Saturday of the 9th week in Ordinary Time

I charge thee (literally, testify to thee) before God and Jesus Christ, who shall judge the living and the dead; i.e. all those that have been dead for so many ages since the beginning of the world; and the living, i.e. those who shall be found living at the end of the world, but who shall die, and be presently raised again. See 1 Corinthians xv. 52. --- By his coming.[1] The sense by the Greek seems to be, who shall judge them at or by his coming, rather than I charge thee by his coming, as others translate. (Witham)

Per adventum, Greek: kata ten epiphaneian.

In season,[2] out of season; i.e. whether the hearers are willing to hearken to thee or not. Or, as others understand it, whether it be convenient or inconvenient for the to signify that the ministers of God must not desist from preaching, whatever troubles they are under. (Witham)

Greek: Eukairos akairos, Tempestive, intempestive.

Having itching ears;[3] i.e. the hearers have such ears, running after novelties and such doctrine as favours their passions. (Witham)

Prurientes auribus, Greek: knethomenoi; if it agreed with teachers, it should be Greek: knethomenous.

Be thou vigilant, &c. It may either be expounded, watch in all things; or, take pains in all things. The latter seems the true construction. (Witham) --- An evangelist; a diligent preacher of the gospel. (Challoner) --- Fulfil thy ministry.[4] So even Dr. Wells, in his amendments to the Protestant translation, which hath, make full proof of thy ministry. See Luke I. 1. See also St. John Chrysostom on this place. --- Be sober. There is nothing for this in the Greek, nor in St. John Chrysostom. The Latin interpreter seems to have added it, as being contained in the other Greek words in this verse. (Witham)

Ministerium tuum imple, Greek: plerophoreson. St. John Chrysostom, (Greek: log. th. p. 371) Greek: toutesti, pleroson; and so again, (ver. 17) prædicatio impleatur, Greek: plerophorethe, toutesti, says St. John Chrysostom p. 376, Greek: plerothe. St. John Chrysostom doubtless understood Greek as well as Erasmus or Mr. Legh, who therefore need not have accused the Latin interpreter as if he knew not Greek, so as to distinguish betwixt Greek: plerophorein and Greek: pleroun.

I am even now ready to be sacrificed.[5] Literally, to be immolated. See Philippians ii. 17. --- The time of my dissolution (literally, resolution) is at hand. This makes many judge that this letter was written during his last imprisonment; but the sense perhaps may be, that being old and worn out with labours, he could not live long. (Witham)

Jam delibor, Greek: ede spendomai. See St. John Chrysostom (Greek: om. th. p. 372) that Greek: sponde, libamen, is more than Greek: thusia, hostia.

I have fought a good fight, or strived a good strife.[6] The Latin and Greek may signify any kind of striving for a prize. --- I have kept the faith, not only the Christian faith, the been faithful in my office. (Witham)

Certamen certavi, Greek: ton agona egonismai, It is not expressed by Greek: machomai and Greek: mache.

A crown of justice, which the Lord, the just judge, will render to me. These words confirm the Catholic doctrine, that good works performed with the assistance of God's grace, deserve and are meritorious of a reward in heaven: it is what is signified, 1. by a crown of justice, 2. from a just judge, 3. which he will render or give as a reward. Yet we own with St. Augustine that we have no merit, but what is also a gift of God from his grace and mercy, and grounded on his promises. (Witham) --- "A crown of justice," which the Protestant translate, of righteousness; but let us see how the learned St. Augustine, 1400 years ago, expounds the apostle's meaning: "How should he repay as a just judge, unless he had first given as a merciful Father?" (De grat. et lib. arb. chap. vi.) See Hebrews vi. 10. God is not unjust, that he should forget your works; the the Protestants change into, God is not unrighteous.

1 I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; 2 Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. 3 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; 4 And they shall turn away their ears from the truth, and shall be turned unto fables. 5 But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. 6 For I am now ready to be offered, and the time of my departure is at hand. 7 I have fought a good fight, I have finished my course, I have kept the faith: 8 Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.

Observe, I. How awfully this charge is introduced ( v. 1 ): I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom. Observe, The best of men have need to be awed into the discharge of their duty. The work of a minister is not an indifferent thing, but absolutely necessary. Woe be to him if he preach not the gospel, 1 Cor. ix. 16 . To induce him to faithfulness, he must consider, 1. That the eye of God and Jesus Christ was upon him: I charge thee before God and the Lord Jesus Christ; that is, "as thou tenderest the favour of God and Jesus Christ; as thou wilt approve thyself to God and Jesus Christ, by the obligations both of natural and revealed religion; as thou wilt make due returns to the God who made thee and the Lord Jesus Christ who redeemed thee." 2. He charges him as he will answer it at the great day, reminding him of the judgment to come, which is committed to the Lord Jesus. He shall judge the quick and the dead at his appearing and his kingdom, that is, when he appears in his kingdom. It concerns all, both ministers and people, seriously to consider the account that they must shortly give to Jesus Christ of all the trusts reposed in them. Christ shall judge the quick and the dead, that is, those that at the last day shall be found alive, and those who shall be raised to life out of the grave. Note, (1.) The Lord Jesus Christ shall judge the quick and the dead. God hath committed all judgment unto the Son, and hath appointed him the Judge of quick and dead, Acts x. 42 . (2.) He will appear; he will come the second time, and it will be a glorious appearance, as the word epiphaneia signifies. (3.) Then his kingdom shall appear in its glory: At his appearing and kingdom; for he will then appear in his kingdom, sitting on a throne, to judge the world.

