Thursday of the 19th week in Ordinary Time

Also. Grotius remarks that God made known his choice of the governors of his people by miracles, till the days of Saul. In effect, we hardly find any, before that time, whose public authority was not sanctioned by some prodigy. (Calmet)

It. Hebrew, "when you shall have come to the brink (or extremity) of the water of the Jordan, you shall stand still in the Jordan," (Haydock) which some explain by saying that they were to stop on the eastern bank, as soon as they had wet their feet, (Serarius) while others say they crossed quite over, and stood at the other side. (Masius) --- But it is more probable, that as soon as they had touched the waters, the priests halted till the bed of the river was presently dried up, and then they placed themselves in the middle of it, close to the raging billows, which, rising up like mountains, were stopped in their career, (Haydock) and forced to retire backwards to their source, ver. 15, 17, and chap. iv. 9. (Bonfrere; Cornelius a Lapide) --- Some translate, "into the division," instead of part, or extremity. (Calmet)

Hither, probably to the door of the tabernacle, where the assemblies were held.

Living God, in opposition to the idols of the Gentiles, who were dead men, or at least incapable of affording any assistance to their votaries. Josue gives the people two signs of the divine protection, the destruction of the devoted nations, and the miraculous division of the Jordan, or rather the latter prodigy would be an earnest of the former event; and all, both friends and enemies, might be convinced, that the Lord was with his people, and their present leader, as he had been with Moses. No miracle could have been more suitable for the occasion, none more convincing or useful. (Calmet) --- It would naturally inspire the Israelites with confidence, at the revival of the miracles wrought 40 years before, when their fathers and some of themselves had passed the Red Sea, in a similar manner. At the same time, it would fill the Chanaanites with still greater dismay and teach them that all resistance would prove fruitless. Some have wondered that they did not oppose the passage of the Israelites on this occasion. But it is a greater matter of surprise that they should have ventured on the dangerous expedient of encountering them in war, after what they had seen and heard. It can be attributed to nothing but their infatuation, and that blindness with which God punished them, that they might draw on a more speedy and merited destruction for their crimes. (Haydock) --- Destroy. Hebrew. "dispossess, or drive out before you the Chanaanite," &c. These seven nations comprised the ten which are mentioned, Genesis xv. 19. The Chanaanite occupied the countries chiefly about Tyre, while the Hethite dwelt in the southern part of Palestine. The Hevite possessed Mount Hermon, Garizim, &c. The Pherezite were not perhaps a separate people, but employed in cultivating the country. The Gergesite were fixed to the east of the lake of Genesareth, the Jebusite at Jerusalem, and the Amorrhite about the Dead Sea. (Calmet) --- But they were often mixed with one another, so that their limits cannot be ascertained with any degree of precision. (Haydock)

Heap. Hebrew, "the waters of the Jordan shall be cut off: the waters that come down from above, even they shall stand as upon a heap," like mountains of ice. The Vulgate informs us what became of the waters (Haydock) below this division. Where it took place we do not find recorded, so that we cannot know exactly how large a space would be left dry. Calmet allows, "near six leagues," ver. 4, and 16. But here, supposing that the Jordan was divided over-against Jericho, he says, that "the waters running off into the Dead Sea, would, in all probability, leave not less than two or three thousand paces of the channel dry."

Interruptus aquis fluxit prior amnis in æquor;

Ad molem stetit unda fluens. -----Lucan, Phar. ii.

Water. Thus they manifested the strength of their faith. (Calmet) --- Immediately the obedient waters divided, and the gravel or sand was left dry, ver. 17. (Haydock) --- Channel. The barley harvest was ready about the 30th of April, Leviticus xxiii. 10. On other occasions this overflowing of the Jordan is noticed, 1 Paralipomenon xii. 15., and Ecclesiasticus xxiv. 36. Doubdan says that when he visited these parts, at the same season of the year, the Jordan was quite full, on account of the melted snow, and ready to leave its banks. It was about a stone throw across, and very rapid. See chap. i. 2. The rains which fall in spring, serve to increase the inundation, (Deuteronomy xi. 14,) as well as the snow which melts at that time on Libanus, though a great part resists the violent heats. Mirum dictu, says Tacitus v., tantos inter ardores opacum fidumque nivibus. (Jeremias xviii. 14., and xlix. 19.

Mountain. Hebrew, "heap or bottle." The billows were forced to roll back almost as far as the lake of Genesareth, where Sarthan stands, about twenty leagues above Jericho. --- Sarthan. Hebrew, "rose up on a heap, very far from (or to) the city of Adom, that is beside Sarthan." The situation of Adom can only be ascertained by that of Sarthan, which was near Bethsan, or Scythopolis, (3 Kings iv. 12,) in the vale of Jezrahel, on the Jordan. Many copies of the Septuagint read Cariathiarim, though it was six or seven leagues up the country, west of Jericho. (Calmet) --- The swelling billows might perhaps be seen from this place. (Haydock) --- But it could not properly determine how far the waters rolled back. (Calmet) --- Failed. Hebrew, "and those that came down toward the sea of the plain, (or of Araba, which means a desert, fit only for pasturage) the salt sea, failed were cut off" from the waters above Jericho. The Jordan after running three miles in the lake of Sodom, without mixing its waters, becomes at last reluctantly confounded with it. Velut invitus...postremo ebibitur, aquasque laudatas perdit, pestilentibus mixtus. (Pliny, [Natural History?] v. 15.)

Jericho, at Bethabara, which was five or six leagues from the Dead Sea, all which space was left dry. Jericho was three leagues from the Jordan. (Calmet) --- Girded. Septuagint, "ready," preparing the way for all the army. Hebrew, "firm," and undaunted. (Haydock) --- A great part of the day must have been spent in crossing the river, and erecting the two monuments. (Menochius)

7 And the Lord said unto Joshua, This day will I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, so I will be with thee. 8 And thou shalt command the priests that bear the ark of the covenant, saying, When ye are come to the brink of the water of Jordan, ye shall stand still in Jordan. 9 And Joshua said unto the children of Israel, Come hither, and hear the words of the Lord your God. 10 And Joshua said, Hereby ye shall know that the living God is among you, and that he will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites. 11 Behold, the ark of the covenant of the Lord of all the earth passeth over before you into Jordan. 12 Now therefore take you twelve men out of the tribes of Israel, out of every tribe a man. 13 And it shall come to pass, as soon as the soles of the feet of the priests that bear the ark of the Lord , the Lord of all the earth, shall rest in the waters of Jordan, that the waters of Jordan shall be cut off from the waters that come down from above; and they shall stand upon a heap.

We may observe here how God honours Joshua, and by this wondrous work he is about to do designs to make Israel know that he is their governor, and then how Joshua honours God and endeavours by it to make Israel know that he is their God. Thus those that honour God he will honour, and those whom he has advanced should do what they can in their places to exalt him.

I. God speaks to Joshua to put honour upon him, v. 7, 8 . 1. It was a great honour God did him that he spoke to him as he had done to Moses from off the mercy-seat, before the priests removed it with the ark. This would make Joshua easy in himself and great among the people, that God was pleased to speak so familiarly to him. 2. That he designed to magnify him in the sight of all Israel. He had told him before that he would be with him ( ch. i. 5 ), and that comforted him, but now all Israel shall see it, and this would magnify him. Those are truly great with whom God is and whom he employs and owns in his service. God magnified him because he would have the people magnify him. Pious magistrates are to be highly honoured and esteemed as public blessings, and the more we see of God with them the more we should honour them. By the dividing of the Red Sea Israel was convinced that God was with Moses in bringing them out of Egypt; therefore they are said to be baptized unto Moses in the sea, 1 Cor. x. 2 . And upon that occasion they believed him, Exod. xiv. 31 . And now, by the dividing of Jordan, they shall be convinced that God is in like manner with Joshua in bringing them into Canaan. God had magnified Joshua before on several occasions, but now he began to magnify him as the successor of Moses in the government. Some have observed that it was at the banks of Jordan that God began to magnify Joshua, and at the same place he began to magnify our Lord Jesus as Mediator; for John was baptizing at Bethabara, the house of passage, and there it was that when our Saviour was baptized it was proclaimed concerning him, This is my beloved Son. 3. That by him he gave orders to the priests themselves, though they were his immediate attendants ( v. 8 ): Thou shalt command the priests, that is, "Thou shalt make known to them the divine command in this matter, and take care that they observe it, to stand still at the brink of Jordan while the waters part, that it may appear to be at the presence of the Lord, of the mighty God of Jacob, that Jordan is driven back, " Ps. cxiv. 5 , 7 . God could have divided the river without the priests, but they could not without him. The priests must herein set a good example to the people, and teach them to do their utmost in the service of God, and trust him for help in time of need.

II. Joshua speaks to the people, and therein honours God.

1. He demands attention ( v. 9 ): " Come hither to me, as many as can come within hearing, and, before you see the works, hear the words of the Lord your God, that you may compare them together and they may illustrate each other." He had commanded them to sanctify themselves, and therefore calls them to hear the word of God, for that is the ordinary means of sanctification, John xvii. 17 .

2. He now tells them, at length, by what way they should pass over Jordan, by the stopping of its streams ( v. 13 ): The waters of Jordan shall be cut off. God could by a sudden and miraculous frost have congealed the surface, so that they might all have gone over upon the ice; but that being a thing sometimes done even in that country by the ordinary power of nature ( Job xxxviii. 30 ), it would not have been such an honour to Israel's God, nor such a terror to Israel's enemies; it must therefore be done in such a way as had no precedent but the dividing of the Red Sea: and that miracle is here repeated, to show that God has the same power to finish the salvation of his people that he had to begin it, for he is the Alpha and the Omega; and that the word of the Lord (as the Chaldee reads it, v. 7 ), the essential, eternal Word, was as truly with Joshua as he was with Moses. And by the dividing of the waters from the waters, and the making of the dry land to appear which had been covered, God would remind them of that in which Moses by revelation had instructed them concerning the work of creation ( Gen. i. 6 , 9 ), that by what they now saw their belief of that which they there read might be assisted, and they might know that the God whom they worshipped was the same God that made the world and that it was the same power that was engaged and employed for them.

3. The people having been directed before to follow the ark are here told that it should pass before them into Jordan, v. 11 . Observe, (1.) The ark of the covenant must be their guide. During the reign of Moses, the cloud was their guide, but now, in Joshua's reign, the ark; both were visible signs of God's presence and presidency, but divine grace under the Mosaic dispensation was wrapt up as in a cloud and covered with a veil, while by Christ, our Joshua, it is revealed in the ark of the covenant unveiled. (2.) It is called the ark of the covenant of the Lord of all the earth. "He that is your God ( v. 9 ), in covenant with you, is the Lord of all the earth, has both right and power to command, control, use, and dispose of all nations and of all creatures. He is the Lord of all the earth, therefore he needs not you, nor can he be benefited by you; therefore it is your honour and happiness to have him in covenant with you: if he be yours, all the creatures are at your service, and when he pleases shall be employed for you." When we are praising and worshipping God as Israel's God, and ours through Christ, we must remember that he is the Lord of the whole earth, and reverence him and trust in him accordingly. Some observe an accent in the original, which they think directs us to translate it somewhat more emphatically, Behold the ark of the covenant, even the ark of the Lord, or even of the covenant of the Lord of all the earth. (3.) They are told that the ark should pass before them into Jordan. God would not appoint them to go any where but where he himself would go before them and go with them; and they might safely venture, even into Jordan itself, if the ark of the covenant led them. While we make God's precepts our rule, his promises our stay, and his providence our guide, we need not dread the greatest difficulties we may meet with in the way of duty. That promise is sure to all the seed ( Isa. xliii. 2 ), When thou passes through the waters I will be with thee, and through the rivers they shall not overflow thee.

4. From what God was now about to do for them he infers an assurance of what he would yet further do. This he mentions first, so much was his heart upon it, and so great a satisfaction did it give him ( v. 10 ): " Hereby you shall know that the living God (the true God, and God of power, not one of the dead gods of the heathen) is among you, though you see him not, nor are to have any image of him, is among you to give you law, secure your welfare, and receive your homage,—is among you in this great undertaking now before you; and therefore you shall, nay, he himself will, without fail, drive out from before you the Canaanites. " So that the dividing of Jordan was intended to be to them, (1.) A sure token of God's presence with them. By this they could not but know that God was among them, unless their unbelief was as obstinate against the most convincing evidence as that of their fathers was, who presently after God had divided the Red Sea before them, impudently asked, Is the Lord among us, or is he not? Exod. xvii. 7 . (2.) A sure pledge of the conquest of Canaan. "If the living God is among you, expelling he will expel (so the Hebrew phrase is) from before you the Canaanites. " He will do it certainly, and do it effectually. What should hinder him? What can stand in his way before whom rivers are divided and dried up? The forcing of the lines was certain presage of the ruin of all their hosts: how could they stand their ground when Jordan itself was driven back? When they had not courage to dispute this pass, but trembled at the approach of the mighty God of Jacob ( Ps. cxiv. 7 ), what opposition could they ever make after this? This assurance which Joshua here gives them was so well grounded that it would enable one Israelite to chase a thousand Canaanites, and two to put ten thousand to flight; and it would be abundantly strengthened by remembering the song of Moses, dictated forty years before, which plainly foretold the dividing of Jordan and the influence it would have upon the driving out of the Canaanites. Exod. xv. 15-17 , " The inhabitants of Canaan shall melt away, and so be effectually driven out; they shall be as still as a stone till thy people pass over, and then thou shalt bring them in and plant them." Note, God's glorious appearances for his church and people ought to be improved by us for the encouragement of our faith and hope for the future. As for God, his work is perfect. If Jordan's flood cannot keep them out, Canaan's force cannot turn them out again.

