Friday of the 14th week in Ordinary Time

Words. In captivity, legal victims cannot be offered. (Calmet) --- But a contrite heart is always acceptable, Psalm l. --- Good. While engaged in sin, (Haydock) "we can offer thee nothing good." --- Calves: victims of praise. (St. Jerome) --- Hebrew parim. Septuagint omit m, (Haydock) and render fruit. They are followed by the Arabic and Syriac as well as by the apostle, Hebrews xiii. 15. (Calmet) --- We will offer what victims we please. (Estius) (Psalms lxix. 23., and lxv. 13.)

Gods. The Assyrians, instead of protecting, oppress us; while Egypt, famous for horses, sits unconcerned. (Calmet) --- But the source of all our evils are the idols, which we will follow no more. --- In thee: adheres to the true faith in practice. (Haydock) --- Israel was like an orphan during the captivity, Lamentations i. 1. (Calmet)

Breaches, when Israel shall be converted, as some were to Christ, and many will be at the end of the world. (Worthington) --- Hebrew, "their return." Septuagint, "dwellings." They shall be purified. --- Freely. I have been forced to chastise, My heart dilates. (Calmet) --- Septuagint, "I will love them manifestly." Syriac, "accept their free offerings." (Haydock)

Dew. Israel has been like a plant dried up, chap. xiii. 15. --- Libanus. The cedars were tall and bulky, being well rooted.

Glory. Septuagint, "he shall be as fruitful as the olive-tree." --- Libanus, or incense. (Calmet) --- The term has both meanings. (Haydock)

His. This may refer to the tree, or to God. The captives shall return, and be happy. But in a more sublime sense it refers to the nations which shall embrace the gospel. --- Libanus, or fragrant. Such wine was esteemed in which certain odoriferous herbs were infused, Canticle of Canticles vii. 2. (Calmet) --- Libanus was also famous for generous wines. (Siconita 11.)

Idol? or God will no more reproach them, as their conversion is sincere. --- Make. Hebrew, "be to him like," &c. (Calmet)

Wise. This denotes the obscurity of the prophecy. (Theodoret) --- No human wit can explain the prophets: yet the just shall understand as much as shall be necessary. (St. Jerome; St. Augustine, City of God xviii. 28.) (Worthington) --- Only few will make good use of these admonitions, and share in the promises. (Calmet)

1 O Israel, return unto the Lord thy God; for thou hast fallen by thine iniquity. 2 Take with you words, and turn to the Lord : say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips. 3 Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy.

Here we have,

I. A kind invitation given to sinners to repent, v. 1 . It is directed to Israel, God's professing people. They are called to return. Note, Conversion must be preached even to those that are within the pale of the church as well as to heathen. "Thou are Israel, and therefore art bound to thy God in duty, gratitude, and interest; thy revolt from him is so much the more heinous, and thy return to him so much the more necessary." Let Israel see, 1. What work he has made for repentance: " Thou has fallen by thy iniquity." Thou has stumbled; so some read it. Their idols were their stumbling-blocks. "Thou has fallen from God into sin, fallen off from all good, fallen down under the load of guilt and the curse." Note, Sin is a fall; and it concerns those that have fallen by sin to get up again by repentance. 2. What work he has to do in his repentance: " Return to the Lord thy God; return to him as the Lord whom thou has a dependence upon, as thy God, thine in covenant, whom thou has an interest in." Note, It is the great concern of those that have revolted from God to return to God, and so to do their first works. "Return to him from whom thou has fallen, and who alone is able to raise thee up. Return even to the Lord, or quite home to the Lord; do not only look to him, or take some steps towards him, but make thorough work of it." The ancient Jews had a saying grounded on this, Repentance is a great thing, for it brings men quite up to the throne of glory.

II. Necessary instructions given them how to repent. 1. They must bethink themselves what to say to God when they come to him: Take with you words. They are required to bring, not sacrifices and offerings, but penitential prayers and supplications, the fruit of thy lips, yet not of the lips only, but of the heart, else words are but wind. One of the rabbin says, They must be such words as proceed from what is spoken first in the inner man; the heart must dictate to the tongue. We must take good words with us, by taking good thoughts and good affections with us. Verbaque prævisam rem non invita sequentur—Those who master a subject are seldom at a loss for language. Note, When we come to God we should consider what we have to say to him; for, if we come without an errand, we are likely to go without an answer. Ezra ix. 10 , What shall we say? We must take with us words from the scripture, take them from the Spirit of grace and supplication, who teaches us to cry, Abba, Father, and makes intercession in us. 2. They must bethink themselves what to do. They must not only take with them words, but must turn to the Lord; inwardly in their hearts, outwardly in their lives.

III. For their assistance herein, and encouragement, God is pleased to put words into their mouths, to teach them what they shall say. Surely we may hope to speed with God, when he himself has ordered our address to be drawn up ready to our hands, and his own Spirit has indited it for us; and no doubt we shall speed if the workings of our souls agree with the words here recommended to us. They are,

1. Petitioning words. Two things we are here directed to petition for:—(1.) To be acquitted from guilt. When we return to the Lord we must say to him, Lord, take away all iniquity. They were now smarting for sin, under the load of affliction, but are taught to pray, not as Pharaoh, Take away this death, but, Take away this sin. Note, When we are in affliction we should be more concerned for the forgiveness of our sins than for the removal of our trouble. " Take away iniquity, lift it off as a burden we are ready to sink under or as the stumbling-block which we have often fallen over. Lord, take it away, that it may not appear against us, to our confusion and condemnation. Take it all away by a free and full remission, for we cannot pretend to strike any of it off by a satisfaction of our own." When God pardons sin he pardons all, that great debt; and when we pray against sin we must pray against it all and not except any. (2.) To be accepted as righteous in God's sight: " Receive us graciously. Let us have thy favour and love, and have thou respect to us and to our performances. Receive our prayer graciously; be well pleased with that good which by thy grace we are enabled to do." Take good (so the word is); take it to bestow upon us, so the margin reads it— Give good. This follows upon the petition for the taking away of iniquity; for, till iniquity is taken away, we have no reason to expect any good from God, but the taking away of iniquity makes way for the conferring of good removendo prohibens—by taking that out of the way which hindered. Give good; they do not say what good, but refer themselves to God; it is not good of the world's showing ( Ps. iv. 6 ), but good of God's giving. " Give good, that good which we have forfeited, and which thou has promised, and which the necessity of our case calls for." Note, God's gracious acceptance, and the blessed fruits and tokens of that acceptance, are to be earnestly desired and prayed for by us in our returning to God. " Give good, that good which will make us good and keep us from returning to iniquity again."

2. Promising words. These also are put into their mouths, not to move God, or to oblige him to show them mercy, but to move themselves, and oblige themselves to returns of duty. Note, Our prayers for pardon and acceptance with God should be always accompanied with sincere purposes and vows of new obedience. Two things they are to promise and vow:—(1.) Thanksgiving. "Pardon our sins, and accept of us, so will we render the calves of our lips. " The fruit of our lips (so the LXX.), a word they used for burnt-offerings, and so it agrees with the Hebrew. The apostle quotes this phrase ( Heb. xiii. 15 ), and by the fruit of our lips understands the sacrifice of praise to God, giving thanks to his name. Note, Praise and thanksgiving are our spiritual sacrifice, and, if they come from an upright heart, shall please the Lord better than an ox or bullock, Ps. lxxix. 30 , 32 . And the sense of our pardon and acceptance with God will enlarge our hearts in praise and thankfulness. Those that are received graciously may, and must, render the calves of their lips —poor returns for rich receivings, yet, if sincere, more acceptable than the calves of the stall. (2.) Amendment of life. They are taught to promise, not only verbal acknowledgements, but a real reformation. And we are taught here, [1.] In our returns to God to covenant against sin. We cannot expect that God should take it away by forgiving it if we do not put it away by forsaking it. [2.] To be particular in our covenants and resolutions against sin, as we ought to be in our confession, because deceit lies in generals. [3.] To covenant especially and expressly against those sins which we have been most subject to, which have most easily beset us, and which we have been most frequently overcome by. We must keep ourselves from, and therefore must thus fortify ourselves against, our own iniquity, Ps. xviii. 23 . The sin they here covenant against, owning thereby that they had been guilty of it, is giving that glory to another which is due to God only; this they promise they will never do, First, By putting that confidence in creatures which should be put in God only. They will not trust to their alliances abroad: Asshur (that is, Assyria) shall not save us. "We will not court the help of the Assyrians when we are in distress, as we have done ( ch. v. 13 ; vii. 11 ; viii. 9 ); we will not contract for it, nor will we confide in it, or depend upon it. Having a God to go to, a God all-sufficient to trust to, we scorn to be beholden to the Assyrians for help." They will not trust to their warlike preparations at home, especially not those which they were forbidden to multiply: " We will not ride upon horses, that is, we will not make court to Egypt," for thence they fetched their horses, Deut. xvii. 16; Isa. xxx. 16 ; xxxi. 1, 3 . "When our enemies invade us we will depend upon our God to succour our infantry, and will be in no care to remount our cavalry." Or, "We will not post on horseback, for haste, from one creature to another, to seek relief, but will take the nearest way, and the only sure way, by addressing ourselves to God," Isa. xx. 5 . Note, True repentance takes us off from trusting to an arm of flesh, and brings us to rely on God only for all the good we stand in need of. Secondly, Nor will they do it by paying that homage to creatures which is due to God only. We will not say any more to the works of our hands, You are our gods. They must promise never to worship idols again, and for a good reason, because it is the most absurd and senseless thing in the world to pray to that as a god which is the work of our hands. We must promise that we will not set our hearts upon the gains of this world, nor pride ourselves in our external performances in religion, for that is, in effect, to say to the work of our hands, You are our gods.

4 I will heal their backsliding, I will love them freely: for mine anger is turned away from him. 5 I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon. 6 His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon. 7 They that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Lebanon.

We have here an answer of peace to the prayers of returning Israel. They seek God's face, and they shall not seek in vain. God will be sure to meet those in a way of mercy who return to him in a way of duty. If we speak to God in good prayers, God will speak to us in good promises, as he answered the angel with good words and comfortable words, Zech. i. 13 . If we take with us the foregoing words in our coming to God, we may take home with us these following words for our faith to feast upon; and see how these answer those.

I. Do they dread and deprecate God's displeasure, and therefore return to him? He assures them that, upon their submission, his anger is turned away from them. This is laid as the ground of all the other favours here promised. I will do so and so, for my anger is turned away, and thereby a door is opened for all good to flow to them, Isa. xii. 1 . Note, Though God is justly and greatly angry with sinners, yet he is not implacable in his anger; it may be turned away; it shall be turned away, from those that turn away from their iniquity. God will be reconciled to those that are reconciled to him and to his whole will.

II. Do they pray for the taking away of iniquity? He assures them that he will heal their backslidings; so he promised, Jer. iii. 22 . Note, Though backslidings from God are the dangerous diseases and wounds of the soul, yet they are not incurable, for God has graciously promised that if backsliding sinners will apply to him as their physician, and comply with his methods, he will heal their backslidings. He will heal the guilt of their backslidings by pardoning mercy and their bent to backslide by renewing grace. Their iniquity shall not be their ruin.

III. Do they pray that God will receive them graciously? In answer to that, behold, it is promised, I will love them freely. God had hated them while they went on sin ( ch. ix. 15 ); but now that they return and repent he loves them, not only ceases to be angry with them, but takes complacency in them and designs their good. He loves them freely, with an absolute entire love (so some), so that there are no remains of his former displeasure, with a liberal bountiful love (so others); he will be open-handed in his love to them, and will think nothing too much to bestow upon them or to do for them. Or with a cheerful willing love; he will love them without reluctancy or renitency. He will not say in the day of thy repentance, How shall I receive thee again? as he said in the day of thy apostasy, How shall I give thee up? Or with an unmerited preventing love. Whom God loves he loves freely, not because they deserve it, but of his own good pleasure. He loves because he will love, Deut. vii. 7, 8 .

IV. Do they pray that God will give good, will make them good? In answer to that, behold, it is promised, I will be as the dew unto Israel, v. 5 . Observe,

1. What shall be the favour God will bestow upon them. It is the blessing of their father Jacob, God give thee the dew of heaven, Gen. xxvii. 28 . Nay, what they need God will not only give them, but he will himself be that to them, all that which they need: I will be as the dew unto Israel. This ensures spiritual blessings in heavenly things; and it follows upon the healing of their backslidings, for pardoning mercy is always accompanied with renewing grace. Note, To Israelites indeed God himself will be as the dew. He will instruct them; his doctrine shall drop upon them as the dew, Deut. xxxii. 2 . They shall know more and more of him, for he will come to them as the rain, Hos. vi. 3 . He will refresh them with his comforts, so that their souls shall be as a watered garden, Isa. lviii. 11 . He will be to true penitents as the dew to Israel when they were in the wilderness, dew that had manna in it, Exod. xvi. 14 ; Num. xi. 9 . The graces of the Spirit are the hidden manna, hidden in the dew; God will give them bread from heaven, as he did to Israel in the dew in abundance, John i. 16 .

2. What shall be the fruit of that favour which shall be produced in them. The grace thus freely bestowed on them shall not be in vain. Those souls, those Israelites, to whom God is as the dew, on whom his grace distils,

(1.) Shall be growing. The bad being by the grace of God made good, they shall by the same grace be made better; for grace, wherever it is true, is growing. [1.] They shall grow upwards, and be more flourishing, shall grow as the lily, or (as some read it) shall blossom as the rose. The growth of the lily, as that of all bulbous roots, is very quick and speedy. The root of the lily seems lost in the ground all winter, but, when it is refreshed with the dews of the spring, it starts up in a little time; so the grace of God improves young converts sometimes very fast. The lily, when it has come to its height, is a lovely flower ( Matt. vi. 29 ), so grace is the comeliness of the soul, Ezek. xvi. 14 . It is the beauty of holiness that is produced by the dew of the morning, Ps. cx. 3 . [2.] They shall grow downwards, and be more firm. The lily indeed grows fast, and grows fine, but it soon fades and is easily plucked up; and therefore it is here promised to Israel that with the flower of the lily he shall have the root of the cedar: He shall cast forth his roots as Lebanon, as the trees of Lebanon, which, having taken deep root, cannot be plucked up, Amos ix. 15 . Note, Spiritual growth consists most in the growth of the root, which is out of sight. The more we depend upon Christ and draw sap and virtue from him, the more we act in religion from a principle and the more steadfast and resolved we are in it, the more we cast forth our roots. [3.] They shall grow round about ( v. 6 ): His branches shall spread on all sides. And ( v. 7 ) he shall grow as the vine, whose branches extend furthest of any tree. Joseph was to be a fruitful bough, Gen. xlix. 22 . When many are added to the church from without, when a hopeful generation rises up, then Israel's branches spread. When particular believers abound in good works, and increase in the knowledge of God and in every good gift, then their branches may be said to spread. The inward man is renewed day by day.

(2.) They shall be graceful and acceptable both to God and man. Grace is the amiable thing, and makes those that have it truly amiable. They are here compared to such trees as are pleasant, [1.] To the sight: His beauty shall be as the olive-tree, which is always green. The Lord called thy name a green olive-tree, Jer. xi. 16 . Ordinances are the beauty of the church, and in them it is, and shall be, ever green. Holiness is the beauty of a soul; when those that believe with the heart make profession with the mouth, and justify and adorn that profession with an agreeable conversation, then their beauty is as the olive-tree, Ps. lii. 8 . It is a promise to the trees of righteousness that their leaf shall not wither. [2.] To the smell: His smell shall be as Lebanon ( v. 6 ) and his scent as the wine of Lebanon, v. 7 . This was the praise of their father Jacob, The smell of my son is as the smell of a field which the Lord has blessed, Gen. xxvii. 27 . The church is compared to a garden of spices ( Cant. iv. 12 , 14 ), which all her garments smell of. True believers are acceptable to God and approved of men. God smells a sweet savour from their spiritual sacrifices ( Gen. viii. 21 ), and they are accepted of the multitude of the brethren. Grace is the perfume of the soul, the perfume of the name, makes it like a precious ointment, Eccl. vii. 1 . The memorial thereof shall be as the wine of Lebanon (so the margin reads it), not only their reviving comforts now, but their surviving honours when they are gone, shall be as the wine of Lebanon, that has a delicate flavour. Flourishing churches have their faith spoken of throughout the world ( Rom. i. 8 ) and leave their name to be remembered ( Ps. xlv. 17 ); and the memory of flourishing saints is blessed, and shall be so, as theirs who by faith obtained a good report.

8 Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him: I am like a green fir tree. From me is thy fruit found. 9 Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein.

Let us now hear the conclusion of the whole matter.

I. Concerning Ephraim; he is spoken of and spoken to, v. 8 . Here we have,

1. His repentance and reformation: Ephraim shall say, What have I to do any more with idols? As some read it, God here reasons and argues with him, why he should renounce idolatry: " O Ephraim! what to me and idols? What concord or agreement can there be between me and idols? What communion between light and darkness, between Christ and Belial? 2 Cor. vi. 14, 15 . Therefore thou must break off thy league with them if thou wilt come into covenant with me." As we read it, God promises to bring Ephraim and keep him to this: Ephraim shall say, God will put it into his heart to say it, What have I to do any more with idols? He has promised ( v. 3 ) not to say any more to the works of his hands, You are my gods. But God's promises to us are much more our security and our strength for the mortifying of sin than our promises to God; and therefore God himself is here surety for his servant to good, will put in into his heart and into his mouth. And, whatever good we say or do at any time, it is he that works it in us. Ephraim had solemnly engaged not to call his idols his gods; but God here engages further for him that he shall resolve to have no more to do with them. He shall abolish them, he shall abandon them, and that with the utmost detestation; for it is necessary not only that in our lives we be turned from sin, but that in our hearts we be turned against sin. See here, (1.) The power of divine grace. Ephraim had been joined to his idols ( ch. iv. 17 ), was so fond of them that one would have thought he could never fall out with them; and yet God will work such a change in him that he shall loathe them as much as ever he loved them. (2.) See the benefit of sanctified afflictions. Ephraim had smarted for his idolatry; it had brought one judgment after another upon him, and this at length is the fruit, even the taking away of his sin, Isa. xxvii. 9 . (3.) See the nature of repentance; it is a firm and fixed resolution to have no more to do with sin. This is the language of the penitent: "I am ashamed that ever I had to do with sin; but I have had enough of it; I hate it, and by the grace of God I will never have any thing to do with it again, no, not with the occasions of it." Thou shalt say to thy idol, Get thee hence ( Isa. xxx. 22 ), shalt say to the tempter, Get thee behind me, Satan.

2. The gracious notice God is pleased to take of it: I have heard him, and observed him. I have heard, and will look upon him; so some read it. Note, The God of heaven takes cognizance of the penitent reflections and resolutions of returning sinners. He expects and desires the repentance of sinners, because he has no pleasure in their ruin. He looks upon men ( Job xxxiii. 27 ), hearkens and hears, Jer. viii. 6 . And, if there be any disposition to repent, he is well pleased with it. When Ephraim bemoans himself before God, he is a dear son, he is a pleasant child, Jer. xxxi. 20 . He meets penitents with mercy, as the father of the prodigal met his returning son. God observed Ephraim, to see whether he would bring forth fruits meet for this profession of repentance that he made, and whether he would continue in this good mind. He observed him to do him good, and comfort him, according to the exigencies of his case.

3. The mercy of God designed for him, in order to his comfort and perseverance in his resolutions; still God will be all in all to him. Before, Israel was compared to a tree, now God compares himself to one. He will be to his people, (1.) As the branches of a tree: " I am like a green fir-tree, and will be so to thee." The fir-trees, in those countries, were exceedingly large and thick, and a shelter against sun and rain. God will be to all true converts both a delight and a defence; under his protection and influence they shall both dwell in safety and dwell in ease. He with be either a sun and a shield or a shade and a shield, according as their case requires. They shall sit down under his shadow with delight, Cant. ii. 3 . He will be so all weathers, Isa. iv. 6 . (2.) As the root of a tree: From me is thy fruit found, which may be understood either of the fruit brought forth to us (to him we owe all our comforts) or of the fruit brought forth by us—from him we receive grace and strength to enable us to do our duty. Whatever fruits of righteousness we brought forth, all the praise of them is due to God; for he works in us both to will and to do that which is good.

II. Concerning every one that hears and reads the words of the prophecy of this book ( v. 9 ): Who is wise? and he shall understand these things. Perhaps the prophet was wont to conclude that sermons he preached with these words, and now he closes with them the whole book, in which he has committed to writing some fragments of the many sermons he had preached. Observe, 1. The character of those that do profit by the truths he delivered: Who is wise and prudent? He shall understand these things, he shall know them. Those that set themselves to understand and know these things thereby make it to appear that they are truly wise and prudent, and will thereby be made more so; and, if any do not understand and know them, it is because they are foolish and unwise. Those that are wise in the doing of their duty, that are prudent in practical religion, are most likely to know and understand both the truths and providences of God, which are a mystery to others, John vii. 17 . The secret of the Lord is with those that fear him, Ps. xxv. 14 . Who is wise? This intimates a desire that those who read and hear these things would understand them ( O that they were wise! ) and a complaint that few were so— Who has believed our report? 2. The excellency of these things concerning which we are here instructed: The ways of the Lord are right; and therefore it is our wisdom and duty to know and understand them. The way of God's precepts, in which he requires us to walk, is right, agreeing with the rules of eternal reason and equity and having a direct tendency to our eternal felicity. The ways of God's providence, in which he walks toward us, are all right; no fault is to be found with any thing that God does, for it is all well done. His judgments upon the impenitent, his favours to the penitent, are all right; however they may be perverted and misinterpreted, God will at last be justified and glorified in them all. His ways are equal. 3. The different use which men make of them. (1.) The right ways of God to those that are good are, and will be, a savour of life unto life: The just shall walk in them; they shall conform to the will of God both in his precepts and in his providences, and shall have the comfort of so doing. They shall well understand the mind of God both in his word and in his works; they shall be well reconciled to both, and shall accommodate themselves to God's intention in both. The just shall walk in those ways towards their great end, and shall not come short of it. (2.) The right ways of God will be to those that are wicked a savour of death unto death: The transgressors shall fall not only in their own wrong ways, but even in the right ways of the Lord. Christ, who is a foundation stone to some, is to others a stone of stumbling and a rock of offence. That which was ordained to life becomes through their abuse of it, death to them. God's providences, being not duly improved by them, harden them in sin and contribute to their ruin. God's discovery of himself both in the judgments of his mouth and in the judgments of his hand is to us according as we are affected under it. Recipitur ad modum recipientis—What is received influences according to the qualities of the receiver. The same sun softens wax and hardens clay. But of all transgressors those certainly have the most dangerous fatal falls that fall in the ways of God, that split on the rock of ages, and suck poison out of the balm of Gilead. Let the sinners in Zion be afraid of this.

2. Take with you words-- instead of sacrifices, namely, the words of penitence here put in your mouths by God. "Words," in Hebrew, mean "realities," there being the same term for "words" and "things"; so God implies, He will not accept empty professions ( Psa 78:36 ; Is 29:13 ). He does not ask costly sacrifices, but words of heartfelt penitence.

receive us graciously-- literally "(for) good."

calves of our lips-- that is, instead of sacrifices of calves, which we cannot offer to Thee in exile, we present the praises of our lips. Thus the exile, wherein the temple service ceased, prepared the way for the gospel time when the types of the animal sacrifices of the Old Testament being realized in Christ's perfect sacrifice once for all, "the sacrifice of praise to God continually that is the fruit of our lips" ( He 13:14 ) takes their place in the New Testament.

3. Three besetting sins of Israel are here renounced, trust in Assyria, application to Egypt for its cavalry (forbidden, De 17:16 ; compare Ho 7:11 ; 11:5 ; 12:1 ; 2Ki 17:4 ; Psa 33:17 ; Is 30:2 , 16 ; 31:1 ), and idolatry.

fatherless-- descriptive of the destitute state of Israel, when severed from God, their true Father. We shall henceforth trust in none but Thee, the only Father of the fatherless, and Helper of the destitute ( Psa 10:14 ; 68:5 ); our nation has experienced Thee such in our helpless state in Egypt, and now in a like state again our only hope is Thy goodness.

4. God's gracious reply to their self-condemning prayer.

backsliding-- apostasy: not merely occasional backslidings. God can heal the most desperate sinfulness [Calvin].

freely-- with a gratuitous, unmerited, and abundant love ( Eze 16:60-63 ). So as to the spiritual Israel ( Joh 15:16 ; Ro 3:24 ; 5:8 ; 1Jo 4:10 ).

5. as the dew-- which falls copiously in the East, taking the place of the more frequent rains in other regions. God will not be "as the early dew that goeth away," but constant ( Ho 6:3 , 4 ; Job 29:19 ; Pr 19:12 ).

the lily-- No plant is more productive than the lily, one root often producing fifty bulbs [Pliny, Natural History, 21.5]. The common lily is white, consisting of six leaves opening like bells. The royal lily grows to the height of three or four feet; Mt 6:29 alludes to the beauty of its flowers.

roots as Lebanon-- that is, as the trees of Lebanon (especially the cedars), which cast down their roots as deeply as is their height upwards; so that they are immovable [Jerome], ( Is 10:34 ). Spiritual growth consists most in the growth of the root which is out of sight.

6. branches-- shoots, or suckers.

beauty ... as the olive-- which never loses its verdure. One plant is not enough to express the graces of God's elect people. The lily depicts its lovely growth; but as it wants duration and firmness, the deeply rooted cedars of Lebanon are added; these, however, are fruitless, therefore the fruitful, peace-bearing, fragrant, ever green olive is added.

smell as Lebanon-- which exhaled from it the fragrance of odoriferous trees and flowers. So Israel's name shall be in good savor with all ( Ge 27:27 ; So 4:11 ).

7. They that used to dwell under Israel's shadow (but who shall have been forced to leave it), shall return, that is, be restored ( Eze 35:9 ). Others take "His shadow" to mean Jehovah's (compare Psa 17:8 ; 91:1 ; Is 4:6 ), which Ho 14:1 , 2 ("return unto the Lord," &c.) favor. But the "his" in Ho 14:6 refers to Israel, and therefore must refer to the same here.

revive as ... corn-- As the corn long buried in the earth springs up, with an abundant produce, so shall they revive from their calamities, with a great increase of offspring (compare Joh 12:24 ).

scent thereof-- that is, Israel's fame. Compare Ho 14:6 , "His smell as Lebanon"; So 1:3 : "Thy name is as ointment poured forth." The Septuagint favors the Margin, "memorial."

as the wine of Lebanon-- which was most celebrated for its aroma, flavor, and medicinal restorative properties.

8. Ephraim shall say-- being brought to penitence by God's goodness, and confessing and abhorring his past madness.

I have heard ... and observed him-- I Jehovah have answered and regarded him with favor; the opposite of God's "hiding His face from" one ( De 31:17 ). It is the experience of God's favor, in contrast to God's wrath heretofore, that leads Ephraim to abhor his past idolatry. Jehovah heard and answered: whereas the idols, as Ephraim now sees, could not hear, much less answer.

I am ... a green fir-- or cypress; ever green, winter and summer alike; the leaves not falling off in winter.

From me is thy fruit found-- "From Me," as the root. Thou needest go no farther than Me for the supply of all thy wants; not merely the protection implied by the shadow of the cypress, but that which the cypress has not, namely, fruit, all spiritual and temporal blessings. It may be also implied, that whatever spiritual graces Ephraim seeks for or may have, are not of themselves, but of God ( Psa 1:3 ; Joh 15:4 , 5, 8 ; Jas 1:17 ). God's promises to us are more our security for mortifying sin than our promises to God ( Is 27:9 ).