II. What is the matter of the charge, v. 2-5 . He is charged,

1. To preach the word. This is ministers' business; a dispensation is committed to them. It is not their own notions and fancies that they are to preach, but the pure plain word of God; and they must not corrupt it, but as of sincerity, but as of God, in the sight of God, they speak in Christ, 2 Cor. ii. 17 .

2. To urge what he preached, and to press it with all earnestness upon his hearers: " Be instant in season and out of season, reprove, rebuke, exhort; do this work with all fervency of spirit. Call upon those under thy charge to take heed of sin, to do their duty: call upon them to repent, and believe, and live a holy life, and this both in season and out of season. In season, when they are at leisure to hear thee, when some special opportunity offers itself of speaking to them with advantage. Nay, do it out of season, even when there is not that apparent probability of fastening something upon them, because thou dost not know but the Spirit of God may fasten upon them; for the wind bloweth where it listeth; and in the morning we must sow our seed, and in the evening not withhold our hand, " Eccl. xi. 6 . We must do it in season, that is, let slip no opportunity; and do it out of season, that is, not shift off the duty, under pretence that it is out of season.

3. He must tell people of their faults: " Reprove them, rebuke them. Convince wicked people of the evil and danger of their wicked courses. Endeavour, by dealing plainly with them, to bring them to repentance. Rebuke them with gravity and authority, in Christ's name, that they may take thy displeasure against them as an indication of God's displeasure."

4. He must direct, encourage, and quicken those who began well. " Exhort them (persuade them to hold on, and endure to the end) and this with all long-suffering and doctrine. " (1.) He must do it very patiently: With all long-suffering. "If thou do not see the effect of thy labours presently, yet do not therefore give up the cause; be not weary of speaking to them." While God shows to them all long-suffering, let ministers exhort with all long-suffering. (2.) He must do it rationally, not with passion, but with doctrine, that is, "In order to the reducing of them to good practices, instil into them good principles. Teach them the truth as it is in Jesus, reduce them to a firm belief of it, and this will be a means both to reclaim them from evil and to bring them to good." Observe, [1.] A minister's work has various parts: he is to preach the word, to reprove, rebuke, and exhort. [2.] He is to be very diligent and careful; he must be instant in season and out of season; he must spare no pains nor labour, but must be urgent with them to take care of their souls and their eternal concerns.

5. He must watch in all things. "Seek an opportunity of doing them a kindness; let no fair occasion slip, through thy negligence. Watch to thy work; watch against the temptations of Satan, by which thou mayest be diverted from it; watch over the souls of those who are committed to thy charge."

6. He must count upon afflictions, and endure them, make the best of them. Kakopatheson, endure patiently. "Be not discouraged by the difficulties thou meetest with, but bear them with an evenness of spirit. Inure thyself to hardships."

7. He must remember his office, and discharge its duties: Do the work of an evangelist. The office of the evangelist was, as the apostles' deputies, to water the churches that they planted. They were not settled pastors, but for some time resided in, and presided over, the churches that the apostles had planted, till they were settled under a standing ministry. This was Timothy's work.

8. He must fulfil his ministry: Make full proof of it. It was a great trust that was reposed in him, and therefore he must answer it, and perform all the parts of his office with diligence and care. Observe, (1.) A minister must expect afflictions in the faithful discharge of his duty. (2.) He must endure them patiently, like a Christian hero. (3.) These must not discourage him in his work, for he must do his work, and fulfil his ministry. (4.) The best way to make full proof of our ministry is to fulfil it, to fill it up in all its parts with proper work.

III. The reasons to enforce the charge.

1. Because errors and heresies were likely to creep into the church, by which the minds of many professing Christians would be corrupted ( v. 3, 4 ): " For the time will come when they will not endure sound doctrine. Therefore improve the present time, when they will endure it. Be busy now, for it is seedtime; when the fields are white unto the harvest, put in the sickle, for the present gale of opportunity will be soon over. They will not endure sound doctrine. There will be those who will heap to themselves corrupt teachers, and will turn away their ears from the truth; and therefore secure as many as thou canst, that, when these storms and tempests do arise, they may be well fixed, and their apostasy may be prevented." People must hear, and ministers must preach, for the time to come, and guard against the mischiefs that are likely to arise hereafter, though they do not yet arise. They will turn away their ears from the truth; they will grow weary of the old plain gospel of Christ, and then they will be greedy of fables, and take pleasure in them, and God will give them up to those strong delusions, because they received not the truth in the love of it, 2 Thess. ii. 11, 12 . Observe, (1.) These teachers were of their own heaping up, and not of God's sending; but they chose them, to gratify their lusts, and to please their itching ears. (2.) People do so when they will not endure sound doctrine, that preaching which is searching, plain, and to the purpose; then they will have teachers of their own. (3.) There is a wide difference between the word of God and the word of such teachers; the one is sound doctrine, the word of truth, the other is only fables. (4.) Those that are turned unto fables first turn away their ears from the truth, for they cannot hear and mind both, any more than they can serve two masters. Nay, further, it is said, They shall be turned unto fables. God justly suffers those to turn to fables who grow weary of the truth, and gives them up to be led aside from the truth by fables.