14 And it came to pass, when the people removed from their tents, to pass over Jordan, and the priests bearing the ark of the covenant before the people; 15 And as they that bare the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brim of the water, (for Jordan overfloweth all his banks all the time of harvest,) 16 That the waters which came down from above stood and rose up upon a heap very far from the city Adam, that is beside Zaretan: and those that came down toward the sea of the plain, even the salt sea, failed, and were cut off: and the people passed over right against Jericho. 17 And the priests that bare the ark of the covenant of the Lord stood firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan.

Here we have a short and plain account of the dividing of the river Jordan, and the passage of the children of Israel through it. The story is not garnished with the flowers of rhetoric (gold needs not to be painted), but it tell us, in short, matter of fact.

I. That this river was now broader and deeper than usually it was at other times of the year, v. 15 . The melting of the snow on the mountains of Lebanon, near which this river had its rise, was the occasion that at the time of harvest, barley-harvest, which was the spring of the year, Jordan overflowed all his banks. This great flood, just at that time (which Providence might have restrained for once, of which he might have ordered them to cross at another time of the year) very much magnified the power of God and his kindness to Israel. Note, Though the opposition given to the salvation of God's people have all imaginable advantages, yet God can and will conquer it. Let the banks of Jordan be filled to the brink, filled till they run over, it is as easy to Omnipotence to divide them, and dry them up, as if they were ever so narrow, ever so shallow; it is all one with the Lord.

II. That as soon as ever the feet of the priests dipped in the brim of the water the stream stopped immediately, as if a sluice had been led down to dam it up, v. 15, 16 . So that the waters above swelled, stood on a heap, and ran back, and yet, as it should seem did not spread, but congealed, which unaccountable rising of the river was observed with amazement by those that live upward upon it many miles off, and the remembrance of it remained among them long after: the waters on the other side this invisible dam ran down of course, and left the bottom of the river dry as far downward, it is likely, as they swelled upward. When they passed through the red Sea, the waters were a wall on either hand, here only on the right-hand. Note, The God of nature can, when he pleases, change the course of nature, and alter its properties, can turn fluids into solids, waters into standing rocks, as, on the contrary, rocks into standing waters, to serve his own purposes. See Ps. cxiv. 5 , 8 . What cannot God do? What will he not do for the perfecting of his peoples, salvation? Sometimes he cleaves the earth with rivers ( Hab. iii. 9 ), and sometimes, as here, cleaves the rivers without earth. It is easy to imagine how, when the course of this strong rapid stream was arrested on a sudden, the waters roared and were troubled, so that the mountains seemed to shake with the swelling thereof ( Ps. xlvi. 3 ), how the floods lifted up their voice, the floods lifted up their waves, while the Lord on high showed himself mightier than the noise of these many waters, Ps. xciii. 3, 4 . With reference to this the prophet asks, Was the Lord displeased against the rivers? was thine anger against the rivers? Hab. iii. 8 . No, Thou wentest forth for the salvation of thy people, v. 13 . In allusion to this, it is foretold, among the great things God will do for the gospel church in the latter days, that the great river Euphrates shall be dried up, that the way of the kings of the east may be prepared, Rev. xvi. 12 . When the time has come for Israel's entrance into the land of promise all difficulties shall be conquered, mountains shall become plains ( Zech. iv. 7 ) and rivers become dry, for the ransomed of the Lord to pass over. When we have finished our pilgrimage through this wilderness, death will be like this Jordan between us and the heavenly Canaan, but the ark of the covenant has prepare us a way through it; it is the last enemy that shall be destroyed.

III. That the people passed over right against Jericho, which was, 1. An instance of their boldness, and a noble defiance of their enemies. Jericho was one of the strongest cities, and yet they dared to face it at their first entrance. 2. It was an encouragement to them to venture through Jordan, for Jericho was a goodly city and the country about it extremely pleasant; and, having that in view as their own, what difficulties could discourage them from taking possession? 3. It would increase the confusion and terror of their enemies, who no doubt strictly observed their motions, and were the amazed spectators of this work of wonders.

IV. That the priests stood still in the midst of Jordan while all the people passed over, v. 17 . There the ark was appointed to be, to show that the same power that parted the waters kept them parted as long as there was occasion; and had not the divine presence, of which the ark was a token, been their security, the waters would have returned upon them and buried them. There the priests were appointed to stand still, 1. To try their faith, whether they could venture to take their post, when god assigned it to them, with mountains of water over their heads. As they made a bold step when they set the first foot into Jordan, so now they made a bold stand when they tarried longest in Jordan; but they knew they carried their own protection with them. Note, Ministers in times of peril should be examples of courage and confidence in the divine goodness. 2. It was to encourage the faith of the people, that they might go triumphantly into Canaan, and fear no evil, no, not in this valley of the shadow of death (for so the divided river was), being assured of God's presence, which interposed between them and the greatest danger, between them and the proud waters, which otherwise had gone over their souls. Thus in the greatest dangers the saints are comforted with his rod and his staff, Ps. xxiii. 4 .

7-8. the Lord said to Joshua, This day will I ... magnify thee in the sight of all Israel-- Joshua had already received distinguished honors ( Ex 24:13 ; De 31:7 ). But a higher token of the divine favor was now to be publicly bestowed on him, and evidence given in the same unmistakable manner that his mission and authority were from God as was that of Moses ( Ex 14:31 ).

9-13. Come hither, and hear the words of the Lord-- It seems that the Israelites had no intimation how they were to cross the river till shortly before the event. The premonitory address of Joshua, taken in connection with the miraculous result exactly as he had described it, would tend to increase and confirm their faith in the God of their fathers as not a dull, senseless, inanimate thing like the idols of the nations, but a Being of life, power, and activity to defend them and work for them.

14-16. And it came to pass, when the people removed from their tents, &c.-- To understand the scene described we must imagine the band of priests with the ark on their shoulders, standing on the depressed edge of the river, while the mass of the people were at a mile's distance. Suddenly the whole bed of the river was dried up; a spectacle the more extraordinary in that it took place in the time of harvest, corresponding to our April or May--when "the Jordan overfloweth all its banks." The original words may be more properly rendered "fills all its banks." Its channel, snow-fed from Lebanon, was at its greatest height--brimful; a translation which gives the only true description of the state of Jordan in harvest as observed by modern travellers. The river about Jericho is, in ordinary appearance, about fifty or sixty yards in breadth. But as seen in harvest, it is twice as broad; and in ancient times, when the hills on the right and left were much more drenched with rain and snow than since the forests have disappeared, the river must, from a greater accession of water, have been broader still than at harvest-time in the present day.

17. the priests ... and all the Israelites passed over on dry ground-- the river about Jericho has a firm pebbly bottom, on which the host might pass, without inconvenience when the water was cleared off.

1. The river Jordan, when they were entering across it into the land of promise, when touched by the feet of the priests who bore the Ark, stood still from above with bridled stream, while it flowed down from below, where it ran on into the sea, until the whole people passed over, the priests standing on the dry ground. We know these things, but yet we should not imagine in this Psalm, to which we have now answered by chanting Allelujah, that it is the purpose of the Holy Spirit, that while we call to mind those deeds of the past, we should not consider things like unto them yet to take place. For "these things," as the Apostle saith, "happened unto them for ensamples."

2. "When Israel came out of Egypt, and the house of Jacob from among the strange people"

(ver. 1), "Judah was His sanctuary, and Israel His dominion"

(ver. 2); "the sea saw that and fled, Jordan was driven back"

(ver. 3). Think not that past deeds are related unto us, but rather that the future is predicted; since, while those miracles also were going on in that people, things present indeed were happening, but not without an intimation of things future....Some things he has related differently to what we have learnt and read there: that he might not truly be thought to be repeating past acts rather than to be prophesying future things. For in the first place, we read not that the Jordan was driven back, but that it stood still on the side nearest the source of its streams, while the people were passing through; next, we read not of the mountains and hills skipping: all which he hath added, and repeated. For after saying, "The sea saw that, and fled; Jordan was driven back:" he added, "The mountains skipped like rams, and the little hills like young sheep"

(ver. 4): and then asketh, "What aileth thee, O thou sea, that thou fleddest: and thou, Jordan, that thou wast driven back?"

(ver. 5). "Ye mountains, that ye skipped like rams; and ye little hills, like young sheep?"

(ver. 6).

3. Let us therefore consider what we are taught here; since both those deeds were typical of us, and these words exhort us to recognise ourselves. For if we hold with a firm heart the grace of God which hath been given us, we are Israel, the seed of Abraham: unto us the Apostle saith, "Therefore are ye the seed of Abraham." ...Let therefore no Christian consider himself alien to the name of Israel. For we are joined in the corner stone with those among the Jews who believed, among whom we find the Apostles chief. Hence our Lord in another passage saith, "And other sheep I have, which are not of this fold; them also I must bring, that there may be one fold and one Shepherd." The Christian people then is rather Israel, and the same is preferably the house of Jacob; for Israel and Jacob are the same. But that multitude of Jews, which was deservedly reprobated for its perfidy, for the pleasures of the flesh sold their birthright, so that they belonged not to Jacob, but rather to Esau. For ye know that it was said with this hidden meaning, "That the elder shall serve the younger."

4. But Egypt, since it is said to mean affliction, or one who afflicteth, or one who oppresseth, is often used for an emblem of this world; from which we must spiritually withdraw, that we may not be bearing the yoke with unbelievers. For thus each one becometh a fit citizen of the heavenly Jerusalem, when he hath first renounced this world; just as that people could not be led into the land of promise, save first they had departed from Egypt. But as they did not depart thence, until freed by Divine help; so no man is turned away in heart from this world, unless aided by the gift of the Divine mercy. For what was there once prefigured, the same is fulfilled in every faithful one in the daily travailings of the Church, in this end of the world, in this, as the blessed John writeth, last time. Hear the Apostle the teacher of the Gentiles, thus instructing us: "I would not, brethren, that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink; for they drank of that spiritual rock that followed them, and that rock was Christ. But with many of them God was not well pleased, for they were overthrown in the wilderness. Now these things were our examples." What more do ye wish, most beloved brethren? For it is surely clear, not from human conjecture, but from the declaration of an Apostle, that is, of God and our Lord: for God spoke in them, and though from clouds of flesh, yet it was God who thundered: surely then it is clear by so great testimony that all these things which were done in figure, are now fulfilled in our salvation; because then the future was predicted, now the past is read, and the present observed.

5. Hear what is even more wonderful, that the hidden and veiled mysteries of the ancient books are in some degree revealed by the ancient books. For Micah the prophet speaketh thus. "According to the days of thy coming out of Egypt will I show unto him marvellous things, etc. ...In this Psalm, therefore, although the wonderful spirit of prophecy doth look into the future, yet it seemeth, as it were, to be merely detailing to the past. "Judah," he saith, "was His sanctuary: the sea saw that and fled:" "was," "saw," and "fled," are words of the past tense; and "Jordan was driven back, and the mountains skipped, and the earth trembled," in like manner have a past expression, without, however, any difficulty in understanding by them the future....For though it was so long after the departure of that people from Egypt, and so long before these seasons of the Church, that he sang what I have quoted; nevertheless, he witnesseth that he is foretelling the future without any question. "According to the days," he saith, "of thy coming out of the land of Egypt will I show unto him marvellous things." "The nations shall see and be confounded." This is what is here said, "The sea saw that, and fled:" for if in this passage, through words of the past tense the future is secretly revealed, as is the case; who would venture to explain the words, "shall see and be confounded," of past events? And a little lower down he alludeth more clearly than light itself to those very enemies of ours, who followed us flying, that they might slay us, that is, our sins, which are overwhelmed and extinguished in Baptism, just as the Egyptians were drowned in the sea, saying, since "He retaineth not His anger for ever, because He is of good will and merciful, He will turn again, He will have compassion upon us, He will drown our iniquities: and Thou wilt cast all their sins into the depths of the sea."

6. What is it, most beloved? ye who know yourselves to be Israelites according to Abraham's seed, ye who are of the house of Jacob, heirs according to promise, know that even ye have gone forth from Egypt, since ye have renounced this world; that ye have gone forth from a foreign people, since by the confession of piety, ye have separated yourselves from the blasphemies of the Gentiles. For it is not your tongue, but a foreign one, which knoweth not how to praise God, to whom ye sing Allelujah. For "Judah" hath become "His sanctuary" in you; for "he is not a Jew which is one outwardly; neither is that circumcision, which is outward in the flesh; but he is a Jew which is one inwardly, and by circumcision of the heart." Examine then your hearts, if faith hath circumcised them, if confession hath cleansed them; in you "Judah" hath become "His sanctuary," in you "Israel" hath become "His dominion." For "He gave" unto you "the power to become the sons of God." ...

7. But I would not that ye should seek without yourselves, how the Jordan was turned back, I would not ye should augur anything evil. For the Lord chideth those who have "turned" their "back" unto Him, "and not their face." And whoever forsaketh the source of his being, and turneth away from his Creator; as a river into the sea, he glides into the bitter wickedness of this world. It is therefore good for him that he turn back, and that God whom he had set behind his back, may be before his face as he returneth; and that the sea of this world, which he had set before his face, when he was gliding on towards it, may become behind him; and that he may so forget what is behind him, that he may "reach forward to what is before him;" which is profitable for him when once converted....

