes be cleansed from all squalor of iniquity, that the purified sight may feed only upon the vision of God." Hence it is plain, as S. Augustine says, that God is seen by the blessed, not with the eyes, but with the hearti.e., with the mind.

Lastly, this vision of God may be understood to mean the pure and affectionate knowledge which He often imparts in greater degree in this life to the pure in heart than to others. Let, then, every one say, with Herminius, "I had rather die than be defiled in heart."

Blessed are the peacemakers. As though Christ said, The world calls blessed those who bravely wage war, and subdue their enemies, but I pronounce those to be blessed who reconcile those who quarrel and fight, and recall them to peace and union among themselves and with God. This, indeed, is a work arduous and difficult, but one most pleasing to God. So S. Chrysostom, &c. (See S. Gregory, 3 p. Pastor. Admonit. 24.)

The degrees of this Beatitude are1. To have or procure inward peace of soul with God. 2. To cultivate peace with neighbours and friends. 3. To recall those who disagree to the concord of charity. The 4th grade is to make others like ourselves, by instilling into them a zeal for peace, that they too may study to make peace between those who disagree.

There might be a religious order or congregation instituted to promote this object, with great profit to the Church, in the same way that congregations have been instituted for the promotion of the other works of mercysuch as nursing the sick, showing hospitality to strangers, burying the dead, &c. Similarly, there might be founded a congregation of peacemakers, whose office it would be to quell all lawsuits in a city, and to bring back all who quarrelled to concord and charity. For this is an exemplary work of charity, in which one Father (Gaspar Barzaus, of Goa) so excelled, that the lawyers said they should die of hunger, in consequence of his putting an end to all the litigations by which they gained a living. (See his Life, written by Father Trigantius.) In fact, in some cities, such congregations of peacemakers have been founded, by which much harm arising from discords, strifes, hatreds, has been warded from the commonwealth.

For they shall be called, &c., i.e., they shall be sons of God. For God very greatly loveth peace, and for its sake He sent His Son into the world. For He Himself is in His essence peace and union: for God Himself unites and joins in closest union the Three Divine Persons in one and the same undivided Essence and Godhead. Hence God is called the God of peace (Philip. iv.); as, on the contrary, the devil is a god of contention, and they who sow it are sons of the devil.

2. Peacemakers are called the sons of God, because they share in the name and office of Christ the Son of God, whose office it is to reconcile men to God and one another, and to bring to the world that peace which the world cannot give. Whence His name is the Prince of Peace. (Isa_9:6.)

3. Most properly and most fully, the peacemakers shall be called and shall be sons of God and heirs of God in celestial glory, which they shall inherit as the reward of their efforts to make peace. For in heaven all the Saints are, through the beatific glory, sons and heirs of God. "These are the peacemakers," says S. Leo (Serm. in Fest. Omn Sanc); "these who are of one mind, who shall be called by an everlasting title sons of God, and co-heirs with Christ, for this shall be the reward which love of God and our neighbour shall win, that it shall feel no adversity, fear no scandal, but, all the contest of temptation being finished, it shall rest in the most tranquil peace of God."

Blessed are the which are persecuted, &c. This is the eighth and chief Beatitude, subsisting in suffering and patience, whereas the others were placed in action. Whence S. Ambrose says, "He leads thee to the end. He brings you up to martyrdom, and there He fixes the palm of the Beatitudes." For it is more difficult to suffer hard things than to do difficult things, according to the saying, "To act bravely is the part of a Roman, to suffer bravely is the part of a Christian."

Acutely and subtilly does Nyssen (on the Beatitudes) trace out the etymology of persecution, which is a word used of those who run and follow, and strive to surpass those who are before them in a race. And so Nyssen meditates thus, that a holy man and tribulation, or persecution, as it were, are running together, but that when he does not give in to persecution, he, as the victor, runs in front, but persecution follows behind his back, and for that reason is called persecution; because, saith he, their enemies follow the righteous, but do not overtake them, for they are overcome by the patience and constancy of the righteous.

For righteousness' sake. Because they are just, because they are Christians, because they follow after justice, because they keep the law of God, or the statutes of their Order, or defend the property and rights of the Church, and stand up for the rights of orphans, or because they are zealous for the reformation of the clergy or their monastery. For righteousness here has a wide signification, and embraces every kind of virtue, says S. Chrysostom.

Although, indeed, some philosophers seem to have suffered and been killed for the sake of righteousness, as Socrates was put to death because he said, "Many gods ought not to be worshipped but one God only;" yet where there is not true faith nor charity, there neither is true and perfect righteousness, says S Augustine.

1. Blessed, then, are they who suffer for righteousness' sake, because persecution separates us from the world, and unites us to God. 2. Because we suffer it for the sake of God. 3. Because by this we become like Christ, who all His life long, unto the death of the Cross, was persecuted by the Jews. "Let us therefore go forth without the camp, bearing his reproach." (Heb. 13) The Church has always increased in time of persecution, decreased in prosperity. So too with all the religious orders.

For this cause God sends, i.e., permits, persecution to come upon the faithful, clergy or religious, to cut down the vices which, like tares, spring up in a time of peace, and revive the primitive vigour of virtue. In this way, under the two Philips, Christian Emperors of Rome, the virtue of the faithful languished in peace, and Christians gave themselves up to gluttony, avarice, and pride. Then God sent the Emperors Decius and Valerian, who sharpened the virtue of believers by persecution. This was revealed to S. Cyprian, as he himself declares (lib. 4, Epist. 4), "Ye may know that this reproof was given by a vision, that we were sleeping in our prayers. This persecution is the trial and examination of our sins." And (Serm. de Laps.), "A long peace had corrupted the discipline delivered unto us: heavenly correction has raised up prostrate and all but slumbering faith: there was no devoted religion among the clergy, no inward faith in their ministrations, no mercy in works, no discipline in morals," &c. Eusebius gives the same reason for the persecution under Diocletian. (Hist. lib. 8, c. 1.)

Wherefore B. Francis Borgia, the third General of the Jesuits, was wont to say, there are three things which preserve the Society of Jesus: 1. The study of prayer. 2. The union of the members among themselves. 3. Persecution. And he gives the reasons. Prayer binds us closely to God; concord unites the brethren with one another; persecution separates us from the world, and compels us to act with prudence, that our persecutors may have no handle against us.

For theirs, &c. He begins the Beatitudes with the kingdom of heaven, and He ends them there. He assigns it to the first and last Beatitudes, that we may understand that it is implied in the intervening six. S. Ambrose, indeed, thinks that the heavenly kingdom is a promise to the poor in spirit quoad the soul, which presently migrates from death to heaven; but to those who suffer persecution, quoad the body, which shall be endowed with eternal glory in heaven after the Resurrection. Beautifully and accurately does S. Augustine (Ps. 94) make God speak thus, "I have something for sale." "What, 0 Lord?" "The kingdom of heaven." "How is it to be purchased?" "The kingdom by poverty, joy by sorrow, rest by labour, glory by vileness, life by death."

Note, 1. That these eight Beatitudes are all connected among themselves. Nor, indeed, is any one blessed who has the first, unless he has the other seven likewise. That I may say all in a word, it is, Blessed are they who despise the good things of this world through poverty of spirit, and its honours through meekness, and its pleasures through mourning, who moreover follow hard after justice and mercy, and come to purity of heart; those also who labour to make others have peace with God and among themselves, and finally who, because of these and other works of righteousness, suffer persecution, for this is the apex of Christian perfection and blessedness.

Again, the first Beatitude disposes to and becomes a step to the second, the second to the third, and so on, as S. Ambrose, Leo, and others teach. For poverty of spirit or humility disposes to meekness, for the humble are meek; meekness disposes to mourning, for the meek soon perceive their own and others' afflictions. Grief or compunction disposes to hungering and thirsting after righteousness. Thirsting after righteousness disposes to mercy, for he who desires to increase in righteousness and holiness does works of mercy. Mercy disposes to purity of heart, because almsdeeds quench sin as water does fire, and increase the charity which loves God alone with a pure heart. Purity of heart disposes us both to be at peace with ourselves, and to promote peace among others, since strifes and wars arise from a heart which is impure and full of covetousness. Lastly, those who promote peace and the other virtues spoken of, fall under the hatred of many who are depraved and covetous, and are persecuted by them, which persecution they nobly endure, and so perfect the crown of these eight Beatitudes, and crown themselves with it.

Observe, lastly, how S. Augustine (lib. 1 de Serm. Dom. in Mont.) beautifully compares the seven Beatitudes to the seven gifts of the Spirit. The fear of God is consonant to the humble, piety to the meek, wisdom to mourners, strength to the hungry and thirsty, counsel to the merciful, understanding to the pure in heart, wisdom to the peacemaker.

Blessed are ye when men shall revile (Gr. ο̉νειδίσωσι) you, &c. Because, i.e., ye follow My faith, My morals, My life. Falsely (Syr. in a lie), because, forsooth, they falsely accuse you as disturbers of the public, innovators, superstitious for making a God of a crucified man and worshipping Him. This, therefore, is the summit of beatitude, to suffer patiently and generouslyyea, joyfullyall wrongs and injuries for the sake of Christ, for piety and virtue's sake.

Rejoice, and be exceeding glad, &c. Rejoice in calumnies, in false accusations, in persecutions, for, 1. By them ye are blessed. 2. Because there awaits you an ample reward in heaven. 3. Because ye are like the prophets, such as Isaiah, who, on account of his prophecies, was sawn asunder by Manasseh with a saw; Jeremiah, who was stoned by the Jews to death; and the rest of the prophets, who were almost all put to death in one way or another. He animates His own disciples by the example of the prophets, because by sharing their lot in suffering persecution they were about to become sharers in their society and glory. By this Christ tacitly intimates that they succeeded to the place of the prophets, yea, were superior to them, because they were called to loftier things, to preach, not the Law, but the Gospel, not only to the Jews, but to the whole world. Wherefore He subjoins, Ye are the salt of the earth, &c.

Observe here, as against modern heretics, the word reward (Gr. μισθὸς, hire, wages, Lat. merces) from whence we collect the merit of good works. For the merit is merit of reward, and the reward is the reward of merit.

Listen to S. Cyprian (lib. 4, Epist. 6): "The Lord hath willed us to rejoice and exult in persecution, because when the persecutions are accomplished, then are given the crowns of faith, then the soldiers of God are approved, then the heavens are opened to the martyrs."

Thus did S. Ignatius, Bishop of Antioch, exult, when sent to Rome. Bravely and with alacrity he entered the amphitheatre, and looking round upon the vast multitude of at least a hundred thousand people, he saluted them in a friendly manner, and said, "Do not think, 0 ye Romans, that I am here condemned to the wild beasts on account of any evil deed, for I have committed none, but because I desire to be united to Christ, for whom I insatiably thirst." And when he heard the lions roaring he said, "I am the corn of Christ, let me be ground by the teeth of the beasts, that I may be found pure bread." Read his Epistle to the Romans, in which he begs, and as it were conjures, them, not to hinder his martyrdom nor take away his crown from him. "I wish to enjoy the beasts which are prepared for me. If they will not come to me I will use force. Now I begin to be a disciple of Christ."