2. Because Paul for his part had almost done his work: Do thou make full proof of thy ministry, for I am now ready to be offered, v. 6 . And,

(1.) "Therefore there will be the more occasion for thee." When labourers are removed out of the vineyard, it is no time for those to loiter that are left behind, but to double their diligence. The fewer hands there are to work the more industrious those hands must be that are at work.

(2.) "I have done the work of my day and generation; do thou in like manner do the work of thy day and generation."

(3.) The comfort and cheerfulness of Paul, in the prospect of his approaching departure, might encourage Timothy to the utmost industry, and diligence, and seriousness in his work. Paul was an old soldier of Jesus Christ, Timothy was but newly enlisted. "Come," says Paul, "I have found our Master kind and the cause good; I can look back upon my warfare with a great deal of pleasure and satisfaction; and therefore be not afraid of the difficulties thou must meet with. The crown of life is as sure to thee as if it were already upon thy head; and therefore endure afflictions, and make full proof of thy ministry." The courage and comfort of dying saints and ministers, and especially dying martyrs, are a great confirmation of the truth of the Christian religion, and a great encouragement to living saints and ministers in their work. Here the apostle looks forward, upon his death approaching: I am now ready to be offered. The Holy Ghost witnessed in every city that bonds and afflictions did abide him, Acts xx. 23 . He was now at Rome, and it is probable that he had particular intimations from the Spirit that there he should seal the truth with his blood; and he looks upon it now as near at hand: I am already poured out; so it is in the original, ede spendomai; that is, I am already a martyr in affection. It alludes to the pouring out of the drink-offerings; for the blood of the martyrs, though it was not a sacrifice of atonement, was a sacrifice of acknowledgment to the honour of the grace of God and his truths. Observe,

[1.] With what pleasure he speaks of dying. He calls it his departure; though it is probable that he foresaw he must die a violent bloody death, yet he calls it his departure, or his release. Death to a good man is his release from the imprisonment of this world and his departure to the enjoyments of another world; he does not cease to be, but is only removed from one world to another.

[2.] With what pleasure he looks back upon the life he had lived ( v. 7 ): I have fought a good fight, I have finished my course, &c. He did not fear death, because he had the testimony of his conscience that by the grace of God he had in some measure answered the ends of living. As a Christian, as a minister, he had fought a good fight. He had done the service, gone through the difficulties of his warfare, and had been instrumental in carrying on the glorious victories of the exalted Redeemer over the powers of darkness. His life was a course, and he had now finished it; as his warfare was accomplished, so his race was run. " I have kept the faith. I have kept the doctrines of the gospel, and never betrayed any of them." Note, First, The life of a Christian, but especially of a minister, is a warfare and a race, sometimes compared to the one in the scripture, and sometimes to the other. Secondly, It is a good fight, a good warfare; the cause is good, and the victory is sure, if we continue faithful and courageous. Thirdly, We must fight this good fight; we must fight it out, and finish our course; we must not give over till we are made more than conquerors through him who hath loved us, Rom. viii. 37 . Fourthly, It is a great comfort to a dying saint, when he can look back upon his past life and say with our apostle, " I have fought, &c. I have kept the faith, the doctrine of faith and the grace of faith." Towards the end of our days to be able to speak in this manner, what comfort, unspeakable comfort, will it afford! Let it then be our constant endeavour, by the grace of God, that we may finish our course with joy, Acts xx. 24 .

2Ti 4:1-22 . Solemn Charge to Timothy to Do His Duty Zealously, for Times of Apostasy Are at Hand, and the Apostle Is near His Triumphant End: Requests Him to Come and Bring Mark with Him to Rome, as Luke Alone Is with Him, the Others Having Gone: Also His Cloak and Parchments: Warns Him against Alexander: Tells What Befell Him at His First Defense: Greetings: Benediction.

1. charge-- Greek, "adjure."

therefore-- omitted in the oldest manuscripts.

the Lord Jesus Christ-- The oldest manuscripts read simply, "Christ Jesus."

shall judge-- His commission from God is mentioned, Ac 10:42 ; his resolution to do so, 1Pe 4:5 ; the execution of his commission, here.

at his appearing-- The oldest manuscripts read, "and" for "at"; then translate, "(I charge thee before God ... ) and by His appearing."

and his kingdom-- to be set at His appearing, when we hope to reign with Him. His kingdom is real now, but not visible. It shall then be both real and visible ( Lu 22:18 , 30 ; Re 1:7 ; 11:15 ; 19:6). Now he reigns in the midst of His enemies expecting till they shall be overthrown ( Psa 110:2 ; He 10:13 ). Then He shall reign with His adversaries prostrate.

2. Preach-- literally, "proclaim as a herald." The term for the discourses in the synagogue was daraschoth; the corresponding Greek term (implying dialectial style, dialogue, and discussion, Ac 17:2 , 18 ; 18:4 , 19 ) is applied in Acts to discourses in the Christian Church. Justin Martyr [Apology, 2], describes the order of public worship, "On Sunday all meet and the writings of the apostles and prophets are read; then the president delivers a discourse; after this all stand up and pray; then there is offered bread and wine and water; the president likewise prays and gives thanks, and the people solemnly assent, saying, Amen." The bishops and presbyters had the right and duty to preach, but they sometimes called on deacons, and even laymen, to preach. Eusebius [Ecclesiastical History, 6.19]; in this the Church imitated the synagogue ( Lu 4:17-22 ; Ac 13:15 , 16 ).

be instant-- that is, urgent, earnest, in the whole work of the ministry.