8. "Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob"

Alleluia. This word is placed at the end of the preceding psalm in Hebrew, though it seems to have been there originally, (Haydock) as [in] ver. 2., we find his, with reference to "the Lord," who has not been otherwise mentioned before. (Houbigant) --- The psalm may be joined with the former to ver. 9, when the Hebrew begins a fresh one, relating to the captives, with the two which follow. (Calmet) the division is of no great importance, (Berthier) and we cannot easily decide whether it be here necessary. (Haydock) --- The Hebrew copies have not been always uniform, no more than the Greek in this place. (Calmet) --- Barbarous. Cruel, (Berthier) or which spoke a language unknown to them. (Symmachus and Aquila) --- Barbarus his ego sum, quia non intelligor ulli. (Ovid de Pont.) (1 Corinthians xiv. 11.) --- The Greeks styled all others barbarians, (Fest.) as the Egyptians did. (Herodotus ii.) --- Joseph at first did not understand the language of the latter, (Psalm lxxx. 6.) and spoke to his brethren by an interpreter, Genesis xlii. 22. Lohez, denotes one who speaks an unknown tongue, which Chaldean expresses by the word borbra, "a stranger, or desert." (Calmet) --- Infidels, and those who persecute the true religion, are styled barbarous, though otherwise the Egyptians were very polite and learned. (Worthington)

Judea. Hebrew, "Juda," though the sense of the Vulgate is very good, (Berthier) as that country which had been so abandoned, became holy, when God's people dwelt there. (St. Chrysostom) --- After the departure from Egypt, the Israelites were more known as God's inheritance, over whom he reigned. (Worthington) (Exodus xix. 6.) --- Hence He complains, when they asked for a king, (1 Kings viii. 7.) though the throne is still called the Lord's, 1 Paralipomenon xxix. 23. The distinction of Juda and Israel insinuates that the kingdom had been divided. (Calmet) --- But this had taken place for a time, after the death of Saul. (Haydock)

Saw. He speaks in a poetical manner. All creatures obey God's will. (Worthington)

Skipped. Through joy, exultaverunt, (Haydock) or rather through fear, ver. 7. (Calmet) --- There was an earthquake, not specified by Moses; or the psalmist speaks of what took place at Ar, (Numbers xxi. 15.; Worthington) unless he alludes to the waters of the Jordan, rising up like mountains. (Menochius)

1 When Israel went out of Egypt, the house of Jacob from a people of strange language; 2 Judah was his sanctuary, and Israel his dominion. 3 The sea saw it, and fled: Jordan was driven back. 4 The mountains skipped like rams, and the little hills like lambs. 5 What ailed thee, O thou sea, that thou fleddest? thou Jordan, that thou wast driven back? 6 Ye mountains, that ye skipped like rams; and ye little hills, like lambs? 7 Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob; 8 Which turned the rock into a standing water, the flint into a fountain of waters.

The psalmist is here remembering the days of old, the years of the right hand of the Most High, and the wonders which their fathers told them of ( Judg. vi. 13 ), for time, as it does not wear out the guilt of sin, so it should not wear out the sense of mercy. Let it never be forgotten,

I. That God brought Israel out of the house of bondage with a high hand and a stretched-out arm: Israel went out of Egypt, v. 1 . They did not steal out clandestinely, nor were they driven out, but fairly went out, marched out with all the marks of honour; they went out from a barbarous people, that had used them barbarously, from a people of a strange language, Ps. lxxxi. 5 . The Israelites, it seems, preserved their own language pure among them, and cared not for learning the language of their oppressors. By this distinction from them they kept up an earnest of their deliverance.

II. That he himself framed their civil and sacred constitution ( v. 2 ): Judah and Israel were his sanctuary, his dominion. When he delivered them out of the hand of their oppressors it was that they might serve him both in holiness and in righteousness, in the duties of religious worship and in obedience to the moral law, in their whole conversation. Let my people go, that they may serve me. In order to this, 1. He set up his sanctuary among them, in which he gave them the special tokens of his presence with them and promised to receive their homage and tribute. Happy are the people that have God's sanctuary among them (see Exod. xxv. 8 , Ezek. xxxvii. 26 ), much more those that, like Judah here, are his sanctuaries, his living temples, on whom Holiness to the Lord is written. 2. He set up his dominion among them, was himself their lawgiver and their judge, and their government was a theocracy: The Lord was their King. All the world is God's dominion, but Israel was so in a peculiar manner. What is God's sanctuary must be his dominion. Those only have the privileges of his house that submit to the laws of it; and for this end Christ has redeemed us that he might bring us into God's service and engage us for ever in it.

III. That the Red Sea was divided before them at their coming out of Egypt, both for their rescue and the ruin of their enemies; and the river Jordan, when they entered into Canaan, for their honour, and the confusion and terror of their enemies ( v. 3 ): The sea saw it, saw there that Judah was God's sanctuary, and Israel his dominion, and therefore fled; for nothing could be more awful. It was this that drove Jordan back, and was an invincible dam to his streams; God was at the head of that people, and therefore they must give way to them, must make room for them, they must retire, contrary to their nature, when God speaks the word. To illustrate this the psalmist asks, in a poetical strain ( v. 5 ), What ailed thee, O thou sea! that thou fleddest? And furnishes the sea with an answer ( v. 7 ); it was at the presence of the Lord. This is designed to express, 1. The reality of the miracle, that it was not by any power of nature, or from any natural cause, but it was at the presence of the Lord, who gave the word. 2. The mercy of the miracle: What ailed thee? Was it in a frolic? Was it only to amuse men? No; it was at the presence of the God of Jacob; it was in kindness to the Israel of God, for the salvation of that chosen people, that God was thus displeased against the rivers, and his wrath was against the sea, as the prophet speaks, Hab. iii. 8-13 ; Isa. li. 10 ; lxvi. 11 , &c. 3. The wonder and surprise of the miracle. Who would have thought of such a thing? Shall the course of nature be changed, and its fundamental laws dispensed with, to serve a turn for God's Israel? Well may the dukes of Edom be amazed and the mighty men of Moab tremble, Exod. xv. 15 . 4. The honour hereby put upon Israel, who are taught to triumph over the sea, and Jordan, as unable to stand before them. Note, There is no sea, no Jordan, so deep, so broad, but, when God's time shall come for the redemption of his people, it shall be divided and driven back if it stand in their way. Apply this, (1.) To the planting of the Christian church in the world. What ailed Satan and the powers of darkness, that they trembled and truckled as they did? Mark i. 34 . What ailed the heathen oracles, that they were silenced, struck dumb, struck dead? What ailed their idolatries and witchcrafts, that they died away before the gospel, and melted like snow before the sun? What ailed the persecutors and opposers of the gospel, that they gave up their cause, hid their guilty heads, and called to rocks and mountains for shelter? Rev. vi. 15 . It was at the presence of the Lord, and that power which went along with the gospel. (2.) To the work of grace in the heart. What turns the stream in a regenerate soul? What ails the lusts and corruptions, that they fly back, that the prejudices are removed and the whole man has become new? It is at the presence of God's Spirit that imaginations are cast down, 2 Cor. x. 5 .

IV. That the earth shook and trembled when God came down on Mount Sinai to give the law ( v. 4 ): The mountains skipped like rams, and then the little hills might well be excused if they skipped like lambs, either when they are frightened or when they sport themselves. The same power that fixed the fluid waters and made them stand still shook the stable mountains and made them tremble for all the powers of nature are under the check of the God of nature. Mountains and hills are, before God, but like rams and lambs; even the bulkiest and the most rocky are as manageable by him as they are by the shepherd. The trembling of the mountains before the Lord may shame the stupidity and obduracy of the children of men, who are not moved at the discoveries of his glory. The psalmist asks the mountains and hills what ailed them to skip thus; and he answers for them, as for the seas, it was at the presence of the Lord, before whom, not only those mountains, but the earth itself, may well tremble ( v. 7 ), since it has lain under a curse for man's sin. See Ps. civ. 32 ; Isa. lxiv. 3, 4 . He that made the hills and mountains to skip thus can, when he pleases, dissipate the strength and spirit of the proudest of his enemies and make them tremble.

V. That God supplied them with water out of the rock, which followed them through the dry and sandy deserts. Well may the earth and all its inhabitants tremble before that God who turned the rock into a standing water ( v. 8 ), and what cannot he do who did that? The same almighty power that turned waters into a rock to be a wall to Israel ( Exod. xiv. 22 ) turned the rock into waters to be a well to Israel: as they were protected, so they were provided for, by miracles, standing miracles; for such was the standing water, that fountain of waters into which the rock, the flinty rock, was turned, and that rock was Christ, 1 Cor. x. 4 . For he is a fountain of living waters to his Israel, from whom they receive grace for grace.

1-4. of strange language-- (compare Psa 81:5 ).

5-8. The questions place the implied answers in a more striking form.

Then came Peter to him, and said, "Lord, how oft shall my brother sin against me, and I forgive him? till seven times?"22. Jesus saith unto him, "I say not unto thee, Until seven times: but, Until seventy times seven."

The Lord had said above, "See that ye despise not one of these little ones," and had added, "If thy brother sin against thee, etc." making also a promise, "If two of you, etc." by which the Apostle Peter was led to ask, "Lord, how oft shall my brother sin against me, and I forgive him?" And to his question he adds an opinion, "Until seven times?"

Peter thought that he had made a large allowance; but what answers Christ the Lover of men? it follows, "Jesus saith unto him, I say not unto thee, Until seven times, but, Until seventy times seven."

I am bold to say, that if he shall sin seventy-eight times, thou shouldest forgive him; yea, and if a hundred; and how oft soever he sin against thee, forgive him. For if Christ found a thousand sins, yet forgave them all, do not you withdraw your forgiveness. For the Apostle says, "Forgive one another, if any man hath a quarrel against any, even as God in Christ forgave you." [ Col 3:13 ]

When He says, "Until seventy times seven," He does not limit a definite number within which forgiveness must be kept; but He signifies thereby something endless and ever enduring.

Yet not without reason did the Lord say, "Seventy times seven;" for the Law is set forth in ten precepts; and the Law is signified by the number ten, sin by eleven, because it is passing the denary line. Seven is used to be put for a whole, because time goes round in seven days. Take eleven seven times, and you have seventy. He would therefore have all trespasses forgiven, for this is what He signifies by the number seventy-seven.

Or, because the number six seems to denote toil and labour, and the number seven repose, He says that forgiveness should be given to all brethren who live in this world, and sin in the things of this world. But if any commit transgressions beyond these things, he shall then have no further forgiveness.

Or understand it of four hundred and ninety times, that He bids us forgive our brother so oft.

It is one thing to give pardon to a brother when he seeks it, that he may live with us in social charity, as Joseph to his brethren; and another to a hostile foe, that we may wish him good, and if we can do him good, as David mourning for Saul.

"Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.24. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.25. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.26. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.27. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.28. But the same servant went out, and found one of his fellow servants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.29. And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.30. And he would not: but went and cast him into prison, till he should pay the debt.31. So when his fellow servants saw what was done, they were very sorry, and came and told unto their lord all that was done.32. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:33. Shouldest not thou also have had compassion on thy fellow servant, even as I had pity on thee?34. And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.35. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses."

Chrys. That none should think that the Lord had enjoined something great and burdensome in saying that we must forgive till seventy times seven, He adds a parable.

For it is customary with the Syrians, especially they of Palestine, to add a parable to what they speak; that what their hearers might not retain simply, and in itself, the instance and similitude may be the means of retaining.

1 ): The Son of God, as He is wisdom, righteousness, and truth, so is He a kingdom; not indeed any of those which are beneath, but all those which are above, reigning over those in whose senses reigns justice and the other virtues; these are made of heaven because they bear the image of the heavenly. This kingdom of heaven then, i.e. the Son of God, when He was made in the likeness of sinful flesh, was then like to a king, in uniting man to himself.

Or, by the kingdom of heaven is reasonably understood the holy Church, in which the Lord works what He speaks of in this parable. By the man is sometimes represented the Father, as in that, "The Kingdom of heaven is like to a king, who made a marriage for his son;" and sometimes the Son; but here we may take it for both, the Father and the Son, who are one God. God is called a King, inasmuch as He created and governs all things.

The servants, in these parables, are only they who are employed in dispensing the word, and to whom this business is committed.

Or, by the servants of this King are signified all mankind whom He has created for His own praise, and to whom He gave the law of nature; He takes account with them, when He would look into each man’s manners, life, and deeds, that He may render to each according to that He has done; as it follows, "And when He had begun to reckon, one was brought unto Him which owed Him ten thousand talents."

The King takes account of our whole life then, when "we must all be presented before the judgment-seat of Christ." [ 2Co 5:5 ] We mean not this so as that any shouldst think that the business itself must needs require a long time. For God, when He will scrutinize the minds of all, will by some undescribable power cause every thing that every man has done to pass speedily before the mind of each.

He says, "And when he began to take account," because the beginning of the judgment is that it begin from the house of God. [ 1Pe 4:4 ] At His beginning to take account there is brought unto Him one who owes Him many talents; one, that is, who had wrought great evils; one on whom much had been enjoined, and had yet brought no gain; who perhaps had destroyed as many men as he owed talents; one who was therefore become a debtor of many talents, because he had followed the woman sitting upon a talent of lead, whose name is Iniquity. [ Zec 5:7 ]

I know that some interpret the man who owed the ten thousand talents to be the devil, and by his wife and children who were to be sold when he persevered in his wickedness, understand foolishness, and hurtful thoughts. For as wisdom is called the wife of the righteous man, so the wife of the unrighteous and the sinner is called foolishness. But how the Lord remits to the devil ten thousand talents, and how he would not remit ten denarii to us his fellow servants, of this there is no ecclesiastical interpretation, nor is it to be admitted by thoughtful men.

Therefore let us say, that because the Law is set forth in ten precepts, the ten thousand talents which he owed denote all sins which can be done under the Law.

Man who sinned of his own will and choice, has no power to rise again by his own endeavour, and has not wherewith to pay, because he finds nothing in himself by which he may loose himself frown his sins; whence it follows, "And when he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made." The fool’s wife is folly, and the pleasure or lust of the flesh.