This is the thought which S. James proposes to be as it were the theme of his Epistle: "My brethren, count it all joy when ye fall into divers temptations;" where I have said a good deal upon this subject.

Ye are the salt, &c. That is, you, 0 ye Apostles, who are sitting here next to Me, to whom I have spoken primarily the eight Beatitudesye are, by My election and appointment (for I have chosen and appointed you unto this) the salt of the earth, i.e., ye ought to be, and by My grace ye shall be. Christ passes from the Beatitudes to salt, because He delivers His moral teaching after the manner of the ancients, by short, separate maxims, and because the connection here may be easily traced. You, 0 Apostles, whom I choose to be, after My example, humble, meek, &c., shall, in so being, be the salt of the world.

You ask why does Christ call His Apostles the salt of the earth rather than the gold, or silver, or precious stones? I answer, because salt is a thing universally necessary and useful. Salt is as it were the balsam of nature, which preserves and seasons al

ye are the salt, &c. That is, you, 0 ye Apostles, who are sitting here next to Me, to whom I have spoken primarily the eight Beatitudesye are, by My election and appointment (for I have chosen and appointed you unto this) the salt of the earth, i.e., ye ought to be, and by My grace ye shall be. Christ passes from the Beatitudes to salt, because He delivers His moral teaching after the manner of the ancients, by short, separate maxims, and because the connection here may be easily traced. You, 0 Apostles, whom I choose to be, after My example, humble, meek, &c., shall, in so being, be the salt of the world.

You ask why does Christ call His Apostles the salt of the earth rather than the gold, or silver, or precious stones? I answer, because salt is a thing universally necessary and useful. Salt is as it were the balsam of nature, which preserves and seasons almost all things with which it is mixed, and keeps them from corruption. Thus the Apostles were the salt, i.e., the balsam of the earth.

2. Salt denotes the office, power, and dignity of the Apostles. For salt is the symbol of wisdom. For as salt seasons food and makes it savoury, so does wisdom season the mind and make it wise. Thus in Latin a foolish man is called a man without salt (insulsus) or unsalted, according to the verse of Catullus

"Not one grain of salt in so big a body."

The Apostles therefore were salt because they corrected the unsavoury morals of the world, and made them wise and savoury.

3. Salt, says Pliny (lib. 31, c. 10), contains two elements, of an igneous and watery natureigneous because it is sharp, like fire, and if it be cast into fire it makes it flare up; and if salt be cast into water it is dissolved in it. The same Pliny adds (c. 9) that there is nothing more beneficial to the body than salt. The Apostles therefore were the salt of the earth, because by their igneous force they kindled it with the love of God, and by their aqueous flow of words and their wisdom they watered its dryness as with a spiritual dew, and made it fruitful, that it should bring forth the fruit of good works and all virtues.

4. Salt flavours insipid food, and by its pungency renders it pleasant and wholesome. Thus the Apostles have emended the insipid and foolish opinions, mistakes, and customs of men by their forcible language, and made them pleasing to God and the angels.

5. As salt penetrates flesh, and preserves it from corruption by drying up the humours by which flesh is corrupted, so have the Apostles taken away from the minds of men the corruption of fleshly concupiscences, and preserved them for the immortality of everlasting incorruption. So Cicero (lib. 2 de Nat. Deorum) says, "What hath a sow besides its flesh? Chrysippus says that a soul hath been given it for salt, lest it should corrupt." Thus to men who, like sows, were wallowing in flesh and blood, God bath given the Apostles, as it were salt and a soul, which might spiritually animate them, lest they should putrefy.

6. Salt excites thirst. So the Apostles have excited a thirst for heavenly things. Hear S. Hilary. "The Apostles are the preachers of heavenly things and, as it were, sowers of eternity: they bring immortality to all upon whom their speech is sprinkled." Or Euthymius: "Ye have been chosen by Me to cure all the putridity of the world: ye are the salt of the earth."

7. Salt, by its pungency, bites and pricks, dries and burns. Listen to Pliny (lib. 31, c. 7): "The nature of salt is igneous, and yet an enemy to fire. Putting it to flight, it dries substances and binds them together. But salt has such power over dead and putrescent substances that by its means they will endure for ages." Thus, too, the Apostles, by their sharp and fiery speech, and by their life, have bitten, pricked, dried up, and shaken off the vices of men. Hear S. Gregory (Hom. 17): "If we are salt we ought to season the minds of the faithful. As is among brute beasts a rock of salt, so ought to be a priest among the people, that whosoever is joined to a priest, he may be seasoned, as if from a rock of salt, with the seasoning of eternal life." Let priests read that entire homily of S. Gregory's, and they will find it a golden mirror for their life, that they may be the salt of the earth. Wisely saith S. Chrysostom, "Do you wish to know if the people of any place are righteous? Look what sort of a pastor they have. If you find him pious, just, sound, believe the people will be the same, for they are seasoned with the salt of his wisdom."

But if the salt have lost his savour, &c. If an apostle, if a bishop, if a priestwho ought, like salt, to season the morals of othersshall, through gluttony, uncleanness, fear, or flattery, lose the vigour of his spiritual salt, who shall restore it to him? No one. This may be seen in the case of some of the priests and pastors of the past age, who either led scandalous lives, or else were ignorant and negligent in instructing the people wandering in, or verging upon, heresy. Whence the ecclesiastical order came into sad contempt, whence the heresies of Luther, Calvin, and the rest sprung up, who, says Maldonatus, are like unto unsavoury bugs: when they are alive they bite, when dead they give out an offensive smell.

Trodden under foot, &c. "For it is not he who suffers persecution," says S. Augustine, "who is trodden under foot of men, but he who is so foolish as to fear persecution. For only an inferior can be trodden down; but an inferior he cannot be whose heart is fixed in heaven, although his body may suffer many things upon earth."

Although salt be of an igneous nature, yet it dissolves if it be mingled with water. A good religious priest too is dissolved and becomes effeminate, if he associate too much with women, even pious ones. Hear what the Elder, cited by John Moschus, says in his Spiritual Meadow, c. 217: "My little children, salt is of water; and if it approach water, forthwith it fails and is dissolved. A monk suffers the same from a woman; and if he approach a woman, he too is dissolved, and comes to such a pass that he is no more a monk."

So too does a priest come to naught if he be too accommodating to people of the world. Let him remember that he ought to be salt, and preserve his vigour, gravity, and liberty in rebuking vices. Let him not be ashamed to profess openly that he is an ecclesiastic and a religious, that is, a worshipper of God, a spiritual person, a despiser of the world, a lover of heavenly things. "Let him enter with another man's, let him go out with his own," says our S. Ignatius. That is, in the beginning, let him accommodate himself to the disposition and speech of seculars, but afterwards let him dexterously bring them round to spiritual things, to change of character, to sanctity of life. Thus shall he be as the salt of the world.

Ye are the light of the world. Ye are; again this means, ye are by My election and commission what ye ought to be in actual truth. The light of the world, that ye may by the light of your doctrine and evangelical life illuminate the world obscured by the darkness of errors and sins. So S. Hilary.

S. Chrysostom (Hom. 10 in Epist. ad Timoth.) says, "For this purpose hath He chosen us, that we should be as lights, and act as leaven, that as angels we should be conversant with men on earth, that we should act as men with boys, as spiritual with those who are carnal." The sun is in heaven, but from thence it disperses its rays upon the earth; so do thou be with thy mind in heaven, whilst thy body is on earth, that thou mayest by thy conversation, and the example of thy virtue, illuminate, warm, and kindle it; so shalt thou be a light and a sun to the world.

S. Chrysostom adds something to be pondered deeply: "Assuredly, there would be no heathen, if we Christians took care to be what we ought to be; if we obeyed God's precepts, if we bore injuries without retaliation, if when cursed we blessed, if we rendered good for evil. For no man is so savage a wild beast, that he would not run forthwith to the worship of the true religion, if he saw all Christians acting as I have said. And that you may learn that it is so, consider how many one Paul drew to the knowledge of God. If we were all like him, how many worlds might we not be able to win?"

A city set on an hill, &c. Christ here compares His Apostles, 1. To salt. 2. To light. 3. To a city conspicuous on a mountain. The Church, that is to say, the prelates of the Church. are often compared in the Psalms to the same thing, as Ps. xlvi. and xlviii. and lxxxvii; also Is. lx., lxv., and Ezek. xl. As, therefore, a city upon a mountain cannot be bid, but strikes the eyes of all beholders, so do apostles, prelates, and priests come before the eyes of all men, that if they discharge their office rightly, and preach the gospel more by their lives than by their words, they will attract many to Christ, and have praise of all: but if they do otherwise, they will turn many away from the Saviour and be blamed by all.

Neither do men light a candle, &c. A candle is not wont to be bid under a bushel, i.e., under a vessel, as the Syriac, the Hebrew, and S. Luke have it, of measurement, but it is placed on high on a candlestick. So be ye, 0 ye Apostles! who are placed on a higher step of office and dignity, that ye may enlighten all by your preaching and sanctity.

Allegorically. SS. Hilary, Ambrose, and Bede say, that it is here meant that the light of the Gospel was not to be shut up within the narrow confines of Judæa, but to be placed upon the height of Rome, that it might illuminate all the subject nations.

1 Candle, Gr. λύχνον, i.e., lamp, torch, candle, anything which gives light; for torches and candles are properly placed upon stands, and in Italy, lamps upon lamp-stands. So also the Hebrew לפיר lappid, which we translate, lamp or lantern, signifies anything which gives a light of flame. Hence lamps and torches, as here and elsewhere in Scripture, signify holy, and especially Apostolic men, who illuminate others by the light of their doctrine and holiness, and who inflame them by the fire of their charity. Whence Christ says of John the Baptist, "He was a burning and shining lamp." (Vulg.) So Enoch and Elias are called two olive-trees, and two candelabra. (Rev_11:4.)

Let your light, &c. That they may see, &c. The particle that denotes that the Apostles of Christ and all their followers must be careful to shine both in word and example, not for themselves but for God, in order that they may draw men to God; and by considering this we may reconcile what is here said with Christ's teaching in chap. vi. 1, 2, and 5. "Take heed that ye do not your righteousness before men, that ye may be seen of them." The emphasis is upon these last words, that the Apostles should not do righteous works with any such end in view as being glorified and praised by men; but here Christ commends the doing of good works before men, so this only end be kept in view, that they may glorify God by them. Hear S. Gregory (3 p. Pastor. Admonit. 36): "Why then is it commanded that our work shall be so done as not to be seen, and yet that it shall be seen, but that what we do must be hidden, so that we ourselves be not praised, and yet must be made manifest that we may increase the glory of our Heavenly Father? For when the Lord forbids our doing our righteousness before men, He immediately adds, lest we should be seen of them; and when, on the other hand, he tells us that our good works should be seen of men, he forthwith subjoins, that they may glorify your Father which is in heaven. Whether, therefore, works should be seen, or not seen, He showed must be according to the end we have in view."