in season, out of season-- that is, at all seasons; whether they regard your speaking as seasonable or unseasonable. "Just as the fountains, though none may draw from them, still flow on; and the rivers, though none drink of them, still run; so must we do all on our part in speaking, though none give heed to us" [Chrysostom, Homily, 30, vol. 5., p. 221]. I think with Chrysostom, there is included also the idea of times whether seasonable or unseasonable to Timothy himself; not merely when convenient, but when inconvenient to thee, night as well as day ( Ac 20:31 ), in danger as well as in safety, in prison and when doomed to death as well as when at large, not only in church, but everywhere and on all occasions, whenever and wherever the Lord's work requires it.

reprove-- "convict," "confute."

with, &c.-- Greek, "IN (the element in which the exhortation ought to have place) all long-suffering ( 2Ti 2:24 , 25; 3:10 ) and teaching"; compare 2Ti 2:24 , "apt to teach." The Greek for "doctrine" here is didache, but in 2Ti 3:16 , didascalia. "Didascalia" is what one receives; "didache" is what is communicated [Tittmann].

3. they-- professing Christians.

sound doctrine-- Greek, "the sound (see on 1Ti 1:10 ) doctrine (didascalias)" or "teaching," namely, of the Gospel. Presently follows the concrete, "teachers."

after their own lusts-- Instead of regarding the will of God they dislike being interrupted in their lusts by true teachers.

heap-- one on another: an indiscriminate mass of false teachers. Variety delights itching ears. "He who despises sound teaching, leaves sound teachers; they seek instructors like themselves" [Bengel]. It is the corruption of the people in the first instance, that creates priestcraft ( Ex 32:1 ).

to themselves-- such as will suit their depraved tastes; populus vult decipi, et decipiatur--"the people wish to be deceived, so let them be deceived." "Like priest, like people" ( 1Ki 12:31 ; Ho 4:9 ).

itching-- like to hear teachers who give them mere pleasure ( Ac 17:19-21 ), and do not offend by truths grating to their ears. They, as it were, tickle with pleasure the levity of the multitude [Cicero], who come as to a theater to hear what will delight their ears, not to learn [Seneca, Epistles, 10.8] what will do them good. "Itch in the ear is as bad in any other part of the body, and perhaps worse" [South].

4. The ear brooks not what is opposed to the man's lusts.

turned-- Greek, "turned aside" ( 1Ti 1:6 ). It is a righteous retribution, that when men turn away from the truth, they should be turned to fables ( Jr 2:19 ).

fables-- ( 1Ti 1:4 ).

5. I am no longer here to withstand these things; be thou a worthy successor of me, no longer depending on me for counsel, but thine own master, and swimming without the corks [Calvin]; follow my steps, inherit their result, and the honor of their end [Alford].

watch thou-- literally, "with the wakefulness of one sober."

in all things-- on all occasions and under all circumstances ( Tit 2:7 ).

endure affliction-- suffer hardships [Alford].

evangelist-- a missionary bishop preacher, and teacher.

make full proof of-- fulfil in all its requirements, leaving nothing undone ( Ac 12:25 ; Ro 15:19 ; Col 4:17 ).

6. Greek, "For I am already being offered"; literally, as a libation; appropriate to the shedding of his blood. Every sacrifice began with an initiatory libation on the victim's head (compare Note, see on Php 2:17 ). A motive to stimulate Timothy to faithfulness-- the departure and final blessedness of Paul; it is the end that crowns the work [Bengel]. As the time of his departure was indicated to Peter, so to Paul ( 2Pe 1:14 ).

my departure-- literally, "loosing anchor" (see on Php 1:23 ). Dissolution.

7. "I have striven the good strife"; the Greek is not restricted to a fight, but includes any competitive contest, for example, that of the racecourse ( 1Ti 6:12 [Alford]; 1Co 9:24 , &c.; He 12:1 , 2 ).

kept the faith-- the Christian faith committed to me as a believer and an apostle (compare 2Ti 1:14 ; Re 2:10 ; 3:10 ).

8. a crown-- rather as Greek, "the crown." The "henceforth" marks the decisive moment; he looks to his state in a threefold aspect: (1) The past "I have fought"; (2) The immediate present; "there is laid up for me." (3) The future "the Lord will give in that day" [Bengel].

crown-- a crown, or garland, used to be bestowed at the Greek national games on the successful competitor in wrestling, running, &c. (compare 1Pe 5:4 ; Re 2:10 ).

of righteousness-- The reward is in recognition of righteousness wrought in Paul by God's Spirit; the crown is prepared for the righteous; but it is a crown which consists in righteousness. Righteousness will be its own reward ( Re 22:11 ). Compare Ex 39:30 . A man is justified gratuitously by the merits of Christ through faith; and when he is so justified God accepts his works and honors them with a reward which is not their due, but is given of grace. "So great is God's goodness to men that He wills that their works should be merits, though they are merely His own gifts" [Pope Celestine I., Epistles, 12].

give-- Greek, "shall award" in righteous requital as "Judge" ( Ac 17:31 ; 2Co 5:10 ; 2Th 1:6 , 7 ).

in that day-- not until His appearing ( 2Ti 1:12 ). The partakers of the first resurrection may receive a crown also at the last day, and obtain in that general assembly of all men, a new award of praise. The favorable sentence passed on the "brethren" of the Judge, who sit with Him on His throne, is in Mt 25:40 , taken for granted as already awarded, when that affecting those who benefited them is being passed [Bengel]. The former, the elect Church who reign with Christ in the millennium, are fewer than the latter. The righteous heavenly Judge stands in contrast to the unrighteous earthly judges who condemned Paul.

me-- individual appropriation. Greek, "not only to me."

them that love-- Greek, "have loved, and do love"; habitual love and desire for Christ's appearing, which presupposes faith (compare He 9:28 ). Compare the sad contrast, 2Ti 4:10 , "having loved this present world."