9. Epilogue, summing up the whole previous teaching. Here alone Hosea uses the term "righteous," so rare were such characters in his day. There is enough of saving truth clear in God's Word to guide those humbly seeking salvation, and enough of difficulties to confound those who curiously seek them out, rather than practically seek salvation.

fall-- stumble and are offended at difficulties opposed to their prejudices and lusts, or above their self-wise understanding (compare Pr 10:29 ; Mi 2:7 ; Mt 11:19 ; Lu 2:34 ; Joh 7:17 ; 1Pe 2:7 , 8 ). To him who sincerely seeks the agenda, God will make plain the credenda. Christ is the foundation-stone to some: a stone of stumbling and rock of offense to others. The same sun softens wax and hardens clay. But their fall is the most fatal who fall in the ways of God, split on the Rock of ages, and suck poison out of the Balm of Gilead.

1. Neither must this multitude's throng be defrauded, nor their infirmity burthened. Silence we ask, and quiet, in order that our voice, after yesterday's labour, be able with some little vigour to last out. It must be believed, that your love hath met together in greater numbers to-day for nothing else, but that ye may pray for those whom an alien and perverse inclination doth keep away. For we are speaking neither of heathens nor of Jews, but of Christians: nor of those that are yet Catechumens, but of many that are even baptized, from the Laver of whom ye do no wise differ, and yet to their heart ye are unlike. For to-day how many brethren of ours we think of, and deplore their going unto vanities and lying insanities, to the neglect of that to which they have been called. Who, if in the very circus from any cause they chance to be startled, do immediately cross themselves, and stand bearing It on the forehead, in the very place, from whence they had withdrawn, if they had borne It in heart. God's mercy must be implored, that He may give understanding for condemning these things, inclination to flee them, and mercy to forgive. Opportunately, then, of Penitence a Psalm to-day has been chanted. Speak we even with the absent: there will be to them for our voice your memory. Neglect not the wounded and feeble, but that ye may more easily make whole, whole ye ought to abide. Correct by reproving, comfort by addressing, set an example by living well, He will be with them that hath been with you. For now that ye have overpassed these dangers, the fountain of God's mercy is not closed. Where ye have come they will come; where ye have passed they will pass. A grievous thing it is indeed, and exceeding perilous, nay ruinous, and for certain a deadly thing, that witting they sin. For in one way to these vanities doth he run that despiseth the voice of Christ; in another way, he that knoweth from what he is fleeing. But that not even of such men we ought to despair, this Psalm doth show.

2. For there is written over it the title thereof, "A Psalm of David himself, when there came to him Nathan the prophet, when he went in unto Bersabee." Bersabee was a woman, wife of another. With grief indeed we speak, and with trembling; but yet God would not have to be hushed what He hath willed to be written. I will say then not what I will, but what I am obliged; I will say not as one exhorting to imitation, but as one instructing you to fear. Captivated with this woman's beauty, the wife of another, the king and prophet David, from whose seed according to the flesh the Lord was to come, committed adultery with her. This thing in this Psalm is not read, but in the title thereof it appeareth; but in the book of Kings it is more fully read. Both Scriptures are canonical, to both without any doubt by Christians credit must be given. The sin was committed, and was written down. Moreover her husband in war he caused to be killed: and after this deed there was sent to him Nathan the prophet; sent by the Lord, to reprove him for so great an outrage.

3. What men should beware of, we have said; but what if they shall have fallen they should imitate, let us hear. For many men will to fall with David, and will not to rise with David. Not then for falling is the example set forth, but if thou shalt have fallen for rising again. Take heed lest thou fall. Not the delight of the younger be the lapse of the elder, but be the fall of the elder the dread of the younger. For this it was set forth, for this was written, for this in the Church often read and chanted: let them hear that have not fallen, lest they fall; let them hear that have fallen, that they may rise. So great a man's sin is not hushed, is proclaimed in the Church. There men hear that are ill hearers, and seek for themselves countenance for sinning: they look out for means whereby they may defend what they have made ready to commit, not how they may beware of what they have not committed, and they say to themselves, If David, why not I too? Thence that soul is more unrighteous, which, forasmuch as it hath done it because David did, therefore hath done worse than David. I will say this very thing, if I shall be able, more plainly. David had set forth to himself none for a precedent as thou hast: he had fallen by lapse of concupiscence, not by the countenance of holiness: thou dost set before thine eyes as it were a holy man, in order that thou mayest sin: thou dost not copy his holiness, but dost copy his fall. Thou dost love that in David, which in himself David hated: thou makest thee ready to sin, thou inclinest to sin: in order that thou mayest sin thou consultest the book of God: the Scriptures of God for this thou hearest, that thou mayest do what displeaseth God. This did not David; he was reproved by a Prophet, he stumbled not over a Prophet. But others hearing to their health, by the fall of a strong man measure their weakness: and desiring to avoid what God condemneth, from careless looking do restrain their eyes. Them they fix not upon the beauty of another's flesh, nor make themselves careless with perverse simpleness; they say not, "With good intent I have observed, of kindness I have observed, of charity I have long looked." For they set before themselves the fall of David, and they see that this great man for this purpose hath fallen, in order that little men may not be willing to look on that whereby they may fall. For they restrain their eyes from wantonness, not readily do they join themselves in company, they do not mingle with strange women, they raise not complying eyes to strange balconies, to strange terraces. For from afar David saw her with whom he was captivated. Woman afar, lust near. What he saw was elsewhere, in himself that whereby he fell. This weakness of the flesh must be therefore minded, the words of the Apostle recollected, "Let not sin therefore reign in your mortal body." He hath not said, let there not be; but, "let there not reign." There is sin in thee, when thou takest pleasure; there reigneth, if thou shalt have consented. Carnal pleasure, especially if proceeding unto unlawful and strange objects, is to be bridled, not let loose: by government to be tamed, not to be set up for government. Look and be without care, if thou hast nothing whereby thou mayest be moved. But thou makest answer, "I contain with strong resolution." Art thou any wise stronger than David?

4. He admonisheth, moreover, by such an example, that no one ought to lift himself up in prosperous circumstances. For many fear adverse circumstances, fear not prosperous circumstances. Prosperity is more perilous to soul than adversity to body. First, prosperity doth corrupt, in order that adversity may find something to break. My brethren, stricter watch must be kept against felicity. Wherefore, see ye after what manner the saying of God amid our own felicity doth take from us security: "Serve ye," He saith, "the Lord in fear, and exult unto Him with trembling." In exultation, in order that we may render thanks; in trembling, lest we fall. This sin did not David, when he was suffering Saul for persecutor. When holy David was suffering Saul his enemy, when he was being vexed by his persecutions, when he was fleeing through divers places, in order that he might not fall into his hands, he lusted not for her that was another's, he slew not husband after committing adultery with wife. He was in the infirmity of his tribulation so much the more intimate with God as he seemed more miserable. Something useful is tribulation; useful the surgeon's lancet rather than the devil's temptation. He became secure when his enemies were overthrown, pressure was removed, swelling grew out. This example therefore doth avail to this end, that we should fear felicity. "Tribulation," he saith, "and grief I found, and on the name of the Lord I called."

5. But it was done; I would say these words to those that have not done the like, in order that they should watch to keep their uncorruptness, and that while they take heed how a great one has fallen, they that be small should fear. But if any that hath already fallen heareth these words, and that hath in his conscience any evil thing; to the words of this Psalm let him advert; let him heed the greatness of the wound, but not despair of the majesty of the Physician. Sin with despair is certain death. Let no one therefore say, If already any evil thing I have done, already I am to be condemned: God pardoneth not such evil things, why add I not sins to sins? I will enjoy this word in pleasure, in wantonness, in wicked cupidity: now hope of amendment having been lost, let me have even what I see, if I cannot have what I believe. This Psalm then, while it maketh heedful those that have not believed, so doth not will them that have fallen to be despaired of. Whoever thou art that hast sinned, and hesitatest to exercise penitence for thy sin, despairing of thy salvation, hear David groaning. To thee Nathan the prophet hath not been sent, David himself hath been sent to thee. Hear him crying, and with him cry: hear him groaning, and with him groan; hear him weeping, and mingle tears; hear him amended, and with him rejoice. If from thee sin could not be excluded, be not hope of pardon excluded. There was sent to that man Nathan the prophet, observe the king's humility. He rejected not the words of him giving admonition, he said not, Darest thou speak to me, a king? An exalted king heard a prophet, let His humble people hear Christ.

6. Hear therefore these words, and say thou with him: "Have pity upon me, O God, after Thy great mercy"

(ver. 1). He that imploreth great mercy, confesseth great misery. Let them seek a little mercy of Thee, that have sinned in ignorance: "Have pity," he saith, "upon me, after Thy great mercy." Relieve a deep wound after Thy great healing. Deep is what I have, but in the Almighty I take refuge. Of my own so deadly wound I should despair, unless I could find so great a Physician. "Have pity upon me, O God, after Thy great mercy: and after the multitude of Thy pities, blot out my iniquity." What he saith, "Blot out my iniquity," is this, "Have pity upon me, O God." And what he saith, "After the multitude of Thy pities," is this, "After Thy great mercy." Because great is the mercy, many are the mercies; and of Thy great mercy, many are Thy pitying. Thou dost regard mockers to amend them, dost regard ignorant men to teach them, dost regard men confessing to pardon. Did he this in ignorance? A certain man had done some, aye many evil things he had done; "Mercy," he saith, "I obtained, because ignorant I did it in unbelief." This David could not say, "Ignorant I did it." For he was not ignorant how very evil a thing was the touching of another's wife, and how very evil a thing was the killing of the husband, who knew not of it, and was not even angered. They obtain therefore the mercy of the Lord that have in ignorance done it; and they that have knowing done it, obtain not any mercy it may chance, but "great mercy."

7. "More and more wash me from mine unrighteousness"

(ver. 2). What is, "More and more wash"? One much stained. More and more wash the sins of one knowing. Thou that hast washed off the sins of one ignorant. Not even thus is it to be despaired of Thy mercy. "And from my delinquency purge Thou me." According to the manner in which He is physician, offer a recompense. He is God, offer sacrifice. What wilt thou give that thou mayest be purged? For see upon whom thou callest; upon a Just One thou callest. He hateth sins, if He is just; He taketh vengeance upon sins, if He is just; thou wilt not be able to take away from the Lord God His justice: entreat mercy, but observe the justice: there is mercy to pardon the sinner, there is justice to punish the sin. What then? Thou askest mercy; shall sin unpunished abide? Let David answer, let those that have fallen answer, answer with David, and say, No, Lord, no sin of mine shall be unpunished; I know the justice of Him whose mercy I ask: it shall not be unpunished, but for this reason I will not that Thou punish me, because I punish my sin: for this reason I beg that Thou pardon, because I acknowledge.

8. "For mine iniquity I acknowledge, and my delinquency is before me ever"

(ver. 6). That is, Thou hast not left unpunished even the sins of those whom Thou dost pardon. "Truth Thou hast loved:" so mercy Thou hast granted first, as that Thou shouldest also preserve truth. Thou pardonest one confessing, pardonest, but only if he punisheth himself: so there are preserved mercy and truth: mercy because man is set free; truth, because sin is punished. "Uncertain and hidden things of Thy wisdom Thou hast manifested to me." What "hidden things"? What "uncertain things"? Because God pardoneth even such. Nothing is so hidden, nothing so uncertain. For this uncertainty the Ninevites repented, for they said, though after the threatenings of the Prophet, though after that cry, "Three days and Nineve shall be overthrown:" they said to themselves, Mercy must be implored; they said in this sort reasoning among themselves, "Who knoweth whether God may turn for the better His sentence, and have pity?" It was "uncertain," when it is said, "Who knoweth?" on an uncertainty they did repent, certain mercy they earned: they prostrated them in tears, in fastings, in sackcloth and ashes they prostrated them, groaned, wept, God spared. Nineve stood: was Nineve overthrown? One way indeed it seemeth to men, and another way it seemed to God. But I think that it was fulfilled that the Prophet had foretold. Regard what Nineve was, and see how it was overthrown; overthrown in evil, builded in good; just as Saul the persecutor was overthrown, Paul the preacher builded. Who would not say that this city, in which we now are, was happily overthrown, if all those madmen, leaving their triflings, were to run together to the Church with contrite heart, and were to call upon God's mercy for their past doings? Should we not say, Where is that Carthage? Because there is not what there was, it is overthrown: but if there is what there was not, it is builded. So is said to Jeremiah, "Behold, I will give to thee to root up, to dig under, to overthrow, to destroy," and again, "to build, and to plant." Thence is that voice of the Lord, "I will smite and I will heal." He smiteth the rottenness of the deed, He healeth the pain of the wound. Physicians do thus when they cut; they smite and heal; they arm themselves in order to strike, they carry steel, and come to cure. But because great were the sins of the Ninevites, they said, "Who knoweth?" This uncertainty had God disclosed to His servant David. For when he had said, before the Prophet standing and convicting him, "I have sinned:" straightway he heard from the Prophet, that is, from the Spirit of God which was in the Prophet, "Thy sin is put away from thee." "Uncertain and hidden things" of His wisdom He manifested to him.

12. "Thou shalt sprinkle me," he saith, "with hyssop, and I shall be cleansed"

(ver. 7). Hyssop we know to be a herb humble but healing: to the rock it is said to adhere with roots. Thence in a mystery the similitude of cleansing the heart has been taken. Do thou also take hold, with the root of thy love, on thy Rock: be humble in thy humble God, in order that thou mayest be exalted in thy glorified God. Thou shalt be sprinkled with hyssop, the humility of Christ shall cleanse thee. Despise not the herb, attend to the efficacy of the medicine. Something further I will say, which we are wont to hear from physicians, or to experience in sick persons. Hyssop, they say, is proper for purging the lungs. In the lung is wont to be noted pride: for there is inflation, there breathing. It was said of Saul the persecutor as of Saul the proud, that he was going to bind Christians, breathing slaughter: he was breathing out slaughter, breathing out blood, his lung not yet cleansed. Hear also in this place one humbled, because with hyssop purged: "Thou shalt wash me," that is, shalt cleanse me: "and above snow I shall be whitened." "Although," he saith, "your sins shall have been like scarlet, like snow I will whiten." Out of such men Christ doth present to Himself a vesture without spot and wrinkle. Further, His vesture on the mount, which shone forth like whitened snow, signified the Church cleansed from every spot of sin.

13. But where is humility from hyssop? Hear what followeth: "To my hearing Thou shall give exultation and gladness, and bones humbled shall exult"

(ver. 10). "Create"--he meant to say, "as it were begin something new." But, because repentant he was praying (that had committed some sin, which before he had committed, he was more innocent), after what manner he hath said "create" he showeth. "And a right spirit renew in my inner parts." By my doing, he saith, the uprightness of my spirit hath been made old and bowed. For he saith in another Psalm, "They have bowed my soul." And when a man doth make himself stoop unto earthly lusts, he is "bowed" in a manner, but when he is made erect for things above, upright is his heart made, in order that God may be good to him. For, "How good is the God of Israel to the upright of heart!" Moreover, brethren, listen. Sometimes God in this world chastiseth for his sin him that He pardoneth in the world to come. For even to David himself, to whom it had been already said by the Prophet, "Thy sin is put away," there happened certain things which God had threatened for that very sin. For his son Abessalom against him waged bloody war, and many ways humbled his father. He was walking in grief, in the tribulation of his humiliation, so resigned to God, that, ascribing to Him all that was just, he confessed that he was suffering nothing undeservedly, having now an heart upright, to which God was not displeasing. A slanderous person and one throwing in his teeth harsh curses he patiently heard, one of the soldiers on the opposite side, that were with his unnatural son. And when he was heaping curses upon the king, one of the companions of David, enraged, would have gone and smitten him; but he is kept back by David. And he is kept back how? For that he said, God sent him to curse me. Acknowledging his guilt he embraced his penance, seeking glory not his own, praising the Lord in that good which he had, praising the Lord in that which he was suffering, "blessing the Lord alway, ever His praise was in his mouth." Such are all the upright in heart: not those crooked persons who think themselves upright and God crooked: who when they do any evil thing, rejoice; when they suffer any evil thing, blaspheme; nay, if set in tribulation and scourging, they say from their distorted heart, "O God, what have I done to Thee?" Truly it is because they have done nothing to God, for they have done all to themselves. "And an upright spirit, renew in my inner parts."

16. "Cast me not forth from Thy face"

(ver. 11). Turn away Thy face from my sins: and "cast me not forth from Thy face." Whose face he feareth, upon the face of the Same he calleth. "And Thy Holy Spirit take not away from me." For in one confessing there is the Holy Spirit. Even now, to the gift of the Holy Spirit it belongeth, that what thou hast done displeaseth thee. The unclean spirit sins do please; the Holy One they displease. Though then thou still implore pardon, yet thou art joined to God on the other part, because the evil thing that thou hast committed displeaseth thee: for the same thing displeaseth both thee and Him. Now, to assail thy fever, ye are two, thou and the Physician. For the reason that there cannot be confession of sin and punishment of sin in a man of himself: when one is angry with himself, and is displeasing to himself, then it is not without the gift of the Holy Spirit, nor doth he say, Thy Holy Spirit give to me, but, "Take not away from me."

17. "Give back to me the exultation of Thy salvation"

(ver. 12). "Give back" what I had; what by sinning I had lost: to wit, of Thy Christ. For who without Him can be made whole? Because even before that He was Son of Mary, "In the beginning He was the Word, and the Word was with God, and the Word was God;" and so, by the holy fathers a future dispensation of flesh taken upon Him, was looked for; as is believed by us to have been done. Times are changed, not faith. "And with Principal Spirit confirm me." Some have here understood the Trinity in God, Itself God; the dispensation of Flesh being excepted therefrom: since it is written, "God is a Spirit." For that which is not body, and yet is, seemeth to exist in such sort as that it is spirit. Therefore some understand here the Trinity spoken of: "In upright Spirit," the Son; in "Holy Spirit," Holy Ghost; in "Principal Spirit," Father. It is not any heretical opinion, therefore, whether this be so, or whether "upright Spirit" He would have to be taken of man himself (when He saith, "An upright spirit renew in my inner parts"), which I have bowed and distorted by sinning, so that in that case the Holy Spirit be Himself the Principal Spirit: which also he would not have to be taken away from him, and thereby would have himself to be confirmed therein.

18. But see what he annexeth: "With Principal Spirit," he saith, "confirm Thou me." Wherein "confirm"? Because Thou hast pardoned me, because I am secure, that what Thou hast forgiven is not to be ascribed, on this being made secure and with this grace confirmed, therefore I am not ungrateful. But I shall do what? "I would teach unrighteous men Thy ways"

(ver. 15). "Thy praise," because I have been created: "Thy praise," because sinning I have not been forsaken: "Thy praise," because I have been admonished to confess: "Thy praise," because in order that I might be secured I have been cleansed.

21. "Because if Thou hadst willed sacrifice, I would have given it surely"

Thy great mercy. Such is the purport of the Hebrew chasdec, though (Haydock) the Chaldean and Syriac omit great. My sin requires the deepest compunction. I must strive to repair the scandal I have given. (Calmet) --- Mercies. I stand in need of many sorts, mitigation of punishment, true sorrow and perseverance, and that I may make some amends for my bad example, &c. (Worthington)

Yet more, by baptism. (Eusebius; St. Ambrose, apol.) --- The true penitent never ceases to deplore his sins, like David, St. Peter, and St. Paul, Ecclesiasticus v. 5. The psalmist prays, that all the remains of sin may be obliterated, John xiii. 10. (Worthington)

Uncertain. Hebrew, "in the interior," I am full of sin, and thou requirest that I should constantly adhere to virtue. See Job xiv. 1. --- To me. This increases my crime, (Calmet) as I cannot plead ignorance. (Menochius) --- Those who have true faith, are more easily converted. But God gives to all some good, which he loves in them, and is ever ready to preserve his gifts, and to save his creatures. (Worthington)

Hyssop, which was used in sprinkling lepers, &c., (Leviticus xiv. 6.) not that the like ceremony, or even sacrifice, would suffice to heal the wound of the soul. Sincere contrition, (ver. 18, 19.) and the virtue of Christ's blood, are necessary. (Calmet) (Hebrews ix. 19.) --- The heat (Numbers xix.) and operation of this sovereign medicine was shewn to the prophet, John xix. (Worthington) --- The sprinkling of the priest might be of service, if the heart was contrite, Hebrews ix. 13. (Menochius)

Create. Hebrew bera, a term never used but for a new production. Whatever comes immediately from God must be pure, and as David had fallen into impurity, he earnestly implores this gift. He prays for the new heart of flesh, Ezechiel xxxvi. 26. (Haydock) --- Thou hast said, Behold, I make all things new, Apocalypse xxi. Oh that I may be included, that I may sing a new canticle, having become a new man! (2 Corinthians v. 17., and Ephesians iv. 24.) (Berthier) --- Right. Hebrew, "constant," (Haydock) the Holy Spirit, thy inspiration, or that uprightness, of which I have been deprived. (Calmet) --- Bowels, or interior. (Worthington) --- These sentiments ought to animate priests, when they hear confessions. (Worthington)

Spirit of prophecy, which is not withdrawn, except for some crime. (Origen) (Huet. p. 35.) --- David had been without this privilege, till his repentance. (St. Athanasius) --- Yet St. Chrysostom and Theodoret maintain the contrary. (Calmet) --- He prays for final perseverance, which is due to none, (Berthier) and that he may fall no more. (Worthington)

Salvation, or thy salutary joy, (Berthier) "the joy of thy Jesus," (St. Jerome) for whom he prays, (St. Augustine) knowing that He will save his people from their sins, and that there is salvation in no other name. (Haydock) --- Perfect. Literally, "principal." Septuagint, "conducting;" such a spirit as may suit one who is to command. (Haydock) --- This may denote sound reason, (4 Machabees; Philo Nobil) which keeps the passions under, (St. Chrysostom; Job xxx. 15.) or God himself, to whose Spirit all others shall be subservient. Rance often inculcated to his Monks, the importance of having this principal spirit, which includes every virtue, particularly of liberality, as the Hebrew nediba, implies. (Berthier) --- "Thy free Spirit." (Protestants) --- How earnest should we endeavour to be disentangled from all the chains of our passions! (Haydock) --- David might also fear, lest he had forfeited the throne, like Saul, whom the Spirit left, 1 Kings x. 9., and xvi. 14. Kings affected to be styled liberal, Luke xxiii. 25. (Calmet) --- He repeats his petition thrice, in allusion to the three persons in one God, (St. Augustine, &c.) and prays, that the Messias may still spring from him, notwithstanding his sins, and that he may have a constant and willing spirit to fall no more. (Worthington) --- Principal, or liberal, may refer to the Holy Ghost, the fountain of all grace, or to the king, who ought to be generous. (Menochius)

1 Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. 2 Wash me throughly from mine iniquity, and cleanse me from my sin. 3 For I acknowledge my transgressions: and my sin is ever before me. 4 Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest. 5 Behold, I was shapen in iniquity; and in sin did my mother conceive me. 6 Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.

The title has reference to a very sad story, that of David's fall. But, though he fell, he was not utterly cast down, for God graciously upheld him and raised him up. 1. The sin which, in this psalm, he laments, was the folly and wickedness he committed with his neighbour's wife, a sin not to be spoken of, nor thought of, without detestation. His debauching of Bathsheba was the inlet to all the other sins that followed; it was as the letting forth of water. This sin of David's is recorded for warning to all, that he who thinks he stands may take heed lest he fall. 2. The repentance which, in this psalm, he expresses, he was brought to by the ministry of Nathan, who was sent of God to convince him of his sin, after he had continued above nine months (for aught that appears) without any particular expressions of remorse and sorrow for it. But though God may suffer his people to fall into sin, and to lie a great while in it, yet he will, by some means or other, recover them to repentance, bring them to himself and to their right mind again. Herein, generally, he uses the ministry of the word, which yet he is not tied to. But those that have been overtaken in any fault ought to reckon a faithful reproof the greatest kindness that can be done them and a wise reprover their best friend. Let the righteous smite me, and it shall be excellent oil. 3. David, being convinced of his sin, poured out his soul to God in prayer for mercy and grace. Whither should backsliding children return, but to the Lord their God, from whom they have backslidden, and who alone can heal their backslidings? 4. He drew up, by divine inspiration, the workings of his heart towards God, upon this occasion, into a psalm, that it might be often repeated, and long after reviewed; and this he committed to the chief musician, to be sung in the public service of the church. (1.) As a profession of his own repentance, which he would have to be generally taken notice of, his sin having been notorious, that the plaster might be as wide as the wound. Those that truly repent of their sins will not be ashamed to own their repentance; but, having lost the honour of innocents, they will rather covet the honour of penitents. (2.) As a pattern to others, both to bring them to repentance by his example and to instruct them in their repentance what to do and what to say. Being converted himself, he thus strengthens his brethren ( Luke xxii. 32 ), and for this cause he obtained mercy, 1 Tim. i. 16 .

In these words we have,

I. David's humble petition, v. 1, 2 . His prayer is much the same with that which our Saviour puts into the mouth of his penitent publican in the parable: God be merciful to me a sinner! Luke xviii. 13 . David was, upon many accounts, a man of great merit; he had not only done much, but suffered much, in the cause of God; and yet, when he is convinced of sin, he does not offer to balance his evil deeds with his good deeds, nor can he think that his services will atone for his offences; but he flies to God's infinite mercy, and depends upon that only for pardon and peace: Have mercy upon me, O God! He owns himself obnoxious to God's justice, and therefore casts himself upon his mercy; and it is certain that the best man in the world will be undone if God be not merciful to him. Observe,

1. What his plea is for this mercy: " have mercy upon me, O God! not according to the dignity of my birth, as descended from the prince of the tribe of Judah, not according to my public services as Israel's champion, or my public honours as Israel's king;" his plea is not, Lord, remember David and all his afflictions, how he vowed to build a place for the ark ( Ps. cxxxii. 1, 2 ); a true penitent will make no mention of any such thing; but "Have mercy upon me for mercy's sake. I have nothing to plead with thee but," (1.) "The freeness of thy mercy, according to thy lovingkindness, thy clemency, the goodness of thy nature, which inclines thee to pity the miserable." (2.) "The fulness of thy mercy. There are in thee not only lovingkindness and tender mercies, but abundance of them, a multitude of tender mercies for the forgiveness of many sinners, of many sins, to multiply pardons as we multiply transgressions."

2. What is the particular mercy that he begs—the pardon of sin. Blot out my transgressions, as a debt is blotted or crossed out of the book, when either the debtor has paid it or the creditor has remitted it. "Wipe out my transgressions, that they may not appear to demand judgment against me, nor stare me in the face to my confusion and terror." The blood of Christ, sprinkled upon the conscience, to purify and pacify that, blots out the transgression, and, having reconciled us to God, reconciles up to ourselves, v. 2 . " Wash me thoroughly from my iniquity; wash my soul from the guilt and stain of my sin by thy mercy and grace, for it is only from a ceremonial pollution that the water of separation will avail to cleanse me. Multiple to wash me; the stain is deep, for I have lain long soaking in the guilt, so that it will not easily be got out. O wash me much, wash me thoroughly. Cleanse me from my sin. " Sin defiles us, renders us odious in the sight of the holy God, and uneasy to ourselves; it unfits us for communion with God in grace or glory. When God pardons sin he cleanses us from it, so that we become acceptable to him, easy to ourselves, and have liberty of access to him. Nathan had assured David, upon his first profession of repentance, that his sin was pardoned. The Lord has taken away thy sin; thou shalt not die, 2 Sam. xii. 13 . Yet he prays, Wash me, cleanse, blot out my transgressions; for God will be sought unto even for that which he has promised; and those whose sins are pardoned must pray that the pardon may be more and more cleared up to them. God had forgiven him, but he could not forgive himself; and therefore he is thus importunate for pardon, as one that thought himself unworthy of it and knew how to value it.

II. David's penitential confessions, v. 3-5 .

1. He was very free to own his guilt before God: I acknowledge my transgressions; this he had formerly found the only way of easing his conscience, Ps. xxxii. 4, 5 . Nathan said, Thou art the man. I am, says David; I have sinned.