Think not that I am come to destroy (Gr. καταλϋσαι, to dissolve, abolish) the law and the prophets. Christ's special meaning in this place is that He came to fulfil the moral precepts of the Law by teaching and expounding them more perfectly, and by substituting the sanction of eternal for temporal rewards and punishments, and by adding to things of precept evangelical counsels of perfection, as will be plain from what follows. It is also meant that Christ supplied the imperfection of the Law of Moses by justifying us through faith and the sacraments of the New Law, which He instituted, which the Law of Moses could not do.

Verily I say, &c. Verily, Gr. Ameni.e., "in truth;" whence Aquila translates the Hebrew amen by πεπιστομενωςi.e., faithfully, truly, certainly. As S. Jerome says (Epist. ad Sophron.), "Amen is the word not of one who swears, but of one who affirms something he is about to say, or confirms something which he has said. In the former case it is prefixed, in the latter it is affixed, as it were a seal." This may be seen from Deu_27:26, &c., and 1Co_14:16. Wherefore the LXX translate the word by γενοιτο, may it be done. In this place Amen has the meaning of affirming and gravely asserting.

Moreover, Christ Himself is called Amen, Rev_3:14: "Thus saith the Amen, the Faithful Witness."

Until heaven pass away. Not by nature and the perishing of nature, but by the mutation of its conditionthat is, until heaven be changed from this state of corruption to a new and glorious state at the Resurrection. In other words, before the end of the world, when heaven and earth shall pass away, i.e., shall be renewed, it is necessary that all things which are written of Me in the Law be fulfilled. Or, rather, until heaven pass away means until it wholly perish. The sentence is a hypothetical one, and means, sooner may heaven be destroyed, sooner the earth be riven in twain, sooner the universe come to an end, than the minutest point of the Law not be fulfilled, either in this life or in the life to come. So long, therefore, as heaven and earth shall stand, so long the whole Law shall stand. Heaven and earth shall endure for ever, much more shall the whole Law endure eternally, according to these words of Christ, "Heaven and earth shall pass away, but my words shall not pass away." Whence the Greek is in the past tense, έως άν παρέλθη, meaning, the whole frame of the universe shall perish sooner than the Law of God.

Hear S. Irenæus. "Now, of the name Ίησοϋς, Jesus, the letters iota and eta, i and e, make up the number 18. These, say the Valentinians, are the eighteen Æons; and this is why the Saviour said, one jot or one tittle, &c."

A similar phrase is used in a similar sense (Psa_72:7): "In his days justice shall arise, and abundance of peace until the moon be taken away;" also Psa_89:37, meaning, "The sun and moon shall endure for ever, much more shall the throne of Christ remain eternally."

One jot. Christ, speaking to Hebrews, said, one yod, as the Syriac has. For the Greek translator substituted the equivalent, iota. Yod in Hebrew, like iota in Greek and i in Latin, is the smallest letter in the alphabet. From the letter yod, although the least, Valentinus, as S. Irenæus testifies, constructed the greatest heresyviz., that of his Æons, in truth portents of names, rather than names of real existences.

Or one tittle (Vulg. apex) of the law. He calls the apices of the law, not the Hebrew points and accents, which were not invented by the Rabbin until long after the time of Christ, but the tops or little extremities of the letters in which the Law was written.

Till all be fulfilled. All things, that is, which have been spoken concerning Me and My acts, My Church and Sacraments in the Law and the Prophets. Again, all things mean all which have been commanded, or promised, or threatened.

Whosoever therefore shall break, &c. Of these least commandmentsviz., which the Law just spoken of commands, or in respect of which I am about to explain and perfect the Law. This is why He subjoins, I say unto you that unless your righteousness, &c. It does not mean, then, that all the commandments of the Law are very small; but that he should be condemned who should break one of even its smallest precepts, or, like the Pharisees, pervert them by a false interpretation, as by teaching, for example, that only outward adultery, not inward concupiscence, was forbidden by the Law. We must observe in this place that commandment is to be taken strictly for a weighty precept binding under the penalty of mortal sin, like the Ten Commandments. For he who shall break one such commandment, although the least in the Decalogue, shall surely be condemned. For it is entirely probable that certain trifling things in the Old Law, although they were commanded by God Himself, bind only under venial sin and temporal punishment. Such, I mean, as taking a bird together with her young ones in the nest, seething a kid in its mother's milk, &c. Not such as these are here called least commandments, but those which are least amongst the great commandments, such as to look upon a woman to lust after her, which the Pharisees considered a very small thing, and scarcely a sin at all.

Shall be called the least. Shall be accounted the least; shall be looked upon as vile; shall be had in contempt by God and the holy angels, as the last of men, and altogether unworthy to be admitted into the kingdom of heaven, but to be damned and cast into hell. Wherefore S. Chrysostom and Theophylact interpret least to mean not at all, because in heaven there are none who are not great, as S. Augustine says, "all kings of heaven, sons of God."

In the kingdom of heaven. Strictly so called, say S. Chrysostom and Theophylact. But S. Augustine and others interpret the kingdom of heaven here to mean the Church.

But whosoever shall do and teach, &c. Great, viz., a doctor, father, and prince of the disciples whom he has taught. And all the commandments of the Law are reckoned as having been done, when whatsoever has not been done is pardoned by God, says S. Augustine. For a fault is corrected and compensated for by penitence. As S. Bernard says (Tr. de dispensat. et præcept.), "A part of rule is regular correction." When, therefore, the guilty one undergoes this, he fulfils the rule.

Moraliter. Learn from hence the right way and method of teaching, that a doctor should first do what he is about to teach. Christ, says S. Luke, began to do and to teach. He was first Himself poor, humble, meek, a mourner, and then He taught, "Blessed are the poor in spirit." Let a doctor therefore examine his conscience before God before he teach, whether he be poor in spirit, meek, and soon; let him see whether he cleave to the world or to Christ, for that he may be Christ's he ought to break his pledge of friendship with the world, and be able to say with S. Paul, "If I yet pleased men I should not be the servant of Christ."

For I say unto you that except your righteousness shall exceed, &c., i.e., be more abundant, excellent, full, and perfect. Your righteousness, i.e., your observance of the Law. For it fulfils that which the Law declares to be just or righteous. It also makes us really just before God. As the Apostle says, "Not the hearers of the law are just before God, but the doers of the law shall be justified." (Rom_2:13.)

Ye have heard that it was said, i.e., commanded. Ye have heard, i.e., from the Scribes, teaching and expounding the Law of Moses. Christ here begins to show in detail that He was not dissolving the Law, but fulfilling it, and that Christian righteousness ought to excel Judaic and Pharisaic righteousness. Christ therefore here proposes and prefers Himself and His own doctrine both to the Scribes and Pharisees, who by their δευτερώσεις, or traditions, perversely interpreted the Law, as is plain from verses 20 and 43, and to the Law of Moses itself. For Christ added to the Law precepts of explicit belief concerning God the Three in One, and concerning Christ's Incarnation, Passion, and Redemption. He moreover supplied the defects and imperfections of the Old Law, for the Law of Moses was given to the comparatively uninstructed Jews, and this Law Christ perfected by His Evangelical Law.

Thou shalt not kill. Many thought that by this law murder only was forbidden, but Christ here teaches that by it even all angry words, blows, reproaches, are forbidden, for such things are, as it were, preludes leading by a direct road to homicide.

But I say unto you, &c. Christ here explains and fulfils the commandment, Thou shall not kill, and teaches that even inward anger is forbidden by it. I say unto you. I decree, assert, and sanction, I who am Legislator of all law, Evangelical, Mosaic, and natural.

Whosoever is angry. The Greek adds ει̉κη̃, rashly, without cause. But the Roman Codices, S. Jerome, and S. Augustine (lib. 1, Retract., c. 19) omit it. But those or similar words must be understood. For unlawful anger is what is here treated of; since anger for a just cause, as for example against sin and sinners, is both lawful and praiseworthy. Anger has been for this very purpose implanted in man's nature, that it should make them brave against vice, and against those things which are really their enemies.

Observe, anger is the thirst for vengeance, and is itself a mortal sin if it deliberately contrive, or wish for, any serious evil of body, or goods, or reputation of one's neighbour, or rejoice in such evils, even though he deserve them, for he who is angry rejoices in them not as fruits of justice but of revenge. But anger is a venial sin if it desire some trifling calamity to one's neighbour, even though the anger be violent, and flame out both internally and externally. Lastly, anger is no sin at all if it be assumed from zeal for righteousness, for the extirpation of sin and sinners. Such was the anger of Mattathias when he slew the legate of Antiochus, who was forcing the Jews to sacrifice to idols. (1 Mac.2:25.) Such was the anger of Christ when He drove the buyers and sellers out of the Temple.

Hear S. Chrysostom on the words in Ps. iv., Be ye angry and sin not: "We may be angry lawfully, for Paul was angry with Elymas, and Peter with Sapphira. But I should not call this anger without qualification. I should call it philosophy, carefulness. The father is angry with his child, but it is because he cares for him. It is he who avenges himself who is rashly angry, but he who corrects the faults of others is of all men the meekest. For even God is angry, not to revenge Himself, but to correct us. Let us therefore imitate Him. Thus to act is divine, otherwise it is human anger." Hear also S. Gregory (on Job v. 2, Anger slayeth the foolish man): "There is an anger which springs from zeal for righteousness. This is the anger which, because Eli had it not, he roused against himself the vengeance of the wrath of God. For the sword of the eternal Ruler flames against him who is lukewarm in correcting the vices of those who are placed under him."

Shall be in danger of the judgment. Judgment here is to be taken in a somewhat different sense from that in which it occurs just above, Whosoever shall kill shall be in danger of the judgment. For there the human tribunal by which men were condemned to death for murder is meant; but here is understood the Divine judgment, which judges and condemns venial anger to temporal punishment, such as purgatory, but deadly anger to eternal punishment, i.e., to hell.

How vile a thing anger is! See S. Basil and S. Chrysostom (Hom. on Anger); Cicero (4 Tuscul.), where, among other things, he says, "Is there anything more like to madness than angeranger which Ennius well calls the beginning of madness? The colour, voice, glare of the eye, impotence of words and deeds, what have they to do with sanity? What is more shameful than Homer's Achillesthan Agamemnon quarrelling? Anger brought Ajax to madness and death."

But whoso shall say to his brother, &c. Raca. 1. S. Chrysostom thinks raca here signifies thou, as if any one should say contemptuously to his neighbour, Go thou about thy business, what wouldest thou?to address any one as thou out of disrespect.

2. Theophylact says raca means one worthy of being spat upon, for רוק rok means spittle; but this would be a worse form of reproach than to call any one a fool, which Christ here places as the worst reproach.

3. Some think raca here is the Greek ρακος, ragged.

4. And more probably, S. Augustine, Rupert, Anselm, and others think raca is an interjection of despising and opposing, and that by it are denoted all the tokens of an evil-disposed mind, whether murmuring, shouting, or spitting, or wrinkling the brow, and so on.