CHAPTER 12

1 The parable of the vineyard. 13 Touching the paying of tribute. 18 The Sadducees confuted. 35 A difficulty proposed to the scribes.

Ver. 1. Planted a vineyard. Gr. ε̉φύτευσεν, Vulg. pastinavit. The verb pastinare is especially used of vines. It means to dig the soil of the vineyard, and prepare it for planting vines, So the word repastinare means to dig up vines when they are sterile.

And dug a lake (Vulg.), a receptacle into which the must pressed from the grapes might flow. The Gr. is ύπολήνιον, i.e., beneath the winepress. For ληνός means winepress. Hence the Arabic translates, and dug a winepress in it. S. Matthew (xxi. 33) uses the same expression. For torcular, or winepress, means not only the actual press itself, but the vat or receptacle beneath the press in which the grape juice was received. This last was said to be dug, or, as in Isa_5:1, to be cut out.

Ver. 33. And to love one's neighbour as oneselg is a greater thing than all holocausts and sacrifices. Holocausts were sacrifices in which the whole victim was burnt and sacrificed to God by fire. This is what God says, "I will mercy [prefer] and not sacrifice, and the knowledge of God more than holocausts" (Hos_6:6). This young man tacitly assents to the saying of Christ, and condemns the scribes, who preferred sacrifices, which yielded profit to themselves, to mercy and the love of our neighbour. And this was why they bade children say to their parents, when they were in need, corban, i.e., oblation (see on Mat_15:6).

Ver. 34. Thou art not far from the kingdom of God. Thou art not far from the way of salvation, for the love of God and our neighbour is the pathway to heaven. Again it means, thou art not far from My Church, by which, militant here on earth, we go to the Church triumphant in heaven. "Still, as yet thou lackest faith to believe in Me as the Messiah, the Saviour of the world, and to obey My commands, so that thou mayest indeed become a Christian. And if thou wilt be perfect, leave all things and follow Me, as the Apostles have done." When, then, He says, thou art not far, "He shows," says Victor of Antioch, "that he was still at some distance, and that he ought to reach forward to that which was before, and seek diligently for the things that were yet wanting unto him."

Ver. 38. Who love to walk in long robes,stolis (Vulg.). The stole was an elegant garment, flowing down to the heels. Wherefore the Scribes wore it for the sake of ostentation.

Ver. 40. Who devour, Gr. οί κατεσθίοντες, i.e., who altogether consume and lick up the houses of widows, both by reason of the sumptuous feasts which they ask of them, as well as by the gifts and money which they avariciously extort from them under the pretext of offering prayers for them. "When, therefore," says Bede, "the hand is stretched out to the poor, it is wont to help prayer; but those men passed whole nights in prayer that they might take from the poor."

These shall receive greater judgment. A severer sentence of God, and a heavier condemnation shall press upon the Scribes in the day of judgment, because by a pretence of probity they are aiming at wrong-doing; and being clothed in the garments of God, they are fighting on the devil's side. "Simulated holiness," says S. Chrysostom, "is a double iniquity."

Ver. 41. How the people cast money: æs, brass (Vulg.), i.e., all sorts of money, whether brass, silver, or gold. For the first money was made of brass, hence all money was afterwards called brass, even when made of silver or gold.

Into the treasury; gazophylacium (Vulg.). For gaza is a Persian word, meaning riches; and φυλάττειν is to keep. This was a chest into which gifts were cast by the people, and kept for the service of the Temple, and for supporting the priests and the poor. Hence, also, the porch in which the chest was kept was called by the same name. Thus it is said in John viii. 20, "These words spake Jesus in the treasury (gazophylacio), teaching in the Temple." So Bede.

Ver. 42. A certain poor widow cast in two mites, which make a farthing. Not as if one mite made a farthing, as Euthymius understands, relying on Mat_5:26. But two mites were equivalent to one farthing, as is here clearly expressed. For a farthing was the fourth part of a little ass; and ten small asses made a denarius. A mite was half a farthing.

Ver. 43. This poor widow hath cast in more than all. For although per se, and other things being equal, the greatest and best alms and oblations is that which is most, yet, per accidens, when other things are not equal, the greater alms is that which is offered with the greater devotion of charity and religion. For God does not so much regard the gift as the disposition of the giver. Again, the greater gift is not that which is of the greater value considered in itself, as that which is the greater and more difficult in respect of the giver. This widow, therefore, in giving a farthing, gave more than all, because she gave all that she had, although it was necessary for her life. And she would have given more if she had had more. For she trusted in God, that He in return would be more liberal to her, and provide for her necessity, according to the saying, "Give God an egg, and receive a sheep." Others truly gave of their abounding superfluities, as Christ here says. As Titus of Bostra says on Luke xxi. 3, "With such magnanimity and devotion did she offer two mites, that is, all that she had, as if she counted her own life as nothing." S. Paul gives the a priori reason (2Co_8:12), "If there be a ready mind, it is accepted according to what a man hath, not according to that which he hath not." As Victor of Antioch says on this passage, "For God does not so much consider the greatness of the gifts, as weigh the greatness and alacrity of the mind." And Bede, "He weighs not the substance, but the conscience of the offerers."