This signifies that the transgressor of the decalogue deserves punishment for his lusts and evil deeds; and that is his price; for the price for which they sell is the punishment of him that is damned.

This command issued not of cruelty, but of unspeakable tenderness. For he seeks by these terrors to bring him to plead that he be not sold, which fell out, as he shews when he adds, "The servant therefore fell down and besought him, saying, Have patience with me, and I will pay thee all."

That he says, "falling down," shews how the sinner humbled himself, and offered amends. "Have patience with me," expresses the sinner’s prayer, begging respite, and space to correct his error. Abundant is the bounty of God, and His clemency to sinners converted, seeing He is ever ready to forgive sins by baptism or penitence, as it follows, "But the lord of that servant had mercy upon him, and loosed him, and forgave him the debt."

See the exuberance of heavenly love! The servant asked only a brief respite, but he gives him more than he had asked, a full remittance and cancelling of the whole debt. He was minded to have forgiven him from the very first, but he would not have it to be of his own mere motion, but also of the other’s suit, that he might not depart without a gift. But he did not remit the debt till he had taken account, because he would have him know how great debts he set him free of, that by this he should at the least be made more merciful to his fellow servants.

And indeed as far as what has gone he was worthy to be accepted; for he made confession, and promised that he would pay the debt, and fell down and begged, and confessed the greatness of his debt. But his after deeds were unworthy of the former, for it follows, "But the same servant went out, and found one of his fellow servants which owed him a hundred denarii."

That He says he "owed him a hundred denarii" is taken from the same number, ten, the number of the Law. For a hundred times a hundred are ten thousand, and ten times ten are a hundred; and those ten thousand talents and these hundred denarii are still keeping to the number of the Law; in both of them you find sins. Both are debtors, both are suitors for remission; so every man is himself a debtor to God, and has his brother his debtor.

But there is as great difference between sins committed against men, and sins committed against God, as between ten thousand talents and a hundred denarii; yea rather there is still greater difference. This appears from the difference of the persons, and from the fewness of the offenders. For when we are seen of man we withhold and are loath to sin, but we cease not daily though God see us, but act and speak all things fearlessly. Not by this only are our sins against God shewn to be more heinous, but also by reason of the benefits which we have received from Him; He gave us being, and has done all things in our behalf, has breathed into us a rational soul, has sent His Son, has opened heaven to us, and made us His sons. If then we should every day die for Him, could we make Him any worthy return? By no means; it should rather redound again to our advantage. But, on the contrary, we offend against His laws.

So by him who owed ten thousand talents are represented those that commit the greater crimes; by the debtor of a hundred denarii those who commit the lesser.

That this may be made plainer, let us speak it in instances. If any one of you shall have committed an adultery, a homicide, or a sacrilege, these greater sins of ten thousand talents shall be remitted when you beg for it, if you also shall remit lesser offences to those that trespass against you.

But this unworthy, unjust servant would not render that which had been rendered to him, for it follows, "And he laid hands on him, and held him by the throat, saying, Pay me that thou owest."

That is, he pressed him hardly, that he might exact vengeance from him.

He therefore, as I suppose, took him by the throat, because he had come forth from the king; for he would not have so handled his fellow servant, if he had not gone forth from the king.

By saying, "as he went out," He shews that it was not after long time, but immediately; while the favour he had received still sounded in his ears, he abused to wickedness the liberty his lord had accorded him. What the other did is added; "And his fellow servant fell down, and besought him, saying, Have patience with me, and I will pay thee all."

Observe the exactness of Scripture; the servant who owed many talents fell down, and worshipped the king; he who owed the hundred denarii falling down, did not worship, but besought his fellow servant, saying, "Have patience." But the ungrateful servant did not even respect the very words which had saved himself, for it follows, "but he would not."

That is, he nourished such thoughts towards him that he sought his punishment. "But he went his way."

That is, his wrath was the rather inflamed, to exact vengeance of him; "And he cast him into prison, until he should pay the debt;" that is, he seized his brother, and exacted vengeance of him.

Observe the Lord’s tenderness, and the servant’s cruelty; the one for ten thousand talents, the other for ten denarii; the one a suitor to his fellow, the other to his lord; the one obtained entire remission, the other sought only respite, but he got it not. They who owed nought grieved with him; "his fellow servants, seeing what was done, were very sorry."

By the fellow servants is understood the Church, which binds one and looses another.

Or perhaps they represent the Angels, or the preachers of the holy Church, or any of the faithful, who when they see a brother whose sins are forgiven refusing to forgive his fellow servant, they are sorrowful over his perdition. "And they came, and told their lord what was done." They came not in body, but in spirit. To tell their Lord, is to shew the woe and sorrow of the heart in their carriage.

It follows, "Then his lord called him." He called him by the sentence of death, and bade him pass out of this world, and said. unto him, "Thou wicked servant, I forgave thee all that debt, because thou prayedst me."

When he owed him ten thousand talents, he did not call him wicked, nor did he at all chide him, but had mercy on him; but now when he had been ungenerous to his fellow servant, then he says to him, "Thou wicked servant;" and this is what is said, "Oughtest thou not to have had mercy upon thy fellow servant."

And it is to be known, that we read no answer made by that servant to his lord; by which it is shewn us, that in the day of judgment, and altogether after this life, all excusing of ourselves shall be cut off.

Because kindness had not mended him, it remains that he be corrected by punishment; whence it follows, "And the lord of that servant was angry, and delivered him to the torturers until he should pay the whole debt.: He said not merely, "Delivered him," but "was angry," this he had not said before; when his Lord commanded that he should be sold; for that was not in wrath, but in love, for his correction; now this is a sentence of penalty and punishment.

For God is said then to be wroth, when he takes vengeance on sinners. Torturers are intended for the daemons, who are always ready to take up lost souls, and torture them in the pangs of eternal punishment. Will any who is once sunk into everlasting condemnation ever come to find season of repentance, and a way to escape?

Never; that "until" is put for infinity; and the meaning is, He shall be ever paying, and shall never quit the debt, but shall be ever under punishment.

For God says, "Forgive, and ye shall be forgiven;" [ Luk 6:37 ] I have first forgiven, forgive you then after Me; for if you forgive not, I will call you back, and will require again all that I had remitted to you. For Christ neither deceives nor is deceived; and He adds here, "Thus will my heavenly Father do unto you, if ye from your hearts forgive not every one his brother their trespasses." It is better that you should cry out with your mouth, and forgive in your heart, than that you should speak smoothly, and be unrelenting in your heart. For the Lord adds, "From your hearts," to the end that though, out of affection you put him to discipline, yet gentleness should not depart out of your heart.

What is more beneficial than the knife of the surgeon? He is rough with the sore that the man may be healed; should he be tender with the sore, the man were lost.

Also this, "from your hearts," is added to take away all feigned reconciliations. Therefore the Lord’s command to Peter under this similitude of the king and his servant who owed him ten thousand talents, and was forgiven by his lord upon his entreaty, is, that he also should forgive his fellow servants their lesser trespasses.

He seeks to instruct us, that we should be ready to shew clemency to those who have done us harm, especially if they offer amends, and plead to have forgiveness.

Allegorically; The servant here who owed the ten thousand talents, is the Jewish people bound to the Ten Commandments in the Law. These the Lord oft forgave their trespasses, when being in difficulties they besought His mercy; but when they were set free, they exacted the utmost with great severity from all their debtors; and of the gentile people which they hated, they required circumcision and the ceremonies of the Law; yea, the Prophets and Apostles they barbarously put to death. For all this the Lord gave them over into the hands of the Romans as to evil spirits, who should punish them with eternal tortures.

l. And it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judaea beyond Jordan;2. And great multitudes followed him; and he healed them there.3. The Pharisees also came unto him, tempting him, and saying unto him, "Is it lawful for a man to put away his wife for every cause?"4. And he answered and said unto them, "Have ye not read, that he which made them at the beginning made them male and female,5. And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?6. Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder."7. They say unto him, "Why did Moses then command to give a writing of divorcement, and to put her away?"8. He said unto them, "Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so."

The Lord had before left Judaea because of their jealousy, but now He keeps Himself more to it, because His passion was near at hand. Yet does He not go up to Judaea itself, but into the borders of Judaea; whence it is said, "And it came to pass when Jesus had ended all these sayings, he departed from Galilee."

Here then He begins to relate what He did, taught, or suffered in Judaea. At first beyond Jordan eastward, afterwards on this side Jordan when He came to Jericho, Bethphage, and Jerusalem; whence it follows, "And He came into the coasts of Judaea beyond the Jordan."

, (ed. note: The Latin commentary that goes under the name of Chrysostom’s resumes again at the first verse of this chapter): As the righteous Lord of all, who loves these servants so as not to despise those.

It should be known, that the whole territory of the Israelites was called Judaea, to distinguish it from other nations. But its southern portion, inhabited by the tribes of Judah and Benjamin, was called Judaea proper, to distinguish it from other districts in the same province as Samaria, Galilee, Decapolis, and the rest. It follows, "And great multitudes followed him."

They were conducting Him forth, as the young children of a father going on a far journey. And He setting forth as a father, left them as pledges of His love the healing of their diseases, as it is said, "And he healed them."

It should be also observed, that the Lord is not either ever delivering doctrine, or ever working miracles, but one while does this, and again turns to that; that by His miracles faith might be given to what He said, and by His teaching might be shewed the profit of those things which He wrought.

The Lord healed the multitudes beyond Jordan, where baptism was given. For all are truly healed from spiritual sickness in baptism; and many follow Christ as did these multitudes, but not rising up as Matthew, who arose and followed the Lord.

Also He cures the Galileans on the borders of Judaea, that He might admit the sins of the Gentiles to that pardon which was prepared for the Jews.

Whence it follows; "And the Pharisees cause to him, tempting him, and saying, Is it lawful for a man to put away his wife for every cause?"

That they might have Him as it were between the horns of a syllogism, so that, whatever answer He should make, it would lie open to cavil. Should He allow a wife to be put away for any cause, and the marriage of another, he would seem to contradict Himself as a preacher of chastity. Should He answer that she may not be put away for any cause whatsoever, He will be judged to have spoken impiously, and to make against the teaching of Moses and of God.

Observe their wickedness even in the way of putting their question. The Lord had above disputed concerning this law, but they now ask Him as though He had spoken nothing thereof, supposing He had forgot what He had before delivered in this matter.

But, as when you see one much pursuing the acquaintance of physicians, you know that he is sick, so, when you see either man or woman enquiring concerning divorce, know that that man is lustful and that woman unchaste. For chastity has pleasure in wedlock, but desire is tormented as though under a slavish bondage therein. And knowing that they had no sufficient cause to allege for their putting away their wives, save their own lewdness, they feigned many divers causes. They feared to ask Him for what cause, lest they should be tied down within the limits of fixed and certain causes; and therefore they asked if it were lawful for every cause; for they knew that appetite knows no limits, and cannot hold itself within the bounds of one marriage, but the more it is indulged the more it is kindled.

Seeing the Lord thus tempted, let none of His disciples who is set to teach think it hard if he also be by some tempted. Howbeit, He replies to His tempters with the doctrines of piety.

But He so frames His answer as to evade their snare. He brings in the testimony of Holy Writ, and the law of nature, and opposing God’s first sentence to this second, "He answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female?"

This is written in the beginning of Genesis. This teaches that second marriages are to be avoided, for He said not male and females, which was what was sought by the putting away of the first, but, male and female, implying only one tie of wedlock.

For by the wholesome design of God it was ordained that a man should have in the woman a part of his own body, and should not look upon as separate from himself that which he knew was formed out of himself.

If then God created the male and female out of one, to this end that they should be one, why then henceforth were not they born man and wife at one birth, as it is with certain insects? Because God created male and female for the continuance of the species, yet is He ever a lover of chastity, and promoter of continence. Therefore did He not follow this pattern in all kinds, to the end that, if any man choose to marry, he may know what is, according to the first disposition of the creation, the condition of man and wife; but if he choose not to marry, he shall not be under necessity to marry by the circumstances of his birth, lest he should by his continence be the destruction of the other who was not willing to be continent; for which same cause God forbids that after being joined in wedlock one should separate if the other be unwilling.

But not by the law of creation only, but also by the practice of the law, He shews that they ought to be joined one and one, and never put asunder; "And he said, For this cause shall a man leave his father and his mother, and shall cleave to his wife."

In like manner He says "his wife," and not wives, and adds expressly, "and they twain shall be one flesh." For it is the reward of marriage that one flesh, namely in the offspring, is made of two.

Or, "one flesh," that is in carnal connexion.

If then because the wife is made of the man, and both one of one flesh, a man shall leave his father and his mother, then there should be yet greater affection between brothers and sisters, for these come of the same parents, but man and wife of different. But this is saying too much, because the ordinance of God is of more force than the law of nature. For God’s precepts are not subject to the law of nature, but nature bends to the precepts of God. Also brethren are born of one, that they shouldst seek out different roads; but the man and the wife are born of different persons, that they should coalesce in one.

The order of nature also follows the appointment of God. For as is the sap in trees, so is affection in man. The sap ascends from the roots into the leaves, and passes forth into the seed. Therefore parents love their children, but are not so loved of them, for the desire of a man is not towards his parents, but towards the sons whom he has begot; and this is what, is said, "Therefore shall a man leave his father and his mother, and shall cleave unto his wife."

See the wisdom of the Teacher. Being asked, "Is it lawful," He said not straight, It is not lawful, lest they should be troubled, but establishes it through a proof. For God made them from the beginning male and female, and not merely joined them together, but bade them quit father and mother; and not bade the husband merely approach his wife, but be joined to her, shewing by this manner of speaking the inseparable bond. He even added a still closer union, saying, "And they twain, shall be one flesh."