5. And last, S. Jerome, Angelus Caninius, and others think that raca is a Hebrew word, derived from ריק ric, i.e., "empty," though not in brain, as S. Jerome says, for that would be a fool; but empty in purse; so that raca would mean a man of straw, a pauper. So the Vulgate translates Jdg_11:3.

Lastly, George Michaelis, the Maronite (in Proœmio Grammaticæ Syriacæ, c. de præstantia Syr. Linguæ) says raca is Syriac, and has three meanings1. A tortoise, which animal is considered so deformed by the Syrians that they nauseate and abhor it; so too, the Italians, when they would speak of a man slow and deformed, say, pare tartaruga, like a tortoise. 2. Raca, from rac, "he has spit." For the Syrians, when they would burn any one up with ignominy, call him raco, i.e., "spat upon;" or raca is the same as rauco, i.e., "spittle;" for a Syrian, to show that he made no account of a person, would say, "Thou art but as spittle to me." 3. Raca with the Syrians means one despised, vile, abject, dirty; and this is the sense in which I think the word raca is here used by Christ. Thus far Georgius.

It is certain that raca is more than to be angry, less than to say, Thou fool! Again, raca is ambiguous. It may be venial, or it may be mortal; but to say, Thou fool, is certainly a mortal sin.

In danger of the council. Gr. συνεδριω, from which word the Jews called their highest tribunal the "Sanhedrim." As though Christ had said, "He shall be obnoxious to the judgment of the highest court, the Sanhedrim."

Observe, the Talmudic Doctors, and from them Franc. Lucas, Maldonatus, and others, say that the Hebrews had three courts: The first din mammona, which was a court for the trial of money causes; it was a court presided over by three judges. The second court was din mishpat, or the Court of Judgment, i.e., for capital offences. By this tribunal cases of murder were examined and decided. This court consisted of twenty-three judges. The third was the Sanhedrim, which consisted of seventy-two judges, by which grave causes and crimes were tried, such as heresy, false prophets, idolatry, apostacy, &c. Christ, omitting the first, alludes here to the two latter tribunals, and calls the second the judgment, the third συνεδριον, the Sanhedrim, the council. The meaning is, that the proportion between anger and a reproachful word, and between the punishment of both, was the same as between the judgment of Mishpat and the Sanhedrim, or the highest tribunalthat as the latter excelled the former, so the penalty of an opprobrious word exceeded the penalty of anger. For in this comparison, as is usual, it is not necessary to make everything apply. There is, then, a catachresis in the words judgment and council. For by judgment is signified the lesser fault of anger, and consequently the lesser condemnation and penalty; and by council the greater fault and the severer punishment.

The meaning then is, as a murderer under the Old Law was in danger of the judgmentnamely, that his cause should be tried by the criminal judges, and he himself condemned to death; so in like manner anger, which is the first step to murder, is a criminal cause, and consequently pertains not to the lowest tribunal of Mammona, but of Judgment, not human but Divine; so that if it should be intense and voluntary, that is, with a deliberate intention of inflicting death or grave evil upon his neighbour, he should for this be condemned to death, not temporal but eternal.

But if anger should break forth into a rough word, such as raca, a man would sin grievouslygrievously I say, because he would manifest anger by an outward sign, which would pertain to the tribunal of the Sanhedrim, to be heavily punished, according to the degree of the fault. But if he should say, Thou fool, it would not be a case for the Judgment, but would render him liable to the damnation of hell.

From this explanation it appears, in opposition to the Stoics and Jovinian, that there are degrees of faults and punishments, that some sins are worse than others, and so deserve a severer punishment from God. Whence there is sin which is venial, and there is sin which is mortal. Consequently, in opposition to Calvin, there is clearly a distinction between hell and purgatory.

But whosoever shall say, Thou fool, &c. Under this word fool, we are to understand all kinds of revilings, calumnies, reproaches, curses, which are mortal sins, if the be uttered grievously to dishonour our neighbour, or if the desire to do him injury and revile him, spring from the heart. For the gravity or triviality of a contumelious word must be weighed by the intention of the speaker. If you say it in joke, or not really to dishonour, but to correct, it is not formal, but material contumely, says D. Thom. (2. 2. q. 72, art. 2). Hence parents may severely correct and reprove and rebuke their children, and masters their servants, if it be done with moderation, and for just correction. Thus Christ calls Peter Satan (Matt. xvi. 23), and Paul calls the Galatians "foolish" (Gal_3:1). Again, the gravity of the contumely must be measured by the dignity of the person spoken to. For to say to a grave and honourable man, "Thou fool," is a grave contumely; but to call a man a fool who really is one, is a comparatively light reproach.

Of hell fire. The Arabic has, the fire of hell. S. Jerome observes that Christ here first uses the word Gehenna for hell. It is nowhere in the Old Testament used in that sense. Gehenna is derived from ge, a valley, and Hinnom or Ennon, a Jew so called. Gehenna is the valley of Hinnom. It was a pleasant vale near Jerusalem, in which parents were accustomed to burn their children in sacrifice to Moloch; and they beat drums that their cries and wails might not be heard. Hence the same place was called Tophet, i.e., "a drum." Wherefore, Christ here speaks of the Gehenna of fire, to show that nothing but fire, and that eternal fire, is meant. See Isa_3:33, where Gehenna and its torments are graphically depicted. For Tophet is ordained of old, &c.

Ver. 23.Therefore, if thou bring thy gift, &c. If thy brother have anything to complain of in thee, any wrong for which to expostulate with thee, as that thou hast called him raca, or fool. This is the force of therefore in this passage. It would appear that the Scribes taught that all sins, and especially violations of the Sixth Commandment, were expiated by sacrifices and offerings at the altar of God, even when no satisfaction was made for a wrong done to one's neighbour. But Christ teaches the contrary, and sanctions the law of justice and charity, by which He bids that satisfaction must first be made to our neighbour who has been injured by us either in word or deed. Wherefore he subjoins,

Leave there thy gift, &c. This is a precept both of law and of natural religion, which has been by Christ in this place most strictly sanctioned, both because by the Incarnation of Himself He has, in the very closest manner, united us all to Himself and to one another. This greater union, which we have therefore through Christ, demands greater love and unity among Christian brethren: so He has said, "A new commandment give I unto you, that ye love one another." Furthermore, the sacrifice of the Eucharist is more holy than the ancient sacrifices. It is the gathering together and the communion of the Body, of which we all partake; and therefore we are all mutually united to Christ and one another. Hence it is called communion, that is, the common union of all. Since therefore the Eucharist is a sacrifice, as well as a Sacrament and profession of mutual love and peace, it is necessary that all discord should be done away, and that those who have offended should reconcile themselves to those whom they have offended before this holy Synaxis, lest they be found liars. For in truth he is a liar who takes the Sacrament of union, that is, the Eucharist, and is not in union with, but bears a grudge or rancour against, his neighbour.

This is why it used to be the custom at Mass, that before Holy Communion, Christians were wont to give one another a holy kiss, as a symbol of reconciliation and union, in place of which what is called the Pax is now bestowed.

S. John the Almoner, Patriarch of Alexandria, to fulfil literally this precept or counsel of Christ, was once standing at the altar to say Mass, when he remembered that a certain cleric had conceived a hatred for him, and although he was the offended party, yet he asked his pardon first, and being thus reconciled, he went with him joyfully to the altar and finished the sacrifice, saying with confidence to God, "Forgive us our debts as we forgive our debtors," as Leontius records in his Life. He adds that the same John repelled Damianus, a deacon, from Communion, and said to him, "Go first and be reconciled to thy brother." Damianus promised so to do, when the Patriarch gave him the Sacred Mysteries.

Agree, Gr. ευ̉νοω̃ν, i.e., be of good will, Syriac, a friend: with thine adversary, Gr. τω̃ α̉τιδίκω σου, i.e., thine accuser, thy prosecutor, Syriac,Beel dinoch, "the master, or lord of thy lawsuit," Arabic, with him who is at law with thee: the uttermost fathing, i.e., of thy debt.

You will ask, who is this adversary? 1. Tertullian (lib. de Animâ), answers, it is the devil. He is Satan, i.e., our adversary.

2. S. Athanasius, or whoever be the author of Quæst. S. Script. ad Antioch. (quæst. 26), thinks the adversary means the flesh: for it is an adversary to the soul. "For the flesh lusteth against the spirit, and the spirit against the flesh" (Gal_5:17). But we must not agree either with the devil, or the flesh, which is what we are here told to do by Christ.

3. The same Athanasius says with better reason, elsewhere, that it is our conscience, for this is our adversary, and stings us when we do ill, until we agree with it, by following its dictates.

4. SS. Augustine, Anselm, and Bede are of opinion that God, or the law of God is meant, for these fight against our lusts. Wherefore clearly we ought to consent unto them, lest we incur the punishments with which they threaten us. But these are mystical, or symbolical interpretations.

Wherefore I say with SS. Jerome, Hilary, and Ambrose, that by our adversary is here meant any one who has been unjustly offended, or injured by us, and is therefore in a position to be able to accuse us before God. With such a one Christ in the preceding verse bade us be reconciled.

Note that there is here a Hebraism, and a parabolical form of expression, in which it is not necessary to adapt every word, but the general scope and meaning is what must be chiefly considered. And these, in this case, are rather hinted at than expressed. The sense then is this:As a debtor, or one who is accused by a prosecutor before a judge, acts prudently if he agree with his adversary before judgment, and so escape the condemnation of the judge, prison, or infamy, so in like manner do thou act; and if thou hast injured thy brother in any way, as for instance by calling him raca, or a fool, thou hast made thyself a debtor, as it were, to restore him to honour: come in then, and be reconciled with him speedily, before thou be delivered as guilty to God the judge, who by a righteous vengeance shall deliver thee to prison, until thou shalt pay all thy debt. That prison is hell, or purgatory, according to the greater or less heinousness of thy sin. The word until, seems to bear a reference to purgatory, as though it signified terminable punishment, which is purgatory, whereas the punishment of hell has no end.

Farthing. Greek, κοδράντην. This is a word which has been borrowed from the Latin, like many others which are found in the Evangelists, such as prætorium, centurio, &c.

The quadrans, here translated farthing, was the fourth part of the Roman as, and is put for any very small coin. And the spiritual application is, that every debt, even the very least of the fault of anger, must be paid and atoned for after this life, in the place of justice. Wherefore in this life, where is the place for mercy, agreement and pardon, let us be reconciled to our adversaryi.e., whomsoever we have injured, either by word or deed. I have read in a history that a certain servant who had departed this life appeared to his master, who asked him of his state and condition. The servant answered, "I am in that place where every debt is exactly and rigidly reckoned, and where not so much as a straw is overlooked." Doctor Jacobus also relates that a certain religious man, who had departed this life, appeared in vile raiment and with a sad countenance, and said to a companion, "No one believes, no one believes, no one believes how strictly God judges, and how severely He punishes."

Ver. 27 and 28.Ye have heard, &c. . . to lust after herthat is, with the design and object of indulging sinful passion with herhath already committed adultery with her in his heart. Because by adultery he hath already corrupted her in his mind, and therefore before God, who beholds the heart, he is an adulterer, and as an adulterer he will be punished by Him.