For, as S. Thomas says, inasmuch as the widow gave according to her ability, therefore it was the greater affection of charity which was valued in her. S. Ambrose thought the same (lib. 2, Offic. c. 30), "The two mites of that widow surpassed the offerings of the rich, because she gave all she had; but they offered only a small portion of their abundance." Whence he infers, "The disposition therefore makes the offering poor or valuable, and sets their true price upon things." (Top)

And He said unto them in His doctrine, "Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces,39. And the chief seats in the synagogues, and the uppermost rooms at feasts:40. Which devour widows’ houses, and for a pretence make long prayers: these shall receive greater damnation."

After confuting the Scribes and Pharisees, He burns up as a fire their dry and withered examples. Wherefore it is said, "And He said unto them in His doctrine, Beware of the Scribes, which love to go in long clothing."

To walk in long clothing is to go forth into public clad in garments too much ornamented, in which amongst other things, that rich man, who fared sumptuously every day, is said to have sinned.

But they used to walk in honourable garments, because they wished to be highly esteemed for it, and in like manner they desired other things, which lead to glory.

"And love salutations in the marketplaces, and the chief seats in the synagogues, and the uppermost rooms at feasts."

We must observe that He does not forbid that those, to whom it falls by the rule of their office, should be saluted in the marketplace, or have chief seats and places at feasts, but He teaches that those who love those things unduly, whether they have them or no, are to be avoided by the faithful as wicked men: that is, He blames the intention and not the office; although this too is culpable, that the very men who wish to be called masters of the synagogue in Moses’ seat, should have to do with lawsuits in the marketplace. We are in two way ordered to beware of those who are desirous of vain glory; first, we should not be seduced by their hypocrisy into thinking that what they do is good; nor secondly, should we be excited to imitate them, through a vain rejoicing in being praised for those virtues which they affect.

He also especially teaches the Apostles, not to have any communication with the scribes, but to imitate Christ Himself; and in ordaining them to be masters in the duties of life, He places others under them. (ed. note: Theophylact’s words should be translated - He becomes their example in the duties of life.)

But they do not only seek for praise from men, but also for gain. Where there follows, "Which devour widows’ houses, under the pretence of long prayers." For there are men who pretending to be just hesitate not to receive money from persons who are troubled in conscience, as though they would be their advocates in the judgment. A hand stretched out to the poor is always an accompaniment to prayer, but these men pass the night in prayer, that they may take away money from the poor.

But the Scribes used to come to women, who were left without the protection of their husbands, as though they were their protectors; and by a pretence of prayer, a reverend exterior and hypocrisy, they used to deceive widows, and thus also devour the houses of the rich.

"These shall receive a greater damnation," that is, than the other Jews, who sinned.

And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.42. And there came a certain poor widow, and she threw in two mites, which make a farthing.43. And He called unto Him His disciples, and saith unto them, "Verily I say unto you, that this poor widow hath cast more in, than all they which have cast into the treasury:44. For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living."

The Lord, who had warned them to avoid the desire of high place and vain glory, now distinguishes by a sure test those who brought in gifts. Wherefore it is said, "And Jesus sat over against the treasury, and beheld how the people cast money into the treasury."

In the Greek language, "phylassein", means to keep, and "gaza" is a Persian word for treasure; wherefore the word "gazophylacium" which is here used means a place where riches are kept, which name also was applied to the chest in which the offerings of the people were collected, for the necessary uses of the temple, and to the porch in which they were kept.

You have a notice of the porch in the Gospel, "These words spake Jesus in the treasury as He taught in the temple:" [ Joh 8:20 ] and of the chest in the book of Kings, "But Jehoiada the priest took a chest." [ 2Ki 12:12 ]

Now there was a praiseworthy custom amongst the Jews, that those who were able and willing should put something into the treasury, for the maintenance of the priests, the poor, and the widows. Wherefore there is added, "And many that were rich cast in much."

But whilst many people were so engaged, a poor widow came up, and shewed her love by offering money according to her ability. Wherefore it is said, "And there came a certain poor widow, and she threw in two mites, which make a farthing."

Reckoners use the words "quadrans" for the fourth part of any thing, be it place, money, or time. Perhaps then in this place is meant the fourth part of a shekel, this is, five pence.

"And He called unto Him His disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury:" for God does not weigh the property but the conscience of those who offer; nor did He consider the smallness of the sum in her offering, but what was the store from which it came.

Wherefore He adds, "For all they did cast in of their abundance, but she of her want did cast in all that she had, even all her living."

But in a mystical sense, they are rich, who bring forth from the treasure of their heart things new and old, which are the obscure and hidden things of Divine wisdom in both testaments; but who is the poor woman, if it be not I and those like me, who cast in what I can, and have the will to explain to you, where I have, not the power. For God does not consider how much ye bear, but what is the store from which it comes; but each at all events can bring his farthing, that is, a ready will, which is called a farthing, because it is accompanied by three things, that is, thought, word and deed. And in that it is said that "she cast in all her living," it is implied that all that the body wants is that by which it lives. Wherefore it is said, "All the labour of man is for his mouth." [ Ecc 6:7 ]

Or else; that widow is the soul of man, which leaving Satan to which it had been joined, casts into the temple two mites, that is, the flesh and the mind, the flesh by abstinence, the mind by humility, that so it may be able to hear that it has cast away all its living, and has consecrated it, leaving nothing for the world of all that it possessed.