2. He had such a deep sense of it that the was continually thinking of it with sorrow and shame. His contrition for his sin was not a slight sudden passion, but an abiding grief: " My sin is ever before me, to humble me and mortify me, and make me continually blush and tremble. It is ever against me " (so some); "I see it before me as an enemy, accusing and threatening me." David was, upon all occasions, put in mind of his sin, and was willing to be so, for his further abasement. He never walked on the roof of his house without a penitent reflection on his unhappy walk there when thence he saw Bathsheba; he never lay down to sleep without a sorrowful thought of the bed of his uncleanness, never sat down to meat, never sent his servant on an errand, or took his pen in hand, but it put him in mind of his making Uriah drunk, the treacherous message he sent by him, and the fatal warrant he wrote and signed for his execution. Note, The acts of repentance, even for the same sin, must be often repeated. It will be of good use for us to have our sins ever before us, that by the remembrance of our past sins we may be kept humble, may be armed against temptation, quickened to duty, and made patient under the cross.

(1.) He confesses his actual transgressions ( v. 4 ): Against thee, thee only, have I sinned. David was a very great man, and yet, having done amiss, submits to the discipline of a penitent, and thinks not his royal dignity will excuse him from it. Rich and poor must here meet together; there is one law of repentance for both; the greatest must be judged shortly, and therefore must judge themselves now. David was a very good man, and yet, having sinned, he willingly accommodates himself to the place and posture of a penitent. The best men, if they sin, should give the best example of repentance. [1.] His confession is particular; " I have done this evil, this that I am now reproved for, this that my own conscience now upbraids me with." Note, It is good to be particular in the confession of sin, that we may be the more express in praying for pardon, and so may have the more comfort in it. We ought to reflect upon the particular heads of our sins of infirmity and the particular circumstances of our gross sins. [2.] He aggravates the sin which he confesses and lays a load upon himself for it: Against thee, and in thy sight. Hence our Saviour seems to borrow the confession which he puts into the mouth of the returning prodigal: I have sinned against heaven, and before thee, Luke xv. 18 . Two things David laments in his sin:— First, That it was committed against God. To him the affront is given, and he is the party wronged. It is his truth that by wilful sin we deny, his conduct that we despise, his command that we disobey, his promise that we distrust, his name that we dishonour, and it is with him that we deal deceitfully and disingenuously. From this topic Joseph fetched the great argument against sin ( Gen. xxxix. 9 ), and David here the great aggravation of it: Against thee only. Some make this to intimate the prerogative of his crown, that, as a king, he was not accountable to any but God; but it is more agreeable to his present temper to suppose that it expresses the deep contrition of his soul for his sin, and that it was upon right grounds. He here sinned against Bathsheba and Uriah, against his own soul, and body, and family, against his kingdom, and against the church of God, and all this helped to humble him; but none of these were sinned against so as God was, and therefore this he lays the most sorrowful accent upon: Against thee only have I sinned. Secondly, That it was committed in God's sight. "This not only proves it upon me, but renders it exceedingly sinful." This should greatly humble us for all our sins, that they have been committed under the eye of God, which argues either a disbelief of his omniscience or a contempt of his justice. [3.] He justifies God in the sentence passed upon him—that the sword should never depart from his house, 2 Sam. xii. 10, 11 . He is very forward to own his sin, and aggravate it, not only that he might obtain the pardon of it himself, but that by his confession he might give honour to God. First, That God might be justified in the threatenings he had spoken by Nathan. "Lord, I have nothing to say against the justice of them; I deserve what is threatened, and a thousand times worse." Thus Eli acquiesced in the like threatenings ( 1 Sam. iii. 18 ), It is the Lord. And Hezekiah ( 2 Kings xx. 19 ), Good is the word of the Lord, which thou hast spoken. Secondly, That God might be clear when he judged, that is, when he executed those threatenings. David published his confession of sin that when hereafter he should come into trouble none might say God had done him any wrong; for he owns the Lord is righteous: thus will all true penitents justify God by condemning themselves. Thou art just in all that is brought upon us.

(2.) He confesses his original corruption ( v. 5 ): Behold, I was shapen in iniquity. He does not call upon God to behold it, but upon himself. "Come, my soul, look unto the rock out of which I was hewn, and thou wilt find I was shapen in iniquity. Had I duly considered this before, I find I should not have made so bold with the temptation, nor have ventured among the sparks with such tinder in my heart; and so the sin might have been prevented. Let me consider it now, not to excuse or extenuate the sin— Lord, I did so; but indeed I could not help it, my inclination led me to it " (for as that plea is false, with due care and watchfulness, and improvement of the grace of God, he might have helped it, so it is what a true penitent never offers to put in), "but let me consider it rather as an aggravation of the sin: Lord, I have not only been guilty of adultery and murder, but I have an adulterous murderous nature; therefore I abhor myself." David elsewhere speaks of the admirable structure of his body ( Ps. cxxxix. 14, 15 ); it was curiously wrought; and yet here he says it was shapen in iniquity, sin was twisted in with it; not as it came out of God's hands, but as it comes through our parents' loins. He elsewhere speaks of the piety of his mother, that she was God's handmaid, and he pleads his relation to her ( Ps. cxvi. 16 , lxxxvi. 16 ), and yet here he says she conceived him in sin; for though she was, by grace, a child of God, she was, by nature, a daughter of Eve, and not excepted from the common character. Note, It is to be sadly lamented by every one of us that we brought into the world with us a corrupt nature, wretchedly degenerated from its primitive purity and rectitude; we have from our birth the snares of sin in our bodies, the seeds of sin in our souls, and a stain of sin upon both. This is what we call original sin, because it is as ancient as our original, and because it is the original of all our actual transgressions. This is that foolishness which is bound in the heart of a child, that proneness of evil and backwardness to good which is the burden of the regenerate and the ruin of the unregenerate; it is a bent to backslide from God.

7 Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. 8 Make me to hear joy and gladness; that the bones which thou hast broken may rejoice. 9 Hide thy face from my sins, and blot out all mine iniquities. 10 Create in me a clean heart, O God; and renew a right spirit within me. 11 Cast me not away from thy presence; and take not thy holy spirit from me. 12 Restore unto me the joy of thy salvation; and uphold me with thy free spirit. 13 Then will I teach transgressors thy ways; and sinners shall be converted unto thee.

I. See here what David prays for. Many excellent petitions he here puts up, to which if we do but add, "for Christ's sake," they are as evangelical as any other.

1. He prays that God would cleanse him from his sins and the defilement he had contracted by them ( v. 7 ): " Purge me with hyssop; that is, pardon my sins, and let me know that they are pardoned, that I may be restored to those privileges which by sin I have forfeited and lost." The expression here alludes to a ceremonial distinction, that of cleansing the leper, or those that were unclean by the touch of a body by sprinkling water, or blood, or both upon them with a bunch of hyssop, by which they were, at length, discharged from the restraints they were laid under by their pollution. "Lord, let me be as well assured of my restoration to thy favour, and to the privilege of communion with thee, as they were thereby assured of their re-admission to their former privileges." But it is founded upon gospel-grace: Purge me with hyssop, that is, with the blood of Christ applied to my soul by a lively faith, as water of purification was sprinkled with a bunch of hyssop. It is the blood of Christ (which is therefore called the blood of sprinkling, Heb. xii. 24 ), that purges the conscience from dead works, from that guilt of sin and dread of God which shut us out of communion with him, as the touch of a dead body, under the law, shut a man out from the courts of God's house. If this blood of Christ, which cleanses from all sin, cleanse us from our sin, then we shall be clean indeed, Heb. x. 2 . If we be washed in this fountain opened, we shall be whiter than snow, not only acquitted but accepted; so those are that are justified. Isa. i. 18 , Though your sins have been as scarlet, they shall be white as snow.

2. He prays that, his sins being pardoned, he might have the comfort of that pardon. He asks not to be comforted till first he is cleansed; but if sin, the bitter root of sorrow, be taken away, he can pray in faith, " Make me to hear joy and gladness ( v. 8 ), that is, let me have a well-grounded peace, of thy creating, thy speaking, so that the bones which thou hast broken by convictions and threatenings may rejoice, may not only be set again, and eased from the pain, but may be sensibly comforted, and, as the prophet speaks, may flourish as a herb." Note, (1.) The pain of a heart truly broken for sin may well be compared to that of a broken bone; and it is the same Spirit who as a Spirit of bondage smites and wounds and as a Spirit of adoption heals and binds up. (2.) The comfort and joy that arise from a sealed pardon to a penitent sinner are as refreshing as perfect ease from the most exquisite pain. (3.) It is God's work, not only to speak this joy and gladness, but to make us hear it and take the comfort of it. He earnestly desires that God would lift up the light of his countenance upon him, and so put gladness into his heart, that he would not only be reconciled to him, but, which is a further act of grace, let him know that he was so.

3. He prays for a complete and effectual pardon. This is that which he is most earnest for as the foundation of his comfort ( v. 9 ): " Hide thy face from my sins, that is, be not provoked by them to deal with me as I deserve; they are ever before me, let them be cast behind thy back. Blot out all my iniquities out of the book of thy account; blot them out, as a cloud is blotted out and dispelled by the beams of the sun," Isa. xliv. 22 .

4. He prays for sanctifying grace; and this every true penitent is as earnest for as for pardon and peace, v. 10 . He does not pray, "Lord, preserve me my reputation," as Saul, I have sinned, yet honour me before this people. No; his great concern is to get his corrupt nature changed: the sin he had been guilty of was, (1.) An evidence of its impurity, and therefore he prays, Create in me a clean heart, O God! He now saw, more than ever, what an unclean heart he had, and sadly laments it, but sees it is not in his own power to amend it, and therefore begs of God (whose prerogative it is to create) that he would create in him a clean heart. He only that made the heart can new-make it; and to his power nothing is impossible. He created the world by the word of his power as the God of nature, and it is by the word of his power as the God of grace that we are clean ( John xv. 3 ), that we are sanctified, John xvii. 17 . (2.) It was the cause of its disorder, and undid much of the good work that had been wrought in him; and therefore he prays, " Lord, renew a right spirit within me; repair the decays of spiritual strength which this sin has been the cause of, and set me to rights again." Renew a constant spirit within me, so some. He had, in this matter, discovered much inconstancy and inconsistency with himself, and therefore he prays, "Lord, fix me for the time to come, that I may never in like manner depart from thee."

5. He prays for the continuance of God's good-will towards him and the progress of his good work in him, v. 11 . (1.) That he might never be shut out from God's favour: " Cast me not away from thy presence, as one whom thou abhorrest and canst not endure to look upon." He prays that he might not be thrown out of God's protection, but that wherever he went, he might have the divine presence with him, might be under the guidance of his wisdom and in the custody of his power, and that he might not be forbidden communion with God: "Let me not be banished thy courts, but always have liberty of access to thee by prayer." He does not deprecate the temporal judgments which God by Nathan had threatened to bring upon him. "God's will be done; but, Lord, rebuke me not in thy wrath. If the sword come into my house never to depart from it, yet let me have a God to go to in my distresses, and all shall be well." (2.) That he might never be deprived of God's grace: Take not thy Holy Spirit from me. He knew he had by his sin grieved the Spirit and provoked him to withdraw, and that because he also was flesh God might justly have said that his Spirit should no more strive with him nor work upon him, Gen. vi. 3 . This he dreads more than any thing. We are undone if God take his Holy Spirit from us. Saul was a sad instance of this. How exceedingly sinful, how exceedingly miserable, was he, when the Spirit of the Lord had departed from him! David knew it, and therefore begs thus earnestly: "Lord, whatever thou take from me, my children, my crown, my life, yet take not thy Holy Spirit from me " (see 2 Sam. vii. 15 ), "but continue thy Holy Spirit with me, to perfect the work of my repentance, to prevent my relapse into sin, and to enable me to discharge my duty both as a prince and as a psalmist."

6. He prays for the restoration of divine comforts and the perpetual communications of divine grace, v. 12 . David finds two ill effects of his sin:—(1.) It had made him sad, and therefore he prays, Restore unto me the joy of thy salvation. A child of God knows no true nor solid joy but the joy of God's salvation, joy in God his Saviour and in the hope of eternal life. By wilful sin we forfeit this joy and deprive ourselves of it; our evidences cannot but be clouded and our hopes shaken. When we give ourselves so much cause to doubt of our interest in the salvation, how can we expect the joy of it? But, when we truly repent, we may pray and hope that God will restore to us those joys. Those that sow in penitential tears shall reap in the joys of God's salvation when the times of refreshing shall come. (2.) It had made him weak, and therefore he prays, " Uphold me with the free Spirit: I am ready to fall, either into sin or into despair; Lord, sustain me; my own spirit" (though the spirit of a man will go far towards the sustaining of his infirmity) "is not sufficient; if I be left to myself, I shall certainly sink; therefore uphold me with thy Spirit, let him counterwork the evil spirit that would cast me down from my excellency. Thy Spirit is a free spirit, a free agent himself, working freely" (and that makes those free whom he works upon, for where the Spirit of the Lord is there is liberty)—"thy ingenuous princely Spirit." He was conscious to himself of having acted, in the matter of Uriah, very disingenuously and unlike a prince; his behaviour was base and paltry: "Lord," says he, "let thy Spirit inspire my soul with noble and generous principles, that I may always act as becomes me." A free spirit will be a firm and fixed spirit, and will uphold us. The more cheerful we are in our duty the more constant we shall be to it.

II. See what David here promises, v. 13 . Observe,

1. What good work he promises to do: I will teach transgressors thy ways. David had been himself a transgressor, and therefore could speak experimentally to transgressors, and resolves, having himself found mercy with God in the way of repentance, to teach others God's ways, that is, (1.) Our way to God by repentance; he would teach others that had sinned to take the same course that he had taken, to humble themselves, to confess their sins, and seek God's face; and, (2.) God's way towards us in pardoning mercy; how ready he is to receive those that return to him. He taught the former by his own example, for the direction of sinners in repenting; he taught the latter by his own experience, for their encouragement. By this psalm he is, and will be to the world's end, teaching transgressors, telling them what God had done for his soul. Note, Penitents should be preachers. Solomon was so, and blessed Paul.

14 Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness. 15 O Lord, open thou my lips; and my mouth shall show forth thy praise. 16 For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering. 17 The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise. 18 Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem. 19 Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.

I. David prays against the guilt of sin, and prays for the grace of God, enforcing both petitions from a plea taken from the glory of God, which he promises with thankfulness to show forth. 1. He prays against the guilt of sin, that he might be delivered from that, and promises that then he would praise God, v. 14 . The particular sin he prays against is blood-guiltiness, the sin he had now been guilty of, having slain Uriah with the sword of the children of Ammon. Hitherto perhaps he had stopped the mouth of conscience with that frivolous excuse, that he did not kill him himself; but now he was convinced that he was the murderer, and, hearing the blood cry to God for vengeance, he cries to God for mercy: " Deliver me from blood-guiltiness; let me not lie under the guilt of this kind which I have contracted, but let it be pardoned to me, and let me never be left to myself to contract the like guilt again." Note, It concerns us all to pray earnestly against the guilt of blood. In this prayer he eyes God as the God of salvation. Note, Those to whom God is the God of salvation he will deliver from guilt; for the salvation he is the God of is salvation from sin. We may therefore plead this with him, "Lord, thou art the God of my salvation, therefore deliver me from the dominion of sin." He promises that, if God would deliver him, his tongue should sing aloud of his righteousness; God should have the glory both of pardoning mercy and of preventing grace. God's righteousness is often put for his grace, especially in the great business of justification and sanctification. This he would comfort himself in and therefore sing of; and this he would endeavour both to acquaint and to affect others with; he would sing aloud of it. This all those should do that have had the benefit of it, and owe their all to it. 2. He prays for the grace of God and promises to improve that grace to his glory ( v. 15 ): " O Lord! open thou my lips, not only that I may teach and instruct sinners" (which the best preacher cannot do to any purpose unless God give him the opening of the mouth, and the tongue of the learned), "but that my mouth may show forth thy praise, not only that I may have abundant matter for praise, but a heart enlarged in praise." Guilt had closed his lips, had gone near to stop the mouth of prayer; he could not for shame, he could not for fear, come into the presence of that God whom he knew he had offended, much less speak to him; his heart condemned him, and therefore he had little confidence towards God. It cast a damp particularly upon his praises; when he had lost the joys of his salvation his harp was hung upon the willow-trees; therefore he prays, " Lord, open my life, put my heart in tune for praise again." To those that are tongue-tied by reason of guilt the assurance of the forgiveness of their sins says effectually, Ephphatha—Be opened; and, when the lips are opened, what should they speak but the praises of God, as Zacharias did? Luke i. 64 .

II. David offers the sacrifice of a penitent contrite heart, as that which he knew God would be pleased with. 1. He knew well that the sacrificing of beasts was in itself of no account with God ( v. 16 ): Thou desirest not sacrifice (else would I give it with all my heart to obtain pardon and peace); thou delightest not in burnt-offering. Here see how glad David would have been to give thousands of rams to make atonement for sin. Those that are thoroughly convinced of their misery and danger by reason of sin would spare no cost to obtain the remission of it, Mic. vi. 6, 7 . But see how little God valued this. As trials of obedience, and types of Christ, he did indeed require sacrifices to be offered; but he had no delight in them for any intrinsic worth or value they had. Sacrifice and offering thou wouldst not. As they cannot make satisfaction for sin, so God cannot take any satisfaction in them, any otherwise than as the offering of them is expressive of love and duty to him. 2. He knew also how acceptable true repentance is to God ( v. 17 ): The sacrifices of God are a broken spirit. See here, (1.) What the good work is that is wrought in every true penitent—a broken spirit, a broken and a contrite heart. It is a work wrought upon the heart; that is it that God looks at, and requires, in all religious exercises, particularly in the exercises of repentance. It is a sharp work wrought there, no less than the breaking of the heart; not in despair (as we say, when a man is undone, His heart is broken), but in necessary humiliation and sorrow for sin. It is a heart breaking with itself, and breaking from its sin; it is a heart pliable to the word of God, and patient under the rod of God, a heart subdued and brought into obedience; it is a heart that is tender, like Josiah's, and trembles at God's word. Oh that there were such a heart in us! (2.) How graciously God is pleased to accept of this. It is the sacrifices of God, not one, but many; it is instead of all burnt-offering and sacrifice. The breaking of Christ's body for sin is the only sacrifice of atonement, for no sacrifice but that could take away sin; but the breaking of our hearts for sin is a sacrifice of acknowledgment, a sacrifice of God, for to him it is offered up; he requires it, he prepares it (he provides this lamb for a burnt-offering), and he will accept of it. That which pleased God was not the feeding of a beast, and making much of it, but killing it; so it is not the pampering of our flesh, but the mortifying of it, that God will accept. The sacrifice was bound, was bled, was burnt; so the penitent heart is bound by convictions, bleeds in contrition, and then burns in holy zeal against sin and for God. The sacrifice was offered upon the altar that sanctified the gift; so the broken heart is acceptable to God only through Jesus Christ; there is no true repentance without faith in him; and this is the sacrifice which he will not despise. Men despise that which is broken, but God will not. He despised the sacrifice of torn and broken beasts, but he will not despise that of a torn and broken heart. He will not overlook it; he will not refuse or reject it; though it make God no satisfaction for the wrong done him by sin, yet he does not despise it. The proud Pharisee despised the broken-hearted publican, and he thought very meanly of himself; but God did not despise him. More is implied than is expressed; the great God overlooks heaven and earth, to look with favour upon a broken and contrite heart, Isa. lxvi. 1, 2 ; lvii. 15 .

III. David intercedes for Zion and Jerusalem, with an eye to the honour of God. See what a concern he had,

1. For the good of the church of God ( v. 18 ): Do good in thy good pleasure unto Zion, that is, (1.) "To all the particular worshippers in Zion, to all that love and fear thy name; keep them from falling into such wounding wasting sins as these of mine; defend and succour all that fear thy name." Those that have been in spiritual troubles themselves know how to pity and pray for those that are in like manner afflicted. Or, (2.) To the public interests of Israel. David was sensible of the wrong he had done to Judah and Jerusalem by his sin, how it had weakened the hands and saddened the hearts of good people, and opened the mouths of their adversaries; he was likewise afraid lest, he being a public person, his sin should bring judgments upon the city and kingdom, and therefore he prays to God to secure and advance those public interests which he had damaged and endangered. He prays that God would prevent those national judgments which his sin had deserved, that he would continue those blessings, and carry on that good work, which it had threatened to retard and put a stop to. He prays, not only that God would do good to Zion, as he did to other places, by his providence, but that he would do it in his good pleasure, with the peculiar favour he bore to that place which he had chosen to put his name there, that the walls of Jerusalem, which perhaps were now in the building, might be built up, and that good work finished. Note, [1.] When we have most business of our own, and of greatest importance at the throne of grace, yet then we must not forget to pray for the church of God; nay, our Master has taught us in our daily prayers to begin with that, Hallowed be thy name, Thy kingdom come. [2.] The consideration of the prejudice we have done to the public interests by our sins should engage us to do them all the service we can, particularly by our prayers.

2. For the honour of the churches of God, v. 19 . If God would show himself reconciled to him and his people, as he had prayed, then they should go on with the public services of his house, (1.) Cheerfully to themselves. The sense of God's goodness to them would enlarge their hearts in all the instances and expressions of thankfulness and obedience. They will then come to his tabernacle with burnt-offerings, with whole burnt-offerings, which were intended purely for the glory of God, and they shall offer, not lambs and rams only, but bullocks, the costliest sacrifices, upon his altar. (2.) Acceptably to God: " Thou shalt be pleased with them, that is, we shall have reason to hope so when we perceive the sin taken away which threatened to hinder thy acceptance." Note, It is a great comfort to a good man to think of the communion that is between God and his people in their public assemblies, how he is honoured by their humble attendance on him and they are happy in his gracious acceptance of it.

1-4. A plea for mercy is a confession of guilt.

blot out-- as from a register.

transgressions-- literally, "rebellions" ( Psa 19:13 ; 32:1 ).

7-12. A series of prayers for forgiveness and purifying.

Purge ... hyssop-- The use of this plant in the ritual ( Ex 12:22 ; Nu 19:6 , 18 ) suggests the idea of atonement as prominent here; "purge" refers to vicarious satisfaction ( Nu 19:17-20 ).

13. Then-- Such will be the effect of this gracious work.

ways-- of providence and human duty ( Psa 18:21 , 30 ; 32:8 ; Lu 22:32 ).

14. Deliver-- or, "Free me" ( Psa 39:8 ) from the guilt of murder ( 2Sa 12:9 , 10 ; Psa 5:6 ).

righteousness-- as in Psa 7:17 ; 31:1 .

CHAPTER 10

And when He had called, &c. Observe that Christ, out of all His disciples, chose principally twelve, as S. Luke shows more at length (vi. 13.). He chose twelve Apostles that they should be His chief legates, whom He invested with plenary authority and power, and sent them forth into all the world to proclaim His Gospel unto all nations. He chose also seventy-two others; but these He called disciples, not Apostles, although they too are spoken of by ancient writers as Apostles, that is legates or ambassadors of Christ. And such in fact they were, but with less power, as being subject and subordinate to the twelve Apostles. These twelve Christ now sends forth, that they may begin to discharge the office to which they were called, that they may serve their novitiate under Himself as their master, that afterwards being made priests and bishops, they may after His death fully accomplish their office and ministry. Wherefore Christ made the Apostles the Princes of His Church, and superior to all the faithful, both martyrs, confessors, and virgins, not only in office and dignity, but also in grace and sanctity. For upon them he has founded His Church, as we may learn from Eph_2:20, and Rev_21:19.

Moreover the power of the Apostles was the greatest in the Church, far greater than that of Bishops; for the Apostles were chosen and sent forth directly by Christ the Lord, as it were legates a latere of Christ, with absolute power through the whole world, not only to preach the Gospel, and confirm it by miracles, but also by writing. For the Apostles had the power of writing canonical books (as in fact Matthew and John wrote Gospels), canonical epistles and the Apocalypse. They also had power to found churches everywhere, and to institute and ordain priests and bishops, and the whole hierarchical order, together with ceremonies of the Eucharistic Sacrifice and all the Sacraments.

Observe that in this triple power the Apostles were all equal among themselves and with S. Peter. Yet were they subordinate to him as their head and superior. This is why Peter (Mat_10:2) is placed and named first amongst them.

And heal all manner of sickness, &c. Gr. νόσυν, i.e., disease. Both this power, and that of casting out devils was given to the Apostles after the manner of an abiding habit. God did not endue them with a physical faculty of healing diseases; but His omnipotent power was promised to them so as always to assist them, in such a way that as often as they willed to do these things, immediately God cast out the devils, and bestowed healing. This power was given them for the confirmation of their preaching, that by this means they might convince the people.

Now the names, &c. The reason why Christ chose exactly twelve Apostles, neither more nor less, was that they should correspond to the twelve Patriarchs, sons of Jacob. For as these were of the Jews, so were the Apostles the parents of all Christians. So SS. Jerome, Austin, and all the Fathers. Rabanus speaks of other mysteries in this number, and following him, S. Thomas (in Catena) says: This number twelve is made by multiplying three into four, and signifies that they should preach belief in the Trinity in the four quarters of the world. They were typified by the twelve sons of Jacob, by the twelve princes of the children of Israel, by the twelve wells of Elim, by the twelve stones of the breast-plate, the twelve loaves of the shew-bread, the twelve spies, the twelve stones taken out of Jordan, the twelve oxen that supported the brazen sea, the twelve stars in the crown of the bridegroom in the Apocalypse, the twelve foundations of the city, the twelve gates.

The first, Simon, who is called Peter, &c. Beza, that he may get rid of the primacy of Peter and the Bishops of Rome who have succeeded him, thinks that first is a spurious reading, and ought to be expunged. But it is the uniform reading of all the codices and versionsGreek, Latin, Syriac, and Hebrew. And it is incredible that the passage should have been corrupted by the later Greeks, who are schismatics, and deny the primacy of Peter. Rather would they have expunged the word first, if they could colourably have done so. In short, wherever the names of all the Apostles are given in Scripture, Peter is placed first, Judas last; whilst with respect to the rest the order varies, as is plain from Mar_3:16, Luk_6:14, Act_1:13.

Moreover, Peter is called the first of the Apostles: not in age, for Andrew was older than he, as Epiphanius testifies (Hæres 51); not in vocation, for Andrew was called before him (S. John 1:41); not in love, for Christ loved S. John above all the rest, and therefore he leaned upon His breast at His last Supper. It remains, therefore, that Peter was the first of the Apostles in excellence and authority, being, indeed, their head and ruler. Thus it is that the names of the rest are not given in any uniform order, nor one called second, another third, because all were equal, and all equally subject to Peter. From this word first, in Latin primus, comes the expression Primacy of Peter, which all the ancient Greeks and Latins acknowledged. Hear S. Chrysostom, "Peter was the first and, as it were, the head of all the Apostles." S. Jerome (lib. 1 contra Jovin. c. 17), "Among the twelve Apostles, one is chosen, that a head being appointed, occasion of schism may be taken away." Ambrosiaster (in 2 Cor. c. 12), Andrew followed the Saviour before Peter, and yet not Andrew, but Peter, received the Primacy. Peter, therefore, as the Primate of the Apostles, had power to admonish and correct them if they erred in faith or morals, to put an end to contentions, to assign them their provinces, to substitute others in their place if they fell, as he substituted Matthias in the room of the traitor, Judas. For this subordination of the Apostles, of bishops, and all the faithful under one head was necessary for the unity, stability, and good government of the Church, as S. Cyprian teachesHæres 2. Peter alone among the Apostles had ordinary jurisdiction, to which in due order the Roman Pontiffs succeed. For Peter set up his Pontifical chair at Rome, where he died a martyr. But the Apostles had delegated jurisdiction from Christ, to which there were no successors.

You will say, the bishops are said to be the successors of the Apostles. I reply, this is only said by way of analogy, because bishops share with the Apostles in episcopal order and jurisdiction, because bishops are superior to other priests in the same way that the twelve Apostles were superior to the seventy-two disciples. But bishops do not possess that three-fold Apostolic power of which I spoke in the beginning of this chapter. The power of bishops only extends to their own dioceses, but that of the Apostles to all nations throughout the whole world.