Whereas Scripture witnesses that these words were said by the first man, and the Lord here declares that God spake them, hence we should understand that by reason of the ecstasy which had passed upon Adam, he was enabled to speak this as a prophecy.

The Apostle says [ Eph 5:32 ] that this is a mystery in Christ and the Church; for the Lord Jesus Christ left His Father when He came down from heaven to earth; and He left His mother, that is, the synagogue, because of its unbelief; and clave unto His wife, that is, the Holy Church, and they two are one flesh, that is, Christ and the Church are one body.

When He had brought forward the words and facts of the old law, He then interprets it with authority, and lays down a law, saying, "Therefore they are no more twain, but one flesh." For as those who love one another spiritually are said to be one soul, "And all they that believed, had one heart and one soul," [ Acts 4:32 ] so husband and wife who love each other after the flesh, are said to be one flesh. And as it is a wretched thing to cut the flesh, so is it an unjust thing to put away a wife.

For they are called one, either from their union, or from the derivation of the woman, who was taken out of the side of the man.

He brings in God yet again, saying, "What God has joined, let no man put asunder," shewing that it is against both nature and God’s law to put away a wife; against nature, because one flesh is therein divided; against law, because God has joined and forbidden to sunder them.

God has joined by making man and woman one flesh; this then man may not put asunder, but God only. Man puts asunder, when from desire of a second wife the first is put away; God puts asunder, who also had joined, when by consent for the service of God we so have our wives as though we had them not. [ 1Cor 7:29 ]

Behold now out of the books of Moses it is proved to the Jews that a wife may not be put away. For they thought that they were doing according to the purport of Moses’ law when they did put them away. This also we learn hence by the testimony of Christ Himself, that it was God who made it thus, and joined them male and female; which when the Manichaeans deny, they are condemned, resisting the Gospel of Christ.

This sentence of chastity seemed hard to these adulterers; but they could not make answer to the argument. Howbeit, they will not submit to the truth, but betake themselves for shelter to Moses, as men having a bad cause fly to some powerful personage, that where justice is not, his countenance may prevail; "They say unto him, Why did Moses then command, to give a writing of divorcement, and to put her away?"

Here they reveal the cavil which they had prepared; albeit the Lord had not given sentence of Himself, but had recalled to their minds ancient history, and the commands of God.

Had the Lord been opposed to the Old Testament, He would not thus have contended in Moses’ behalf, nor have gone about to shew that what was his was in agreement with the things of old. But the unspeakable wisdom of Christ made answer and excuse for these in this manner, "He saith unto them, Moses for the hardness of your hearts suffered you to put away your wives." By this He clears Moses from their charge, and retorts it all upon their own head.

For how great was that hardness? When not even the intervention of a bill of divorce, which gave room for just and prudent men to endeavour to dissuade, could move them to renew the conjugal affection. And with what wit do the Manichaeans blame Moses, as severing wedlock by a bill of divorce, and commend Christ as, on the contrary, confirming its force? Whereas according to their impious science they should have praised Moses for putting asunder what the devil had joined, and found fault with Christ who riveted the bonds of the devil.

At last, because what He had said was severe, He goes back to the old law, saying, "From the beginning it was not so."

What He says is to this purpose. Is it possible that God should so contradict Himself, as to command one thing at first, and after defeat His own ordinance by a new statute? Think not so; but, whereas Moses saw that through desire of second wives who should be richer, younger, or fairer, that the first were put to death, or treated. ill, he chose rather to suffer separation, than the continuance of hatred and assassination. Observe moreover that He said not God suffered you, but, Moses; shewing that it was, as the Apostle speaks, a counsel of man, not a command of God. [ 1Cor 7:12 ]

Therefore said He well, Moses suffered, not commanded. For what we command, that we ever wish; but when we suffer, we yield against our will, because we have not the power to put full restraint upon the evil wills of men. He therefore suffered you to do evil that you might not do worse; thus in suffering this he was not enforcing the righteousness of God, but taking away its sinfulness from a sin; that while you did it according to His law, your sin should not appear sin.

St. Peter knew the Jews to be much given to revenge; he therefore thought it a great proof of superior virtue to be able to forgive seven times. It was for this reason he proposed this question to our Lord; who, to shew how much he esteemed charity, immediately answered, not only seven times, but seventy times seven times. He does not mean to say that this number must be the bounds of our forgiving; we must forgive to the end, and never take revenge, however often our brother offend against us. There must be no end of forgiving poor culprits that sincerely repent, either in the sacrament of penance, or one man another his offences. (Bristow) --- To recommend this great virtue more forcibly, he subjoins the parable of the king taking his accounts: and, for the great severity there exercised, he intimates how rigid will his heavenly Father be to those who forgive not their enemies. (Denis the Carthusian)

Till seventy times seven; i.e. 490 times; but it is put by way of an unlimited number, to signify we must pardon private injuries, though even so often done to us. (Witham) --- When our brother sins against us, we must grieve for his sake over the evil he has committed; but for ourselves we ought greatly to rejoice, because we are thereby made like our heavenly Father, who bids the sun to shine upon the good and the bad. But if the thought of having to imitate God alarms us, though it should not seem difficult to a true lover of God, let us place before our eyes the examples of his favourite servants. Let us imitate Joseph, who though reduced to a state of the most abject servitude, by the hatred of his unnatural brethren, yet in the affliction of his heart, employed all his power to succour them in their afflictions. Let us imitate Moses, who after a thousand injuries, raised his fervent supplications in behalf of his people. Let us imitate the blessed Paul, who, though daily suffering a thousand afflictions from the Jews, still wished to become an anathema for their salvation. Let us imitate Stephen, who, when the stones of his persecutors were covering him with wounds, prayed that the Almighty would pardon their sin. Let us follow these admirable examples, then shall we extinguish the flames of anger, then will our heavenly Father grant us the forgiveness of our sins, through the merits of our Lord Jesus Christ. (St. John Chrysostom, hom. lxii.)

Ten thousand talents. It is put as an example for an immense sum. It is not certainly agreed what was the value of a talent. A talent of gold is said to be 4900 lb.; of silver 375 lb. See Walton's Prologomena, Dr. Harris's Lexicon, &c. (Witham) --- The 10,000 talents, according to some authors, amount to £1,875,000 sterling, i.e., 740,000 times as much as his fellow-servant owed him; the hundred pence amounting to not more than £3 2s. 6d.

So also shall my heavenly Father do to you. In this parable the master is said to have remitted the debt, and yet afterwards to have punished the servant for it. God doth not in this manner with us. But we may here observe, once for all, that in parables, diverse things are only ornamental to the parable itself; and a caution and restriction is to be used in applying them. (Witham) --- Not that God will revoke a pardon once granted; for this would be contrary to his infinite mercy, and his works are without repentance. It means that God will not pardon, or rather that he will severely punish the ingratitude and inhumanity of the man, who, after having received from God the most liberal pardon of his grievous transgressions, refuses to forgive the slightest offence committed against him by his neighbour, who is a member, nay a son of his God. This ingratitude may justly be compared with the 10,000 talents, as every grievous offence committed against God, exceeds, in an infinite degree, any offence against man. (Tirinus) --- This forgiveness must be real, not pretended; from the heart, and not in word and appearance only; sacrificing all desire of revenge, all anger, hatred and resentment, at the shrine of charity.

1-30

CHAPTER 19

And it came to pass, &c. This is the same history as that related by S. Mark (Mar_10:1), by S. Luke (Luk_9:51), and, as it would seem, by S. John (vii. 1). So Jansen, Francis Lucas, and others. Maldonatus, however, denies this with respect to S. John: but his arguments will be refuted by the exposition of the context. It is plain from John that these events took place about the Feast of Tabernacles, which was celebrated in September. Christ went up to that feast, that He might gradually prepare Himself for death. He was crucified in the following March. Luke adds, that Christ journeyed through Samaria. Hence it follows, that Christleaving the direct route from Samaria to Jerusalemproceeded to the Jordan; and having crossed it, passed through Peræa and entered the borders of Judea from the east, and arrived at Jerusalem about the middle of the Feast of Tabernacles, as John has (Joh_7:14). This explains the expression, beyond Jordan, in the text. Beyond, or across Jordan, must be connected with the verb came, not with the words coasts of Judea, as is plain from Mark. For Christ, about the borders of Judea, crossed over the Jordan, that He might be farther away from the observation of the Pharisees, when He was teaching and healing the multitudes.

Great multitudes followed Him, &c. Not so much from Galileewhere He wished His journey to escape observation, as Mark and John sayas from the other districts through which He passed. He healed them there. Therei.e., on the confines of Judea; and then sent them back to their homes. For He did not wish to enter Jerusalem with so great a crowd of people, that He might not give the Pharisees an opportunity of accusing Him of sedition, and stirring up the people.

The Pharisees also, &c. They had no doubt (from Deu_24:1) that this was allowable for any grave cause. So Origen, SS. Jerome and Bede. Came, not when Jesus proceeded from the confines of Judea to Jerusalem to keep the Feast of Tabernacles (see Joh_7:1), but after the feast was over, and He was returning to the borders of Judea and had again crossed the Jordan. This is plain from Joh_10:40; for Matthew passes over in silence both the going to Jerusalem and the return from thence. John's words are as follow. And He went away again beyond Jordan into the place where John was first baptizing. This was Œnon, near to Salim (Joh_3:23). This question, concerning the putting away a wife, seems to have been very hotly debated in the time of Christ, just as it is now. Therefore the Pharisees proposed it to Him, that they might tempt Him, and find an occasion for carping at Him. For if Christ should say, It is not lawful to put away a wife, He would incur the hatred of many rich and carnal men who made a practice of divorce. But if, on the other hand, He should assert that divorce is lawful, then they were ready to insinuate that His doctrine was imperfect and carnalHis doctrine, I say, Who professed to be the teacher of spiritual perfection, the Doctor sent from Heaven. The Abyssinians at the present day, like the Jews, frequently put away their wives, and marry others. Indeed, they sometimes take them only for a month, or a year.

He answered, &c. Some think from this passage that Adam was created a hermaphrodite, and had in himself both sexes. But away with such puerilities. The meaning is as follows: Since Holy Scripture did not say in the case of other animals (Gen_1:27), that God made them male and female, but only as regards man, by this it is signified that it is only the marriage of the human race, and that of one male with one female, which was instituted by God. This union or marriage between Adam and Eve was so ordained that he could not put her away and marry another. So SS. Chrysostom, Jerome, Theophylact, Euthymius. Again, from the fact that of one Adam two persons were made, namely Adam and Eve, and because Eve was formed from Adam, it is shown that monogamy is right, viz., that a wife ought not to be separated from her husband, forasmuch as she is a part and a member of him. For as Plato says (Dial. de amore), "As it were of two imperfect parts one perfect man is formed." As therefore a member, such as the head, cannot be separated from a man, as to its origin and formation, so ought the marriage of one man and one woman to be perpetual and indissoluble, so that it can only be dissolved by death, even as the head can only be separated from the body by death. Wherefore Our Lord adds by way of explanation, For this cause shall a man leave his father and mother, and shall be joined unto his wife. Plato, and from him S. Basil (lib. de Virginit.), adds that this is the cause why a man seeks a wife, as it were a part cut off from himself; and as a magnet attracts iron, so does a woman a man.

And said, viz., God, by the mouth of Adam, as a prophet, instituting marriage with Adam and Eve. For this cause: Because the woman being formed out of the man becomes flesh of his flesh and bone of his bone. Shall be joined, Greek, προσκολληθήσεται, i.e., shall be agglutinated, shall adhere closely and undividedly to his wife, by the most close and intimate bond of matrimony, and that leaving the society and often the home of his father and mother, he may dwell with his wife.

And there shall be two in one flesh. (Vulg.) Greek, εὶς σάρκα μίαν, i.e., into one flesh. This is commonly expounded of corporeal union. But it is better to take it more simply and purely as a Hebraism, signifying one human being, one civil person. For, by synecdoche flesh denotes the whole man. As therefore such a part of the body as the heart ought not to be separated from the body, so ought not a man to be separated from his wife. From hence it follows, moraliter, that a man and his wife ought so to love one another as the heart and the soul love the body to which they belong, and the body loves them. (See Eph. v. 28.) Again, from hence it follows that there is a common power over either body, that a man should have the same power over his wife's body that he has over his own, and, vice versa, as the Apostle teaches (1 Cor. vii. 4). I have said more on this subject in Gen_2:24.