Again, in an allegorical way, the rich men, who cast gifts into the treasury, point out the Jews puffed up with the righteousness of the law; the poor widow is the simplicity of the Church: poor indeed, because she has cast away the spirit of pride and of the desires of worldly things; and a widow, because Jesus her husband has suffered death for her. She casts two mites into the treasury, because she brings the love of God and of her neighbour, or the gifts of faith and prayer; which are looked upon as mites in their own insignificance, but measured by the merit of a devout intention are superior to all the proud works of the Jews. The Jew sends of his abundance into the treasury, because he presumes on his own righteousness; but the Church sends her whole living into God’s treasury, because she understands that even her very living is not of her own desert, but of Divine grace.

God accepts alms, if they are corresponding to each one's abilities; and the more able a man is, the more must he bestow in charities. The widow's mite was very acceptable to God, and very meritorious to herself; because though small the offering considered in itself, it was great considering her extreme indigence.

But she, of her want,[2] or indigence, out of what she wanted to subsist by, as appeareth by the Greek. (Witham)

De penuria sua, Greek: ek tes ustereseos. See the same Greek word, 1 Corinthians xvi. 17; 2 Corinthians ix. 12, and Chap. xi. 9. &c.

35 And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the Son of David? 36 For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. 37 David therefore himself calleth him Lord; and whence is he then his son? And the common people heard him gladly. 38 And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces, 39 And the chief seats in the synagogues, and the uppermost rooms at feasts: 40 Which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation.

Here, I. Christ shows the people how weak and defective the scribes were in their preaching, and how unable to solve the difficulties that occurred in the scriptures of the Old Testament, which they undertook to expound. Of this he gives an instance, which is not so fully related here as it was in Matthew. Christ was teaching in the temple: many things he said, which were not written; but notice is taken of this, because it will stir us up to enquire concerning Christ, and to enquire of him; for none can have the right knowledge of him but from himself; it is not to be had from the scribes, for they will soon be run aground.

1. They told the people that the Messiah was to be the Son of David ( v. 35 ), and they were in the right; he was not only to descend from his loins, but to fill his throne ( Luke i. 32 ); The Lord shall give him the throne of his father David. The scripture said it often, but the people took it as what the scribes said; whereas the truths of God should rather be quoted from our Bibles than from our ministers, for there is the original of them. Dulcius ex ipso fonte bibuntur aquæ—The waters are sweetest when drawn immediately from their source.

2. Yet they could not tell them how, notwithstanding that it was very proper for David, in spirit, the spirit of prophecy, to call him his Lord, as he doth, Ps. cx. 1 . They had taught the people that concerning the Messiah, which would be for the honour of their nation—that he should be a branch of their royal family; but they had not taken care to teach them that which was for the honour of the Messiah himself—that he should be the Son of God, and, as such, and not otherwise, David's Lord. Thus they held the truth in unrighteousness, and were partial in the gospel, as well as in the law, of the Old Testament. They were able to say it, and prove it—that Christ was to be David's son; but if any should object, How then doth David himself call him Lord? they would not know how to avoid the force of the objection. Note, Those are unworthy to sit in Moses's seat, who, though they are able to preach the truth, are not in some measure able to defend it when they have preached it, and to convince gainsayers.

Now this galled the scribes, to have their ignorance thus exposed, and, no doubt, incensed them more against Christ; but the common people heard him gladly, v. 37 . What he preached was surprising and affecting; and though it reflected upon the scribes, it was instructive to them, and they had never heard such preaching. Probably there was something more than ordinarily commanding and charming in his voice and way of delivery, which recommended him to the affections of the common people; for we do not find that any were wrought upon to believe in him, and to follow him, but he was to them as a lovely song of one that could play well on an instrument; as Ezekiel was to his hearers, Ezek. xxxiii. 32 . And perhaps some of these cried, Crucify him, as Herod heard John Baptist gladly, and yet cut off his head.

II. He cautions the people to take heed of suffering themselves to be imposed upon by the scribes, and of being infected with their pride and hypocrisy; He said unto them in his doctrine, "Beware of the scribes ( v. 38 ); stand upon your guard, that you neither imbibe their peculiar opinions, nor the opinions of the people concerning them." The charge is long as drawn up against them in the parallel place ( Matt. xxiii. ); it is here contracted.

1. They affect to appear very great; for they go in long clothing, with vestures down to their feet, and in those they walk about the streets, as princes, or judges, or gentlemen of the long robe. Their going in such clothing was not sinful, but their loving to go in it, priding themselves in it, valuing themselves on it, commanding respect by it, saying to their long clothes, as Saul to Samuel, Honour me now before this people, this was a product of pride. Christ would have his disciples go with their loins girt.

2. They affect to appear very good; for they pray, they make long prayers, as if they were very intimate with heaven, and had a deal of business there. They took care it should be known that they prayed, that they prayed long, which, some think, intimates that they prayed not for themselves only, but for others, and therein were very particular and very large; this they did for a pretence, that they might seem to love prayer, not only for God's sake, whom hereby they pretended to glorify, but for their neighbour's sake, whom hereby they pretended to be serviceable to.