Christ passes from anger to concupiscence, because these two passions have the greatest influence over men. And as He explained the commandment, Thou shall nor kill, to forbid anger, so He here explains Thou shall not commit adultery to forbid concupiscence. For many of the Scribes and Pharisees greatly erred in their exposition of this precept as well as of the former. For although they knew that it was commanded by the tenth precept of the Decalogue, Thou shall not covet thy neighbour's wife, nevertheless they erred1. Because they understood it of concupiscence, not altogether internal, but such as is wont to break out in touch, kisses, lascivious words, and such like, according to the maxim, "The law prohibits the hand, not the mind." But this is true of civil and state law, which only punishes external wrongdoing, but not of the law of God, which weighs and chastises the inmost thoughts of the heart. Josephus, the Jewish historian, fell into this very mistake, when, in the twelfth book of his Antiquities, he cites Polybius as saying that Antiochus Epiphanes perished miserably because he had wished to spoil the temple of Diana. Josephus finds fault with Polybius, saying, "To have wished merely, and not to have effected the sacrilege, does not seem a thing worthy of punishment." And R. David Kimchi, cited by Gerebrard (Ps. lxvi.), says, "Even if I should see iniquity in my heart, which I was even prepared to carry out in act, that it should be in the presence of God, and if I should utter it with my lips, yet will not God hear iti.e., it will not be imputed to me for wickedness. For God does not reckon an evil thought as a work, unless it be against the faith of God and religion." Thus, too, there are many in this day who say, "To think evil is not a sin, but to do evil."

But this is a crass error, known and confuted by Aristotle and other heathens. For free will is the proper test and criterion of goodness and wickedness, of virtue and vice. For if free will seeks what is good and honest, it is itself good and laudable; but if evil, it is evil and blameworthy. Wherefore the external act, as, for instance, of adultery, is not, speaking precisely, a sin in itself (as in plain from the case of idiots being adulterers), unless it proceeded from free will. For from free will it derives all its formal sinfulness.

2. The Scribes erred in thinking that immodest looks, touch, kisses, &c., were not sins of adultery and fornication, but of concupiscence, and so were done against the Tenth Commandment, Thou shalt not covet thy neighbour's wife, but not against the Seventh. In opposition to this Christ here teaches the contrary, and so expounds the Seventh Commandment that all impurity is forbidden by it, because all such things are the road to adultery, and so a kind of beginning of adultery.

3. They were in error who thought that by this commandment only concupiscence in respect to another man's wife, but not of any unmarried woman, was forbidden. This error Christ here corrects, and teaches that all impurity between the sexes is forbidden by this law.

Vers. 29 and 30.But if thy right eye, &c. It is plain that there are here two parables, taken from the two most excellent and most useful of our bodily membersthe right eye and the right hand. And Christ signifies that everything which entices us to sin must be cast away, however dear, precious, and necessary it may be to us. He makes mention of the eye first, because he had just before said, Whoso looketh upon a woman, &c. 1. Thus, S. Chrysostom (Hom. 17), by the right eye and hand, understands a woman beloved, such a one as he had just been speaking of, that she must be cast off, if by her look, voice, or gesture she provoke to lust. 2. S. Augustine (lib. de Serm. Dom. in Mont., lib. 1), understands any friend and minister, even one who is necessary. 3. S. Hilary, Theophylact (in loc.), Cyril, Pacian (Epist. 3), understand parents and relations, that intercourse with them must be cut off, if it leads us into sin. 4. S. Jerome understands affections and vices of the mind. 5. Auctor Imperfecti considers that by the right eye and hand the mind and will are meant, which must be called away from carnal pleasures.

But more simply and plainly you may take the right eye and hand to be actually meant, but in such a sense as to subserve the meaning of the parable, and to be parabolically explained. For there is here a continuous parable, in which Christ has regard to concupiscence of sight. Christ is dealing with such an implied objection as this which follows: "You may urge that if the eye and the sight are adulterous when they look upon a woman to lust after her, what then shall I do with the eyes which God has given me to see with?"

Again, it is a metaphor taken from surgery. As those who are sick and injured take care that a surgeon should amputate or remove the most noble and useful of our members, if their remaining imperil the safety of the whole body; so, also, I admonish you, 0 my faithful people, that ye endure any loss whatsoever, rather than commit a sin, especially a deadly sin; that, indeed, whatever is a stumbling-block to you and draws you to sin, although it be as dear and necessary to you as your right eye, you should altogether pluck it out and cast it from you, at whatever cost to you of pain and inconvenience: for example, that ye should put away the sight of an eye, even if modest in other respects, that is, the friendship and society of female relations, a wife, a son, a parent, if they bring upon you peril of sin, i.e., if by other means you are not able to escape sin, for it is better to enter into heaven having one eye, than having two eyes to be cast into hell. But because it is always possible to escape from sin in some other way than by cutting off a member, it is not lawful to cut it off and so mutilate oneself. Thus it was that Origen, who made himself a eunuch for the sake of chastity, was condemned by the Church. Finally, the concupiscences which have to be cut off and mortified by every one so tenaciously cleave to the eyes and the body, yea, to the soul itself, that they cannot be rooted out without great force and sense of pain, so that they who cut them off suffer as much as if they plucked out an eye or a tooth. They who have gone through it know what it is. Whence it is called mortification, because it produces the feeling and pain of death.

Thus according to the letter, SS. Aquilinus and Andomarus, as is related in their Lives in Surius, who had been blind, and recovered their sight by a miracle, asked of God that they might be again deprived of sight, that they might be free from the distractions and temptations to which sight gives rise. Furthermore it was by a special leading of God that the virgin mentioned in the Spiritual Meadow of Sophronius, plucked out her eyes and sent them to her lover, who persecuted her with his attentions, because he was ravished with the beauty of her eyes. When he received this gift the lover was smitten with compunction, and exchanged his secular for a monastic life.

S. Antonius asked Didymus, a blind man, whom S. Jerome calls his seer, that is, his teacher, if he grieved over his blindness. He was silent for a little while, and nodded; then he said, "A prudent man ought not to grieve because he is without eyes, which are possessed by flies and bees; but he ought to rejoice, because he has greater opportunities for opening the eyes of his mind, by which he may see God and divine things."

Ver. 31.It has been said, &c. See what I have written upon the giving a bill of divorce in Deu_24:1.

Ver. 32.But I say unto you, &c. Christ here corrects and settles the law of divorce. 1. Because the law easily conceded divorce for various causes. But Christ permits it only on account of fornication, if a wife be an adulteress; and from an adulterer the innocent wife is at liberty to depart, according to that maxim, "If a man break his marriage vow that may be broken with him." 2. The Law conceded both to the woman who was put away, and to the husband who repudiated her, the liberty of contracting a second marriage. But Christ denies it to both. 3. The Law conceded to the husband alone the power of giving a writing of divorcement. But Christ, with respect to this matrimonial right places the man and the woman upon a perfect equality, as S. Paul teaches, 1Co_7:4.

Except for the cause of fornication. By fornication here some understand any sin whatever, that is, in the form of a sort of spiritual fornication with any creature, leaving God, the Creator and Husband of the Soul. Thus S. Augustine, Origen, in loc. But this is taking it in too loose a sense.

By fornication others understand infidelity. For this is constantly called fornication by the prophets, that is to say, spiritual and mystical fornication.

But expositors, ancient and modern, passim, understand fornication here in its strict, literal sense, as denoting all illicit sexual intercourse.

You will say it is lawful to put away a wife if she endeavour to draw her husband into any sin, as is laid down in the chapter, Quæsivi de divortiis, and as Christ Himself sufficiently indicates, ver. 29. Also if the wife practise sorcery, or compass her husband's death; so that it is lawful to put a wife away for other causes besides fornication.

I answer, what you say is true, but Christ here assigns fornication as the only cause of divorce, both because it is the only proper cause of divorce, speaking in a strict sense, from marriage, as being immediately destructive of it, whilst the others are general causes, and would absolve a Christian from any union whatever; also because the divorce of even a repentant adulteress is conceded in perpetuity, so that although the wife repent of her adultery the husband is not bound to receive her again to his house, whereas in the other cases he is bound to receive her back again to favour; lastly, because Christ here wishes entirely to exclude all such causes of divorce as the wife's deformity, poverty, disagreeableness, &c., which were common among the Jews. And to them He is here addressing Himself.

And whoso shall marry her that is put away committeth adultery. Cajetan and others here repeat the words, excepting for the cause of fornication, as though it were lawful for the man putting away the adulterous wife, and for the adulteress herself, to enter again into matrimony. But what S. Paul says (1Co_8:11), is plainly repugnant to this idea. For he there bids the innocent wife remain unmarried, or else be reconciled to her adulterous husband. See what I have there said; and this is the constant usage and interpretation of the Church, of which more on chap. 19:9.

Ver. 33.Again, ye have heard, &c. Thou shall perform, i.e., Thou shalt pay, shalt fulfil what thou hast sworn unto the Lord, or by the Lord that thou wilt do. So S. Chrysostom properly explains that by oaths are here meant vows confirmed by an oath, that we are bound to render them, that is, perform them unto God. Suarez explains differently. "If thou desirest to swear, swear by the true God, not by idols."

Ver. 34.But I say unto you, &c. Christ here explains and perfects the third precept of the Decalogue, which the Scribes and Pharisees had explained falsely. For, 1. they asserted that an oath became an oath, and was binding, if it were made by God, and called Him to witness, but not so if it were sworn by creatures. Christ here teaches the contrary. For in creatures the Creator is understood, for they were made by God, and all that they have and are is from God. For he who swears, calls God, who is the prime Verity, to witness his oath. He therefore who swears by a creature, either makes that creature a God, which is the sin of idolatry, or else it behoves to understand God the Creator in the oath.

2. The Scribes erred, who thought that by this precept perjury only was forbidden. On the contrary Christ here teaches that by it every oath is forbidden, all irreverence and abuse of the name of God.

But I say unto you, &c. From this passage, the Pelagians, as S. Augustine testifies (Epist. 89, q. 5.) taught that no oath was lawful for Christians. The Waldenses thought the same, as we see from the Council of Constance, and the Anabaptists of the present day hold the same opinion, who will not swear in a trial at the bidding of the judge.

But this is an error of faith, which the perpetual practice of the Church, as well as the example of God Himself, of S. Paul, and the Saints condemns, as is plain from Psa_110:4;  Rom_1:9;  Phi 1:8;  1Co_15:31, &c. Reason itself shows us the same thing; for an oath is an honour to God as the prime Verity, because he who swears appeals to Infallible Truth as his witness. Wherefore an oath is an act of religion, and the highest worship, so that it be done in truth and justice, as Jeremiah says, 4:2.

You will ask, Why, then, does Christ say, Swear not at all? S. Bernard answers (Serm. 65 in Cant.) that this is not of precept, but only of counsel.

2. Others allow that this is a precept, but one which only forbids perjury.

3. Others think that the command, Swear not at all, applies only to swearing by creatures, not by God. To this opinion S. Jerome inclines.