Andrew his brother. Mark places James and John before Andrew, making him the fourth. Luke does the same in Acts i., 13, but in his Gospel he places him before them as Matthew does. These variations in the order of the names is to show that the Apostles are all equal in dignity and office. Whence Cajetan says upon this passage, "Peter alone has the distinction of being called first, in order to intimate that it closely pertains to Christian knowledge to recognise the Primacy of Peter, and that it is of no consequence to know the order of the Apostles among themselves."

S. John in the Apocalypse, in describing the twelve Apostles as the twelve foundations of the heavenly Jerusalem, assigns to each his place with their own peculiar precious stonesThe first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; the fifth, a sardonyx; the sixth, sardius; the seventh, chrysolyte; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. (Rev_21:19).

The first, jasper, denotes Peter, on account of the firmness of his faith; the second, a sapphire, Andrew, because of his heavenly life and love; the third, a chalcedony, or carbuncle, James, burning with zeal; the fourth, an emerald, John, blooming and a virgin; the fifth, a sardonyx, Philip, on account of the whiteness of his mind; the sixth, the ruddy sardius, Bartholomew, flayed alive; the seventh, a chrysolyte, the colour of the sea, Matthew, a penitent; the eighth, a polished beryl, Thomas, polished and established by Christ in the faith of his Resurrection; the ninth, a topaz, James the less, radiant with sanctity; the tenth, a chrysoprasus, Judas Thaddæus, who, by his acute wisdom, was hostile to heretics, as it were an onion, for πρὰσον means an onion; the eleventh, a jacinth, Simon the Canaanite, on account of the sweetness of his manners; the twelfth, the lowly Matthias, and the least.

Paul and Barnabas are not reckoned among these twelve Apostles, because they were called by Christ to the Apostolate, not whilst He was upon earth, but when He was reigning in heaven. They had equal power, and an equal measure of the Spirit, with the twelve Apostles.

Andrew is a Greek word, and means manly, strong, heroic. Many of the Jews, after they became subject to Alexander's successors, learnt Greek and took Greek names. Andrew was, what his name signifiesbrave and heroic in his preaching and passion, from the strength of his love to Christ, panting for his cross. He was, says Gaudentius, the first of all the disciples of John the Baptist, and being by him sent to Christ, first began to know Him.

James, the son of Zebedee: he was surnamed the Greater. He was the patron and Apostle of Spain, and was the first of the Apostles who suffered martyrdom, being beheaded by Herod Agrippa.

John, his brother. This is the beloved disciple of Christ, of whom I have spoken at length in the prefaces to his Gospel, Epistles, and Apocalypse.

Philip is Greek; φίλος ίππων, a lover of horses, meaning a knight, warlike. For Philip was as a war-horse of Christ against the Jews and infidels. Concerning this, see the Apoc. (vi. 2), "and behold a white horse, and he that sat upon him had a bow, and a crown was given unto him, and he went forth conquering and to conquer."

Bartholomew has been explained to mean the son of him who suspendeth the waters, from bar, a son, thala, he suspended, marim, waters. Whence Ruperti and Osorius think that Christ turned into wine upon the occasion of Bartholomew's wedding at Cana of Galilee, as though he had been the bridegroom. Others reject this. For Bartholomew is the same as son of Tolmai. Tolmai was a common name among the Hebrews, as is plain from Jos_15:14, and 2Sa_3:3. Less aptly, some interpret Bartholemew as son of Ptolemy, as though he had been sprung from the Ptolemies, kings of Egypt.

Thomas in Gr. Didymus, a twin. Concerning him, see Joh_20:24.

Matthew, the publican. Note S. Matthew's humility, who when the other Evangelists were silent about his being a publican, publicly announced himself a sinner.

James, the son of Alphæus: Alpheus means in Hebrew, learned, or a doctor. This Alphæus, the father of James, was a different person from Alphæus, the father of Matthew (Mar_2:14). For this Alphæus, the father of James, was the husband of Mary of Cleopas, who is called the sister of Mary, the mother of the Lord (Joh_19:25). Whence Helecas, Bishop of Saragossa, and others, think Alphæus is the same as Cleopas. Alphæus begat James and Jude of Mary. This was James the Less, of whom I speak at length in the Preface to his Epistle.

Thaddæus: this is the same as Jude, the author of a canonical Epistle. Of him also I have spoken in the Preface to his Epistle.

Simon the Canaanite. This Simon is not so called because he was sprung from the Canaanites, as some wrongly imagine, for all the Apostles were Jews, but because he was born at Cana of Galilee. Hence Nicephorus (lib. 8, c. 30) and Baronius think that he was the bridegroom at the marriage feast when Christ turned the water into wine. Because Cana in Heb. means zeal, S. Jerome says he was called the Canaanite, i.e. Zealotes, the Zealot, with a double allusion to the city of Cana and his zeal

And Judas Iscariot: as though Ish keriot: i.e., a man of Carioth, a city of the tribe of Judah. (See Jos_15:25.) So Angelus Caninius on Hebrew names (cap. 13.) Others, with greater probability, are of opinion that he was so called because he came from the village of Iscarioth, in the tribe of Ephraim, not far from Samaria. So S. Jerome in this place, and on Isa_28:1, Maldonatus and Adrichomius. Iscariot means in Hebrew the same as mercenary, for sachar is merchandise. And this well agrees with Judas, who made merchandise of Christ. Christ chose Judas, although He knew that he would prove a traitor, because He was willing to bear his treachery, and to add it to the weight of His Passion, for He wished His Passion to be in all respects complete. He willed to suffer every kind of torment and from all sorts of men, to teach us to do good, not only to the good and thankful, but also to the evil and the unthankful. Hear S. Ambrose (lib. 5 in Luc.): "Judas is chosen, not through imprudence, but through providence, since Christ willed to be betrayed by him, in order that thou, if thou art forsaken by thy friend, or even if betrayed by thy friend, mayest bear patiently the error of thy judgment, the loss of thy kindness." (See S. Jerome on Isa_28:1.) "Woe to the crown of pride, the drunkards of Ephraim, and the fading flower, the glory his of exaltation" (Vulg.), which the Sept. translates, "Woe to the crown of wrong, the mercenaries of Ephraim, a flower falling from glory upon the top of the fat mountain." S. Jerome understands this mystically of Judas, the traitor; "who was," he says, "of the tribe of Ephraim, of one of its villages, Iscarioth. He indeed sold the Lord for a price. He indeed, as a flower, fell from the glory of his Apostleship upon that most fat mountain of which we suppose it is spoken, 'Jacob hath eaten and drunk, and is filled; and the oved hath grown fat and kicked.' or, according to the Heb. upon 'the valley of the fat ones,' i.e., Gethsemane, by which also is signified the name of the place in which Judas betrayed the Lord." After a little, he adds, "The traitor was drunken, not with wine, but with avarice, and the incurable madness of asps, even the food of the devil; who, after the morsel, entered into him and wholly devoured him, because 'his prayer was turned into sin,' and not, even in repentance, had he the fruit of salvation."

Note, first, Christ combines together all his Apostles, and assigns to each his companion, making six pairs. With Peter He joins Andrew, and so on; that each may derive help and confirmation from his companion in his preaching. And for this cause He sent them out two and two (Luk_10:1.)

Again, among His Apostles, Christ chose three pairs of brethren, viz., Peter and Andrew, James and John, James the Less and Jude; some add Simon the Canaanite who, they say, was a brother of James and Jude. He did this to teach how dear to Him is brotherly love, according to that saying in Eccles. (xxv. 1): "In these things hath my spirit delight, which are approved before God and man, the concord of brethren, the love of neighbours, and a husband and 10 wife agreeing together." Also Pro_18:19, "a brother who is helped by a brother is as a strong city."

Observe, secondly, several of the Apostles were relations of Christ, as James and John, James the Less and Jude. For Christ chose His Apostles, not to be sleek and wealthy princes, but to endure labours, poverty, crosses, torments, and martyrdom. Whence He gave them abundance of good thingsnot temporal but spiritualeven as the order of charity requires, according to which it is right to wish and care for greater grace for parents and relations than for others.

I may add, it behoved the WORD, when He took our flesh, to unite those who were most near to Him in the flesh more closely to His Divinity also, by grace. And this He did, so that His mother was the holiest of all, then S. Joseph, after him Joachim and Anna, as His grandparents: also John the Baptist and his mother, James and John, James the Less, and Jude, as His relations and kinsfolk. For these, because by fleshly relationship they were nearer Christ's humanity, so also were they brought into chosen connection with His Divinity through grace. Therefore this was not in Christ the fault of accepting persons, as it is in Prelates, who, contrary to what is right, burden rather than truly honour their nephews and kinsmen with dignities, prebends and riches.

Lastly, there were three chief Apostles, viz., Peter, James and John, whom Christ took as the witnesses of His transfiguration, His Passion in the Garden, and other secrets, whence these are, as it were, the pillars of the Church, and the Triumvirs of the Apostles.

Go not into the way of the Gentiles. Syriac has, of the profane: Way of the G. is a Hebraism for, to the Gentiles. Similar is Jer_2:18. "And now what hast thou to do in the way of Egypt?" That is, "Why art thou going into Egypt?"

This is the first precept of Christ, by which sending His Apostles forth to preach, He bids them go not to the Gentiles or the Samaritans, but to the Jews. The reason was, because they were the children of the Kingdom, and sons of Abraham, Isaac and Jacob, to whom the Messiah, that is Christ, had been promised by God. Had not Christ acted thus, the Jews might have taken exception against him and the Apostles, and said, "Thou art not the true Messiah, for thou preachest the Gospel to the Gentiles and Samaritans. Our Messiah was promised by the Prophets to the Jews, not to the Gentiles." This precept, however, was only temporary. It only lasted during the life of Christ on earth. After His Resurrection Christ sent His Apostles to evangelize the nations throughout the whole world. Then was taken away the distinction between Jews and Gentiles, and of both there was made one Fold and one Shepherd. So S. Jer., Chrys., and others. S. Paul puts the command of Christ in this verse in another form, when he says, "For I say that Christ Jesus was the Minister of the circumcision for the truth of God to confirm the promises made unto the fathers."

And as ye go, preach, saying, &c. This is the second and the chief command of Christ to His Apostles, viz., that they should traverse Judea, and preach the Kingdom of Heaven, and invite, yea compel men to come into it. It was as though Christ said, In a short time I will, by My death, open Heaven to men, which has been shut for so many thousands of years by Adam's sin, and I will open the way of entrance into it. Invite all therefore to enter upon this way that they may gain the Kingdom. This was the sum and substance of Christ's preaching.

Heal the sick, &c. This is the third precept of Christ, by which He bids them use freely the power which had been given them of working miracles to persuade men to believe in Christ, that their souls might be healed of unbelief.

Freely ye have received, &c. For freely the Greek has, δωρεάν, as a gift, gratis in the Vulgate. This is Christ's fourth precept. By using the word gratis, he takes away the occasion of pride, says S. Chrys., since they know that they have not this power of themselves; but by God's free gift have received it, without merit of their own. In like manner this word gratis excludes all avarice and simony, that they may not sell their miracles for money. Again, they are admonished to be liberal in exercising this power, keeping as the end in view the benefit of others, like Mountains, which the more water they send forth abroad, the more they interiorly receive. This is what Isaiah foretold concerning Christ. "Ho! every one that thirsteth, come ye to the waters. Come ye, buy wine and milk without money and without price." For this liberality became the King of kings, that is Christ the Lord, and therefore He willed His Apostles to be altogether opposed to every appearance, yea, even shadow, of simony and covetousness, that they should not receive any gift, lest men should think they were seeking their own wealth, and so be turned away from the faith of Christ. The Apostles would have sinned and broken the command of Christ if they had received gifts on account of their preaching. Thus S. Hilarion, as S. Jerome testifies in his life, healed very many sick persons, but would not receive any gifts from them, not so much as a morsel of bread; for he was wont to say, "Gratis ye have received, gratis give." He replied to a certain nobleman whose name was Orion, whom he had delivered from a legion of devils, and who urgently pressed him to receive a gift, at least that he might distribute it among the poor, "Be not grieved, my son, at what I do, for I do it for thy sake and my sake. If I should receive this I should offend God, and the legion would return to thee."

A provincial council of Constantinople in a Synodical Epistle expounds, Gratis ye have received, &c., of the priesthood, that it must not be simoniacally sold.

Observe, the precise reason why the Apostles were bound to bestow gratis the Charismata given to them by God was not merely because they had received them gratis from God. For he who has received knowledge, or some natural skill infused into him by God, like Bezaleel, the architect of the Tabernacle,such an one, I say, may lawfully sell it, and teach it to others for money, as some masters of arts do. The precise reason, therefore, is because this thing is so sublime, and of such a nature that it cannot be acquired by human industry, but can only be received by the free grace of God; because it is indeed divine, and therefore far surpassing and transcending all price. This is the meaning of gratis ye have received. Wherefore to wish to estimate it at a price, and to sell it, is to treat it unworthily and profane it. It is to do a grievous indignity to it and to God, from Whom it has its sanctity: and therefore it is the crime

You will say, Then by parity of reasoning, he who exchanges one sacred thing for another is guilty of simony by the law of nature, and by the Divine law, because he does not give it gratis. Adrian admits this (quodlib. 9 ad 4, conclus. lit. E.). But I reply by denying the consequence. For in this place, to give gratis is to give without temporal hire or reward. This may be collected from what follows: Provide (Gr. Possess) neither old, &c. For things sacred have no temporal price. And this is neither given nor received when one sacred thing is exchanged for another. So SS. Jer., Chrys., and others. (See Lessius, Tract. de Simonia, dub. 3.) Let religious and apostolic men follow closely this precept of Christ, for it very greatly conduces to His glory and the salvation of souls, as I have learned by an experience of forty years. S. Ignatius, the Founder of our Society (Reg. 17, Sum. Constit.) thus wisely lays down: "Let all who are under obedience to this Society remember that they ought to give gratis what they have gratis received, neither asking nor receiving pay, nor any alms, by which masses, confessions, or sermons, or any other offices whatsoever of the things which the Society, according to our institution, is able to exercise, may seem to be compensated; that thus it may be able to advance with greater freedom both in the Divine service and the edification of our neighbours."

Once, when S. Antony was on a journey, he saw an immense piece of gold. He admired the size of the glittering piece of metal and ran as fast as he could to his mountain, as though he were running from a fire. Whenever money was offered to S. Vincent Ferrar as he was preaching through the villages, he refused it, and forbade his companions accepting it. S. Francis was wont to say that "money to the servants of God is nothing else than a devil, and a poisonous snake."

Provide neither gold, &c., in your purses, Gr. in your girdles; for formerly they attached purses to their girdles, or wove them into their girdles. This was especially the case with soldiers and travellers. Whence the proverb, "He has lost his girdle," said of him who has no money. Hence also coffers have been called girdles.

This is the fifth precept of Christ given to His Apostles concerning not possessing money. It was given for three reasons. 1. That being free from all earthly affections and cares, they should depend entirely upon God's providence. 2. That they should be wholly intent upon preaching the Gospel, and give all their thoughts and cares to that. 3. That they might give to all nations an illustrious example of simplicity, poverty, contempt of riches, wherebyby means of this angelical lifethey might draw all men to love and admire them. There is nothing, says Euthymius, which makes men so admirable as a frugal life, and to be contented with whatever comes to hand.

Symbolically, S. Jerome says, "gold, we often read, is to be taken for understanding, silver for speech, brass for voice. These cannot be received by us from others, but are given to us as a possession by the Lord."

You will inquire whether those precepts of Christ concerning not possessing money, shoes, staff, and two tunics, or coats, were given to the Apostles in perpetuity, or were or were they only temporary? S. Hilary, S. Jerome, S. Ambrose, S. Austin, and after them Maldonatus, are of opinion that they were perpetual; so that the Apostles in all their travels, in which they preached to the Gentiles, were tied to this form and species of poverty. The common opinion is that these precepts were only temporarily binding, that is to say, only whilst they were preaching to the Jews during Christ's earthly life.

First, I say that this latter opinion is the correct one. It is plainly so from Christ's saying, Go ye not into the way of the Gentiles, &c. For the Messiah must be first shown to the Jews, that if they received Him, the Gentiles might the more readily accept Him

2. It is plain from Luk_22:35, where Christ speaking retrospectively of this mission and precept, says, When I sent you without bag and scrip and shoes, lacked ye anything? And they said, Nothing. He saith unto them, But now, &c. This word now shows that he was giving them a different precept, viz., that they should take a scrip, and buy a sword.

3. The Apostles in going to the Gentiles were preaching to infidels who were likely at first to be prejudiced against them as enemies of their gods, and who would not deign to give them food and hospitality. Before, therefore, they could persuade them to believe, they must provide themselves with the means of living, especially as they were often accompanied by a large number of catechists, interpreters, and other coadjutors. Thus, when Paul was going to Jerusalem, there accompanied him Sopater, Aristarchus, Secundus, Timotheus, Caius, Tychicus and Trophimus (See Act_20:4).

The Apostles were accustomed to allow a pious and wealthy woman to accompany them, to provide for them. This clearly appears from 1Co_9:5: "Have we not power to carry about a woman, a sister (Vulg.), even as the other Apostles?" Christ Himself did the same thing, who permitted Magdalen, and other pious women whom he had converted, to accompany Him to provide for Himself and His followers (see Luk_8:3). Yea, Judas had coffers (Vulg, ), and bore what was put into them. And in the 6th of John, the disciples say to Christ: "Whence shall we buy bread that these may eat?"

You may say that Christ did not Himself keep the precept which He gave to His Apostles concerning not carrying money. I answer that Christ did observe it at the commencement of His ministry. He was then without any coffers, as appears from His words, "Foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay His head." It was with the object of providing for His twelve Apostles and seventy Disciples, whom He took about with Him, that He permitted Judas to carry coffers (Vulg.). For who could exercise hospitality towards so great a number of people? Who could, or would, sustain them for a continuance? But Christ sent His Apostles throughout Judea only in pairs. And two people could easily find hospitality from anyone piously disposed. In like manner when S. Francis Xavier was going to the Indies, he took no provision for his journey into the ship. Indeed, he refused what was offered him by the King of Portugal. He daily begged his bread from the sailors and passengers, because he was alone. But now, at the present time, when fifties and hundreds from the Society of Jesus and other Orders are often sent out to preach the Gospel in the Indies, it is only right that they should carry some provision with them for their voyage. For where are the sailors or passengers who could or would supply all these persons during a six months' voyage? So S. Vincent Ferrer, who went through the countries of Europe in an apostolic manner evangelizing, was wont to have hundreds, yea thousands of people accompanying him. And so he had his purveyors, who provided food and other necessaries for all; for the ordinary inhabitants could not have borne the burden.

I say, however, in the second place, that these precepts, so far as their substance and scope are concerned, which were to exhibit a mind free from covetousness, and to place before it a great contempt of all earthly things, and a firm trust in the providence of God; these are the things, I say, which Christ wished to impress upon His Apostles by these precepts. And these the Apostles in very deed fulfilled, when, having received the Holy Ghost at Pentecost, they thought, spoke, and treated of nothing except heavenly things. And so these precepts of Christ, not merely as to their scope, but as to their very letter, whenever and wherever it was possible to do so, were fulfilled by them. Yea, to these precepts Paul added the determination that he would not receive from the faithful the expense of his maintenance, but would procure a livelihood by the labour of his hands. And this is all that is meant by the Fathers who were cited at the commencement of this discussion. S. Francis imitated this example of Apostolic poverty when he sent out his brethren two by two to preach, and gave them this as their only viaticum, "Cast thy care upon the Lord, and He will nourish thee."

Nor scrip, &c. The scrip is a pouch, or traveller's bag, in which wayfarers put bread and food to eat on the way, hence the adage, "The beggar's bag is not full."

Neither two coats: understand two pairs of coats, or tunics, says Thomas, for a change, that you may put on, now one, now the other. For Christ does not here forbid the putting on of two garments at the same time on account of cold or other necessity, for Christ Himself was clothed with two garments, as appears from Joh_19:23. So S. Jerome, &c.

More simply, Lyra, Toletus and Barradi understand a single tunic to be here meant. For one coat in so hot a country as judea is sufficient. Wherefore Christ had only one outer coat, for that seamless garment was an inner one, or a shirt. Over the outer garment it was afterwards the custom to throw a pallium, or cloke.

Neither shoes: not two pair of shoes, say S. Thomas and Cajetan: but the more simple way of taking it is to understand that such shoes as cover the whole foot are forbidden, not sandals, which only protect the soles of the feet from being hurt by stones. S. Mark (vi. 9) shows that these were allowed to the Apostles. For Palestine is a rough and stony country as well as a hot one. So S. Jer., Enthym., Tolet, Jansen, and S. Austin understand the passage. But shoes confine and, as it were, imprison the feet, and make them less expeditious in travelling, and sometimes too hot. Christ then forbade shoes to His Apostles, as they were travelling about Palestine, that they might make greater expedition in their journeys, and to take away undue care of their feet. Shoes are called by the Greeks ύπυδήματα, i e., what is bound, or tied, because they were formerly bound or tied with strings above, as is still the custom with many. That the Apostles after Christ's Ascension made use of sandals, appears from Acts xii., where the Angel says to Peter, Bind on thy sandles. Of such a kind is S. Andrew's sandal in the Cathedral of Treves, which has been shown me by the Reverend, the Provost. Such were the sandals worn by the prophets Isaiah, Jeremiah and Ezekiel, as appears from their ancient pictures preserved at Rome in the Codex of the Emperor Basil Porphyrogenitus, in the Vatican. Such too may be seen in the picture of the Blessed Virgin, painted by S. Luke, and preserved at Rome. The Child Jesus is there represented in her arms. He is shod with sandals which are bound about the feet above, with strings, in such a way that the toes and upper portion of the feet are entirely uncovered. Nothing is covered except the sole of the foot.

Many of the early Christians followed this example of Christ and His Apostles, and went without shoes. Lucian shows this in his Philopator, where describing a Christian's dress, he says, "He wears a ragged cloke, without hat or shoes, with unkempt hair." Similarly Plato, says S. Jerome, "bade that the two extremities of the body, the head and the feet should be left uncovered, that they may not become tender. For when these are strong, the other parts of the body will be robust." On the cloke of the Christians there was the old proverb, Gone from the toga to the pallium, meaning that a man had gone over from heathenism to Christianity. For heathens wore the toga, Christians the pallium, or cloke. Whence Tertullian (lib. de Pallio c. 5), "we say nothing about shoes, about the peculiar torment of the toga, the most unclean protection of the feet, albeit false enough. For how is it not expedient that the barefooted man should be stift with cold and heat, like the crook-footed man in shoes! Vast assistance is there in walking from the cobbler's stall! The inventors had an eye to the votaries of Venus!" Very excellently says Clement of Alexandria (lib. 2. Pædagog. cap. 11), "Most becoming is it in a man not to have any shoes, unless he be a soldier. For a man that is shod has no small resemblance to one who is fettered. It is the best kind of exercise, and conduces to health and expedition to go with naked feet, unless necessity prevent: but if we ire not going on a journey, and are unable to walk with bare feet, we must use the sort of shoes which the Athenians call Κονίποδας, because, as I conjecture, the feet are near the ground. John is a sufficient witness of the advantage of being lightly and simply shod. He said that he was not worthy to unloose the latchet of the Lord's sandals. He had no finely worked shoes, who exhibited to the Hebrews the pattern of true philosophy."

Symbolically, S. Austin (lib. 2. de Consens. Evangel. c. 30.), says, "Mark saith they were to be shod with sandals, by which the foot is neither covered above, nor yet bare on the ground. For verily it was the Lord's will that the Gospel should neither be hid, nor yet that it should rely upon earthly advantages." The Gloss., "By an Apostle must be cast away gold, that is, worldly wisdom; silver, that is, eloquence; money in the purse, that is, hidden wisdom; a scrip, that is the burden of the world; shoes, that is, the examples of dead works."

Nor yet staves. The Gr., followed by the Vulg., has staff in the singular. You will say, Mark (Mar_6:9), says differently, viz., a staff only. I reply, Mark is speaking of the Heb. mischan, a rod, or a staff, on which to lean. For this was the symbol of poor travellers, who relieve their weariness by leaning on a staff. This was how Jacob journeyed to Mesopotamia. But Matthew is here speaking of matte, i.e., a rod for defence, or punishment. This was what Christ forbade His Apostles carrying. Observe that the Greek ρ́άβδος, a rod, has three meanings. First. The symbol of honour and power, such as the sceptre of monarchs, the fasces of consuls, the rod of prætors and judges. This is called in Hebrew, scebet, whence sceptre. As David says in Psa_2:9, "Thou shalt rule them with a rod (scebet) of iron." And Ps. xlv., "The sceptre of Thy kingdom is a right sceptre." And Isa_14:5, "The Lord bath broken the staff of the wicked, and the sceptre of the rulers." Hence also: ρ́αδοφόροι, that is, rod-bearers, was the name given to lictors and officers, by whom the magistrates executed their sentences. The rod which they bore was the sign of their office. So also the Jewish Doctors were wont to carry a rod, or wand in their hands, says Lyra, as the mark of their teaching, in the same way that schoolmasters now make use of a ferula. Christ forbids this practice to His Apostles. He bids them carry before them modesty, humility; not imperious authority and power. It was such a rod as that of which I have been speaking that Moses, the lawgiver of the stiff-necked Israelites, bore, and with which he smote Pharaoh with the ten plagues, and chastised the rebellious Jews. Christ, whose law is the spirit of love and sweetness, hath another rod.

Second. Ράβδος, rod, or staff, hath the same meaning as matte, in the sense of a rod with which you strike or beat a person, as teachers scourge their scholars. Thus Psa_89:32., "I will visit their iniquities with a rod." And Exo_21:20, "He who smiteth his manservant, or his maidservant with a rod." So the arms of rustics are sticks and rods. David went against Goliath with no other arms than his staff and his sling. And Ezek. (c. xxxix.), speaking of the slaughter of Gog, says "They shall burn the arms, the shield, and the spear, the bows and arrows, the staves and the javelins." Also Is. xx., "Asshur, the rod of mine anger." So that in this place by staff, arms of any kind are forbidden by Christ to His Apostles. He bids them trust not in arms but in God, and that they should be preachers of Divine protection, and propagate the faith, not by fighting, but by suffering. For he who has the Lord for his help, what need hath he of a staff" says S. Jerome.

Third. Ράβδος signifies mischan, a staff on which to lean. This Christ allowed to His Apostles.

Lastly. Johannes Alba (lib. elect. p. 337), by staff here understands one on which was cut some mark or sign of mutual friendship, so that it was what was called a tessera, or pledge of friendship, which people were accustomed to show when they went to personally unknown friends, that they might be received to hospitality by them. Wherefore when men renounced friendship, they were said to break the tessera of friendship. So that Christ's meaning in this place would be, "Rely not upon human help, bear not the tessera of friendship as the guarantee for your reception. God will provide you with hospitality." But this sense is a strained one.

Symbolically, the staff or rod denotes the power of the Apostles. S. Austin.

The workman is worthy, &c. He gives the reason why He forbids the carrying a viaticum. "Let preachers," says S. Chrys., "receive their support from the people, but their reward of their hire from God." In other places this support is called wages, or hire, from the similitude of those workmen, to whom food is given as a part of their wages. Yet in the case of preachers it is not properly wages, for preaching far transcends all price, and all human wages. S. Paul (in 1 Cor. ix.) calls this support of preachers, their pay or stipend, from the similitude of soldiers, to whom it is not given as wages; for what is it in comparison with the perils they undergo? but as the support which is their due. "Labour therefore in the Lord's vineyard, 0 ye Apostles, and preach zealously. Be not anxious about sustenance, about food and raiment, for God will abundantly provide for you either by your hosts, or from some other of the rich treasures of His Providence."

Into whatsoever city, &c. Worthy, that is, apt and meet to receive the Gospel, one who fears God, and leads a good life, who desires salvation, who shows hospitality to poor and pious people, especially preachers; one who knows, as S. Jerome says, "that he is receiving a favour, rather than conferring one."

This is the sixth precept which Christ gives to His Apostles concerning hospitality, when they were going to preach to the Jews, that they should not lodge with any one who was opposed to faith in Christ, or of evil report, lest his infamy should bring discredit upon themselves. "A host," says S. Jerome, "should be chosen for his reputation among the people, and from his character with his neighbours; lest the worthiness of preaching should be besmirched by the infamy of the preacher's host."