No more twain . . . joined, Greek συνέζευξε, i.e., has yoked together, as in one yoke, whence married people are called σύζυγες, because as two horses are coupled together by one yoke in a chariot, that they may draw it, so are two spouses coupled together by the one yoke of matrimony, that they may sustain it, and by it procreate, and bring up offspring. There is a twofold reason by which Christ proves that a man ought not to put away his wife. 1. A man's putting away his wife is contrary to nature, just as it is contrary to nature that one flesh and one man should be divided into two. 2. This divorce is contrary to the ordinance of God. If therefore it be done, it is done impiously, because what God hath joined together is torn asunder. Who dares to annul what God has sanctioned? Who dares to divide what God has united? Who dares to mutilate the work of God the Creator, to tear asunder one man? Falsely therefore saith Erasmus on 1Co_7:10-11 "What is rightly joined together is what God hath united. God separateth what is rightly separated." As though marriages improperly and inconsiderately entered into without God's instigation might be set aside. For Christ speaks of nature, and the natural and primary institution of marriage, according to which marriage being once contracted in any way whatsoever, and by whomsoever as instigator, it is indissoluble. For nature requires this, that offspring may continuously be propagated by matrimony, and be advantageously brought up by both parents. This bringing up is, in the human race, a work of difficulty, and of long continuance, lasting up to the twentieth year of a child's age, and sometimes longer. It is otherwise with beasts, which in a few months, or weeks come to adolescence, so that they do not longer require a father or mother's care. Wherefore their marriage is then dissolved. There is then an à priori reason why the indissolubility of marriage belongs to the jus nature, and why fornication, pollution, divorce, and polygamy are contrary to that law. It is because God, who is the Lord of nature and of marriage, and of our bodies, so ordained at the very beginning of the world, and gave the right and use of our bodies only in the union of wedlock. And if we use them in any other way, we abuse our bodies contrary to the will of God, who is the Supreme Lord; and contrary to the law which He has ordained. That this is so appears from this, that in the Mosaic law God allowed a dispensation by which a new law was introduced which gave permission for polygamy, and a bill of divorce. Thus Hosea, by God's command married a wife who had been a fornicatrix. Moreover the end and the cause why God ordained this absolute indissolubility of marriage, is, 1. That there may be closer union and greater mutual love between those who are married. 2. For the sake of the better bringing up of children. The 3rd reason is an allegorical one: because marriage is a type and figure of the indissoluble Union of the Divine WORD with our flesh, and through it with the Church. As the Apostle teaches us (Eph_5:32), "This is a great sacrament. I speak concerning Christ and the Church." (Vulg.).

Verse 7. They say, &c. The Pharisees object to Christ, Why hath Moses commanded? In order to make their objection the stronger, they use the word command, whereas Moses, as Christ observes in the following verse, only permitted the bill of divorce. It was only that sort of command which is conditional, not absolute. Moses had commanded that if the Jews would put away their wives, they could only do so by giving a writing of divorcement. I have fully entered into every thing connected with this bill of divorce on Deu_4:1. We must here supply from S. Mar_10:3-4, that when the Pharisees asked Christ whether it were lawful to put away a wife, He first answered and said unto them, "what did Moses command you? And they said, Moses suffered to write a bill of divorcement, and to put her away." Thus Christ as Matthew here has it in the fourth verse unfolds the original institution of marriage by God, and its indissolubility. Then the Pharisees rejoined, Why then did Moses command to give a bill of divorce, and to put her away? Jesus answered, Moses permitted this because of the hardness of your hearts. But it was not so from the beginning. Thus by prefixing the words in Mark, and affixing those in Matthew, we show the agreement of the two Evangelists.

Verse 8. Moses suffered. He alters commanded into suffered, or permitted. Moses suffered you to put away your wives, when you hated them, lest if you could not divorce them, you should kill them. For so great was the hardness and carnality of your hearts that ye would rather put them to death than be without the pleasure of a new and desired marriage.

From the beginning. When man's nature had become corrupted by sin, man changed and corrupted this institution of God, and gave occasion for divorce and polygamy.

Verse 9. But I say, &c. Christ used those words upon two occasions. 1. Publicly in this place to the Jews and the Pharisees. When He here promulgated His new law, by which He revoked the power of giving a bill of divorce, and brought back marriage to its primeval institution and indissolubility. 2. Shortly afterwards He repeated the words in private to his disciples. (Mar_10:10-12.)

I say, i.e., I enact, and as the Lawgiver of the New Law, I ordain, and bring back marriage to its original rectitude and steadfastness. And I declare that whosoever shall put away his wife and shall marry another shall be accounted, and shall be in fact an adulterer.

Except for fornication. That is, except on account of adultery. For what in those who are free is fornication, in the married is adultery. And this dissolves marriage quoad thorum, though not quoad vinculum. For the adulterer does not keep the faith which he gave to his spouse. Whence he may be put away by his spouse, according to the saying, "With him who has broken troth, let troth be broken."

From this exception, the Greeks, according to the testimony of Guido the Carmelite (Tract. de Hæresibus), and modern heretics gather and conclude that if whoso putteth away his wife except for fornication, and marry another, committelh adultery; then, on the contrary, whosoever shall put away his wife on account of fornication, and shall marry another, does not commit adultery. Whence they are of opinion that marriage is dissolved by adultery, not only quoad thorum, but quoad vinculum, that under such circumstances a man may contract another marriage. Thus Luther, Calvin, Erasmus, and speaking generally, the Lutherans, Calvinists, Anabaptists, and among Catholics, Catharinus, and Cajetan. And so in practice the Greeks and heretics act. But this is an error condemned by the perpetual tradition of the Church, and by S. Paul (Rom_7:1, and 1Co_7:10-11), and expressly by the Council of Trent (Sess. 24. Con. 6, 7). To the argument deduced à contrario, Paul of Burgos, on this passage, (additione 2. ad Lyran.) replies by admitting the consequence, but adds that Christ was speaking only of the Old Law, in which on account of fornication a bill of divorce was allowed to be given. But there is this difficulty in such a reply, that Christ both here and in the fifth of Matthew expressly opposes His own words, that is the evangelical Law, to Moses and the Old Law; in fact He repeals that bill of divorce which Moses had allowed. Verses 8 and 9. "He saith unto them, Moses, because of the hardness of your hearts, suffered you to put away your wives: but from the beginning it was not so. And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery." Observe how plainly Christ opposes His own word to the sanction which Moses had given to the bill of divorce, and how He condemns whosoever makes use of it, as guilty of adultery.

I say therefore that it is better with S. Augustine (lib. 1. de adult. conjug. c. 9.) to take the word except negatively, so that the expression, save for the cause of fornication, means the same thing as apart from the cause of fornication. This is supported by the Greek and Syriac which have, not an adulteress. As though Christ only intended to affirm that a chaste and faithful wife might not be put away, but intended to say nothing about an adulterous wife, in order to escape the hatred of the Pharisees and the people, who were at that time used to divorce.

2. The word except, can be taken in its proper, exceptive sense, but it should be referred not to the words which immediately follow, and marry another, but only to those which preceded, whosoever shall put away his wife, so as to make an exception in the case of fornication. Then the words would be taken as follows, Whosoever shall put away his wife, which is not lawful, except for fornication, and shall marry another, committeth adultery. The Ethiopic favours this view, translating as follows, Whosoever, on account of any other cause than on account of fornication, shall put away his wife, and marry another, is an adulterer. Similarly the Persian, Every man who puts away his wife, and not on account of adultery, and marries another, is an adulterer.

3. Most clearly and aptly from Theophylact and Augustine (lib. cont. Adamant, c. 3), you may refer this exception to both what precedes and what follows. Thus, Whoso shall put away his wife, unless for fornication, and marries another, commits adultery. He commits adultery, I say, both by putting away his wife, as well as by marrying another. That is, he is twice an adulterer. Christ gives an answer to both the questions put to Him, for the Pharisees had asked two. And both answers are true. For even though a man should only divorce a chaste wife, without marrying another, he commits adultery, both because he breaks the law of marriage, by violating one of its conditions by putting away an innocent wife, as well as by causing her to commit adultery, as Christ explains in Mat_5:32. For verbs of the Hebrew conjugation Kal, often in Hiphil, signify the double action as above. This is well known to Hebrew scholars. Whence from the contrary you can only infer as follows, Whoso shall put away his wife unless for fornication, and shall marry another, commits adultery. Therefore he who puts away his wife on account of fornication, and marries another, does not indeed commit adultery by divorcing the adulteress, but by marrying another. It is the same form of expression as if you should say, "He who breaks his fast without a dispensation, and gets drunk, commits sin. Therefore he who does not fast, having a dispensation, does not sin by eating, but sins by getting drunk."

I say, 2. Christ here concedes divorce to a man on account of the fornication of his wife, quoad thorum, but not the dissolution of marriage, so that he may marry another. This appears, 1. because Mark and Luke lay down a general proposition, and omit this exception. This is what Luke says,  Luk_16:18: "Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery." For he does her a great wrong, breaking the troth which he had given her.

You will say, why then does Matthew add this exception? I answer, because the Pharisees had virtually proposed two questions to Christ. The first was, whether it was lawful for any cause to divorce a wife? The second, whether when a wife was put away by a bill of divorce, the marriage was dissolved, and another might be entered upon? For they put away their wives that they may marry again. Christ then replies to both questions; and as it seems by means of two propositions. 1. Whoso shall put away his wife except for fornication, commits adultery. 2. Whoso shall marry another, commits adultery. For together with the bill of divorce he abolishes polygamy, which had hitherto been allowed. The pronoun whosoever must be repeated. Matthew, here as elsewhere studying conciseness, throws two sentences of Christ, each with its whosoever, into one. Hence that saying is true, "I labour to be brief, I become obscure." The same thing is proved, 2. by what precedes, when Christ by the original institution of marriage, which fornication does not annul, proves that matrimony is altogether indissoluble. 3. Because in what follows, this exception is not to be understood, as if it were said, And he who shall marry her that is put away, except for fornication, commits adultery. For so she that is put away on account of fornication would be in a better position, with respect to another contract of marriage, than an innocent woman who has been divorced. 4. Because S. Paul so teaches (1Co_7:10-11), and the Fathers passim. SS. Jerome, Chrysostom, Bede, in this passage, S. Augustine in his two Books on Adultery, Innocent I. (Epist. ad Exuper.) Concil. Milev. (Can. 17). Forojuliense (Canon 10), Nannetense (Can. 10), Florentin. (in instruct. Armeniens.) Trident. (Sess. 14, Can. 6). Origen, in this passage (Tract. 7), animadverts severely upon certain bishops of his time, for conceding with Tertullian (lib. 4, cont. Marc.) and Ambrosiaster (in Cor. vii.), second nuptials to wives on account of the adultery of their husbands, saying that it is lawful for.the innocent spouse to put away an adulterous partner, and to marry another. The same license is given by the Council of Illiberis. (31 quæst. 1 cap. Si qua mulier.) Also in Concil. Aurelian 1, cap. 10. But the decrees of those Councils are either apocryphal, or else are cited imperfectly by Gratian.

Ver. 10. His disciples say, &c. Case, i.e., matter, business. So the Syriac translates, If the case of those who are married be thus, if the indissolubility of marriage be so great, if a man be so strictly bound to his wife, that he cannot put her away for anything except fornication, but must live with her, though she be odious, quarrelsome, deformed, nasty, and so on, and must have close connection with her until death, it is better not to marry a wife, as the Syriac has it. For the Greek γαμη̃σαι applies both to men and women. It may be that the Vulgate in translating by nubere, alludes to the servitude and subjection, by which a man is bound to a woman, and not seldom, if he wishes to have quietness, must give in to her, and bear patiently her complaints, quarrels, and reproaches. S. Chrysostom gives the reason. "It is easier to fight against concupiscence and ourselves than against a bad woman." Whence Cato said, "A wife is a necessary evil." Hence too the illustrious Sir Thomas More, who suffered martyrdom under Henry VIII. of England, being asked why he had married a little wife, replied sportively, "Of evils I chose the least." So Stapleton in his life.

Ver. 11. To whom it is given: Arabic, those who are given, viz., to God and continence. So in Religious Orders those who are converted are called given, i.e., to religion.

Do not receive: Origen and Nazianzen (Orat. 31.) translate Χωρου̃σι are not capable. And by capacity they mean a natural inclination to celibacy, which all have not. But it is better to translate with the Vulgate do not receive, or contain. As it were, narrow vessels do not receive into them, do not embrace so arduous a counsel as that of celibacy, but only those to whom is given by God this great gift of continency. Where observe, although all the faithful may not have the gift of continency, so that they have continence in act, as all the just have not the gift of perseverance, by which they actually persevere in justice, yet all the just have the gift of perseverance in such sense, that they may, if they will, persevere in God's grace. Thus in like manner all the faithful have the gift of continence in the first instance. And by it they may contain if they will; viz., if they assiduously beg of God the grace of continence, and if they co-operate with that grace by guarding their eyes, by fleeing from sloth, and so on. Thus SS. Chrysostom, Origen, Theophylact, Euthymius, Jerome in this place, S. Augustine (in Psalm 138), S. Ambrose (lib. 3, de Viduis), Tertullian (lib. de Monog.), and others. Christ in this place, as well as S. Paul (1Cor 7:7), gives the counsel of continence to every believer. For nothing is counselled except what is in man's power and good pleasure with God's grace, which truly He offers and provides for all who ask it. It is otherwise with the gifts of prophecy, tongues, healing, miracles. For the grace of these God does not offer to every one, but only to a few of His elect for the common good of the faithful. Listen to S. Jerome, "It is given to those who have wished, who have laboured that they may receive." So, too, Euthymius says, "It is given to those who ask, but not for mere asking, but to those who ask fervently and perseveringly. What is meant is that virginity is a gift of God, given to those who ask for it as they ought to ask." So also Auctor Imperfecti, "When He says, to whom it is given, it is not meant that it is given to some and not to others, but He shows that unless we receive the help of grace, we have no power at all of ourselves. But grace is not refused to those who desire, for the Lord says, Ask and ye shall have." And S. Chrysostom, "If it is a work of election, wherefore is it that He immediately said, All do not receive it, &c.? It is that you may learn thoroughly the peculiar nature of this warfare, that it is not like a kind of necessity bestowed as it were at random. It is given to those who freely choose it. He spoke as He did in order that He might show the necessity of grace from abovewhich grace is provided for all who seek it, if we would come forth victors in this warfare." S. Chrysostom adds that we ought not to be slothful in our resolution of continence, because some may fall from continence. Since soldiers falling in battle do not discourage their comrades, but rather stir them up to fight more valiantly. Lastly, the same S. Chrysostom suggests a consideration, by means of which celibacy is shown to be not only possible but easy to every one. "Consider with thyself," he says, "that if thou wert a eunuch, either by nature, or by the wrong-doing of man, thou wouldst be deprived of these pleasures, and wouldst obtain no reward by being deprived of them. Give thanks therefore to God, because thou wilt obtain great rewards and bright crowns, if thou livest thus as they do without any rewards at all. Yea, indeed thou mayest do it much more easily, safely and pleasantly than they can, both because thou art strengthened by the hope of recompense, and because thou rejoicest in the consciousness of thy virtue, and art not tossed by such vast billows of desire. For the cutting off a member is not like the bridle of reason. yea verily, it is reason alone which restrains such waves as these we are speaking of. For I should not say that this sting of desire proceeds from the brain, or from the loins but from a lascivious mind, and from neglecting to watch over the thoughts."