3. They here aimed to advance themselves: they coveted applause, and were fond of it; they loved salutations in the marketplaces, and the chief seats in the synagogues, and the uppermost rooms at feasts; these pleased a vain fancy; to have these given them, they thought, expressed the value they had for them, who did know them, and gained them respect for those who did not.

41 And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much. 42 And there came a certain poor widow, and she threw in two mites, which make a farthing. 43 And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury: 44 For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.

This passage of story was not in Matthew, but is here and in Luke; it is Christ's commendation of the poor widow, that cast two mites into the treasury, which our Saviour, busy as he was in preaching, found leisure to take notice of. Observe,

I. There was a public fund for charity, into which contributions were brought, and out of which distributions were made; a poor's-box, and this in the temple; for works of charity and works of piety very fitly go together; where God is honoured by our worship, it is proper he should be honoured by the relief of his poor; and we often find prayers and alms in conjunction, as Acts x. 2 , 4 . It is good to erect public receptacles of charity for the inviting and directing of private hands in giving to the poor; nay it is good for those who are of ability to have funds of their own, to lay by as God has prospered them ( 1 Cor. xvi. 2 ), that they might have something ready to give when an object of charity offers itself, which is before dedicated to such uses.

II. Jesus Christ had an eye upon it; He sat over against the treasury, and beheld now the people cast money into it; not grudging either that he had none to cast in, or had not the disposal of that which was cast in, but observing what was cast in. Note, Our Lord Jesus takes notice of what we contribute to pious and charitable uses; whether we give liberally or sparingly; whether cheerfully or with reluctance and ill-will; nay, he looks at the heart; he observes what principles we act upon, and what our views are, in giving alms; and whether we do it as unto the Lord, or only to be seen of men.

III. He saw many that were rich cast in much: and it was a good sight to see rich people charitable, to see many rich people so, and to see them not only cast in, but cast in much. Note, Those that are rich, ought to give richly; if God give abundantly to us, he expects we should give abundantly to the poor; and it is not enough for those that are rich, to say, that they give as much as others do, who perhaps have much less of the world than they have, but they must give in proportion to their estates; and if objects of charity do not present themselves, that require so much, they ought to enquire them out, and to devise liberal things.

IV. There was a poor widow that cast in two mites, which make a farthing ( v. 42 ); and our Lord Jesus highly commended her; called his disciples to him, and bid them take notice of it ( v. 43 ); told them that she could very ill spare that which she gave, she had scarcely enough for herself, it was all her living, all she had to live upon for that day, and perhaps a great part of what she had earned by her labour the day before; and that forasmuch as he knew she did it from a truly charitable disposition, he reckoned it more than all that put together, which the rich people threw in; for they did cast in of their abundance, but she of her want, v. 44 . Now many would have been ready to censure this poor widow, and to think she did ill; why should she give to others, when she had little enough for herself? Charity begins at home; or, if she would give it, why did she not bestow it upon some poor body that she knew? What occasion was there for her bringing it to the treasury to be disposed of by the chief priests, who, we have reason to fear, were partial in the disposal of it? It is so rare a thing to find any that would not blame this widow, that we cannot expect to find any that will imitate her; and yet our Saviour commends her, and therefore we are sure that she did very well and wisely. If Christ saith, Well-done, no matter who saith otherwise; and we must hence learn, 1. That giving alms, is an excellent good thing, and highly pleasing to the Lord Jesus; and if we be humble and sincere in it, he will graciously accept of it, though in some circumstances there may not be all the discretion in the world. 2. Those that have but a little, ought to give alms out of their little. Those that live by their labour, from hand to mouth, must give to those that need, Eph. iv. 28 . 3. It is very good for us to straiten and deny ourselves, that we may be able to give the more to the poor; to deny ourselves not only superfluities, but even conveniences, for the sake of charity. We should in many cases pinch ourselves, that we may supply the necessities of others; this is loving our neighbours as ourselves. 4. Public charities should be encouraged, for they bring upon a nation public blessings; and though there may be some mismanagement of them, yet that is not a good reason why we should not bring in our quota to them. 5. Though we can give but a little in charity, yet if it be according to our ability, and be given with an upright heart, it shall be accepted of Christ, who requires according to what a man has, and not according to what he has not; two mites shall be put upon the score, and brought to account, if given in a right manner, as if they had been two pounds. 6. It is much to the praise of charity, when we give not only to our power, but beyond our power, as the Macedonian churches, whose deep poverty abounded to the riches of their liberality, 2 Cor. viii. 2, 3 . When we can cheerfully provide for others, out of our own necessary provision, as the widow of Sarepta for Elijah, and Christ for his five thousand guests, and trust God to provide for us some other way, this is thank-worthy.

38. And he said unto them in his doctrine-- rather, "in His teaching"; implying that this was but a specimen of an extended discourse, which Matthew gives in full ( Mt 23:1-39 ). Luke says ( Lu 20:45 ) this was "in the audience of all the people said unto His disciples."

Beware of the scribes, which love-- or like.

to go in long clothing-- (see on Mt 23:5 ).

and love salutations in the market-places,

39. And the chief seats in the synagogues, and the uppermost rooms-- or positions.

at feasts-- On this love of distinction, see on Lu 14:7 ; Mt 6:5 .

40. Which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation-- They took advantage of their helpless condition and confiding character to obtain possession of their property, while by their "long prayers" they made them believe they were raised far above "filthy lucre." So much the "greater damnation" awaited them. (Compare Mt 23:33 ). A lifelike description this of the Romish clergy, the true successors of "the scribes."