And the rab eide, &c. Why? First, lest if the Apostles should go about from one host to another, they should appear changeable and inconstant. So S. Chrys. Secondly, not to grieve their first host, and do him a dishonour by migrating to one worthier. Thirdly, lest any one should call them gluttonous, seekers after the luxurious boards of the rich. It must be understood that this precept applies only when they did not remain very long in the same place, so as to become burdensome to their host; for in such a case charity and prudence would recommend a change of hostel.

When ye enter into a house, &c. This was the ancient method of salutation among the Hebrews, by which they prayed for the peace and prosperity of the master of the house and his family. The Hebrews understood it of temporal blessings, but Christ of spiritual. For Christ came to the world to make peace between God, man, and angels. Wherefore when He was born the angels sang, "Peace on earth, to men of goodwill" (Vulg.).

This is the seventh preceptthat they should pray for peace for their host, and by their prayer discover if he were worthy and suitable. The Apostles, therefore, pray for peace for their host, first with God, secondly with his family and neighbours and all other persons. S. Chrys. says that this salutation of the Apostles was not a mere naked and verbal one, but real and efficacious, and had the power of conferring upon their host (if he were worthy) actual peacethat is to say, grace, faith, and salvation.

And if the house be worthy, &c. That is, ifas He had said a little beforethe host be worthy, that is, a lover of peace and salvation.

But if it be not worthy, &c. If the host refuse and reject your salutation of peace, your peace shall return unto youGr. ε̉πιστραΦήτω, let it return, in the sense of shall return. For the Heb. often uses the imperative instead of the future. Note the personification. Peace is here introduced as a person rejected by a host, and going elsewhere, and carrying the Apostles with him. If the host rejects your salutation of peace, your salutation shall not therefore be unfruitful, for there shall come to yourselves what you prayed for him, that is, peace and all prosperity. Thus shall your peace, repulsed by this unworthy host, come back to you, and lead you to some worthy host who will eagerly receive you and believe your preaching. There is a similar mode of expression in Psa_35:12-13, to which Christ here makes an allusion . "They rewarded me evil for good," &c.; "And my prayer shall return into mine own bosom." So Eusebius, S. Athanasius, and Hesychius on this Psalm expound it. The latter says, "Into the bosom of Christ, i e., the Church of the Gentiles, the prayer of Christ (turned away by the Jews) falleth." This is what S. Paul said to the Jews: "It behoved that the Word of God should be spoken first unto you, but since ye reject it, and count yourselves unworthy of eternal life, lo, we turn to the Gentiles."

And whosoever shall not receive you, &c. . . . the dust of your feet. Luke and Mark add, for a testimony against them. Abul. Says that the Apostles were to do this twice, once in the city and once outside the city. They were to do it by striking their sandals against the ground, or by knocking, or rubbing them upon a stone, to brush off the dust.

You will ask, Why was this? 1. S. Jerome says, dust is shaken off as a testimony of labour, to show that they had entered the city, and the Apostolic preaching had reached it. And as Theophylact: "They testify that for their sakes they had made so long a journey, and it had profited them nothing."

2. Shake off the dust, as impious, on account of the impious inhabitants, that ye may signify that they are, as it were, anathema, and that ye will have nothing, not even their dust in common with them, as being doomed to eternal condemnation. So S. Jer. Theophyl., Ambrose, &c.

3. That this dust shaken off may be a witness in the day ot judgment against their unbelief and wickedness. And this is why Luke adds, for a testimony to them, i.e., against them.

By this, which is the 8th precept of Christ, He tacitly bids His Apostles be of good courage, and not to be distressed, when they saw the Jews rejecting the Gospel, but as God's avengers to rise up boldly against them.

Verily I say unto you, &c. They shall be more heavily punished and condemned who reject the Apostles than the Sodomites were, who perished in the fearful fire from heaven, by which the whole Pentapolis was consumed, for an awful example to all ages.

You will ask, how can this be true, since the sin of Sodom was a very great crime contrary to nature, and crying to heaven? The sin of Sodom is reckoned amongst the worst sins, but in the catalogue of lusts, or sins against the natural law of chastity only, for, in other respects, it is certain that there are worse sins, such as heresy, infidelity, blasphemy, sacrilege, despair, hatred of God. Those therefore who rejected the Apostles, and in so doing rejected the grace and salvation of Christ, sinned far worse than the Sodomites, and that, not by a single, but by a manifold sin, viz., 1. by the sin of infidelity, 2. of disobedience, 3. of ingratitude, 4. of inhospitality, 5. of rebellion and contumacy against God, contrary to the law of nature, and of God, and against His grace so benevolently and liberally offered to them, and confirmed by so many miracles and benefits.

This denunciation has also in a measure an application to those who despise God's word, or vocation, or holy inspirations, against whom God thunders, in Pro_1:24. "Because I called, and ye refused, I also will mock at your calamity."

S. Jerome proves from this. passage that the punishments of the damned are not all equal, nor, by consequence, their faults.

Moreover Christ appositely compares those who rejected the Apostles to the Sodomites. 1. Because they were guilty of inhumanity and barbarity towards guests. 2. Because as the Sodomites were admonished by Lot and despised him, so were these admonished by Apostles whom Christ sent forth for their salvation. 3. As the Sodomites were punished by fire and brimstone from heaven, so will these be punished by fire and brimstone in hell, only far more severely; because if the Sodomites had heard the preaching of Christ and His Apostles, and had seen their miracles, they would have believed and repented.

Behold I send you forth as sheep, &c. S. jerome, by wolves, understands the Scribes and Pharisees: others, any enemies, or persecutors. No animal is so defenceless as a sheep. In this way Christ sends his Apostles without arms, that he may shew forth His own power in them. He does not send them as lions, but as sheep, that by means of His miraculous power they may vanquish the wolves. Listen to S. Chrys., "Let them blush, who, like wolves, persecute their adversaries, when they behold innumerable wolves overcome by a very few sheep. And assuredly, so long as we are sheep, we shall easily overcome our enemies. But when we are changed into the nature of wolves, then we are overcome, for in such a case we have no more help from our shepherd, who feeds sheep not wolves." S. Chrys. observes that Christ foretells coming evils and persecutions to His Apostles for four reasons. 1. That they may learn His foreknowledge. 2. That they may not suppose such things happen through lack of power in their master. 3. That they may not be suddenly overcome. 4. That they may not be troubled at the time of the Cross. Christ thus, as it were, animates His Apostles, "Come, 0 ye my Apostles, I am sending you to the Jews and to Infidels, who will vex you and persecute you, but think of this, that it is I who send you, I, I say, who sent Elijah and Elisha, Isaiah and the rest of the prophets to Ahab, Jezebel and Manasseh, and other wicked kings. I animated, strengthened, and protected them, and when need was, I delivered them. And when at length I permitted them to be slain by them, it was that by their blood they might set a seal to My faith and religion, and win the laurel crown of martyrdom. In the same manner I now send you: and through you I am about to do the same, yea still greater things. I will be always with you, and stand by you, that in life ye may by the innocency of sheep, and in death by the meekness of sheep, conquer all men and all things."

Therefore by these words, Behold I send you, are signified the Divine authority, power, assistance, and protection of Christ whereby He defends His Apostles, as it were innocent sheep, against the wolves their enemies, that they may convert them by preaching, or else nobly vanquish them by dying. He therefore that will be Christ's true servant, disciple, and Apostle, let him look upon himself as sent forth like a sheep in the midst of wolves. So let him be lavish of his life, as though he were doomed, and prepared to endure labours and crosses, yea death itself, for Christ's sake. Albanus, the Captain General of the army of Charles V., had 400 stout and resolute youths, who were prodigal of life, and devoted to death, called the forlorn hope. In a battle, he despatched these against the strongest part of the enemy's ranks, that by their audacity and determination to die, they might throw those ranks into confusion, and so prepare the way for victory. Thus devoted and prodigal of his life let the Apostolic preacher of Christ deem himself, that he may subdue unbelievers to Christ the conqueror. Such a one blessed Xavier deemed himself, when he was going to the Indies, and said to his weeping friends: "Do merchants at such expense and such peril, prodigal of life, sail to India from zeal for earthly merchandise; and shall not I go thither for the sake of God and souls?"

Be ye therefore wise, &c. Wise, i.e., prudent. 1. "That by prudence," says S. Jerome, "ye may avoid snares, and by harmlessness or simplicity ye may do no evil. And the craft of a serpent is given as an example, because with its whole body it hides its head, to protect that wherein is its life. So too let us, by the exposure of our whole body, guard Him who is our HeadChrist; that is, let us strive to keep the faith whole and undefiled." 2. Rabanus Maurus says, that the serpent is wont craftily to choose narrow chinks, so as by passing through them, to put off his old skin. Hear Isidore of Pelusium (lib. i. epist. 26): "The serpent by crafty artifice puts off his old skin, by compressing himself into some narrow chink. So Christ wishes us, by means of the narrow way and affliction, to put off the old man and to put on instead the new man, which is renewed after His image." 3. Remigius says, Beautifully doth the Lord admonish preachers to have the prudence of serpents, because the first man was deceived by a serpent. It was as though He had said, Because the enemy was crafty to deceive, do ye be prudent to deliver. He commanded the Tree, do ye praise the virtue of the Cross. Hilary adds, He falsely promised immortality, saying, Ye shall be as gods; do ye promise true immortality, that they who believe shall be as angels.

4. The serpent has most clear sight. Whence the adagethe eye of a serpent. So let an Apostle behold all things with the piercing sight of his mind, that he may avoid what is evil and forward what is good.

And harmless (Vulg. simplices) as doves. Because, as Remigius says, "Simplicity without prudence is easily deceived, and wisdom is dangerous unless it be tempered with simplicity." And as S. Gregory says (lib. iv. epist. 31 ad Mauritium), "As the astuteness of the serpent sharpens the simplicity of the dove, so does the simplicity of the dove temper the astuteness of the serpent."

For harmless the Gr. is α̉κέραιοι, which (if it be derived from α̉, privative, and κέρας, a horn) means devoid of malice or harm, innocent, innocuous. So S. Basil: or if from α̉, privative, and κερα̉ννυμι, to mingle, it is the same as unmixed, i.e., pure, sincerethose who, without prevarication, express with their mouths what they think in their hearts. Christ therefore bids them "by prudence avoid snares, by simplicity to do no evil," says S. Jerome.

S. Chrysos. says, anger is not extinguished by anger, but by meekness. It is not enough to bear evils, but we must not even be troubled, which is dove4ike.

Theoph. and Euthym. remark that doves, although they be deprived of their young ones, yet return to the same nests and masters. As though Christ said, "So also, 0 ye Apostles, do not ye remember the injuries done unto you, but meekly and lovingly return ye to those who have vexed and injured you, that ye may help and convert them. This is the ninth precept of Christ. The tenth follows.

But beware of men, &c. Councils, Gr. συνέδρια, i.e., sessions of magistrates and judges; lest by them ye be condemned as blasphemers of God, or rather of the gods. The Syriac has, They shall deliver you into the house of judgments, that is, into the prætoria. Beware of men1, false and treacherous men, who shall bring you to councils and before judges. Such are those, who for this cause are to be guarded against by priests at this day in England, Scotland, and Japan; 2, of men, viz., insidious men, who lay snares for you by means of perplexing and political questions, that they may catch some word out of your mouth against the laws or sovereigns, that they may accuse you to them; 3, of men, i.e., persecutors, who seek to kill you. Beware, i.e., bear yourselves cautiously, as far as may be, remembering your duty, so that ye may avoid their plots and treacheries; but above all, that ye fall not by their persecutions and threats so as to deny Christ.

Moraliter, let every one learn to beware of himself, for man is a wolf to man.

And so no one need say, I have been born in an inauspicious time, I cannot be a martyr. There is no Nero now, no Decius now. Any one can be a martyr if he manfully resist lusts, fears, temptations, for the love of God. Thy cupidity is a Decius to thee, thy fear a Nero, thy temptation is a Julian. Thy companion persecutes theelaughs at theecalumniates thee. Fever, cold, asthma torments thee. If thou bear these patiently for the love of God, thou art a martyr of patience, like Job was. Gluttony goads thee to swill in wine and delicacies. Resist, and thou art a martyr of abstinence, like Daniel. Ambition attracts thee to raise thyself above others, to aim at high dignities. Pluck it from thy mind, and thou art a martyr of humility and modesty, like S. Francis. Does thy superior bid thee do hard things, which are repugnant to thy feelings? obey, conquering thyself, and thou art a martyr of obedience, like Abraham, when he offered up Isaac. Does lust titillate thee? Mortify it by fasting, crucify it by hair shirts, and thou wilt be a martyr of chastity, as Joseph was. Study, teach, preach, labour, go to the Indians, that thou mayest save perishing souls, and thou art a martyr of charity, like blessed Xavier.

And in the synagogues, where the law was read, and breakers of the law were scourged, ye shall be beaten: Thus Peter and the Apostles were beaten (Act_5:40). And S. Paul says (2Co_2:24), "Of the Jews five times received I forty stripes save one."

And before governors, i.e., of provinces. So Paul was led as a captive before Felix and Festus, governors of Judea; James the Less before Ananias, the High Priest, by whom he was ordered to be slain; Peter and James the Great before Agrippa, who struck off James' head. Peter and Paul were brought to Nero, under whom they at length underwent a glorious martyrdom, Thus, too, S. Andrew was led to Ægeus, the pro-consul of Achaia, by whom he was crucified; S. John to the Emperor Domitian, by whom he was placed in a cask of boiling oil, from which he gloriously came forth. From such things it will be seen that what Christ now says does not refer to this first sending the Apostles into Judea, for we do not read of any such things happening then, but of things which were to happen in their future life.

For my sake. He adds, says S. Chrysostom, an alleviation which was no small consolation, that they should suffer for Christ's sake. Wherefore when the Apostles were beaten, "they went from the Council rejoicing that they were counted worthy to suffer shame for His name."

For a testimony of my true faith which ye preach: for of this your martyrdom shall be an illustrious testimony. Hence, many who saw the constancy of the Apostles and Martyrs under their torments were converted to Christ. So S. Hilary.

But when they shall deliver you, &c. This is the eleventh precept of Christ, by which he forbids the Apostles being anxious about their answers to the questions of the governors, because He promises that He will Himself suggest to them what they shall be. The Gr. is μὴ μεριμνήσητε, do not be anxious and solicitous. He does not forbid their prudently premeditating an answer, but forbids an anxious and troubled care about it. By the martyr in his questionings and torments God must be assiduously invoked that He may inspire him with wisdom to answer, and courage to endure. This is what Luke says Christ promised, I will give you a mouth and wisdom which none of your adversaries shall be able to gainsay or resist. Thus it is said of S. Stephen, "They were not able to resist the wisdom and spirit with which he spake." There is a famous example of the literal fulfilment of this promise in the life of Saint Lucy of Syracuse who, when she was ordered by the governor Paschasius to sacrifice to the gods, boldly refused. The prefect said in a threatening tone, "Your words will cease when you come to be scourged." The Virgin answered, "Words can never be wanting to God's servants when the Lord Christ has said, 'When ye stand before kings and governors take no thought how or what ye shall answer, for it shall be given you in that same hour what ye shall say, for it is not ye that speak, but the Holy Ghost which speaketh in you.'" Then Paschasius asked her, "Is the Holy Spirit in thee?" She replied, "Those who live chastely and holily are the temple of the Holy Spirit." Then he said, "I will command thee to be taken to the house of shame, and then the Holy Spirit will leave thee." The Virgin answered, "If you order me to suffer violence against my will, my chastity shall receive a double crown." Then Paschasius was inflamed with rage, and commanded her to be led to the house of shame; but by the power of God it came to pass that by no force could the Virgin be removed from the place where she stood. Observe the wonderful prudence of this Virgin, who to every question answered wisely, so that the governor was put to silence. Of a truth the Holy Ghost spake in her.

Tropologically. S. Austin (lib. iv. De Doctrinâ Christiani, c. 15) teaches that a preacher ought to pray and study before his sermon: but for the actual time when he is speaking he ought to think that the Lord's words are applicable to a good mindTake no thought how or what ye shall speak, &c.

Brother shall deliver the brother to death, &c. Because they believe in Me and preach Me. Christ fortifies beforehand the Apostles and believers by predicting the persecutions which they were about to suffer from their unbelieving relations, who (forgetful of natural ties and affections) would persecute them even unto death. As Bede says, "He foretold the future trouble, in order that, being known beforehand, they might more easily bear it." "For the darts which are seen coming are less likely to strike," says S. Hilary. As examples of the fulfilment of these words, S. Barbara was killed by her own father for the faith of Christ. So, too, was S. Christina. S. Lucia was accused by her own son Eupr

Brother shall deliver the brother to death, &c. Because they believe in Me and preach Me. Christ fortifies beforehand the Apostles and believers by predicting the persecutions which they were about to suffer from their unbelieving relations, who (forgetful of natural ties and affections) would persecute them even unto death. As Bede says, "He foretold the future trouble, in order that, being known beforehand, they might more easily bear it." "For the darts which are seen coming are less likely to strike," says S. Hilary. As examples of the fulfilment of these words, S. Barbara was killed by her own father for the faith of Christ. So, too, was S. Christina. S. Lucia was accused by her own son Euprepius of being a Christian, and was crowned by the judge with the martyr's laurel on the 16th of September, A.D. 303. S. Wenceslas, prince of Bohemia, was treacherously killed by his brother Boleslas and his mother Drahomira, who were unbelievers. The Emperor Maximian caused his sister Artemias, a Christian, and Diocletian, his wife Serena, Pope S. Caius, and his brother S. Gabinus, with his holy daughter Susanna, his cousins, to suffer martyrdom because they were Christians.

And ye shall be hated of all men, &c. Allthat is, many, almost all, as was wont to be in councils, judgment-halls, and theatres where the martyrs were. For the faith and preaching of Christ crucified was at the first new and paradoxical to the whole world. Wherefore both Jews (who were accustomed to Moses) and Gentiles (who were attached to their gods) rose up against the Apostles, who preached this doctrine, and against the little flock of believers who were converted to it.

But he that shall endure, i.e., in patience. For the Gr. is ό ύπυμείνας, he who shall sustain these persecutions and adversities even unto the end at once of his persecutions and his life, he wholly and solely shall be saved. He shall be endowed with health, happiness, and eternal glory as the reward and crown of his patience. It is not enough to have endured and overcome once, twice, or thrice: but to win the crown we must endure and conquer to the end, according to those words in the Apoc.: "Be thou faithful unto death, and I will give thee the crown of life." See what I have there said. Hear S. Bernard (Epis. 129): "Perseverance merits glory for men, a crown for virtues. It is the vigour of strength, the consummation of virtues; it is a nurse of merit, a winner of reward, a sister of patience, a bulwark of sanctity. Take away perseverance, and there is neither reward for obedience, nor grace for well-doing, nor praise for fortitude."

But when they shall persecute you, &c.Flee, "not," says Bede, from fearing suffering, but by yielding, so that the occasion of tribulation may become the seed of the Gospel," lest by the slaying of the preachers the preaching of the faith should be cut off, but by their fleeing it may be scattered in other places. This flight was indeed victory. For they fled not through fear, but from love to Christ, that they might propagate His faith. So the Tartars, as they flee, cast their darts at their pursuing enemies, and so transfix and slay them.

You will ask whether this be a precept, or only a permission. I reply, it is partly a precept, as when the necessity of the Church, or the faith, or peril of one's own fall, requires flight. For "he does not deny Christ by flying, who flies lest he should deny," says S. Chrysos. So S. Nazian. (Orat. 1 in Julian) and Athanasius (de fugâ suâ). For had he not fled from the rage of the Arians, they would have triumphed over the Homoousian faith, which seemed to stand or fall with Athanasius. It is partly of counsel, as when greater benefit is expected for oneself or others from flight. It is partly a permission, as when any one has an excessive dread of torments; and he is not bound by any necessity or obligation (as being a bishop or pastor, for example) to remain in a particular place. For otherwise it is unlawful to flee if peril, or scandal, be likely to accrue to the Faith, the Sacraments, or the Sheep, i.e., the faithful. This is plain from Joh_10:11-12.

Hence the example of Christ, of His Apostles, of S. Athanasius and others is a refutation of Tertullian who in his book, de Fugâ, contends that flight is unlawful. S. Jer. (in Catal. Scriptor Ecclesiast. in Tertul.) shews that this book was one of those which he wrote against the Church after he became a heretic and a Montanist.

Verily I say unto you, ye shall now have gone over, &c. The Gr. is ου̉ μὴ τελέσητε, ye shall not have finished, that is, traversing and converting the cities of Israel. 1. S. Chrysos, explains it of the first mission of the Apostles into Judea; as much as to say, flee from the city where they persecute into another; for ye shall not have gone over all the cities of Palestine until I shall return to you, and recall you to me. But in this first mission the Apostles were kindly received by the Jews, so that there was no need for them to flee. They came back to Christ rejoicing, as we see by Luk_10:17.

2. Bede expounds thus, "Ye shall not have converted the Jews before my resurrection. After that I will return to you and send you to the Gentiles dispersed throughout the world, where you shall have a perpetual field for your labours."

3. Others say, "Ye shall not have gone over Judea, preaching and fleeing away until I return to it in vengeance by means of Vespasian and Titus, that I may cut off the Jews who have persecuted you."

4. And correctly, "Ye shall not by journeying and preaching, perfect in the faith of the Gospel and the religion of Christ, the cities, that is the people of Israel, to whom I am now sending you before the second advent of the Son of Man." For as S. Paul teaches in Romans xi., it behoveth that the fulness of the Gentiles, i.e., all the Gentiles must come first into the Church, and then all Israel shall be saved. Christ intimates that the Jews shall disbelieve the Gospel until the end of the world, but then, a little before the judgment, they will be converted by Enoch and Elias. So S. Hilary.

Thus far are the precepts which Christ gave to His Apostles. There now follow promises and inducements by which He animates them generously to rise superior to persecutions. The first inducement is Christ himself (Mat_10:24), who suffered more from the Jews than they would. The second is in Mat_10:26, that God, after the persecutions would make manifest the truth of the Gospel to the glory of Christ and the Apostles. Thirdly, in ver. 28 (Mat_10:28), that God who is the Lord of the soul is rather to be feared than the persecutor of the body. Fourth, in ver. 29 (Mat_10:29). Because God has a special care for them. Fifth, ver. 32 (Mat_10:32). Because God will honour them in the presence of the angels and glorify them eternally.

The disciple, &c. Christ here animates His disciples to bear persecutions, says S. Chrys. by His own example. The disciple and the servant, such as ye are to Me, 0 ye Apostles, ought not to seek for greater honour and applause of men than his Master has.

It is enough for the disciple, &c. That is to say, if the Jews have derided and caluminated Me, and called Me Beelzebub, i.e., a friend and associate of Beelzebub-Me, who am Christ your Master and Lord, yea the Head of your familyif, I say, they have dared to do such things against Me, who have proved Myself by so many miracles to be Messiah and the Son of God, how much more will they dare to do like things to you, My disciples and servants! And if I quietly and bravely bear such things from them, how much rather ought ye to bear these things, yea even rejoice in them because ye bear them for My sake, and in bearing them are made like unto me, and are, as it were, adorned with My raiment and My ornaments!

Hear what S. Hilary says upon this passage, "Let no kind of injuries, or reproaches in any wise affright us; but let us rather embrace them as our glory, if only we may be made conformable to our Lord and His sufferings." And as Tertullian says (lib. de bono Martyrii, c. 9.) "Since the Lord and Master Himself has suffered persecution, betrayal and death, how much more ought His disciples and servants to fulfil the same things, lest they should seem to be superior to Him in being exempt from evil; since this ought to suffice them for glory that they are made conformable to the sufferings of their Lord and Master." Whence S. Ambrose says (lib. 2, de Abraham: c. 7.) "The soul going forth to war bears not before her the likenesses of eagles or dragons; but in the cross of Christ and in the name of Jesus she goes out to battle, strong with this sign, faithful to this standard."

S. Jerome (Epist. 39, ad. Marcel.) speaking of Blesilla, the daughter of S. Paula, who after the death of her husband became a nun, and was derided by the world, writes, "Our Blesilla will laugh, and will count it no disgrace to hear the revilings of croaking frogs, when her Master was called Beelzebub."

You will ask who and what was Beelzebub? He was the god and idol of the Ekronites. See 2Sa_1:2-3, 2Sa_1:6. He is so called from Baal zebub, i.e., the lord of the fly, or possessing flies, because he was worshipped and invoked against the pest of flies. Thus among the, Greeks, Jupiter had the title of α̉πόμυος, or averter of flies, because they worshipped him that he might drive away flies. Thus the inhabitants of Cyrene when swarms of flies brought a pestilence, invoked the god Achor to drive them away, as Pliny tells us (lib. 8, c. 28). This idol Beelzebub seems also to have had the head of a fly. For the Sept. translates Beelzebub, the Lord Fly. Similarly the Egyptians represented the god Apis with the head and figure of an ox, Anubis of a dog, Hammon of a ram, and so on. Hence the Jews called Lucifer the prince of the devils, partly in derision partly from abomination, the Fly God, or the god of flies. I say more upon Beelzebub on 2Sa_1:2.

The Gr. codices in this place, as well as in Mar_3:22, and Luk_9:15-19, also Theophyl. and others, always read Beelzebub, which some interpret to mean, Jupiter stercorarius, or the dungy Jove: for though zebal in Hebrew means a habitation, zebel in Chald., Syriac, and Arabic, signifies dung, because the devil is, by reason of sin, most unclean, and so stirs men up to commit all uncleanliness, especially the sins of drunkenness and impurity. This is perhaps the origin of the name zebulus, or zabulus which S. Hilary and others of the ancients give to the devil, unless you prefer to derive it from the Æolic za for διὰ, that is, zabulus instead of diabolus.

Fear them not therefore, &c. The Gr. Is a beautiful paranomasia, or pun. There is nothing hid which shall not be unhid, nothing covered which shall not be uncovered.

The meaning is, "Although the Jews slander you as being not of God, but the Apostles and ambassadors of Beelzebub, yet fear ye not their derision or contempt, for God will in the end make plain your innocence and true religion, not only in the day of judgment, but even in this life." So S. Chrysos.

It might also be explained thus-"Do not fear or shrink, 0 My Apostles from preaching My Gospel, for although but few may believe in the beginning, that it may appear hidden and concealed, yet it shall creep on by degrees, and its truth shall at length be known, and shall shine forth through the world."

Hear S. Ambr. (lib. de Jacob. et vit. beat. c. 8), "It is the part of a perfect man not to succumb to those things which seem to most, terrible and dreadful, but like a brave soldier to sustain the onset of the severest troubles. Thus S. Vincent acted when his torments, he answered back the tyrant, "Thou shalt see that I have more power when I am tormented than thou hast when thou art tormenting." So too the Apostles shone the more brightly in the darkness of persecution. Of their virtue S. Bernard speaks (Serm. xxvii. in Cant.), "As stars shine in the night, but are unseen by day, so does true virtue, which in prosperity often appears not, become conspicuous in adversity."

What I say unto you, &c. Since the roofs of the houses in Judea are flat, it was possible to preach from them as from a lofty pulpit. S. Jerome gives a threefold meaning. I. What ye have heard in a mystery, that preach ye plainly. 2. What ye have learned in secret, that speak ye in public. 3. What I have taught you in this one corner of Judea, boldly evangelize to the whole world.

Mystically, S. Austin, "What I say in darkness, i.e., in fear, preach ye in the light, i.e., in the confidence of the truth."

And fear not them which kill, &c. Do not, from fear of death with which the persecutors threaten you, deny My faith, or cease from the preaching which I have commanded you, for if ye do this, ye will incur the far worse death of the soul, even its eternal death in hell. Truly does S. Chrys. say (Hom. 5 ad pop.) "He who is always afraid of hell will never fall into its flames."