Ver. 12. There are eunuchs, &c. Who when they might be husbands, become eunuchs for Christ's sake, says S. Jerome. Christ here speaks of three sorts of eunuchs. 1. Those who are such by nature. 2. Those who have been made eunuchs artificially, that they may guard queens and noble matrons. 3. Those who have made themselves eunuchs for the kingdom of Heaven's sake. Christ here alludes to Isaiah lvi. 3, 4, 5, where the prophet foretells that there should be such eunuchs in Christ's church, and promises them a name better than of sons and daughters, yea an everlasting name.

Made themselves eunuchs: This expression has two meanings. 1. That it is in our power with God's grace to make ourselves eunuchs, i.e., chaste and celibate, and to keep so by a perpetual vow. This is the force of the verb, have made themselves, signifying a moral inability to beget children. If it were not so, He would have said, There are who make themselves eunuchs, or who endeavour to do so. But he says, have made themselves, i.e., have taken from themselves the power of generating, that is to say by a vow of continence. So S. Epiphan. (Hæres. 53), S. Fulgentius (lib. de fide ad Pet.).

Origen took these words literally. He mutilated himself out of his love of chastity. But he was wrong in doing so, both because such self-mutilation is unlawful, as well as because lust is not thereby quenched but inflamed. Hear S. Chrysostom: "When He says, Have made themselves eunuchs, He does not speak of the cutting off of members, but of the suppression of evil thoughts. For he who mutilates himself renders himself liable to a curse. Neither is concupiscence thereby assuaged, but is made more troublesome." For eunuchs sin in thought, through the desire of lust, grieving that they cannot fulfil it. See what I have said on Ecc_20:2, and Ecc_39:21.

For the kingdom of Heaven's sake, that by continence they may merit it. So Origen, Hilary, Chrysostom, Euthymius, and S. Augustine (de Virgin. cap. 23). Falsely, therefore, do the heretics expound for the kingdom of Heaven's sake to mean for the sake of preaching. As though it meant, There are some who abstain from marriage that they may be more free to preach the Gospel, or that they may be free from the anxieties which matrimony brings with it. For continence is not only to be praised and desired for such reasons as those, but for its own sake; because it is a great virtue, and because the victory over himself, by which a man overcomes lust, raises his mind to meditate upon and follow after heavenly things. Wherefore chastity makes men angels.

He that is able, &c. Arabic, He that is able to carry it, let him carry it. Note here the evangelical counsel of celibacy, proposed, yea counselled, by Christ to all men, though not commanded. For these words, he that is able, &c., are those of one exhorting and animating to celibacy, say SS. Jerome and Chrysostom. Moreover, it is signified that as Christ gives this counsel, it is in our power to fulfil it, if we will invoke the grace of God, and co-operate with grace. Nor does the expression he that is able do away with the force of this; for all that this means is, that continence is a difficult thing. And he who is willing to put constraint upon himself, generously to withstand lust, to mount up to the lofty pinnacle of continence; let such an one embrace the same, let him receive it. All the faithful, then, have the power of continence, not proximate, but remote. So the Fathers already cited on verse 11. Hear S. Chrysostom, speaking in the name of all: "All, therefore, cannot receive it, because all do not wish. The palm is set before them: he who desires glory does not think of the labour. No one would conquer if all were afraid of danger." Hear, too, S. Jerome (lib. 1, cont. Jovinian). "The master of the games proposes the reward. He invites to the course. He holds in His hand the prize of virginity. He points to the most pure fountain, and chants, Whoso thirsteth, let him come unto Me and drink. He that is able to receive it, let him receive it." From these things it appears how foolish and carnal is Calvin's exposition, which is as follows: "You, 0 ye Apostles, think that it is a good thing to live without a wife; but I forbid any one to attempt so to do unless he is certain that he can live without a wife." For Christ does not forbid celibacy, but exhorts to it. Neither can any one be certain that he has the gift, except either he have a revelation from Godwhich is given to very fewor else by experience has had proof of his own continence. And how can a man be certain about his continence before he has made the trial? Still worse is what Luther taughtthat it is as impossible for a man to be without a wife as to be without food or drink. No doubt it is impossible for the heretics, but not for the orthodox, who are strengthened by faith and the grace of Christ.

Their were brought (Vulg., were offered) to Him. Rebukedbecause they thought Christ was occupied with more important matters, such as instructing men; and that He must not be called off to attend to little children, as not having the use of reason; and that it was unworthy so great a prophet to busy Himself about children. For little children Luke has (xviii. 15) βρέφη, infants. But infancy lasts until the seventh year.

Moraliter: let princes here learn from Christ, Who is the King of kings and Lord of lords, to make themselves accessible to the poor, to women and children, and graciously to hear and grant their supplications and requests. This was done by several of the Roman emperors, even of those who were heathens. Such was Titus, who, as Suetonius testifies, was wont to say, "No one ought to go away sorrowful after talking with a prince." And on the day when he had not done a kindness to any one, he groaned and said, "Alas! I have lost a day." Next there was Trajan, of whom Pliny says in his Panegyric, "Thou dost not suffer citizens to embrace thy feet, nor return a kiss with thine hand. All who approach thee come close to thy side; and it is their own sense of modesty, not thy haughtiness, which puts an end to the conference." And, a little afterwards: "There is no difficulty in obtaining an audience, there is no delay in giving an answer: forthwith they are heard, forthwith they receive a reply." Then there was Alexander Severus, of whom Lampridius says: "So great was his moderation, that no one was ever removed from his side; he made himself so bland and affable to all men, that he used to visit not only his friends of the first and second ranks, but the sick of even a lower degree." Lastly, of the Christian emperors, Pacatus says to Theodosius in his Panegyric, "When the people are waiting for you, you make it plain not only that you are willing to be seen, but easy of approach. You receive from him who is nearest to you the petitions of all your people."

That He would put His hands; that by this imposition of hands He might bless them, and so implore Divine grace for them, that they might grow up to be wise and holy men. That this was an ancient practice of the Hebrews is gathered from Gen. xlviii. 14, where Jacobextending his arms in such away as to form the figure of a crossblessed the two young sons of Joseph. See also Ecclus. iii. 11: "The blessing of a father strengthens the house of sons; but the curse of a mother roots out their foundations." From Christ has been derived the custom among Christians, that lay people, and especially children, should ask a blessing from their elders and from priests. This is the case in Belgium, where boys will run up to the priests and religious men, and ask them to sign them with the sign of the cross. They are taught to do this both by the catechists and by their parents. Remigius says this was a custom among the Jews before the time of Christ. The great Sir Thomas More, the glory of England and a martyr, when he was Lord High Chancellor, publicly asked his aged father to give him his blessing, as Stapleton testifies. Moreover, the Church uses this ceremony of imposition of hands in Baptism, Orders, Penance, and whenever heretics are received into the Church. It is to pray for and obtain the gift of the Holy Ghost.

But Jesus said, &c. Victor of Antioch mentions five natural endowments why Christ has so great a love for the little ones. "The mind of a child is pure, and free from all vicious passions. It does not remember injuries, nor meditate upon revenge. In like manner, although a child may be severely chastised by its mother, yet will it run to her before any one else, and is attached to her more than to any other woman. And if you should show it a queen with a diadem upon her head, in no wise would it prefer her to its mother clothed in rags. It would rather see its mother clothed in rags than a queen in her royal apparel. Then a child requires nothing more than nature demands. Thus as soon as it is satisfied, it leaves it mother's breasts. Moreover it is never grieved at the loss of those things, of which we make so great account, such as money and jewels. Lastly, it is not carried away by corporeal beauty, as other human beings are. Wherefore the Lord said, Of such is the kingdom of Heaven. Assuredly by them does He admonish us, that we should do such things by the firm choice of our own will, which little children do by natural endowment." (On Mark 10:13.) Thus Christ chose out and blessed when they were children, S. Edmund, afterwards Archbishop of Canterbury, S. Nicholas, S. Catharine of Siena, and other eminent saints. When Gelasius was a boy he found his little brother, S. Ophilus, praying in his chamber, and a company of angels talking with him. He saw them with his own eyes, and heard a voice saying, Suffer the little children to come unto Me, for of such is the kingdom of Heaven. As he became older he grew in holiness, and like a fruitful olive tree in the house of the Lord, he brought forth abundant fruit, and thus in his early youth, he passed to Christ. S. Babylas, Patriarch of Antioch, and an illustrious martyr under the Emperor Numerianus, being by him condemned to death, desired that three boys, whom he had brought up in faith and piety might be beheaded before him, lest they should be led astray. He offered them to Christ as innocent victims, and said, "Behold I and the children, whom the Lord hath given me for a sign." Thus it is in his Life in Surius.

Learn from hence with what care children ought to be brought up, and instructed, that they may remain pure, for "the newly made jar long preserves the savour of what it first contains."

S. Basil proves the advantages of early religious training from these words of Christ. He asks (in Reg. Disputat. interrog. 292), "Is it fitting that a master of boys living in the world should be a Brother? He answers in the affirmative. Let the Lord's command be kept, Suffer the little children to come unto Me." For young children go forth amongst the adult members of society, and what they have learnt in youth, they retain in old age. Children are the nursery of the Church and of the commonwealth

Of such, &c. Syriac, Of those who are like them. Whence Luke adds, Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein. Christ's meaning here is as though He said, "It is not beneath My dignity to bless young children, because through My blessing they are made fit for the Kingdom of Heaven, whilst you, 0 ye adult Jews, who have often heard Me teaching are unfitted for it on account of your pride, and your other vices by which you have become callous. Wherefore in order that ye may become fit, ye must become like unto these little ones." Hear S. Ambrose (lib. 8, in cap. 18 Luc.): "This age is weak in physical strength, and immature in mind and judgment. It is not therefore childhood which is meant, so much as the goodness which emulates childhood's simplicity." And a little afterwards, speaking symbolically, "Who is the child which is to be imitated by the Apostles of Christ? It is He of whom Isaiah speaks, Unto us a Child is born, unto us a Son is given. For it is that Child who saith to thee, Take up thy Cross, and follow Me. And that thou mayest recognise who He iswhen He was reviled, He reviled not again, when He was smitten, He smote not back. Here is perfect virtue. Therefore there is in childhood a kind of venerable character of old age, and in old age an innocent childhood." From hence it is plain that the Anabaptists are wrong in keeping children away from Baptism, and so from Christ and the kingdom of heaven, on the ground that infants have not the use of reason, and therefore cannot believe. For although they may not have the act of faith, they may have the habit of faith. Because a habit (habitus) of faith, and grace and charity is infused into them by Baptism. They believe moreover in act by the faith of the Church, i.e., of their parents, and the faithful of the Church, who often exercise acts of faith on behalf of themselves and all who belong to them.

And when He had laid, &c. The hands of Christ conferred life and salvation. The reason is because the hand is the organ of organs. Wherefore the Godhead of Christ exercised His Divine power and grace towards those whom He touched through His hands, giving them health both of body and soul, or increasing the grace given them in their circumcision, and in other ways, sanctifying them, and offering them to God, and as it were consecrating them. Whence we need not doubt that these young children who were blessed by Christ grew up to be wise and holy men, who afterwards became rulers of Churches, and propagated the faith of Christ. So Francis Lucas.

And behold one, &c. S. Jerome thinks that this one was the lawyer of whom Luke speaks (Luk_10:25), and so that he came with the intention of tempting Christ. S. Chrysostom's opinion is preferable, that it was a different person, and that he came with a sincere intention of asking how he could become like a little child, according to Christ's precept, and so become a partaker of everlasting life. Wherefore he is the same person who is spoken of in Luk_18:18. This becomes plain by a comparison of the two passages, especially ver. 22, Luk_18:22 and  Mat_19:21-22, where it is said that when he had heard Christ's doctrine concerning perfection, If thou wilt be perfect go and sell what thou hast, and give to the poor, he went away sorrowful because he was rich. But this is evidence that he had asked these things of Christ from a sincere desire of salvation.

Good Master: This is a common Hebrew form of salutation by which persons sought the good will of a doctor or prophet. As though they said, "Rabbi, I know that thou art good, both as a man, and as a doctor and a prophet, who teachest us those things which are indeed good, and which lead to happiness. Tell me therefore what special good thing shall I do, that I may obtain the chief good in Heaven?" He plays upon the word good.

Ver. 17. He said unto Him, &c. The Vulgate translator read in the Greek, τί με ε̉ρωτα̃ περὶ α̉γαθου̃; This was S. Augustine's reading, and that which S. Jerome followed in his commentary. Why askest thou me concerning good? The present reading is that given in the text. Origen gives both readings. He subjoins the reason, saying

One is good, God: viz., in His nature and essence. Humbly does Christ refer this praise of His goodness to God, that He may teach us to do the same. For this man had not perfect faith concerning Christ, nor did he believe Him to be God. To this faith Christ desired to raise him by chiding him as it were. As though He had said, "If thou callest Me good, believe that I am God: for no one is good of himself save God." So S. Jerome, Theophylact, Euthymius.