But all these explanations are forced and incorrect, and are refuted by what follows; for Christ bids us swear not at all, (1) because, as S. Augustine says (de Verb. Apostoli), "False swearing is destructive, true swearing is perilous, swearing not at all is safe." Not at alli.e., "As far as lieth in thee, that thou shouldst not affect nor love swearing, nor take any pleasure in an oath, as though it were a good thing." Again, to swear is, per se, a moral evil of irreverence with respect to God; just as it is a moral evil, per se, to kill any one; yet there are cases in which it is a duty. So it is with an oath. In Paradise it was not lawful to swear, nor will it be lawful in heaven. So great is the majesty of the Name of God that It must not be called to witness unless necessity compel. For to invoke It about small and worthless things is to make It small and vile, just as would be the action of one who should call the king as witness about a single guinea. Hence the saints were cautious about swearing. In the Life of S. Chrysostom it is recorded as a notable thing that he never swore. The same is testified of S. John the Almoner.

You will ask whether also for Christians it is lawful to swear? For (1) many of the Fathers seem to say that it is not. SS. Jerome, Chrysostom, Euthymius, say that swearing was permitted by God to the Jews, lest they should swear by idols, but is not permitted to Christians. (2) Theophylact and Euthymius are of opinion that an oath was a legal precept of the old law, like circumcision. Wherefore, as the latter has been done away by Christ, so has the former. (3) Others think that an oath was allowed by God to the Jews, as being uninstructed, imperfect, and hard of belief, but has been forbidden to Christians because more perfect things become them as being more perfect, and because they ought to beware of the slightest peril of perjury. That in the same way divorce was permitted to the Jews, lest they should kill the wives whom they hated; and yet Christ takes away this permission from Christians. Thus think S. Hilary (in loc., Can. 4), S. Ambrose (in Ps. 119, Serm. 1), S. Basil (in Ps. 13), Chromatius and Origen (in loc., Tract. 35), Epiphanius (Hæres. 19), S. Athanasius (Serm. de Passione et Cruce Domini), S. Chrysostom (Hom. ad pop.).

If you object that in Holy Scripture God took an oath, as in Gen_22:16, SS. Athanasius, Basil, and Ambrose answer that such oaths of God were not strictly speaking oaths, but. asseverations onlyor promises; or, as S. Ambrose says, God may swear because He is able to fulfil that which He swears, and He cannot repent of it. But a man ought not to swear because he has not any certain power of doing that to which he pledges his oath.

If, further, you object that surely S. Paul swore when he said (2Co_1:23), "I call God to witness upon my soul" (Vulg.), S. Basil answers that this is not really an oath, but only a simple mode of speech, uttered with the appearance and form of an oath as a stronger affirmation.

But I say that not to the Jews only, but to Christians, is it lawful to swear. This is of faith, as is plain from the perpetual sense, use, and practice of the Church. "For of all strife among men"even Christians"an oath for confirmation is the end," says the Apostle to the Heb_6:16. Moreover, in Scripture there is no affirmative precept for swearing, as there is for praying, sacrificing, loving and praising God, honouring parents, &c., because an oath is not, per se, desirable, but only for the sake of something else, and, as it were, per accidens, in such sort that it is a kind of medicine for unbelief. And there is a negative precept for swearing, namely that you shall not commit perjury or swear by false gods, but only by the true God. There is also a conditional precept that if you swear you shall only swear what is just, true, and necessary.

You may say, Christ here solemnly says to Christians, Swear not at all. I answer, this is true because, per se, it is unbecoming and improper to call the Great and Good God to witness about human disputes on account of men's mutual distrusts, unless this impropriety may be excused by mutual necessity, as it is often excused by the want of witnesses and other judicial proofs.

To the Fathers who have been cited, I reply that they seem to have spoken in the same sense that Christ did, because they saw men often swearing falsely or unjustly, and, still more frequently, lightly, foolishly and rashly; hence on account of the peril of these things, they forbade an oath to Christians, that they should refrain from it as much as possible. But if any one is careful to avoid such dangers, then it is lawful for him to swear in a case of necessity. This is plain from S. Chrysostom, who, in his homilies to the people of Antioch, frequently and sharply rebuked their habit of rash swearing. And to those who wondered at his so doing, he thus replies. "I say and repeat, as I am accustomed, because ye say and repeat what ye are accustomed." And he declares that he will not cease from this repetition until they leave off swearing. "For a hard knot a hard and constant wedge must be used."

Neither by heaven, &c. It seems that the Jews were wont to swear by heaven and earth, and similar oaths. And because the Pharisees thought that these oaths, being made by creatures, were of small account, Christ here teaches the contraryviz., that he who swears by heaven or earth, swears by God their Creator, who has placed the throne of His glory in heaven, and his footstool on earth.

Ver. 37.But let your communication be, &c.i.e., a simple affirmation, or negation. For what is more than these, Gr. περισσὸν. The Syriac has, what is added beyond these. In the Hebrew Gospel ascribed to S. Matthew, we have אין אין ain, ain, כן כן ken, kenthat is no, no, so, so. In this passage a simple affirmation or negation is opposed to an oath; so in S. James (v. 12) ; and it means that whatever is added to these in the way of swearing, is of evil. So S. Chrysostom and S. Jerome, or rather Paulinus, Epist. ad Celantium.

Of evil. Evil here may be taken either in the masculine or the neuter gender. If the masculine the devil is meant, who, as a ringleader of all iniquity, incites thee to swear without necessity, and so draws thee on by degrees to swear falsely, which is the sin of perjury. So Theophylact, Maldonatus, and others. If you take the neuter, it means cometh of vice, either your own or another'sthat is to say, the custom of swearing arises either from your own vice of levity or irreverence, or else from another man's incredulity and distrust. Because a man does not believe my simple assertion, I confirm my words by an oath, which, however, is a fault become necessary since the fall of man. So S. Augustine.

Vers. 38 and 39.You have heard, &c. This was the law of retaliation. But I say unto you, Resist not evil. That is, an evil or unjust thing, or an injury done to thee by a wicked man. That is, do not requite evil by evil, injury by injury. Or better, resist not evil, taking evil in the masculinei.e., the evil man who injures you. The Greek τω̃ πονηρω̃, though both meanings amount to much the same thing.

Note1. That the ancient lex talionis was just, but in practice it was often unjust, and sprang from a desire of revenge, by which one who had had an eye or tooth plucked out brought before the magistrate the person who had injured him, and demanded, by way of retaliation, that his eye or tooth should be plucked out. But Christ supplies the deficiency of this law and perfects it, by opposing to the lex talionis the law and counsel of patience, and to a disposition thirsting for revenge the law of meekness.

"Think not that I am come to destroy the Law, or the Prophets: I am not come to destroy, but to fulfil.18. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.19. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven."

Having now exhorted His hearers to undergo all things for righteousness’ sake, and also not to hide what they should receive, but to learn more for others’ sake, that they may teach others, He now goes on to tell them what they should teach, as though He had been asked, ’What is this which you would not have hid, and for which you would have all things endured? Are you about to speak any thing beyond what is written in the Law and the Prophets;’ hence it is He says, "Think not that I am come to subvert the Law or the Prophets." Pseudo-Chrysostom: And that for two reasons. First, that by these words He might admonish His disciples, that as He fulfilled the Law, so they should strive to fulfil it. Secondly, because the Jews would falsely accuse them as subverting the Law, therefore he answers the calumny beforehand, but in such a manner as that He should not be thought to come simply to preach the Law as the Prophets had done.

He here asserts two things; He denies that He was come to subvert the Law, and affirms that He was come to fulfil it.

In this last sentence again there is a double sense; to fulfil the Law, either by adding something which it had not, or by doing what it commands.

Christ then fulfilled the Prophets by accomplishing what was therein foretold concerning Himself - and the Law, first, by transgressing none of its precepts; secondly, by justifying by faith, which the Law could not do by the letter.

And lastly, because even for them who were under grace, it was hard in this mortal life to fulfil that of the Law, "Thou shalt not lust," He being made a Priest by the sacrifice of His flesh, obtained for us this indulgence, even in this fulfilling the Law, that where through our infirmity we could not, we should be strengthened through His perfection, of whom as our head we all are members.

For so I think must be taken these words, "to fulfil" the Law, by adding to it, that is, such things as either contribute to the explanation of the old glosses, or to enable to keep them. For the Lord has shewed us that even a wicked motion of the thoughts to the wrong of a brother is to be accounted a kind of murder.

The Lord also teaches us, that it is better to keep near to the truth without swearing, than with a true oath to come near to blasphemy.

But how, ye Manichaeans, do you not receive the Law and the Prophets, seeing Christ here says, that He is come not to subvert but to fulfil them? To this the heretic Faustus replies (ed. note: Faustus was of Milevis in Africa and a Bishop and controversialist of the Manichees. He was a man of considerable abilities. Augustine was first his hearer, and in after years his opponent; and in his work against him he answers him seriatim. In this way the treatise of Faustus is preserved to us.), Whose testimony is there that Christ spoke this? That of Matthew.

How was it then that John does not give this saying, who was with Him in the mount, but only Matthew, who did not follow Jesus till after He had come down from the mount? To this Augustine replies, If none can speak truth concerning Christ, but who saw and heard Him, there is no one at this day who speaks truth concerning Him.

Why then could not Matthew hear from John’s mouth the truth as Christ had spoken, as well as we who are born so long after can speak the truth out of John’s book? In the same manner also it is, that not Matthew’s Gospel, but also these of Luke and Mark are received by us, and on no inferior authority. And, that the Lord Himself might have told Matthew the things He had done before He called him.

But speak out and say that you do not believe the Gospel, for they who believe nothing in the Gospel but what they wish to believe, believe themselves rather than the Gospel. To this Faustus rejoins, We will prove that this was not written by Matthew, but by some other hand, unknown, in his name. For below he says, "Jesus saw a man sitting at the toll-office, Matthew by name." [ Mat 9:9 ] Who writing of himself say, ’saw a man,’ and not rather, ’saw me?’ Augustine; Matthew does no more than John does, when he says, "Peter turning round saw that other disciple whom Jesus loved;" as it is well known that this is the common manner of Scripture writers, when writing their own actions.

Faustus again, But what say you to this, that the very assurance that He was not come to destroy the Law and the Prophets, was the direct way to rouse their suspicions that He was? For He had yet done nothing that could lead the Jews to think that this was His object. Augustine; This is a very weak objection, for we do not deny that to the Jews who had no understanding, Christ might have appeared as threatening the destruction of the Law and the Prophets.

Faustus; But what if the Law and the Prophets do not accept this fulfilment, according to that in Deuteronomy, "These commandments I give unto thee, thou shalt keep, thou shalt not add any thing to them, nor take away." Augustine; Here Faustus does not understand what it is to fulfil the Law, when he supposes that it must be taken of adding words to it. The fulfilment of the Law is love, which the Lord hath given in sending His Holy Spirit. The Law is fulfilled either when the things there commanded are done, or when the things there prophesied come to pass.