This saying of Christ has reference to a most needful precept. He bids us that we must not, through fear of tyrants, break the faith which we have pledged to God, nor violate His law. It may be further extended to things which are counselled, not commanded; but then it is a matter of counsel, not of precept. Thus Pope S. Clement extended it to the counsel of virginity. When SS. Nercus and Achillcus, the servants of S. Flavia Domitilla, who had been betrothed to Aurelian the son of the Roman consul, counselled her to embrace virginity, and asked S. Clement to give her the veil, he answered bravely, "For you, for her, and for me, I perceive there is prepared the palm of martyrdom. But forasmuch as Christ has laid it down that we must not fear them which kill the body, let us disregard mortals, that we may plainly and wholly obey the Author of everlasting life." He therefore consecrated Domitilla, a virgin; which when Aurelian her betrothed heard, he beheaded SS. Nercus and Achilleus, and banished S. Domitilla to Pontus, where she completed her martyrdom by fire. At last S. Clement, being drowned in the sea, obtained the same palm. Thus were there four glorious victims of virginity. And the heroism of their action consisted in this-that it would have been lawful for them to persuade Domitilla to avoid the persecution by marrying Aurelian. But the love of chastity and of Christ gained the victory.

Victorinus of Utica (lib. 3. Wandal. Persecut.) relates that a matron named Dionysia, when she was exposed naked upon a lofty place and beaten with rods by the Arians, bravely answered, "Ye servants of the devil, that which ye think ye do to my shame is indeed my praise." And when she beheld her only son, a little child turn pale at the torments, she animated him by reminding him of hell, lest the King should say to his servants, "Cast him into outer darkness, where shall be weeping and gnashing of teeth." "That is the life," she said, "to be desired which is always in possession." And strengthening her child with these words, she soon made him a martyr. Thus far Victor. He relates in the same place that Victorianus, the proconsul of Carthage, being asked by the ambassadors of King Hunneric to become an Arian, answered, "Being firm in God and Christ my Lord, I will tell ye what ye shall answer to your king: 'Let him torment me with fire, let him expose me to beasts, let him excruciate me with every kind of torment; if I should consent unto him, it would be in vain that I have been baptized into the Catholic Church. For if this present life were all, and we did not hope for another which is indeed eternal, still even so, I would not do what he requires for the sake of a little temporal glory, and be ungrateful to Him who hath bestowed His faith upon me who believe in Him.' At this reply the King was so enraged that no speech can express for how long and with what punishments he afflicted him. But he triumphing, and making in the Lord a happy consummation, received the martyr's crown." Thus Victor. Wisely spoke the martyr S. Flavian, "The body does not feel torments when the mind is in heaven, and has devoted itself to God with all its strength."

Are not two sparrows sold for a farthing, &c. Farthing, this is the Roman as, Gr. assarion. It is a diminutive, and means α, little as. For the assarius was the half, not of the ancient as, which was a pound, but of the later as, which was half an ounce. So that the assarius was the fourth part of the uncia, or ounce of brass, and therefore of very small value. This, which Enthym. renders by terunciola, or a little farthing was the price of two sparrows in Judea in the time of Christ.

Shall not fall upon the eath. For birds live in the air, and when they are pierced with arrows, or perish from any other cause, they fall to the earth. Without your Father: i.e., without His providence and pleasure. If God hath so great care and providence of these little sparrows, what will he have of you? For He is your Father, in that he hath given you reason, for similitude to Himself. And He hath re-formed you in Christ, and made you like unto Christ.

Symbolically, S. Hilary says: "The two sparrows are the body and the soul, which are born as it were sparrows, that they should fly with spiritual wings toward Heaven, but the sinner sells them for an as, that is, a little pleasure, to the devil, that they may go down to hell."

But the hairs of your head, &c. That is, God from eternity hath appointed and decreed not only the number of your members, but even of your hairs. Wherefore He knows it exactly, and diligently keeps them to the number which He willeth, so that not one can fall without His special providence, as Luke saith.

Allegorically, the hairs of Christ are all the elect and those who shall be saved, for these adorn Christ as hair does the head. Tropologically, hairs are all the thoughts, words, and deeds of the faithful. So S. Cyril (lib. 8 in Levit.). Again, hairs are the minutest thoughts and intentions of the Saints. So Damascene.

Fear ye not therefore, ye are of more value, Syr. more excellent. The Gr. is διαφέρετε ye are preferable, ye excel. If God have such care of sparrows, much more will he have of you. Wherefore, rest secure in the fatherly bosom of His Providence in all persecutions and tribulations whatsoever. For He will deliver you out of them all, either by freeing you from them, or else by giving you the crown of martyrdom, and taking you to heaven, where there will be no more labour or pain.

Whosoever therefore shall confess Me, &c. From this word confess, martyrs were anciently called confessors. Shall confess Me. The Gr. is ε̉ν ε̉μοὶ, i.e., in Me. For I will confess him, the Gr. is ε̉ν α̉υτω̃, i.e., in him. And so Tertullan reads (in Scorpiace c. 9). So also S. Luke xii. 5. It is a Hebraism. For the Heb. constructs verbs of contact, whether bodily, mental, or spiritual contact, with the prep. כ, in. The Heb. would be hoda bi, confess in Me, meaning confess Me. This is plain from the antithesis, shall deny Me. Maldonatus, however, takes it differentlyshall confess, i.e., shall glory in Me, answering to the Heb. hithraddeh, which, being in the Hithpael, has a reflexive force. To confess in oneself, i.e., to glory.

The meaning is, whosoever, in the presence of tyrants, being interrogated concerning the faith, shall generously and constantly confess that he believeth in Ye as the Messiah and the Son of God, him will 1 in like manner profess before God, and angels, and men, to be My disciple, and as such will I honour and glorify him.

Martyrdom is the confession of Christ and the profession of Christianity, even to torments and a cruel death, and therefore it is the highest love and honouring of Christ. Wherefore the Apostles and Apostolic men have most ardently desired martyrdom. S. Ignatius in his Epistle to the Romans, says, "My love is crucified. There is not in me a fire of earthly, but of heavenly fuel. And I have living water which saith inwardly, Come to the Father." S. Basil says (Hom. 19 in S. Gordium, Mart.), "The martyrs speedily attain to heavenly glory by a violent and premature death. They endeavour speedily to migrate from this life, which ought rather to be called a lingering death, by means of short toil." We see, therefore, that he does not call death death, but as S. Sophia said to her daughter Anastasia (apud Surium, Octob. 25), "A good thing is departure from an evil world. It is joy, gladness, pleasure, splendour, beauty, light, a sweeter and fairer than earthly light." S. Anthony, as S. Athanasius testifies, when those who were about to become martyrs in the persecution of Maximian were being carried to Alexandria, rushed out of his monastery, and followed these victims of Christ saying, "Let us advance to the glorious triumphs of our brethren, that we may join them in their conflict."

Tertullian thus concludes his apology in behalf of Christ and Christians"Well, then, do this, 0 ye excellent governors, since ye will be so much more acceptable to the populace, when ye have sacrificed the Christians to them. Crucify, torment, condemn us, tear our bodies to pieces. Your wickedness is the sure proof of our innocency. God has a meaning in allowing us to suffer. For when ye condemn a Christian woman to pollution rather than to a lion, ye confess that a stain upon modesty is reckoned by us to be far more dreadful than any death. And still all your most exquisite cruelties produce no effect; they only induce men to join us. We are multiplied as often as you reap us. The blood of the Christians is their seed."

This same Tertullian wrote his Scorpiace against the Gnostics, who taught that it was permitted under torture to deny Christ with the mouth, so long as His faith were retained in the heart. The Priscillianists afterwards taught the same, whose motto was, "Rights, perjuries, secrets, betray not." In the Scorpiace, i.e., an antidote against scorpions, meaning Gnostics, Tertullian treats altogether of the good of martyrdom. S. Cyprian, too, following Tertullian as a master, according to his wont, wonderfully extols the martyrs and martyrdom. In his Epistle to the Martyrs, among other eulogiums, he scatters the following: "The martyr is made a colleague of the Passion of Christ. The martyrs give us a school of morals: the confessors shew us the beginning of virtues. The martyrs shall be assessors with Christ in the judgment. The martyrs obtain the kingdom of heaven without delay. The martyrs receive fruit a hundred-fold. The prayer of the martyrs deserves to be heard by God. By the triumphs of the martyrs the church is made glad. Martyrdom by the baptism of blood is of all things the most excellent."

Lastly, the Standard Bearer, the Prince and the Captain of the Martyrs, is Christ. Wherefore, the primitive bishops and fathers, as Julian the Apostate unwillingly acknowledged, "All flew to martyrdom like bees to a bee-hive," to use S. Chrysostom's words. S. Hubert, the successor of S. Lambert the martyr in the see of Liege, was wont to sigh because he was not his successor in martyrdom likewise. "0 unhappy I," he said, "whose sins have accumulated in such a heap that I am not worthy to be associated with such a man."

I have collected many more notes upon Martyrdom in Hosea, c. xi. sub finem. See also Victor of Utica on the Vandal persecution (lib. 2, 3), where he relates that when many of the orthodox were thrust by Hunneric, the Arian king, like swarms of locusts, into a narrow dungeon, full of every kind of filth, where the horror of the overpowering stench was worse than any torture, even here the Martyrs sang with exultation this hymn to the Lord, "Such honour have all His Saints."

Think not that I am come, &c., that is to say, earthly peace: for Christ promised by Isaiah (ix. 6 and 7, and lxv. 25), that He would bring spiritual peace of mind, the peace of the union of the faithful among themselves, and with God and His Angels, which leads to peace and everlasting felicity in Heaven.

But a sword: i.e., separation, as S. Luke has (Luk_12:51), discord in faith and religion. He means that He will separate His faithful people by reason of their faith from unbelievers. But the unbelievers will on their part take occasion to separate themselves from the faithful, and will hate them, and will deprive them of liberty and goods and life. This is what Christ especially refers to in what follows; and this too entirely answers to the words of Micah (Mic_7:6) from which Christ here quotes.

I am come to separate, &c. A man's foes shall be they of his own household. Syriac. A man shall have as his enemies the sons of his own house. Because, as S. Chrys. says (Hom. 2, cont. Judæos), it shall come to pass that in the same house there shall be one faithful believer in Christ, whilst another shall continue unbelieving. A father will wish his son to return back from the faith to his former impiety. Foretelling this He saith, I am come to separate. Such shall be the victorious power of the Gospel that sons shall disregard their parents, daughters their mothers, and parents their children, and shall adventure their life and all things for the sake of godliness. Some are of opinion that Christ only applies the passage of Micah, using it in a different sense. But I reply that Micah was speaking literally of the calamity of sinful Jerusalem through the siege of the Chaldeans, as S. Jerome showsthat in it the inhabitants should be so distressed by sword and famine and pestilence that even brother would snatch away bread from brother, child from parent, wife from husband. But, allegorically this strife of the Jews signifies the discord and opposition of unbelieving parents and brethren and husbands against believers, whether Jews, or Gentiles in the time of Christ, especially when the faithful ran into peril of goods and fame, and even life itself. In this allegorical sense Christ cites Micah's words: and in an allegory, or parable it is not necessary to apply every word.

He that loveth father, &c. That is, is not worthy to have Me for his Lord and Master, is not worthy of My name and company, My grace and kingdom, and the rest of My promises. The reason is, because Christ forasmuch as He is our God and Lord and Saviour, must be far preferred to parents and children. Wherefore he who prefers them to Christ so as for their sakes to revolt from the faith of Christ, treats Him unworthily, and does Him the highest dishonour. So S. Jerome and others. S. Saturus, when Hunneric threatened him that unless he became an Arian, he would give his wife in marriage to his camel driver, and when his wife, trembling at this, besought him to consent unto the king, answered like another Job, "Thou speakest as one of the foolish women speaketh. I should dread it, 0 woman, if there were nothing but the bitter sweetness of this life. Thou ministerest, 0 my wife to the artifices of the devil. If thou lovedst thy spouse, thou wouldst never drag thine own husband to the second death. Let them tear away my children, let them separate my wife, let them take away my substance, yet will I rest secure upon the promises of my Lord. I will hold fast the words, 'Whosoever forsaketh not wife, or children, or lands, or houses, he cannot be My disciple.'" So Victor of Utica.

And he that taketh not (from the hand of the Lord upon his shoulders to bear it like Christ.) his cross, &c. To bear the cross is to be ready for the sake of Christ to bear reproaches, stripes, imprisonments, and the most painful and ignominious death, such as was the death of the cross, which Christ vouchsafed to bear for us. Because, as S. Chrys. says, speaking in the name of Christ "As I have brought you the utmost blessedness; so I ask of you a singular obedience and affection, that ye may be as lions in battle array." Christ alludes to His future bearing of His own Cross. For it is altogether just and right, that after Christ bearing His cross for us, we also should follow Him, bearing our cross with love and reverence, and thus walk towards heaven. This is the exact literal sense.

Mystically, the Cross is mortification. Listen to the Gloss, "The Cross is borne in two ways, either when the body is affected by abstinence, or when the mind is touched with compassion for one's neighbour. Their neighbours' sins are an instrument of torture to the Saints."

Lastly, S. Jerome says, "It is written in another Gospel, He that taketh not his Cross daily, lest we should suppose that a burning faith would suffice once for all: the Cross must be always carried, that we may show that we always love Christ."

He that findeth his life, &c. Findeth ought to be in the past tense; for the Gr. is ό εύρ̉ών). The meaning is, He that findeth his life (ψυχὴν), that is, the corporeal safety of his life, when in peril of death, through denial of the faith, and of My name, such a one shall lose his soul (ψυχὴν), that is, the eternal salvation of his soul, which alone is real safety, and shall go away into hell. And, on the other hand, he who shall lose the present life of his soul (ψυχὴς), or his life, on account of his profession of My name, he shall find health and safety, and the eternal happiness and glory of his soul (ψυχὴν), or life.

He therefore who indulges his soul, loses it: he who mortifies it, saves it. See the paradox which there is here. Life is made to consist in death, and death in life. Whence Tertullian says in his Scorpiace, "God hath willed to destroy death by death, to shake off torments by torments, to give life by taking it away, to heal the flesh by wounding it, to save the soul by casting it away."

Observe the Heb. is matsa, i.e., he hath found. Understand, he hath acquired, he hath gotten, he hath obtained, as the LXX. trans. in Job iii. 22: and the Vulg. in 1. Sam. xxxi. 3. Similarly the Gr. εύρίσκω, literally, I light upon, frequently means, I obtain, rescue, I deliver, &c. The Latin invenire, lit. to come upon, means to acquire or obtain anything. Thus any one is said to find, that is to obtain grace, favour, praise. So Gabriel said to the Blessed Virgin, Thou hast found favour, or grace with God, i.e., Thou hast come into favour with God: thou hast gained the love of God. In Gen. xxvi. 12, it is said, "Isaac sowed in that land, and found, i.e., gained in that same year a hundred-fold." (Vulg.) For what any one finds sprung up in his field, that he gains. So here, He that findeth his life, that is, who gains it when it is as it were lost, and causes it as though to come to him afresh by denying Christ, this man shall lose it in another and a better life.

Again matsa, he hath found, denotes liberty, sufficiency, abundance, power. So in Psa_21:9, "Let Thy hand be found by all Thine enemies." (Vulg.) That is, let it suffice, let it be stronger and more powerful than Thine enemies. So here to find the soul is to acquire the liberty of the soul (anima), i.e., of the life, and abundance of possessions, by denying the faith. For this was what kings and tyrants were wont to promise to those who would deny Christ.

He that receiveth you, &c. For he who receiveth an ambassador, in the ambassador receiveth the king who hath sent him. The Apostles were the ambassadors of Christ, and Christ of God. He, therefore, who receiveth them, receiveth Christ in them, and in Christ, God Himself-according to these words of S. Paul"We are ambassadors for Christ, as though God did beseech you by us." And again, in the Epistle to the Galatians, "Ye did not reject me, but received me as an angel of God, even as Christ Jesus." Christ here proposes the rewards of those who should receive the Apostles, that He may make provision for the Apostles in the poverty which He commanded them to observeas, for instance, when they were preaching, that He might strengthen them in it, and might invite hosts to show them liberal hospitality.

He that receiveth a prophet, &c. A prophet, i.e., a teacher and preacher of the Gospel such as the Apostles were. For formerly the office of the prophets was not only to predict future events, but to teach the people, and preach the law and word of God.

Shall receive a prophet's reward, or hire (merces, Vulg.) Some explain this as though reward from a prophet: and that far surpassing the hospitality which they have shown, because they shall receive from the prophet the grace and faith of Christ, and the benefit of the prophet's prayers.

2. Euthymius. A prophet's rewardi.e., shall be equal to a prophet in his reward, shall be accounted worthy of equal honours with him.

3. And best. Shall receive, &c., because as he co-operates with the prophet, and assists him because he is a prophet and a preacher, so shall he be partaker of his labour, his merit, and his reward, and yet not in equal degree, but proportionably with the prophet, according to the co-operation and love with which he co-operates with the preacher. For so by common law the receivers of thieves and robbers are awarded similar (though not equal) punishment with the thieves themselves. Thus S. Chrysostom explains: "He shall receive that reward of a prophet which it is fitting that he should receive who receives a prophet." S. Gregory (Hom. 20 in Evang.) says the same. Although the elm bears no fruit of itself, yet it supports the vine with its grapes: thus she makes her own what she kindly sustains of another's.

The same rule is indicated by the old law of war. "There shall be an equal share to him who goeth down into the battle with him who remaineth by the baggage. They shall alike divide the spoils." (1Sa_30:24). A prophet's reward, then, is that he shall receive the reward of his prophecy, or his preaching, because he assisted and promoted it, for without that assistance the preacher could not have preached, forasmuch as he would have lacked food.

Lastly, by a prophet's reward some understand the gift of prophecy; which S. Jerome (On Obadiah) thinks the prophet Obadiah obtained because he fed the prophets with bread and water in Jezebel's persecution. "Forasmuch as he nourished a hundred prophets, he received the grace of prophecy, and from a prince became a general of the Church's army. He fed at that time a little flock in Samaria; now he feeds the churches of Christ throughout all the world." S. Epiphanius, S. Isidore, and others think the same, though it is more probable that the Obadiah of 1 Kin. 18 and the fourth of the Minor Prophets were different persons, as I have shown in the preface to Obadiah.

He that receiveth a righteous man, &c. In the same way as I have said of a prophet. Yea, though such a one shall be in sin, he shall receive the grace of repentance, and shall be made righteous. For to this men are often brought by the word and example of saints who are their guests, who obtain the grace of repentance by their prayers. So S. Francis, being received by a soldier to hospitality, foretold his speedy death, persuaded him to make his confession, and obtained from God his eternal salvation. For as soon as the soldier had confessed, he expired. (See S. Bonaventura, in his Life, c. II.)

And whosoever shall give to drink, &c. Cold water, as the cheapest of all things, and within the competence of the poorest to bestow. He does not say, says S. Jerome, warm water, lest any one should make the want of fuel an excuse. And he does not speak of a goblet, or a flagon, but He says a cup, or glass. For who is so poor that he could not give, or at least carry, a cup of water? S. Augustine gives the same explanation.

In the name of a disciple, i.e., because he is My disciple, because he adheres to My teaching, and believes in Me. For this having respect to Christ, ennobles and exalts both the intention of the giver and the work itself; that which is given to a Christian, Christ esteems as bestowed upon Himself, and as such recompenses it with a great reward. For if you should do the same work for a different reason, because the person benefited is your servant, or relation, or friend, the deed is of little or no merit in the eyes of God. For this would be an alms, or an act of natural pity; but the former an act of supernatural mercy. So theologians and Suarez (lib. 2, de necessitat. gratiæ, c. xvi. 10). By these words of Christ it is intimated that a work of mercy done to a man only because he is a man, is of the natural order: but if it be done because he is a believer, a fellow citizen with the saints, and of the household of God, it is a work of mercy of a higher, that is, of a supernatural order.

An illustrious example of this occurs in the life of S. Anastasia, V. and M. After her tongue had been cut off (Lat. Præscinderetur), and her teeth knocked out, being athirst, she asked for water (poposcit). A certain man named Cyril gave her to drink, and by that one cup of cold water purchased the crown of martyrdom. For when Probus the governor understood that he had done this for a Christian woman because he was a Christian, he sent him to a martyr's death.

From these words of Christ some theologians (with Suarez) gather as probable, that grace in a just man is increased by remisser acts: as if, for example, a just man should have intense degrees of grace, say as eight, but should perform an act of almsgiving, by giving, for example, a cup of cold water to a poor man in a remiss kind of waysay as threeby which act he would nevertheless acquire an augmentation of his habitual intense grace as eight, by three additional grades, so that it would be intensified, or extended as eleven. See the full discussion of this question in Suarez (Tom. 3 de Gratia, lib. 9, cap. 3, nu. 36).

Lastly, Christ here signifies that no work, however small, done to a preacher, shall go without its reward. Of this nature are those remiss works which just men do in great abundance. And they would lose the reward of very many of their works, were it not that remiss works increase the more intense grace; for few Christians perform acts so intense that they equal, or exceed the habit; and Christ here teaches that they do not lose their reward.

"Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.17. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;18. And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles."

Having removed all care and anxiety from the Apostles, and armed them with the miraculous powers, He proceeds to foretell the evils which should befal them. First, that they might know his knowledge of the future; secondly, that they should not think that these things befel them because of the want of power in their Master; thirdly, that they might not be amazed if these things had come upon them unexpectedly; fourthly, that after hearing these things, they might not be dismayed in the season of His cross; and lastly, that they might learn a new method of warfare.

He sends them unprovided, bidding them look to those who should receive them for support; but rests not in that, but shews his power still further, "Lo, I send you as sheep in the midst of wolves." Where observe that He does not say merely ’to wolves,’ but "in the midst of wolves," to shew His excellent might therein, that the sheep would overcome the wolves though they were in the midst of them; and though they received many bites from them, yet were they not destroyed, but rather convert them. And it is a much greater and a more wonderful power that can change their hearts than that can kill them. Among wolves He teaches them to shew the meekness of sheep.

For he who undertakes the office of preacher ought not to do evil, but to suffer it, and by his meekness to mollify the wrath of the angry, and by his wounds to heal the wounds of sinners in their affliction. And even should the zeal of right-doing ever require that He should be severe to those that are placed under Him, His very severity will be of love and not of cruelty, outwardly maintaining the rights of discipline, and inwardly loving those whom He corrects. Too many, when they are entrusted with the reins of government, burn to make the subjects feel them, display the terrors of authority, and forgetting that they are fathers, rather desire to be thought lords, changing a station of lowliness into that of lofty dominion, if they ever seem outwardly to fawn on any one, they inwardly hate him; of such He spoke above; "They come to you in sheep’s clothing, but inwardly they are ravening wolves." [ Mat 7:15 ] For prevention whereof we ought to consider that we are sent as sheep among wolves, whose innocence we ought to preserve, not having the tooth of malice.

He calls the Scribes and Pharisees who are the clergy of the Jews, "wolves."

The wolves indeed are all such as should pursue the Apostles with mad fury.

Their consolation under their hardships was the excellent power of Him who sent them; wherefore He puts that before all, "Lo, I send you." Be not dismayed, though you be sent into the midst of wolves; for I am able to bring it to pass that you suffer no hurt, and that ye should not only prevail over the wolves, but be made more terrible than lions. But it is good that it should be thus; hereby your virtue is made brighter, and My power is more manifested. Also that somewhat should proceed from themselves, that they should not think themselves to be crowned without reason. He add, "Be ye therefore wise as serpents, simple as doves."

"Wise," that they might escape snares; "simple," that they might not do evil to others. The craft of the serpent is set before them as an example, for he hides his head with all the rest of his body, that he may protect the part in which life is. So ought we to expose our whole body, that we may guard our head which is Christ; that is, that we study to keep the faith whole and uncorrupt.

The serpent moreover seeks out narrow chinks through which it crawls to draw off its old skin; so the preacher passing through the narrow way lays aside the old man.

Beautifully the Lord bids the preacher have the wisdom of the serpent; because the first man was beguiled by a serpent; as though He had said, The foe is subtle to deceive, be ye therefore wise to rescue; he commended the tree, do ye also commend the tree of the Cross.

He first attempted the softer sex, allured her by hope, and promised a share of immortality. Do you in like manner seize every opportunity, look well into each man’s nature and inclination, use wisdom of speech, reveal hope of good things to come; that what he promised falsely we may preach truly according to God’s promise, that they that believe shall be like to the Angels.

But as we ought to have the wisdom of the serpent, that we should not be hurt in any deadly part, so also we should have the simplicity of the dove, not to retaliate when we are hurt, nor to avenge ourselves on those who have designed aught against us.

The Lord unites these two thing; because simplicity without wisdom might be easily deceived, and wisdom is dangerous unless it be tempered with simplicity that does no man hurt.

The harmlessness of doves is shewn by the assumption of that form by the Holy Spirit; as the Apostle speaks, "In malice be ye children."

What is harder than these commands? It is not enough that we suffer ill, but we must not be angry thereat, as is the dove’s nature, for anger is extinguished not by anger, but by meekness.

That by the wolves above He intended men, He shews when He adds, "Take heed of men."

Ye have indeed need to be wise as serpents, for, as they are wont to do, "they will deliver you to councils," forbidding you to preach in My name; then if ye be not corrected, "they will scourge you," and at length "ye shall be brought before kings and governors."

Who will endeavour to extort from you either to be silent or to temporize.

How wonderful that men who had never been beyond the lake in which they fished, did not straighway depart from Him on hearing these things. It was not only of their goodness, but of the wisdom of their Teacher. For to each evil He attaches somewhat of alleviation; as here He adds, "for my sake;" for it is no light consolation to suffer for Christ’s sake, for they did not suffer as evil or wrong doers. Again He adds, "for a testimony against them."

Either that they had presented to the death, or that they had seen and were not changed. For the death of the saints is to the good an aid, to the bad a testimony; that thus the wicked may perish without excuse in that from which the elect take example and live.

This was matter of consolation to them, not that they sought the punishment of others, but that they were confident that in all things they had One present with them, and all-knowing.

And by this their testimony not only was all excuse of ignorance of His divinity taken away from their persecutors, but also to the Gentiles was opened the way of believing on Christ, who was thus devotedly preached by the voices of the confessors among the flames of persecution; and this is that He adds, "and the Gentiles."

"But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.20. For it is not ye that speak, but the Spirit of your Father which speaketh in you."

To the foregoing topics of consolation, He adds another not a little one; that they should not say, How shall we be able to persuade such men as these, when they shall persecute us? He bids them be of good courage respecting their answer, saying, "When they shall deliver you up, take no thought how or what ye shall speak."

"How or what," one refers to the substance, the other to the expression in words. And because both of these would be supplied by Him, there was no need for the holy preachers to be anxious about either.

When then we are brought before judges for Christ’s sake, we ought to offer only our will for Christ. But Christ who dwelleth in us speaks for Himself, and the grace of the Holy Spirit will minister in our answer.

For our faith, observing all the precepts of the Divine will, will be instructed with an answer according to knowledge, after the example of Abraham, to whom when he had given up Isaac, there was not wanting a ram for a victim. "For it is not ye who speak, but the Spirit of your Father that speaketh in you."

Meaning, Ye indeed go out to the battle, but it is I who fight; you utter the words, but it is I who speak. Hence Paul speaks, "Seek ye a proof of Christ who speaketh in me?" [ 2Co 13:13 ]

Thus He raises them to the dignity of the Prophets, who have spoken by the Spirit of God. He who says here, "Take no thought what ye shall speak," [ 1Pe 3:3 ] has said in another place, "Be ye always ready to give an answer to him that demandeth a reason of the hope that is in you." When it is a dispute among friends, we are commanded to "be ready;" but before the awful judgment, and the raging people, aid is ministered by Christ, that they may speak boldly and not be dismayed.

"And the brother shall deliver up the brother to death, and the father the child; and the children shall rise up against their parents, and cause them to be put to death.22. And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved."

Having placed the comfort first, He adds the more alarming perils; "Brother shall deliver up brother to death, and the father the son; children shall rise against parents, to put them to death."

This we see often happen in persecutions, nor is there any true affection between those whose faith is different.

What follows is yet more dreadful, "Ye shall be hated of all men;" they sought to exterminate them as common enemies of all the world. To this again is added the consolation, "For my name’s sake;" and yet further to cheer them, "Whosoever shall endure to the end, he shall be saved." For many are hot and zealous in the beginning, but afterwards grow cool, for these, He says, I look at the end. For where is the profit of seeds that only sprout at first? wherefore He requires a sufficient endurance from them.

For virtue is not to begin but to complete.

And the reward is not for those that begin, but for those that bring to an end.

But that no man should say, that Christ wrought all things in His Apostles, and therefore it is nothing wonderful that they were made such as they were, since they did not bear the burden of these things, therefore He says, that perseverance was their work. For though they were rescued from their first perils, they are preserved for still harder trials, which again shall be followed by others, and they shall be in danger of snares as long as they live. This He covertly intimates when he says, "Whosoever shall endure to the end, he shall be saved."

That is, He who shall not let go the commands of the faith, nor fall away in persecution, shall be saved; he shall receive the reward of the heavenly kingdom for his earthly persecutions. And note that ’the end’ does not always mean destruction, but sometimes perfection, as in that, "Christ is the end of the Law." [ Rom 10:4 ] So the sense here may be, "Whosoever shall endure to the end," that is, in Christ.

To endure in Christ, is to abide in His faith which worketh by love.

"But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come."

Having foretold the fearful things which should come upon them after His Cross, resurrection, and ascension, He leads them to gentler prospects; He does not bid them presumptuously to offer themselves for persecution, but to fly from it; "When they persecute you in this city, flee ye to another." For because this was the first beginning of their conversion, He adapts His words to their state.

This must be referred to the time when the Apostles were sent to preach, when it was said to them, "Go not into the way of the Gentiles;" they should not fear, but may shun persecution. This we see the believers did in the beginning, when on a persecution arising in Jerusalem they were scattered throughout all Judaea, and thus the season of tribulation was made the seedtime of the Gospel.

Not that the Saviour was unable to protect His disciples, does He here bid them fly, and Himself give them an example of it, but He instructed man’s weakness, that he should not presume to tempt God, when he has anything that he can do for himself, but should shun all evils.

He might have suffered them to lay violent hands upon themselves, that they might not fall into the hands of their persecutors. Therefore if He neither commanded nor allowed this mode of departure from this world to His own, for whom He Himself had promised that He would prepare an eternal mansion; whatever instances may be brought by the Gentiles who know not God, it is clear that this is not lawful for those who believe one true God.

But that they should not say, What then if we fly from persecution, and again they cast us out thence whither we have fled? To remove this fear, He says, "Verily, I say unto you, ye shall not have completed, etc." that is, ye shall not have made the circuit of Palestine and return to Me, before I shall take you to Me.

Or; He foretels that they shall not have brought all the cities of Israel to the faith by their preaching, before the Lord’s resurrection be accomplished, and a commission given them to preach the Gospel throughout the world.

Otherwise; He exhorts to fly from place to place; for His preaching driven from Judaea, first passing into Greece; then, wearied with divers sufferings of the Apostles up and down the cities of Greece, it takes an abiding refuge in the rest of the Gentile world. But to shew that the Gentiles would believe the preaching of the Apostles, but that the remnant of Israel should only believe at His second coming, He adds, "Ye shall not have completed the cities of Israel;" i.e. After the fulness of the Gentiles is brought in, that which remains of Israel to fill up the number of the Saints shall be called into the Church in Christ’s future coming to glory.

Let the servants of Christ then do as He commanded, or permitted them; as He fled into Egypt, let them fly from city to city, whenever any one of them is marked out for persecution; that the Church be not deserted, it will be filled by those who are not so sought after; and let these give sustenance to their fellow-servants whom they know cannot live by any other means. But when the threatening danger is common to all, Bishops, clergy, and laity, let not those who have need of aid be deserted by those whose aid they require.

Either therefore let them all pass to some stronghold, or let those who are obliged to remain, not be deserted by those whose province it is to supply their ecclesiastical needs; that they may either all live, or all suffer whatever their Master will have them to suffer.

Be it known moreover, that as this precept respecting endurance under persecution specially belongs to the Apostles and their successors, men of fortitude, so the permission to fly is sufficiently proper for the weak in the faith, to whom the tender Master condescends, lest if they should offer themselves for martyrdom, under the pain they should deny the faith; and the sin of flight is lighter than that of denial. But though by their flight they shewed that they had not the constancy of perfect faith, yet their desert was great, seeing they were ready to leave all for Christ. So that if He had not given them permission to fly, some would have said that they were aliens from the glory of the heavenly kingdom.

Spiritually, we may say; When they shall persecute you in one book or one passage of Scripture, let us flee to other volumes, for however contentious the adversary may be, protection will come from the Saviour before the victory is yielded to the enemy.

Wise as serpents, &c. It is a proverbial way of speaking; and an admonition to be circumspect and discreet, but harmless, innocent, sincere in all our actions and dealings. (Witham) --- Simple. That is, harmless, plain, sincere, and without guile. (Challoner) --- In the midst of wolves. Although Christ sent his apostles not only against wolves, but even into the very midst of wolves, still he commands them to behave with the meekness of sheep, and simplicity of doves. Thus he evinces the greatness of his power, in overcoming the wolves by the sheep, which were continually exposed to be devoured and torn in pieces by them, still never failing to change the fierce nature of the ravenous wolf into their own nature, in mildness and innocence. As long as we retain the nature of sheep, we easily overcome our adversaries; but no sooner are we changed into wolves, than we become the derision of our enemies: the supreme Pastor, who superintends the sheep, not the wolves, withdrawing from us the powerful protection of his grace, and leaving us to the misery of our own weakness. --- Our Saviour, in his infinite wisdom, knew full well the nature of things; passion was not to be overcome by passion, but by meekness only. Thus the apostles did, when the Jews having apprehended them, said, Have we not again and again commanded you not to teach in this name? (Acts, Chap. iv.) Though they had the power of working the greatest miracles, yet they let nothing harsh, nothing severe, escape them, either in words or actions. With simplicity they made answer, Judge ye, if it be just to hear you rather than God; and at the same time shewed their prudence, saying, We cannot but speak what we have heard and seen. (St. John Chrysostom, hom. xxxiv.) --- As sheep, &c. He compares them to sheep, not only because of their innocence, but also because they were sent unarmed and destitute of all human support. (Menochius) --- Wise, &c. That you may guard against the snares of your enemies. The prudence of the serpent is celebrated, because when it cannot escape, it strives at least to preserve its head free from hurt, whilst it leave the rest of its body exposed. Thus Christians, who have Christ for their head, must preserve his faith and religion, though with the loss of every thing else. (Menochius)

They will deliver you up in councils. Christ, in this and the following verse, warns his apostles of the many troubles and persecutions to which the preaching of the faith would expose them. St. Chrysostom assigns several reasons for his choosing to foretell them such sufferings: 1st. that he might shew that he had the gift of prophecy; 2nd. that they might not think such evils came upon them on account of his weakness; 3rd. that knowing beforehand the great trials to which they would be exposed, they might not be discouraged when they happened. (St. John Chrysostom, in St. Thomas Aquinas)

For a testimony to them, &c. That is, that by suffering with fortitude and constancy, you may bear testimony of me, as men must know, that it is not any vain thing for which they see you are prepared to die. Or the sense may be, that this may be for you a testimony against them in the day of judgment, and may render them inexcusable, since they will be unable to say that they have not heard the gospel. (Menochius)

Be not thoughtful, with too great a concern of mind. (Witham) --- That the apostles might not be discouraged at the description, which our Saviour gave them in the two preceding verses, of the troubles which they would have to sustain in their ministry, he now endeavours to console them. When you are called before councils, says he, do not think how or what to speak, for it shall be given you in that hour what to speak. A truly comfortable thought for all who should afterwards engage in the ministry of Christ. Whatever troubles, whatever persecutions may fall to your lot, if even you should be cited before kings and councils to answer for your faith, do not be troubled. You engage in the conflict, I will fight: you speak, but I will tell you what you ought to say. (Haydock)

He that shall persevere, &c. We are here told, that to be saved it is not sufficient that we were once virtuous, we must persevere to the end. We are also assured of the same truth in Ezechiel. If the just man shall turn away from his justice, and shall commit iniquity, he shall die in his sins, and his justice which he hath done shall not be remembered. (Chap. iii, ver. 20.) (Haydock) --- Some, says St. Chrysostom, are accustomed to be fervent at the beginning of their conversion, but afterwards grow remiss; of what advantage are seeds that flourish in the beginning, but afterwards wither and die? (St. John Chrysostom in St. Thomas Aquinas)

Flee into another. Tertullian, with some others, held it never lawful to fly in the time of persecutions, against both the doctrine and example of our Saviour, Christ. --- You shall not finish, &c. St. Chrysostom thinks the sense of these words is, you shall not go through, and have finished your preaching in all the cities of Israel, till I, who follow you, shall come, and join you again. Others expound it, till the coming of me, your Messias, shall be published, and owned after my resurrection. (Witham)

16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. 17 But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; 18 And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. 19 But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. 20 For it is not ye that speak, but the Spirit of your Father which speaketh in you. 21 And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. 22 And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved. 23 But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. 24 The disciple is not above his master, nor the servant above his lord. 25 It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? 26 Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. 27 What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. 28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. 29 Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. 30 But the very hairs of your head are all numbered. 31 Fear ye not therefore, ye are of more value than many sparrows. 32 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. 33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. 34 Think not that I am come to send peace on earth: I came not to send peace, but a sword. 35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. 36 And a man's foes shall be they of his own household. 37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. 38 And he that taketh not his cross, and followeth after me, is not worthy of me. 39 He that findeth his life shall lose it: and he that loseth his life for my sake shall find it. 40 He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. 41 He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward. 42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.

All these verses relate to the sufferings of Christ's ministers in their work, which they are here taught to expect, and prepare for; they are directed also how to bear them, and how to go on with their work in the midst of them. This part of the sermon looks further than to their present mission; for we find not that they met with any great hardships or persecutions while Christ was with them, nor were they well able to bear them; but they are here forewarned of the troubles they should meet with, when after Christ's resurrection, their commission should be enlarged, and the kingdom of heaven, which was not at hand, should be actually set up; they dreamed of nothing then, but outward pomp and power; but Christ tells them, they must expect greater sufferings than they were yet called to; that they should then be made prisoners, when they expected to be made princes. It is good to be told what troubles we may hereafter meet with, that we may provide accordingly, and may not boast, as if we had put off the harness, when we are yet but girding it on.

We have here intermixed, I. Predictions of trouble: and, II. Prescriptions of counsel and comfort, with reference to it.

I. We have here predictions of trouble; which the disciples should meet with in their work: Christ foresaw their sufferings as well as his own, and yet will have them go on, as he went on himself; and he foretold them, not only that the troubles might not be a surprise to them, and so a shock to their faith, but that, being the accomplishment of a prediction, they might be a confirmation to their faith.

He tells them what they should suffer, and from whom.

1. What they should suffer: hard things to be sure; for, Behold, I send you forth as sheep in the midst of wolves, v. 16 . And what may a flock of poor, helpless, unguarded sheep expect, in the midst of a herd of ravenous wolves, but to be worried and torn? Note, Wicked men are like wolves, in whose nature it is to devour and destroy. God's people, and especially his ministers, are like sheep among them, of a contrary nature and disposition, exposed to them, and commonly an easy prey to them. It looked unkind in Christ to expose them to so much danger, who had left all to follow him; but he knew that the glory reserved for his sheep, when in the great day they shall be set on his right hand, would be a recompence sufficient for sufferings as well as services. They are as sheep among wolves, that is frightful; but Christ sends them forth, that is comfortable; for he that sends them forth will protect them, and bear them out. But that they might know the worst, he tells them particularly what they must expect.

(1.) They must expect to be hated, v. 22 . Ye shall be hated for my name's sake: that is the root of all the rest, and a bitter root it is. Note, Those whom Christ loves, the world hates; as whom the court blesses the country curses. If the world hated Christ without a cause ( John xv. 25 ), no marvel if it hated those that bore his image and served his interests. We hate what is nauseous, and they are counted as the offscouring of all things, 1 Cor. iv. 13 . We hate what is noxious, and they are counted the troublers of the land ( 1 Kings xviii. 17 ), and the tormentors of their neighbours, Rev. xi. 10 . It is grievous to be hated, and to be the object of so much ill-will, but it is for thy name's sake; which, as it speaks the true reason of the hatred, whatever is pretended, so it speaks comfort to them who are thus hated; it is for a good cause, and they have a good friend that shares with them in it, and takes it to himself.

(2.) They must expect to be apprehended and arraigned as malefactors. Their restless malice is resistless malice, and they will not only attempt, but will prevail, to deliver you up to the councils ( v. 17, 18 ), to the bench of aldermen or justices, that take care of the public peace. Note, A deal of mischief is often done to good men, under colour of law and justice. In the place of judgment there is wickedness, persecuting wickedness, Eccl. iii. 16 . They must look for trouble, not only from inferior magistrates in the councils, but from governors and kings, the supreme magistrates. To be brought before them, under such black representations as were commonly made of Christ's disciples, was dreadful and dangerous; for the wrath of a king is as the roaring of a lion. We find this often fulfilled in the acts of the apostles.

(3.) They must expect to be put to death ( v. 21 ); They shall deliver them to death, to death in state, with pomp and solemnity, when it shows itself most as the king of terrors. The malice of the enemies rages so high as to inflict this; it is the blood of the saints that they thirst after: the faith and patience of the saints stand so firm as to expect this; Neither count I my life dear to myself: the wisdom of Christ permits it, knowing how to make the blood of the martyrs the seal of the truth, and the seed of the church. By this noble army's not loving their lives to the death, Satan has been vanquished, and the kingdom of Christ and its interests greatly advanced, Rev. xi. 11 . They were put to death as criminals, so the enemies meant it, but really as sacrifices ( Phil. ii. 17 ; 2 Tim. iv. 6 ); as burnt offerings, sacrifices of acknowledgement to the honour of God, and in his truth and cause.

(4.) They must expect, in the midst of these sufferings, to be branded with the most odious and ignominious names and characters that could be. Persecutors would be ashamed in this world, if they did not first dress up those in bear-skins whom they thus bait, and represent them in such colours as may serve to justify such cruelties. The blackest of all the ill characters they give them is here stated; they call them Beelzebub, the name of the prince of the devils, v. 25 . They represent them as ringleaders of the interest of the kingdom of darkness, and since every one thinks he hates the devil, thus they endeavour to make them odious to all mankind. See, and be amazed to see, how this world is imposed upon: [1.] Satan's sworn enemies are represented as his friends; the apostles, who pulled down the devil's kingdom, were called devils. Thus men laid to their charge, not only things which they knew not, but things which they abhorred, and were directly contrary to, and the reverse of. [2.] Satan's sworn servants would be thought to be his enemies, and they never more effectually do his work, than when they pretend to be fighting against him. Many times they who themselves are nearest akin to the devil, are most apt to father others upon him; and those that paint him on others' clothes have him reigning in their own hearts. It is well there is a day coming, when (as it follows here, v. 26 ) that which is hid will be brought to light.

(5.) These sufferings are here represented by a sword and division, v. 34, 35 . Think not that I am come to send peace, temporal peace and outward prosperity; they thought Christ came to give all his followers wealth and power in the world; "no," says Christ, "I did not come with a view to give them peace; peace in heaven they may be sure of, but not peace on earth." Christ came to give us peace with God, peace in our consciences, peace with our brethren, but in the world ye shall have tribulation. Note, They mistake the design of the gospel, who think their profession of it will secure them from, for it will certainly expose them to, trouble in this world. If all the world would receive Christ, there would then follow a universal peace, but while there are and will be so many that reject him (and those not only the children of this world, but the seed of the serpent ), the children of God, that are called out of the world, must expect to feel the fruits of their enmity.

[1.] Look not for peace, but a sword, Christ came to give the sword of the word, with which his disciples fight against the world, and conquering work this sword has made ( Rev. vi. 4 ; xix. 21 ), and the sword of persecution, with which the world fights against the disciples, being cut to the heart with the sword of the word ( Acts vii. 54 ), and tormented by the testimony of Christ's witnesses ( Rev. xi. 10 ), and cruel work this sword made. Christ sent that gospel, which gives occasion for the drawing of this sword, and so may be said to send this sword; he orders his church into a suffering state for the trial and praise of his people's graces, and the filling up of the measure of their enemies' sins.

[2.] Look not for peace, but division ( v. 35 ), I am come to set men at variance. This effect of the preaching of the gospel is not the fault of the gospel, but of those who do not receive it. When some believe the things that are spoken, and others believe them not, the faith of those that believe condemns those that believe not, and, therefore, they have an enmity against them that believe. Note, the most violent and implacable feuds have ever been those that have arisen from difference in religion; no enmity like that of the persecutors, no resolution like that of the persecuted. Thus Christ tells his disciples what they should suffer, and these were hard sayings; if they could bear these, they could bear any thing. Note, Christ has dealt fairly and faithfully with us, in telling us the worst we can meet with in his service; and he would have us deal so with ourselves, in sitting down and counting the cost.

2. They are here told from whom, and by whom, they should suffer these hard things. Surely hell itself must be let loose, and devils, those desperate and despairing spirits, that have no part nor lot in the great salvation, must become incarnate, ere such spiteful enemies could be found to a doctrine, the substance of which was good will toward men, and the reconciling of the world to God; no, would you think it? all this mischief arises to the preachers of the gospel, from those to whom they came to preach salvation. Thus the blood-thirsty hate the upright, but the just seek his soul ( Prov. xxix. 10 ), and therefore heaven is so much opposed on earth, because earth is so much under the power of hell, Eph. ii. 2 .

These hard things Christ's disciples must suffer,

(1.) From men ( v. 17 ). " Beware of men; you will have need to stand upon your guard, even against those who are of the same nature with you"—such is the depravity and degeneracy of that nature ( homo homini lupus,—man is a wolf to man ), crafty and politic as men, but cruel and barbarous as beasts, and wholly divested of the thing called humanity. Note, Persecuting rage and enmity turn men into brutes, into devils. Paul at Ephesus fought with beasts in the shape of men, 1 Cor. xv. 32 . It is a sad pass that the world is come to, when the best friends it has, have need to beware of men. It aggravates the troubles of Christ's suffering servants, that they arise from those who are bone of their bone, made of the same blood. Persecutors are, in this respect, worse than beasts, that they prey upon those of their own kind: Sævis inter se convenit ursis—Even savage bears agree among themselves. It is very grievous to have men rise up against us ( Ps. cxxiv. ), from whom we might expect protection and sympathy; men, and no more: mere men; men, and not saints; natural men ( 1 Cor. ii. 14 ); men of this world, Ps. xvii. 14 . Saints are more than men, and are redeemed from among men, and therefore are hated by them. The nature of man, if it be not sanctified, is the worst nature in the world next to that of devils. They are men, and therefore subordinate, dependent, dying creatures; they are men, but they are but men ( Ps. ix. 20 ), and who art thou, that thou shouldst be afraid of a man that shall die? Isa. li. 12 . Beware of the men, so Dr. Hammond; those you are acquainted with, the men of the Jewish sanhedrim, which disallowed Christ, 1 Pet. ii. 4 .

(2.) From professing men, men that have a form of godliness, and make a show of religion. They will scourge you in their synagogues, their places of meeting for the worship of God, and for the exercise of their church-discipline: so that they looked upon the scourging of Christ's ministers to be a branch of their religion. Paul was five times scourged in the synagogues, 2 Cor. xi. 24 . The Jews, under colour of zeal for Moses, were the most bitter persecutors of Christ and Christianity, and placed those outrages to the score of their religion. Note, Christ's disciples have suffered much from conscientious persecutors, that scourge them in their synagogues, cast them out and kill them, and think they do God good service ( John xvi. 2 ), and say, Let the Lord be glorified, Isa. lxvi. 5 ; Zech. xi. 4, 5 . But the synagogue will be so far from consecrating the persecution, that the persecution, doubtless, profanes and desecrates the synagogue.

(3.) From great men, and men in authority. The Jews did not only scourge them, which was the utmost their remaining power extended to, but when they could go no further themselves, they delivered them up to the Roman powers, as they did Christ, John xviii. 30 . Ye shall be brought before governors and kings ( v. 18 ), who, having more power, are in a capacity of doing the more mischief. Governors and kings receive their power from Christ ( Prov. viii. 15 ), and should be his servants, and his church's protectors and nursing-fathers, but they often use their power against him, and are rebels to Christ, and oppressors of his church. The kings of the earth set themselves against his kingdom, Ps. ii. 1, 2 ; Acts iv. 25, 26 . Note, It has often been the lot of good men to have great men for their enemies.

(4.) From all men ( v. 22 ). Ye shall be hated of all men, of all wicked men, and these are the generality of men, for the whole world lies in wickedness. So few are there that love, and own, and countenance Christ's righteous cause, that we may say, the friends of it are hated of all men; they are all gone astray, and, therefore, eat up my people, Ps. xiv. 3 . As far as the apostasy from God goes, so far the enmity against the saints goes; sometimes it appears more general than at other times, but there is something of this poison lurking in the hearts of all the children of disobedience. The world hates you, for it wonders after the beast, Rev. xiii. 3 . Every man is a liar, and therefore a hater of truth.

(5.) From those of their own kindred. The brother shall deliver up the brother to death, v. 21 . A man shall be, upon this account, at variance with his own father; nay, and those of the weaker and tenderer sex too shall become persecutors and persecuted; the persecuting daughter will be against the believing mother, where natural affection and filial duty, one would think, should prevent or soon extinguish the quarrel; and then, no marvel if the daughter-in-law be against the mother-in-law; where, too often, the coldness of love seeks occasion of contention, v. 35 . In general, a man's foes shall be they of his own household ( v. 36 ). They who should be his friends will be incensed against him for embracing Christianity, and especially for adhering to it when it comes to be persecuted, and will join with his persecutors against him. Note, The strongest bonds of relative love and duty have often been broken through, by an enmity against Christ and his doctrine. Such has been the power of prejudice against the true religion, and zeal for a false one, that all other regards, the most natural and sacred, the most engaging and endearing, have been sacrificed to these Molochs. They who rage against the Lord, and his anointed ones, break even these bonds in sunder, and cast away even these cords from them, Ps. ii. 2, 3 . Christ's spouse suffers hard things from the anger of her own mother's children, Cant. i. 6 . Sufferings from such are more grievous; nothing cuts more than this, It was thou, a man, mine equal ( Ps. lv. 12, 13 ); and the enmity of such is commonly most implacable; a brother offended is harder to be won than a strong city, Prov. xviii. 19 . The martyrologies, both ancient and modern, are full of instances of this. Upon the whole matter, it appears, that all that will live godly in Christ Jesus, must suffer persecution; and through many tribulations we must expect to enter into the kingdom of God.

II. With these predictions of trouble, we have here prescriptions of counsels and comforts for a time of trial. He sends them out exposed to danger indeed, and expecting it, but well armed with instructions and encouragements, sufficient to bear them up, and bear them out, in all these trials. Let us gather up what he says,

1. By way of counsel and direction in several things.

(1.) Be ye wise as serpents, v. 16 . "You may be so" (so some take it, only as a permission); "you may be as wary as you please, provided you be harmless as doves." But it is rather to be taken as a precept, recommending to us that wisdom of the prudent, which is to understand his way, as useful at all times, but especially in suffering times. " Therefore, because you are exposed, as sheep among wolves; be ye wise as serpents; not wise as foxes, whose cunning is to deceive others; but as serpents, whose policy is only to defend themselves, and to shift for their own safety." The disciples of Christ are hated and persecuted as serpents, and their ruin is sought, and, therefore, they need the serpent's wisdom. Note, It is the will of Christ that his people and ministers, being so much exposed to troubles in this world, as they usually are, should not needlessly expose themselves, but use all fair and lawful means for their own preservation. Christ gave us an example of this wisdom, ch. xxi. 24, 25 ; xxii. 17, 18, 19 ; John vii. 6, 7 ; besides the many escapes he made out of the hands of his enemies, till his hour was come. See an instance of Paul's wisdom, Acts xxiii. 6, 7 . In the cause of Christ we must sit loose to life and all its comforts, but must not be prodigal of them. It is the wisdom of the serpent to secure his head, that it may not be broken, to stop his ear to the voice of the charmer ( Ps. lviii. 4, 5 ), and to take shelter in the clefts of the rocks; and herein we may be wise as serpents. We must be wise, not to pull trouble upon our own heads; wise to keep silence in an evil time, and not to give offence, if we can help it.

(2.) Be ye harmless as doves. "Be mild, and meek, and dispassionate; not only do nobody any hurt, but bear nobody any ill will; be without gall, as doves are; this must always go along with the former." They are sent forth among wolves, therefore must be as wise as serpents, but they are sent forth as sheep, therefore must be harmless as doves. We must be wise, not to wrong ourselves, but rather so than wrong any one else; must use the harmlessness of the dove to bear twenty injuries, rather than the subtlety of the serpent to offer or to return one. Note, It must be the continual care of all Christ's disciples, to be innocent and inoffensive in word and deed, especially in consideration of the enemies they are in the midst of. We have need of a dove-like spirit, when we are beset with birds of prey, that we may neither provoke them nor be provoked by them: David coveted the wings of a dove, on which to fly away and be at rest, rather than the wings of a hawk. The Spirit descended on Christ as a dove, and all believers partake of the Spirit of Christ, a dove-like spirit, made for love, not for war.

(3.) Beware of men, v. 17 . "Be always upon your guard, and avoid dangerous company; take heed what you say and do, and presume not too far upon any man's fidelity; be jealous of the most plausible pretensions; trust not in a friend, no, not in the wife of thy bosom, " Micah vii. 5 . Note, It becomes those who are gracious to be cautious, for we are taught to cease from man. Such a wretched world do we live in, that we know not whom to trust. Ever since our Master was betrayed with a kiss, by one of his own disciples, we have need to beware of men, of false brethren.

(4.) Take no thought how or what ye shall speak, v. 19 . "When you are brought before magistrates, conduct yourselves decently, but afflict not yourselves with care how you shall come off. A prudent thought there must be, but not an anxious, perplexing, disquieting thought; let this care be cast upon God, as well as that— what you shall eat and what you shall drink. Do not study to make fine speeches, ad captandam benevolentiam—to ingratiate yourselves; affect not quaint expressions, flourishes of wit, and laboured periods, which only serve to gild a bad cause; the gold of a good one needs it not. It argues a diffidence of your cause, to be solicitous in this matter, as if it were not sufficient to speak for itself. You know upon what grounds you go, and then verbaque prævisam rem non invita sequentur—suitable expressions will readily occur. " Never any spoke better before governors and kings than those three champions, who took no thought before, what they should speak: O Nebuchadnezzar, we are not careful to answer thee in this matter, Dan. iii. 16 . See Ps. cxix. 46 . Note, The disciples of Christ must be more thoughtful how to do well than how to speak well; how to keep their integrity than how to vindicate it. Non magna loquimur, sed vivimus—Our lives, not boasting words, form the best apology.

(5.) When they persecute you in this city, flee to another, v. 23 . "Thus reject them who reject you and your doctrine, and try whether others will not receive you and it. Thus shift for your own safety." Note, In case of imminent peril, the disciples of Christ may and must secure themselves by flight, when God, in his providence, opens to them a door of escape. He that flies may fight again. It is no inglorious thing for Christ's soldiers to quit their ground, provided they do not quit their colours: they may go out of the way of danger, though they must not go out of the way of duty. Observe Christ's care of his disciples, in providing places of retreat and shelter for them; ordering it so, that persecution rages not in all places at the same time; but when one city is made too hot for them, another is reserved for a cooler shade, and a little sanctuary; a favour to be used and not to be slighted; yet always with this proviso, that no sinful, unlawful means be used to make the escape; for then it is not a door of God's opening. We have many examples to this rule in the history both of Christ and his apostles, in the application of all which to particular cases wisdom and integrity are profitable to direct.