Faustus; But in that we confess that Jesus was author of a New Testament, what else is it than to confess that He has done away with the Old? Augustine; In the Old Testament were figure of things to come, which, when the things themselves were brought in by Christ, ought to have been taken away, that in that very taking away the Law and the Prophets might be fulfilled wherein it was written that God gave a New Testament.

Faustus; Therefore if Christ did say this thing, He either said it with some other meaning, or He spoke falsely, (which God forbid,) or we must take the other alternative, He did not speak it at all. But that Jesus spoke falsely none will aver, therefore He either spoke it with another meaning, or He spake it not at all. For myself I am rescued from the necessity of this alternative by the Manichaean belief, which from the first taught me not to believe all those things which are read in Jesus’ name as having been spoken by Him; for that there be many tares which to corrupt the good seed some nightly sower has scattered up and down through nearly the whole of Scripture.

Augustine; Manichaeus taught an impious error, that you should receive only so much of the Gospel as does not conflict with your heresy, and not receive whatever does conflict with it. We have learned of the Apostle that religious caution, "Whoever preaches unto you another Gospel than that we have preached, let him be accursed." [ Gal 1:8 ] The Lord also has explained what the tares signify, not things false mixed with the true Scriptures, as you interpret, but men who are children of the wicked one.

Faustus; Should a Jew then enquire of you why you do not keep the precepts of the Law and the Prophets which Christ here declares He came not to destroy but to fulfil, you will be driven either to accept an empty superstition, or to repudiate this chapter as false, or to deny that you are Christ’s disciple.

Augustine; The Catholics are not in any difficulty on account of this chapter as though they did not observe the Law and the Prophets; for they do cherish love to God and their neighbour, "on which hang all the Law and the Prophets." And whatever in the Law and the Prophets was foreshewn, whether in things done, in the celebration of sacramental rites, or in forms of speech, all these they know to be fulfilled in Christ and the Church. Wherefore we neither submit to a false superstition, nor reject the chapter, nor deny ourselves to be Christ’s disciples. He then who says, that unless Christ had destroyed the Law and the Prophets, the Mosaic rites would have continued along with the Christian ordinances, may further affirm, that unless Christ had destroyed the Law and the Prophets, He would yet be only promised as to be born, to suffer, to rise again. But inasmuch as He did not destroy, but rather fulfil them, His birth, passion, and resurrection, are now no more promised as things future, which were signified by the Sacraments of the Law; but He is preached as already born, crucified, and risen, which are signified by the Sacraments now celebrated by Christians.

It is clear then how great is the error of those who suppose, that when the signs or sacraments are changed, the things themselves are different, whereas the same things which the Prophetic ordinance had held forth as promises, the Evangelic ordinance points to as completed.

Supposing these to be Christ’s genuine words, we should enquire what was His motive for speaking thus, whether to soften the blind hostility of the Jews, who when they saw their holy things trodden under foot by Him, would not have so much as given Him a hearing; or whether He really said them to instruct us, who of the Gentiles should believe, to submit to the yoke of the Law. If this last were not His design, then the first must have been; nor was there any deceit or fraud in such purpose.

For of laws there be three sorts. The first that of the Hebrews, called the "law of sin and death," [ Rom 8:2 ] by Paul; the second that of the Gentiles, which he calls the law of nature, saying, "By nature the Gentiles do the deeds of the law;" [ Rom 2:14 ] the third, the law of truth, which he means, "The law of the Spirit of life." Also there are Prophets some of the Jews, such as are well known; others of the Gentiles as Paul speaks, "A prophet of their own hath said;" [ Tit 1:12 ] and others of the truth of whom Jesus speaks, "I send unto you wise men and prophets." [ Mat 23:34 ]

Now had Jesus in the following part of this Sermon brought forward any of the Hebrew observances to shew how he had fulfilled them, no one would have doubted that it was of the Jewish Law and Prophets that He was now speaking; but when He brings forward in this way only those more ancient precepts, "Thou shalt not kill, Thou shalt not commit adultery," which were promulged of old to Enoch, Seth, and the other righteous men, who does not see that He is here speaking of the Law and Prophets of truth? Wherever He has occasion to speak of any thing merely Jewish, He plucks it up by the very roots, giving precepts directly the contrary; for example, in the case of that precept, "An eye for an eye, a tooth for a tooth."

Augustine; Which was the Law and which the Prophets, that Christ came "not to subvert but to fulfil," is manifest, to wit, the Law given by Moses. And the distinction which Faustus draw between the precepts of the righteous men before Moses, and the Mosaic Law, affirming that Christ fulfilled that one but annulled the other, is not so. We affirm that the Law of Moses was both well suited to its temporary purpose, and was not now subverted, but fulfilled by Christ, as will be seen in each particular. This was not understood by those who continued in such obstinate error, that they compelled the Gentiles to Judaize - those heretics, I mean, who were called Nazarenes.

But since all things which should befall from the very beginning of the world to the end of it, were in type and figure foreshewn in the Law, that God may not be thought to be ignorant of any of those things that take place, He therefore here declares, that heaven and earth should not pass till all things thus foreshewn in the Law should have their actual accomplishment.

"Amen" is a Hebrew word, and my be rendered in Latin, ’vere,’ ’fidenter,’ or ’fiat;’ that is, ’truly,’ ’faithfully,’ or ’so be it.’ The Lord uses it either because of the hardness of heart of those who were slow to believe, or to attract more particularly the attention of those that did believe.

From the expression here used, "pass," we may suppose that the constituting elements of heaven and earth shall not be annihilated. (ed. note: The text of Hil. has ’maxima, ut arbitramur, elementa esse solvends.’)

But shall abide in their essence, but "pass" through renewal.

By the words "one iota or one point shall not pass from the Law," we must understand only a strong metaphor of completeness, drawn from the letters of writing, iota being the least of the letters, made with one stroke of the pen, and a point being a slight dot at the end of the same letter. The words there shew that the Law shall be completed to the very least matter.

He fitly mentions the Greek iota, and not the Hebrew job, because the iota stands in Greek for the number ten, and so there is an allusion to the Decalogue of which the Gospel is the point and perfection.

If even an honourable man blushes to be found in a falsehood, and a wise man lets not fall empty any word he has once spoken, how could it be that the words of heaven should fall to the ground empty? Hence He concludes, "Whoso shall break the least of these commandments, etc." And, I suppose, the Lord goes on to reply Himself to the question, Which are the least commandments? Namely, these which I am now about to speak.

He speaks not this of the old laws, but of those which He was now going to enact, of which he says, "the least," though they were all great. For as He so oft spoke humbly of Himself, so does He now speak humbly of His precepts.

Otherwise; the precepts of Moses are easy to obey; "Thou shalt not kill. Thou shalt not commit adultery." The very greatness of the crime is a check upon the desire of committing it; therefore the reward of observance is small, the sin of transgression great.

But Christ’s precepts, "Thou shalt not be angry, Thou shalt not lust," are hard to obey, and therefore in their reward they are great, in their transgression, ’least.’ It is thus He speaks of these precepts of Christ, such as "Thou shalt not be angry, Thou shalt not lust,’ as ’the least;’ and they who commit these lesser sins, are the least in the kingdom of God; that is, he who has been angry and not sinned grievously is secure from the punishment of eternal damnation; yet he does not attain that glory which they attain who fulfil even these least.

Or, the precepts of the Law are called ’the least,’ as opposed to Christ’s precepts which are great. The least commandments are signified by the iota and the point. "He," therefore, "who breaks them, and teaches men so," that is, to do as he does, "shall be called least in the kingdom of heaven." Hence we may perhaps conclude, that it is not true that there shall none be there except they be great.

By ’break,’ is meant, the not doing what one understands rightly, or the not understanding what one has corrupted, or the destroying the perfectness of Christ’s additions.

Or, when you hear the words, "least in the kingdom of heaven," imagine nothing less than the punishment of hell. For He oft uses the word ’kingdom,’ not only of the joys of heaven, but of the time of the resurrection, and of the terrible coming of Christ.

Or, by the kingdom of heaven is to be understood the Church, in which that teacher who breaks a commandment is called least, because he whose life is despised, it remains that his preaching be also despised.

Or, He calls the passion, and the cross, the least, which if one shall not confess openly, but be ashamed of them, he shall be least, that is, last, and as it were no man; but to him that confesses it He promises the great glory of a heavenly calling.

This head is closely connected with the preceding. It is directed against the Pharisees, who, despising the commandments of God, set up traditions of their own, and means that their teaching the people would not avail themselves, if they destroyed the very least commandment in the Law.

We may take it in another sense. The learning of the master if joined with sin however small, loses him the highest place, nor does it avail any to teach righteousness, if he destroys it in his life. Perfect bliss is for him who fulfils in deed what he teaches in word.

Otherwise; "he who breaks the least of these commandments," that is, of Moses’ Law, "and teaches men so, shall be called the least; but he who shall do (these least), and so teach," shall not indeed be esteemed great, yet not so little as he who breaks them. That he should be great, he ought to do and to teach the things which Christ now teaches.

Not to destroy the law, &c. It is true, by Christ's coming, a multitude of ceremonies and sacrifices, and circumcision, were to cease; but the moral precepts were to continue, and to be complied with, even with greater perfection. (Witham) --- To fulfil. By accomplishing all the figures and prophecies, and perfecting all that was imperfect. (Challoner) --- Our Saviour speaks in this manner, to prepare the minds of the Jews for his new instructions. For although they were not very solicitous about fulfilling the law, still they were extremely jealous of any change exacted a more perfect morality. Our Lord fulfilled the law three several ways: 1. By his obedience to the prescribed rites; therefore he says, it behoveth us to fulfil all justice: and who shall accuse me of sin? 2. He observes the law, not only by his own observance of it, but likewise by enabling us to fulfil it. It was the wish of the law to make man just, but found itself too weak; Christ therefore came justifying man, and accomplished the will of the law. 3. He fulfilled the law, by reducing all the precepts of the old law to a more strict and powerful morality. (St. John Chrysostom, hom. xvi.)

Amen. That is, assuredly, of a truth. This Hebrew word Amen, is here retained by the example and authority of all the four evangelists, who have retained it. It is used by our Lord as a strong asseveration, and affirmation of the truth. (Challoner) --- Not one jot (or not one jota), nor one tittle, i.e. not the least letter, nor stroke of a letter; that is, not the least moral precept. Besides every type and figure of the former law, now by my coming shall be fulfilled. (Witham) --- Greek: Amen, is retained in the Hebrew, Greek, Syriac, and Armenian languages, aw well as in all vulgar idioms. It is a term of asseveration, and equivalent to an oath; and in many places, to make the asseveration still stronger, it is repeated. St. Luke very accurately translates it into Greek: nai. St. Paul and St. John unite them Greek: nai and Greek: amen. (Haydock)

He shall be called; i.e. (by a frequent Hebrew idiom) he shall be the least in the kingdom of heaven; that is, according to St. Augustine he shall not be there at all; for none but the great in sanctity and virtue shall find admittance into heaven. (Witham) --- Do not then imitate the Scribes and Pharisees, who content themselves with instructing other in the precepts of the law, without practising them themselves, or if they observe the letter, neglect the spirit of the law, performing what it ordain, not to please God, but to satisfy their vanity. (Calmet)

17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. 18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. 19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. 20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

Those to whom Christ preached, and for whose use he gave these instructions to his disciples, were such as in their religion had an eye, 1. To the scriptures of the Old Testament as their rule, and therein Christ here shows them they were in the right: 2. To the scribes and the Pharisees as their example, and therein Christ here shows them they were in the wrong; for,

I. The rule which Christ came to establish exactly agreed with the scriptures of the Old Testament, here called the law and the prophets. The prophets were commentators upon the law, and both together made up that rule of faith and practice which Christ found upon the throne in the Jewish church, and here he keeps it on the throne.

1. He protests against the thought of cancelling and weakening the Old Testament; Think not that I am come to destroy the law and the prophets. (1.) "Let not the pious Jews, who have an affection for the law and the prophets, fear that I come to destroy them." Let them be not prejudiced against Christ and his doctrine, from a jealousy that this kingdom he came to set up, would derogate from the honour of the scriptures, which they had embraced as coming from God, and of which they had experienced the power and purity; no, let them be satisfied that Christ has no ill design upon the law and the prophets. "Let not the profane Jews, who have a disaffection to the law and the prophets, and are weary of that yoke, hope that I am come to destroy them." Let not carnal libertines imagine that the Messiah is come to discharge them from the obligation of divine precepts and yet to secure to them divine promises, to make the happy and yet to give them leave to live as they list. Christ commands nothing now which was forbidden either by the law of nature or the moral law, nor forbids any thing which those laws had enjoined; it is a great mistake to think he does, and he here takes care to rectify the mistake; I am not come to destroy. The Saviour of souls is the destroyer of nothing but the works of the devil, of nothing that comes from God, much less of those excellent dictates which we have from Moses and the prophets. No, he came to fulfil them. That is, [1.] To obey the commands of the law, for he was made under the law, Gal. iv. 4 . He in all respects yielded obedience to the law, honoured his parents, sanctified the sabbath, prayed, gave alms, and did that which never any one else did, obeyed perfectly, and never broke the law in any thing. [2.] To make good the promises of the law, and the predictions of the prophets, which did all bear witness to him. The covenant of grace is, for substance, the same now that it was then, and Christ the Mediator of it. [3.] To answer the types of the law; thus (as bishop Tillotson expresses it), he did not make void, but make good, the ceremonial law, and manifested himself to be the Substance of all those shadows. [4.] To fill up the defects of it, and so to complete and perfect it. Thus the word plerosai properly signifies. If we consider the law as a vessel that had some water in it before, he did not come to pour out the water, but to fill the vessel up to the brim; or, as a picture that is first rough-drawn, displays some outlines only of the piece intended, which are afterwards filled up; so Christ made an improvement of the law and the prophets by his additions and explications. [5.] To carry on the same design; the Christian institutes are so far from thwarting and contradicting that which was the main design of the Jewish religion, that they promote it to the highest degree. The gospel is the time of reformation ( Heb. ix. 10 ), not the repeal of the law, but the amendment of it, and, consequently, its establishment.

2. He asserts the perpetuity of it; that not only he designed not the abrogation of it, but that it never should be abrogated ( v. 18 ); " Verily I say unto you, I, the Amen, the faithful Witness, solemnly declare it, that till heaven and earth pass, when time shall be no more, and the unchangeable state of recompences shall supersede all laws, one jot, or one tittle, the least and most minute circumstance, shall in no wise pass from the law till all be fulfilled; " for what is it that God is doing in all the operations both of providence and grace, but fulfilling the scripture? Heaven and earth shall come together, and all the fulness thereof be wrapped up in ruin and confusion, rather than any word of God shall fall to the ground, or be in vain. The word of the Lord endures for ever, both that of the law, and that of the gospel. Observe, The care of God concerning his law extends itself even to those things that seem to be of least account in it, the iotas and the tittles; for whatever belongs to God, and bears his stamp, be it ever so little, shall be preserved. The laws of men are conscious to themselves of so much imperfection, that they allow it for a maxim, Apices juris non sunt jura—The extreme points of the law are not the law, but God will stand by and maintain every iota and every tittle of his law.

3. He gives it in charge to his disciples, carefully to preserve the law, and shows them the danger of the neglect and contempt of it ( v. 19 ); Whosoever therefore shall break one of the least commandments of the law of Moses, much more any of the greater, as the Pharisees did, who neglected the weightier matters of the law, and shall teach men so as they did, who made void the commandment of God with their traditions ( ch. xv. 3 ), he shall be called the least in the kingdom of heaven. Though the Pharisees be cried up for such teachers as should be, they shall not be employed as teachers in Christ's kingdom; but whosoever shall do and teach them, as Christ's disciples would, and thereby prove themselves better friends to the Old Testament than the Pharisees were, they, though despised by men, shall be called great in the kingdom of heaven. Note, (1.) Among the commands of God there are some less than others; none absolutely little, but comparatively so. The Jews reckon the least of the commandments of the law to be that of the bird's nest ( Deut. xxii. 6, 7 ); yet even that had a significance and an intention very great and considerable. (2.) It is a dangerous thing, in doctrine or practice, to disannul the least of God's commands; to break them, that is, to go about either to contract the extent, or weaken the obligation of them; whoever does so, will find it is at his peril. Thus to vacate any of the ten commandments, is too bold a stroke for the jealous God to pass by. It is something more than transgressing the law, it is making void the law, Ps. cxix. 126 . (3.) That the further such corruptions as they spread, the worse they are. It is impudence enough to break the command, but is a greater degree of it to teach men so. This plainly refers to those who at this time sat in Moses' seat, and by their comments corrupted and perverted the text. Opinions that tend to the destruction of serious godliness and the vitals of religion, by corrupt glosses on the scripture, are bad when they are held, but worse when they are propagated and taught, as the word of God. He that does so, shall be called least in the kingdom of heaven, in the kingdom of glory; he shall never come thither, but be eternally excluded; or, rather, in the kingdom of the gospel-church. He is so far from deserving the dignity of a teacher in it, that he shall not so much as be accounted a member of it. The prophet that teaches these lies shall be the tail in that kingdom ( Isa. ix. 15 ); when truth shall appear in its own evidence, such corrupt teachers, though cried up as the Pharisees, shall be of no account with the wise and good. Nothing makes ministers more contemptible and base than corrupting the law, Mal. ii. 8 , 11 . Those who extenuate and encourage sin, and discountenance and put contempt upon strictness in religion and serious devotion, are the dregs of the church. But, on the other hand, Those are truly honourable, and of great account in the church of Christ, who lay out themselves by their life and doctrine to promote the purity and strictness of practical religion; who both do and teach that which is good; for those who do not as they teach, pull down with one hand what they build up with the other, and give themselves the lie, and tempt men to think that all religion is a delusion; but those who speak from experience, who live up to what they preach, are truly great; they honour God, and God will honour them ( 1 Sam. ii. 30 ), and hereafter they shall shine as the stars in the kingdom of our Father.

17. Think not that I am come-- that I came.

to destroy the law, or the prophets-- that is, "the authority and principles of the Old Testament." (On the phrase, see Mt 7:12 ; 22:40 ; Lu 16:16 ; Ac 13:15 ). This general way of taking the phrase is much better than understanding "the law" and "the prophets" separately, and inquiring, as many good critics do, in what sense our Lord could be supposed to meditate the subversion of each. To the various classes of His hearers, who might view such supposed abrogation of the law and the prophets with very different feelings, our Lord's announcement would, in effect, be such as this--"Ye who tremble at the word of the Lord, fear not that I am going to sweep the foundation from under your feet: Ye restless and revolutionary spirits, hope not that I am going to head any revolutionary movement: And ye who hypocritically affect great reverence for the law and the prophets, pretend not to find anything in My teaching derogatory to God's living oracles."

I am not come to destroy, but to fulfil-- Not to subvert, abrogate, or annul, but to establish the law and the prophets--to unfold them, to embody them in living form, and to enshrine them in the reverence, affection, and character of men, am I come.

18. For verily I say unto you-- Here, for the first time, does that august expression occur in our Lord's recorded teaching, with which we have grown so familiar as hardly to reflect on its full import. It is the expression manifestly, of supreme legislative authority; and as the subject in connection with which it is uttered is the Moral Law, no higher claim to an authority strictly divine could be advanced. For when we observe how jealously Jehovah asserts it as His exclusive prerogative to give law to men ( Le 18:1-5; 19 :37; 26: 1-4, 13-16 , &c.), such language as this of our Lord will appear totally unsuitable, and indeed abhorrent, from any creature lips. When the Baptist's words--"I say unto you" ( Mt 3:9 )-- are compared with those of his Master here, the difference of the two cases will be at once apparent.

Till heaven and earth pass-- Though even the Old Testament announces the ultimate "perdition of the heavens and the earth," in contrast with the immutability of Jehovah ( Psa 102:24-27 ), the prevalent representation of the heavens and the earth in Scripture, when employed as a popular figure, is that of their stability ( Psa 119:89-91 ; Ec 1:4 ; Jr 33:25 , 26 ). It is the enduring stability, then, of the great truths and principles, moral and spiritual, of the Old Testament revelation which our Lord thus expresses.

one jot-- the smallest of the Hebrew letters.

one tittle-- one of those little strokes by which alone some of the Hebrew letters are distinguished from others like them.

shall in no wise pass from the law, till all be fulfilled-- The meaning is that "not so much as the smallest loss of authority or vitality shall ever come over the law." The expression, "till all be fulfilled," is much the same in meaning as "it shall be had in undiminished and enduring honor, from its greatest to its least requirements." Again, this general way of viewing our Lord's words here seems far preferable to that doctrinal understanding of them which would require us to determine the different kinds of "fulfilment" which the moral and the ceremonial parts of it were to have.

19. Whosoever therefore shall break-- rather, "dissolve," "annul," or "make invalid."

one of these least commandments-- an expression equivalent to "one of the least of these commandments."

and shall teach men so-- referring to the Pharisees and their teaching, as is plain from Mt 5:20 , but of course embracing all similar schools and teaching in the Christian Church.

he shall be called the least in the kingdom of heaven-- As the thing spoken of is not the practical breaking, or disobeying, of the law, but annulling or enervating its obligation by a vicious system of interpretation, and teaching others to do the same; so the thing threatened is not exclusion from heaven, and still less the lowest place in it, but a degraded and contemptuous position in the present stage of the kingdom of God. In other words, they shall be reduced by the retributive providence that overtakes them, to the same condition of dishonor to which, by their system and their teaching, they have brought down those eternal principles of God's law.

but whosoever shall do and teach them-- whose principles and teaching go to exalt the authority and honor of God's law, in its lowest as well as highest requirements.

the same shall be called great in the kingdom of heaven-- shall, by that providence which watches over the honor of God's moral administration, be raised to the same position of authority and honor to which they exalt the law.