(6.) Fear them not ( v. 26 ), because they can but kill the body ( v. 28 ). Note, it is the duty and interest of Christ's disciples, not to fear the greatest of their adversaries. They who truly fear God, need not fear man; and they who are afraid of the least sin, need not be afraid of the greatest trouble. The fear of man brings a snare, a perplexing snare, that disturbs our peace; an entangling snare, by which we are drawn into sin; and, therefore, it must be carefully watched, and striven, and prayed against. Be the times never so difficult, enemies never so outrageous, and events never so threatening, yet need we not fear, yet will we not fear, though the earth be removed, while we have so good a God, so good a cause, and so good a hope through grace.

Yes, this is soon said; but when it comes to the trial, racks and tortures, dungeons and galleys, axes and gibbets, fire and faggot, are terrible things, enough to make the stoutest heart to tremble, and to start back, especially when it is plain, that they may be avoided by a few declining steps; and therefore, to fortify us against this temptation, we have here,

[1.] A good reason against this fear, taken from the limited power of the enemies; they kill the body, that is the utmost their rage can extend to; hitherto they can go, if God permit them, but no further; they are not able to kill the soul, nor to do it any hurt, and the soul is the man. By this it appears, that the soul does not (as some dream) fall asleep at death, nor is deprived of thought and perception; for then the killing of the body would be the killing of the soul too. The soul is killed when it is separated from God and his love, which is its life, and is made a vessel of his wrath; now this is out of the reach of their power. Tribulation, distress, and persecution may separate us from all the world, but cannot part between us and God, cannot make us either not to love him, or not to be loved by him, Rom. viii. 35 , 37 . If, therefore, we were more concerned about our souls, as our jewels, we should be less afraid of men, whose power cannot rob us of them; they can but kill the body, which would quickly die of itself, not the soul, which will enjoy itself and its God in spite of them. They can but crush the cabinet: a heathen set the tyrant at defiance with this, Tunde capsam Anaxarchi, Anaxarchum nom lædis—you may abuse the case of Anaxarchus, you cannot injure Anaxarchus himself. The pearl of price is untouched. Seneca undertakes to make it out, that you cannot hurt a wise and good man, because death itself is no real evil to him. Si maximum illud ultra quod nihil habent iratæ leges, aut sævissimi domini minantur, in quo imperium suum fortuna consumit, æquo placidoque animo accipimus, et scimus mortem malum non esse ob hoc, ne injuriam quidem—If with calmness and composure we meet that last extremity, beyond which injured laws and merciless tyrants have nothing to inflict, and in which fortune terminates her dominion, we know that death is not an evil, because it does not occasion the slightest injury. Seneca De Constantid.

[2.] A good remedy against it, and that is, to fear God. Fear him who is able to destroy both soul and body in hell. Note, First, Hell is the destruction both of soul and body; not of the being of either, but the well —being of both; it is the ruin of the whole man; if the soul be lost, the body is lost too. They sinned together; the body was the soul's tempter to sin, and its tool in sin, and they must eternally suffer together. Secondly, This destruction comes from the power of God: he is able to destroy; it is a destruction from his glorious power ( 2 Thess. i. 9 ); he will in it make his power known; not only his authority to sentence, but his ability to execute the sentence, Rom. ix. 22 . Thirdly, God is therefore to be feared, even by the best saints in this world. Knowing the terrors of the Lord, we persuade men to stand in awe of him. If according to his fear so is his wrath, then according to his wrath so should his fear be, especially because none knows the power of his anger, Ps. xc. 11 . When Adam, in innocency, was awed by a threatening, let none of Christ's disciples think that they need not the restraint of a holy fear. Happy is the man that fears always. The God of Abraham, who was then dead, is called the Fear of Isaac, who was yet alive, Gen. xxxi. 42 , 53 . Fourthly, The fear of God, and of his power reigning in the soul, will be a sovereign antidote against the fear of man. It is better to fall under the frowns of all the world, than under God's frowns, and therefore, as it is most right in itself, so it is most safe for us, to obey God rather than men, Acts iv. 19 . They who are afraid of a man that shall die, forget the Lord their Maker, Isa. li. 12, 13 ; Neh. iv. 14 .

(7.) What I tell you in darkness, that speak ye in light ( v. 27 ); "whatever hazards you run, go on with your work, publishing and proclaiming the everlasting gospel to all the world; that is your business, mind that. The design of the enemies is not merely to destroy you, but to suppress that, and, therefore, whatever be the consequence, publish that." What I tell you, that speak ye. Note, That which the apostles have delivered to us is the same that they received from Jesus Christ, Heb. ii. 3 . They spake what he told them— that, all that, and nothing but that. Those ambassadors received their instructions in private, in darkness, in the ear, in corners, in parables. Many things Christ spake openly, and nothing in secret varying from what he preached in public, John xviii. 20 . But the particular instructions which he gave his disciples after his resurrection, concerning the things pertaining to the kingdom of God, were whispered in the ear ( Acts i. 3 ), for then he never showed himself openly. But they must deliver their embassy publicly, in the light, and upon the house-tops; for the doctrine of the gospel is what all are concerned in ( Prov. i. 20, 21 ; viii. 2, 3 ), therefore he that hath ears to hear, let him hear. The first indication of the reception of the Gentiles into the church, was upon a house-top, Acts x. 9 . Note, There is no part of Christ's gospel that needs, upon any account, to be concealed; the whole counsel of God must be revealed, Acts xx. 27 . In never so mixed a multitude let it be plainly and fully delivered.

2. By way of comfort and encouragement. Here is very much said to that purpose, and all little enough, considering the many hardships they were to grapple with, throughout the course of their ministry, and their present weakness, which was such, as that, without some powerful support, they could scarcely bear even the prospect of such usage; Christ therefore shows them why they should be of good cheer.

(1.) Here is one word peculiar to their present mission, v. 23 . Ye shall not have gone over the cities of Israel, till the Son of man be come. They were to preach that the kingdom of the Son of man, the Messiah, was at hand; they were to pray, Thy kingdom come: now they should not have gone over all the cities of Israel, thus praying and thus preaching, before that kingdom should come, in the exaltation of Christ, and the pouring out of the Spirit. It was a comfort, [1.] That what they said should be made good: they said the Son of man is coming, and behold, he comes. Christ will confirm the word of his messengers, Isa. xlvi. 26 . [2.] That it should be made good quickly. Note, It is matter of comfort to Christ's labourers, that their working time will be short, and soon over; the hireling has his day; the work and warfare will in a little time be accomplished. [3.] That then they should be advanced to a higher station. When the Son of man comes, they shall be endued with greater power from on high; now they were sent forth as agents and envoys, but in a little time their commission should be enlarged, and they should be sent forth as plenipotentiaries into all the world.

(2.) Here are many words that relate to their work in general, and the troubles they were to meet with in it; and they are good words and comfortable words.

[1.] That their sufferings were for a testimony against them and the Gentiles, v. 18 . When the Jewish consistories transfer you to the Roman governors, that they may have you put to death, your being hurried thus from one judgment-seat to another, will help to make your testimony the more public, and will give you an opportunity of bringing the gospel to the Gentiles, as well as to the Jews; nay, you will testify to them, and against them, by the very troubles you undergo. Note, God's people, and especially God's ministers, are his witnesses ( Isa. xliii. 10 ), not only in their doing work, but in their suffering work. Hence they are called martyrs— witnesses for Christ, that his truths are of undoubted certainty and value; and, being witnesses for him, they are witnesses against those who oppose him and his gospel. The sufferings of the martyrs, as they witness to the truth of the gospel they profess, so they are testimonies of the enmity of their persecutors, and both ways they are a testimony against them, and will be produced in evidence in the great day, when the saints shall judge the world; and the reason of the sentence will be, Inasmuch as ye did it unto these, ye did it unto me. Now if their sufferings be a testimony, how cheerfully should they be borne! for the testimony is not finished till those come, Rev. xi. 7 . If they be Christ's witnesses, they shall be sure to have their charges borne.

[2.] That upon all occasions they should have God's special presence with them, and the immediate assistance of his Holy Spirit, particularly when they should be called out to bear their testimony before governors and kings; it shall be given you (said Christ) in that same hour what ye shall speak. Christ's disciples were chosen from among the foolish of the world, unlearned and ignorant men, and, therefore, might justly distrust their own abilities, especially when they were called before great men. When Moses was sent to Pharaoh, he complained, I am not eloquent, Exod. iv. 10 . When Jeremiah was set over the kingdoms, he objected, I am but a child, Jer. i. 6 , 10 . Now, in answer to this suggestion, First, they are here promised that it should be given them, nor some time before, but in that same hour, what they should speak. They shall speak extempore, and yet shall speak as much to the purpose, as if it had been never so well studied. Note, When God calls us out to speak for him, we may depend upon him to teach us what to say; even then, when we labour under the greatest disadvantages and discouragements. Secondly, They are here assured, that the blessed Spirit should draw up their plea for them. It is not ye that speak, but the Spirit of your Father, which speaketh in you, v. 20 . They were not left to themselves upon such an occasion, but God undertook for them; his Spirit of wisdom spoke in them, as sometimes his providence wonderfully spoke for them, and by both together they were manifested in the consciences even of their persecutors. God gave them an ability, not only to speak to the purpose, but what they did say, to say it with holy zeal. The same Spirit that assisted them in the pulpit, assisted them at the bar. They cannot but come off well, who have such an advocate; to whom God says, as he did to Moses ( Exod. iv. 12 ), Go, and I will be with thy mouth, and with thy heart.

[3.] That he that endures to the end shall be saved, v. 22 . Here it is very comfortable to consider, First, that there will be an end of these troubles; they may last long, but will not last always. Christ comforted himself with this, and so may his followers; The things concerning me have an end, Luke xxii. 37 . Dabit Deus his quoque finem—These also will God bring to a termination. Note, A believing prospect of the period of our troubles, will be of great use to support us under them. The weary will be at rest, when the wicked cease from troubling, Job iii. 17 . God will give an expected end, Jer. xxix. 11 . The troubles may seem tedious, like the days of a hireling, but, blessed be God, they are not everlasting. Secondly, That while they continue, they may be endured; as they are not eternal, so they are not intolerable; they may be borne, and borne to the end, because the sufferers shall be borne up under them, in everlasting arms: The strength shall be according to the day, 1 Cor. x. 13 . Thirdly, Salvation will be the eternal recompence of all those that endure to the end. The weather stormy, and the way foul, but the pleasure of home will make amends for all. A believing regard to the crown of glory has been in all ages the cordial and support of suffering saints, 2 Cor. iv. 16; 17, 18 ; Heb. x. 34 . This is not only an encouragement to us to endure, but an engagement to endure to the end. They who endure but awhile, and in time of temptation fall away, have run in vain, and lose all that they have attained; but they who persevere, are sure of the prize, and they only. Be faithful unto death, and then thou shalt have the crown of life.

[4.] That whatever hard usage the disciples of Christ meet with, it is no more than what their Master met with before ( v. 24, 25 ). The disciple is not above his master. We find this given them as a reason, why they should not hesitate to perform the meanest duties, no, not washing one another's feet. John xiii. 16 . Here it is given as a reason, why they should not stumble at the hardest sufferings. They are reminded of this saying, John xv. 20 . It is a proverbial expression, The servant is not better than his master, and, therefore, let him not expect to fare better. Note, First, Jesus Christ is our Master, our teaching Master, and we are his disciples, to learn of him; our ruling master, and we are his servants to obey him: He is Master of the house, oikodespotes , has a despotic power in the church, which is his family. Secondly, Jesus Christ our Lord and Master met with very hard usage from the world; they called him Beelzebub, the god of flies, the name of the chief of the devils, with whom they said he was in league. It is hard to say which is here more to be wondered at, the wickedness of men who thus abused Christ, or the patience of Christ, who suffered himself to be thus abused; that he who was the God of glory should be stigmatized as the god of flies; the King of Israel, as the god of Ekron; the Prince of light and life, as the prince of the powers of death and darkness; that Satan's greatest Enemy and Destroyer should be run down as his confederate, and yet endure such contradiction of sinners. Thirdly, The consideration of the ill treatment which Christ met with in the world, should engage us to expect and prepare for the like, and to bear it patiently. Let us not think it strange, if they who hated him hate his followers, for his sake; nor think it hard if they who are shortly to be made like him in glory, be now made like him in sufferings. Christ began in the bitter cup, let us be willing to pledge him; his bearing the cross made it easy for us.

[5.] That there is nothing covered that shall not be revealed, v. 26 . We understand this, First, Of the revealing of the gospel to all the world. "Do you publish it ( v. 27 ), for it shall be published. The truths which are now, as mysteries, hid from the children of men, shall all be made known, to all nations, in their own language," Acts ii. 11 . The ends of the earth must see this salvation. Note, It is a great encouragement to those who are doing Christ's work, that it is a work which shall certainly be done. It is a plough which God will speed. Or, Secondly, Of the clearing up of the innocency of Christ's suffering servants, that are called Beelzebub; their true character is now invidiously disguised with false colours, but however their innocency and excellency are now covered, they shall be revealed; sometimes it is in a great measure done in this world, when the righteousness of the saints is made, by subsequent events, to shine forth as the light: however it will be done at the great day, when their glory shall be manifested to all the world, angels and men, to whom they are now made spectacles, 1 Cor. iv. 9 . All their reproach shall be rolled away, and their graces and services, that are now covered, shall be revealed, 1 Cor. iv. 5 . Note, It is matter of comfort to the people of God, under all the calumnies and censures of men, that there will be a resurrection of names as well as of bodies, at the last day, when the righteous shall shine forth as the sun. Let Christ's ministers faithfully reveal his truths, and then leave it to him, in due time, to reveal their integrity.

[6.] That the providence of God is in a special manner conversant about the saints, in their suffering, v. 29-31 . It is good to have recourse to our first principles, and particularly to the doctrine of God's universal providence, extending itself to all the creatures, and all their actions, even the smallest and most minute. The light of nature teaches us this, and it is comfortable to all men, but especially to all good men, who can in faith call this God their Father, and for whom he has a tender concern. See here,

First, The general extent of providence to all the creatures, even the least, and least considerable, to the sparrows, v. 29 . These little animals are of so small account, that one of them is not valued; there must go two to be worth a farthing (nay, you shall have five for a halfpenny, Luke xii. 6 ), and yet they are not shut out of the divine care; One of them shall not fall to the ground without your Father: That is, 1. They do not light on the ground for food, to pick up a grain of corn, but your heavenly Father, by his providence, laid it ready for them. In the parallel place, Luke xii. 6 , it is thus expressed, Not one of them is forgotten before God, forgotten to be provided for; he feedeth them, ch. vi. 26 . Now he that feeds the sparrows, will not starve the saints. 2. They do not fall to the ground by death, either a natural or a violent death, without the notice of God: though they are so small a part of the creation, yet even their death comes within the notice of the divine providence; much more does the death of his disciples. Observe, The birds that soar above, when they die, fall to the ground; death brings the highest to the earth. Some think that Christ here alludes to the two sparrows that were used in cleansing the leper ( Lev. xiv. 4-6 ); the two birds in the margin are called sparrows; of these one was killed, and so fell to the ground, the other was let go. Now it seemed a casual thing which of the two was killed; the persons employed took which they pleased, but God's providence designed, and determined which. Now this God, who has such an eye to the sparrows, because they are his creatures, much more will have an eye to you, who are his children. If a sparrow die not without your Father, surely a man does not,—a Christian,—a minister,—my friend, my child. A bird falls not into the fowler's net, nor by the fowler's shot, and so comes not to be sold in the market, but according to the direction of providence; your enemies, like subtle fowlers, lay snares for you, and privily shoot at you, but they cannot take you, they cannot hit you, unless God give them leave. Therefore be not afraid of death, for your enemies have no power against you, but what is given them from above. God can break their bows and snares ( Ps. xxxviii. 12-15; lxiv. 4, 7 ), and make our souls to escape as a bird ( Ps. cxxiv. 7 ); Fear ye not, therefore, v. 31 . Note, There is enough in the doctrine of God's providence to silence all the fears of God's people: Ye are of more value than many sparrows. All men are so, for the other creatures were made for man, and put under his feet ( Ps. viii. 6-8 ); much more the disciples of Jesus Christ, who are the excellent ones of the earth, however contemned, as if not worth one sparrow.

Secondly, The particular cognizance which providence takes of the disciples of Christ, especially in their sufferings ( v. 30 ), But the very hairs of your head are all numbered. This is a proverbial expression, denoting the account which God takes and keeps of all the concernments of his people, even of those that are most minute, and least regarded. This is not to be made a matter of curious enquiry, but of encouragement to live in a continual dependence upon God's providential care, which extends itself to all occurrences, yet without disparagement to the infinite glory, or disturbance to the infinite rest, of the Eternal Mind. If God numbers their hairs, much more does he number their heads, and take care of their lives, their comforts, their souls. It intimates, that God takes more care of them, than they do of themselves. They who are solicitous to number their money, and goods, and cattle, yet were never careful to number their hairs, which fall and are lost, and they never miss them: but God numbers the hairs of his people, and not a hair of their head shall perish ( Luke xxi. 18 ); not the least hurt shall be done them, but upon a valuable consideration: so precious to God are his saints, and their lives and deaths!

[7.] That he will shortly, in the day of triumph, own those who now own him, in the day of trial, when those who deny him shall be for ever disowned and rejected by him, v. 32, 33 . Note, First, It is our duty, and if we do it, it will hereafter be our unspeakable honour and happiness, to confess Christ before men. 1. It is our duty, not only to believe in Christ, but to profess that faith, in suffering for him, when we are called to it, as well as in serving him. We must never be ashamed of our relation to Christ, our attendance on him, and our expectations from him: hereby the sincerity of our faith, is evidenced, his name glorified, and others edified. 2. However this may expose us to reproach and trouble now, we shall be abundantly recompensed for that, in the resurrection of the just, when it will be our unspeakable honour and happiness to hear Christ say (what would we more?) " Him will I confess, though a poor worthless worm of the earth; this is one of mine, one of my friends and favourites, who loved me and was beloved by me; the purchase of my blood, the workmanship of my Spirit; I will confess him before my Father, when it will do him the most service; I will speak a good word for him, when he appears before my Father to receive his doom; I will present him, will represent him to my Father. " Those who honour Christ he will thus honour. They honour him before men; that is a poor thing: he will honour them before his Father; that is a great thing. Secondly, It is a dangerous thing for any to deny and disown Christ before men; for they who so do will be disowned by him in the great day, when they have most need of him: he will not own them for his servants who would not own him for their master: I tell you, I know you not, ch. vii. 23 . In the first ages of Christianity, when for a man to confess Christ was to venture all that was dear to him in this world, it was more a trial of sincerity, than it was afterwards, when it had secular advantages attending it.

[8.] That the foundation of their discipleship was laid in such a temper and disposition, as would make sufferings very light and easy to them; and it was upon the condition of a preparedness for suffering, that Christ took them to be his followers, v. 37-39 . He told them at first, that they were not worthy of him, if they were not willing to part with all for him. Men hesitate not at those difficulties which necessarily attend their profession, and which they counted upon, when they undertook that profession; and they will either cheerfully submit to those fatigues and troubles, or disclaim the privileges and advantages of their profession. Now, in the Christian profession, they are reckoned unworthy the dignity and felicity of it, that put not such a value upon their interest in Christ, as to prefer that before any other interests. They cannot expect the gains of a bargain, who will not come up to the terms of it. Now thus the terms are settled; if religion be worth any thing, it is worth every thing: and, therefore, all who believe the truth of it, will soon come up to the price of it; and they who make it their business and bliss, will make every thing else to yield to it. They who like not Christ on these terms, may leave him at their peril. Note, It is very encouraging to think, that whatever we leave, or lose, or suffer for Christ, we do not make a hard bargain for ourselves. Whatever we part with for this pearl of price, we may comfort ourselves with this persuasion, that it is well worth what we give for it. The terms are, that we must prefer Christ.

First, Before our nearest and dearest relations; father or mother, son or daughter. Between these relations, because there is little room left for envy, there is commonly more room for love, and, therefore, these are instanced, as relations which are most likely to affect us. Children must love their parents, and parents must love their children; but if they love them better than Christ, they are unworthy of him. As we must not be deterred from Christ by the hatred of our relations which he spoke of ( v. 21 , 35 , 36 ), so we must not be drawn from him, by their love. Christians must be as Levi, who said to his father, I have not seen him, Deut. xxxiii. 9 .

Secondly, Before our ease and safety. We must take up our cross and follow him, else we are not worthy of him. Here observe, 1. They who would follow Christ, must expect their cross and take it up. 2. In taking up the cross, we must follow Christ's example, and bear it as he did. 3. It is a great encouragement to us, when we meet with crosses, that in bearing them we follow Christ, who has showed us the way; and that if we follow him faithfully, he will lead us through sufferings like him, to glory with him.

Thirdly, Before life itself, v. 39 . He that findeth his life shall lose it; he that thinks he had found it when he has saved it, and kept it, by denying Christ, shall lose it in an eternal death; but he that loseth his life for Christ's sake, that will part with it rather than deny Christ, shall find it, to his unspeakable advantage, an eternal life. They are best prepared for the life to come, that sit most loose to this present life.

[9.] That Christ himself would so heartily espouse their cause, as to show himself a friend to all their friends, and to repay all the kindnesses that should at any time be bestowed upon them, v. 40-42 . He that receiveth you, receiveth me.

First, It is here implied, that though the generality would reject them, yet they should meet with some who would receive and entertain them, would bid the message welcome to their hearts, and the messengers to their houses, for the sake of it. Why was the gospel market made, but that if some will not, others will. In the worst of times there is a remnant according to the election of grace. Christ's ministers shall not labour in vain.

Secondly, Jesus Christ takes what is done to his faithful ministers, whether in kindness or in unkindness, as done to himself, and reckons himself treated as they are treated. He that receiveth you, receiveth me. Honour or contempt put upon an ambassador reflects honour or contempt upon the prince that sends him, and ministers are ambassadors for Christ. See how Christ may still be entertained by those who would testify their respects to him; his people and ministers we have always with us; and he is with them always, even to the end of the world. Nay, the honour rises higher, He that receiveth me, receiveth him that sent me. Not only Christ takes it as done to himself, but through Christ God does so too. By entertaining Christ's ministers, they entertain not angels unawares, but Christ, nay, and God himself, and unawares too, as appears, ch. xxv. 37 . When saw we thee an hungered?

Thirdly, That though the kindness done to Christ's disciples be never so small, yet if there be occasion for it, and ability to do no more, it shall be accepted, though it be but a cup of cold water given to one of these little ones, v. 42 . They are little ones, poor and weak, and often stand in need of refreshment, and glad of the least. The extremity may be such, that a cup of cold water may be a great favour. Note, Kindnesses shown to Christ's disciples are valued in Christ's books, not according to the cost of the gift, but according to the love and affection of the giver. On that score the widow's mite not only passed current, but was stamped high, Luke xxi. 3, 4 . Thus they who are truly rich in graces may be rich in good works, though poor in the world.

Fourthly, That kindness to Christ's disciples which he will accept, must be done with an eye to Christ, and for his sake. A prophet must be received in the name of a prophet, and a righteous man in the name of a righteous man, and one of those little ones in the name of a disciple; not because they are learned, or witty, nor because they are our relations or neighbours, but because they are righteous, and so bear Christ's image; because they are prophets and disciples, and so are sent on Christ's errand. It is a believing regard to Christ that puts an acceptable value upon the kindnesses done to his ministers. Christ does not interest himself in the matter, unless we first interest him in it. Ut tibi debeam aliquid pro eo quod præstas, debes non tantum mihi præstare, sed tanquam mihi—If you wish me to feel an obligation to you for any service you render, you must not only perform the service, but you must convince me that you do it for my sake. Seneca.

16. Behold, I send you forth-- The "I" here is emphatic, holding up Himself as the Fountain of the Gospel ministry, as He is also the Great Burden of it.

as sheep-- defenseless.

in the midst of wolves-- ready to make a prey of you ( Joh 10:12 ). To be left exposed, as sheep to wolves, would have been startling enough; but that the sheep should be sent among the wolves would sound strange indeed. No wonder this announcement begins with the exclamation, "Behold."

be ye therefore wise as serpents, and harmless as doves-- Wonderful combination this! Alone, the wisdom of the serpent is mere cunning, and the harmlessness of the dove little better than weakness: but in combination, the wisdom of the serpent would save them from unnecessary exposure to danger; the harmlessness of the dove, from sinful expedients to escape it. In the apostolic age of Christianity, how harmoniously were these qualities displayed! Instead of the fanatical thirst for martyrdom, to which a later age gave birth, there was a manly combination of unflinching zeal and calm discretion, before which nothing was able to stand.

17. But beware of men; for they will deliver you up to the councils-- the local courts, used here for civil magistrates in general.

and they will scourge you in their synagogues-- By this is meant persecution at the hands of the ecclesiastics.

18. And ye shall be brought before governors-- provincial rulers.

and kings-- the highest tribunals.

for my sake, for a testimony against them-- rather, "to them," in order to bear testimony to the truth and its glorious effects.

and the Gentiles-- "to the Gentiles"; a hint that their message would not long be confined to the lost sheep of the house of Israel. The Acts of the Apostles are the best commentary on these warnings.

19. But when they deliver you up, take no thought-- be not solicitous or anxious. (See on Mt 6:25 ).

how or what ye shall speak-- that is, either in what manner ye shall make your defense, or of what matter it shall consist.

for it shall be given you in that same hour what ye shall speak-- (See Ex 4:12 ; Jr 1:7 ).

20. For it is not ye that speak, but the Spirit of your Father which speaketh in you-- How remarkably this has been verified, the whole history of persecution thrillingly proclaims--from the Acts of the Apostles to the latest martyrology.

21. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death-- for example, by lodging information against them with the authorities. The deep and virulent hostility of the old nature and life to the new--as of Belial to Christ--was to issue in awful wrenches of the dearest ties; and the disciples, in the prospect of their cause and themselves being launched upon society, are here prepared for the worst.

22. And ye shall be hated of all men for my name's sake-- The universality of this hatred would make it evident to them, that since it would not be owing to any temporary excitement, local virulence, or personal prejudice, on the part of their enemies, so no amount of discretion on their part, consistent with entire fidelity to the truth, would avail to stifle that enmity--though it might soften its violence, and in some cases avert the outward manifestations of it.

but he that endureth to the end shall be saved-- a great saying, repeated, in connection with similar warnings, in the prophecy of the destruction of Jerusalem ( Mt 24:13 ); and often reiterated by the apostle as a warning against "drawing back unto perdition" ( He 3:6 , 13 ; 6:4-6 ; 10:23 , 26-29 , 38, 39, &c.). As "drawing back unto perdition" is merely the palpable evidence of the want of "root" from the first in the Christian profession ( Lu 8:13 ), so "enduring to the end" is just the proper evidence of its reality and solidity.

23. But when they persecute you in this city, flee ye into another-- "into the other." This, though applicable to all time, and exemplified by our Lord Himself once and again, had special reference to the brief opportunities which Israel was to have of "knowing the time of His visitations."

for verily I say unto you-- what will startle you, but at the same time show you the solemnity of your mission, and the need of economizing the time for it.

Ye shall not have gone over-- Ye shall in nowise have completed.

the cities of Israel, till the Son of man be come-- To understand this--as Lange and others do--in the first instance, of Christ's own peregrinations, as if He had said, "Waste not your time upon hostile places, for I Myself will be after you ere your work be over"--seems almost trifling. "The coming of the Son of man" has a fixed doctrinal sense, here referring immediately to the crisis of Israel's history as the visible kingdom of God, when Christ was to come and judge it; when "the wrath would come upon it to the uttermost"; and when, on the ruins of Jerusalem and the old economy, He would establish His own kingdom. This, in the uniform language of Scripture, is more immediately "the coming of the Son of man," "the day of vengeance of our God" ( Mt 16:28 ; 24:27 , 34 ; compare with He 10:25 ; Jas 5:7-9 )--but only as being such a lively anticipation of His second coming for vengeance and deliverance. So understood, it is parallel with Mt 24:14 (on which see).

Directions for the Service of Christ in Its Widest Sense ( Mt 10:24-42 ).