Moreover good means the same as perfect, and the perfection of a thing is its goodness. That God is perfect, S. Denis proves in many ways (de.Divin. Nomin. c. 10.) In God there is infinite perfection both of nature and wisdom, of power, holiness and virtue. There is therefore in Him the highest goodness, natural, moral and supernatural. Wherefore He is the Fountain of all good, in whom all the excellencies of all creatures are gathered together, and infinitely more than there are in the creatures. Wherefore in God there is in an eminent degree the beauty of gold, the splendour of jewels, the savour of delicacies, the harmony of music, the pleasantness of gardens, and whatsoever there is lovely, pleasant and delicious in the creatures. Hence it is from God that honey derives its sweetness, the sun its radiance, the stars their light, the heavens their glory, angels their wisdom, men their virtue, animals their sensations, plants their life, and all other things whatsoever they have of good: yea it is to the bounty of God that they as mendicants owe their very existence, as a drop out of the ocean. In God therefore is all good, and that in a perfect and infinite degree. In God is the allurement of all love, the consummation of all desire, the satisfying of all appetite. Why then, 0 wretched man, dost thou wander about among these poor created goods, and with all art not satisfied? Seek good in Him in whom is all good. Love and desire God. He alone can fully satisfy thy appetite and thy thirst: in this life through grace, but how much more in the life to come through glory: yea by Himself. For in heaven God manifests Himself that He may be beheld by the blessed as the chief good, that they may taste Him and enjoy Him.

If thou will enter, &c. Calvin foolishly, if not impiously, imagines that Christ is here addressing the young man ironically, because he trusted in the works of the Law; inasmuch as there is no road to Heaven through the keeping of the commandments, since it is impossible for men; but by faith. There are here as many errors and heresies, yea blasphemies, as there are words. It is diametrically opposed to what Christ declares, and is subversive of it. Hence it is plain that Calvin was not led by the Spirit of Christ but of Antichrist. See among Catholics, Maldonatus, who writes with the express object of refuting Calvin and the Protestants. Let us go on to speak of what will be of more use to the orthodox. Christ here teaches that not faith alone justifies and saves, but that good works are also required, by which in fulfilling the law, we may obtain the prize of eternal life, which has been promised by God to those who fulfil the law. Calvin urgesAt least Christ by the commandments of God here excludes the precepts and traditions of the Church, of Pontiffs and Prelates. I reply they are included in the fifth commandment, "Honour thy father and thy mother." For Prelates are spiritual fathers.

Verse 18. He said unto Him, &c. As thyself; Syriac, as thy soul. I have expounded these commandments in Deu_5:6. Christ in this place only propounded the precepts of the second table having reference to our neighbour, because in them are included the precepts of the first table concerning God. For the love of God produces love of our neighbour. For we love him for the sake of God. Wherefore the love of our neighbour flows from love of God. Again it is more difficult to love our neighbour than to love God. For who is there who does not love God, especially among religious people, such as this youth was?

The young man saith, &c. From my youth; Syriac and Arabic, from my childhoodmeaning, from a child I have been brought up in God's law, and been prevented by His grace. I have carefully kept all God's commandments. What lack I yet? i.e., of goodness: that I may become perfected therein, and have eternal life? Not in any fashion, as all have it who keep the commandments, but surely and securely, and in large measure; in the chief and perfect degree of happiness and glory. For Thou, 0 Christ, as the Master of Heavenly virtue seemest to deliver a higher doctrine concerning it than our Scribes. Tell me therefore what it is? For I covet salvation and perfection. S. Jerome thinks that this young man told a falsehood, for if he had loved his neighbour as himself, he would have sold all his goods, and given to the poor. But this argument is not absolutely convincing. For to love one's neighbour as oneself is of precept: but to give all one's goods to the poor is of counsel. And Christ, as Mark says, beholding him, loved him, and gave him this advice concerning bestowing all his goods upon the poor, that he might go on to perfection.

Jesus saith unto him, &c. This is not an evangelical precept, but a counsel. Whence He saith, if thou wilt. This is to say, I do not command, but I advise. Mark adds (Mar_10:21), Then Jesus beholding him, loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor. S. Anthony, hearing these words of Christ read at Mass, left all things, and so followed Christ, says S. Athanasius in his life. S. Prosper of Regium, who was afterwards a bishop, did the same, in the time of S. Leo, as is recorded in his Life in Surius. June. 25.

Deservedly therefore S. Bernard says (in Declaman. sub initium.), "These are the words which in all the world have persuaded men to a contempt of the world, and to voluntary poverty. They are the words which fill the cloisters with monks, the deserts with anchorites. These, I say, are the words which spoil Egypt, and strip it of the best of its goods. This is the living and effectual word, converting souls, by the happy emulations of sanctity, and the faithful promise of truth. For Simon Peter saith unto JesusLo we have left all things." Wherefore S. Jerome, by this saying of Christ, as by the sound of a trumpet constantly stirs up his own people, as well as all of us to a zeal for poverty. Whence (Epist. 150, ad Hedib.), he says, "Dost thou wish to be perfect, and to stand in the first rank of dignity? Then do what the Apostles did. Sell what thou hast, and give to the poor, and follow the Saviour; and follow the bare and only cross with virtue for thine only cloke." Still more clearly does the same S. Jerome speak (Epist. 24, ad Julian.), "And this I exhort, if thou wilt be perfect, if thou desirest the summit of Apostolic dignity, if to raise up the cross and follow Christ, if to take hold of the plough, and not to look back, if placed on the top of the house, thou despisest thine old garments, and wouldest escape the Egyptian woman, thy mistress, leaving the world's pallium. Whence also Elias, when he was hastening to the kingdom of Heaven is not able to go with his mantle, but leaves his unclean garments to the world (mundo immunda vestimenta dimittit.). But this, thou sayest is a question of Apostolic dignity, and of the man who wishes to be perfect. But why art thou unwilling to be perfect too? Why shouldest not thou who art first in the world, be first also in the family of Christ?" After a little he adds, "But if thou shalt give thyself to the Lord, and being perfect in Apostolic virtue, shalt begin to follow the Saviour, thou shalt then understand where thou art, and how in Christ's army thou boldest the last place."

Observe: Christian perfection chiefly and primarily consists in charity; nevertheless it is placed by Christ in evangelical counsels, as it were means and instruments suitable for acquiring charity. (See S. Thomas, ii. 2 q. 184, art. 3.) This perfection all the religious aim at who renounce all their possessions, that naked they may follow a naked Christ. Yet do not all immediately at the beginning obtain this perfection, but they tend towards it by degrees; and by making continual progress, they at length arrive at it. Hence, wisely does Climacus (Gradus 26) make three grades of such persons-namely, beginners, those who are making progress, and the perfect. To beginners he delivers this alphabet, not of twenty-four letters, but of virtues. "The best elementary alphabet of all," he says, "is obedience, fasting, a hair shirt, ashes, tears, confession, silence, humility, vigils, fortitude, cold, fatigue, affliction, contempt, contrition, forgetfulness of injuries, brotherly love, gentleness, a simple and incurious faith, the neglect of the world, the affections kept free from all things, simplicity united with innocence, voluntary vileness." To such as are making progress he assigns these greater precepts of virtues. "The lot and the method of those who are progressing is victory over vain glory and anger, a good hope of salvation, quietness of mind, discretion, a firm and constant remembrance of the Last Judgment, mercy, hospitality, modest reproof, speech free from all vicious affections." Lastly, to the perfect he delivers these maxims of complete sanctity: "A heart free from all captivity, perfect love, a fount of humility, the mind's departure from the vanities of the world, and going to Christ, a treasure of light and Divine prayer secure from robbers, abundance of divine illumination, desire of death, hatred of life, and flight from the body." And then he adds that "a perfect man is so holy, and so pleasing to God, that he may be the ambassador, or the patron and advocate of the world, who is able (in a certain sense) to compel God; the colleague of angels, and is with them initiated into mysteries; a most profound depth of knowledge, a habitation of celestial mysteries, a keeper of the Divine arcana, the health of men, a god over devils, a master of vices, an emperor of the body."

Go, sell, &c. You will ask, Why is poverty the appropriate way and instrument of evangelical perfection? Bonaventura answers (in Apol. Pauperum), because cupidity is the root of all evils. Cupidity, therefore, is the foundation of the city of Babylon. For of it are born ambition, gluttony, and the rest of the vices. This cupidity Christ cuts down by poverty, and takes away riches, honours, delights, which are the food and fuel of all vices. For delicacies make the mind effeminate, and to become women rather than men. A manly strength abhors delicacies. 2. Poverty begets humility, which is the foundation of sanctity. Whence S. Francis, says Bonaventura, being asked by his disciples what virtue would most commend us to Christ the Lord, and make us pleasing to Him, replied (according to his wont): Poverty; for it is the way of salvation, the fount of humility, the root of perfection, and from it there spring many fruits, although they be hidden and known to but few. 3. One who is poor in spirit, since he has no other cares, gives himself wholly up to gathering virtues, as a bee to gathering honey. Thus S. Anthony, being free from the desire of riches, had an insatiable desire of virtues; and so from one man he learned patience, from another abstinence, from another constancy, prayer, and so on. Hence the first poor religious were called Ascetics, that is, exercisers; because they were wholly occupied in taming anger, gluttony and other passions, and in the practice of arduous and heroic virtues. Whence some of them were accustomed to take food only once in two days, others only once in three. Others scarcely slept at all, like those who lived in the monastery of the Acemetæi.e., of those who keep vigil without sleeping. 4. Because perfection consists in the love of God and our neighbour; and to this poverty directs us. For it puts an end to meum and tuum, from whence all the strifes and wars arise among neighbours, says S. Chrysostom. The same removes the mind away from all care and love of earthly things, and fixes it wholly upon God. For what the Apostle says concerning a married man (1Co_7:33), applies also to a rich man: "He that is married cares for the things of the world, how he may please his wife," and is divided. For the rich man is divided. He divides his cares and his thoughts between God and Mammon. Poverty, therefore, makes a man superior to the world and the flesh, like an angel conversing with angels, breathing after Heaven. And such a one fulfils the words of the Apostle, "Seek those things which are above, not the things that are upon the earth," that he may place his whole mind and love upon God, and may be made with Him, as it were, one spirit. Perfection, therefore, consisteth in thisthat the mind be altogether abstracted from transitory things, and fixed on what is good and eternal; that is, on God, for which poverty affords an opportunity.

You will say, for this it is sufficient to leave all things in affection, which was what Abraham did, not in act. I answer with S. Jerome against Vigilantius. That is one grade of poverty, and a lower one. For the highest is to relinquish all things in reality, both because such a one gives all, that is to say both intention and its effect, as also because it is not possible wholly to relinquish a thing in intention, without carrying the intention into effect. For like a person lying in a bed, or sitting in a chair, if any one should secretly bind him to the chair he does not know that he is bound, until he gets up: so those who possess riches have their affection hidden, by which they are bound to them, and do not perceive it until they lose them or leave them. Thus S. Gregory records (Epist. ante lib. Moral.) how he was deceived by the world. "There was opened to me even then that I should seek for the eternal love, but persistent habit had prevailed so that I should not change my outward life."

Go, sell what thou hast. From hence the Pelagians taught that no rich man can be saved, unless he sell his property, and give to the poor, and become poor himself. S. Augustine writes against this view (Epist. 89. ad Hilar.), teaching that this is a counsel not a precept. Whence Pelagius was compelled to retract this error of his, as S. Augustine testifies (Epist. ad Paulin.).

There are three tracts which have been recently printed, bearing the name of Pope S. Sixtus. The first is concerning riches, in which the writer would prove from this passage that a believer cannot be saved unless he relinquish them, and become poor. The second is concerning works of faith, in which he teaches that they are necessary to salvation, but that they are works of free will, not of the grace of God. The third concerning chastity, that it is a work of free will, not the gift of God. From all this it is plain that the author of this work is not S. Sixtus, but some Pelagian, as the Louvain doctors and others have rightly perceived.

Sell that thou last, and give to the poor: Mark and Luke add, all things whatsoever thou hast. By these words is refuted the error of Vigilantius and Calvin, who teach that it is better and more perfect to keep one's riches, and use them in moderation, and give to the poor according as opportunity serves, than to relinquish them all at once. S. Jerome confutes this error, (lib. cont. Vigilant.). For as S. Ambrose says, "It is better to give the tree with its fruit than to give the fruit only." Again, the ascetic, who gives part of his wealth to the poor, and keeps part for himself, is neither fish nor flesh: he neither renounces the world, nor is he a secular. He is a sort of amphibious animal. Whence S. Basil said to one who took up the religious life, but reserved certain things for himself, "Thou hast spoilt a senator, and not made a monk." Such a person does not wholly trust in God, but partly in God, and partly in the riches which he keeps for himself. Whence he is not really and entirely poor in spirit, nor does he free himself from the care, distraction and temptation, which are wont to accompany riches. Wherefore S. Anthony commanded a certain person who wished to renounce the world after this sort, that he might reserve something for himself against a time of necessity, to place upon his naked body some pieces of flesh which he had bought. When he had done this, the dogs and birds, which came to snatch at the flesh, lacerated his body all over. Then S. Anthony said, "Thus shall they who do not renounce all things be torn by the devils." (See Rufinus, in The Lives of the Fathers, lib. 3, n. 68.) Wherefore S. Hilarion, as S. Jerome testifies in his Life, rejected money offered him to distribute among the poor by Orion, out of whom he had cast a legion of devils, and said, "To many the name of poverty is an occasion of covetousness: but mercy has no art. No one spends better than he who reserves nothing for himself." For as S. Leo wisely says about a like matter (Serm. 12, de Quadrages.), "Through lawful use we pass on to immoderate excess, when from care of the health there creeps in the delectation of pleasure; and the desire of what is sufficient for nature does not satisfy." S. Gregory gives the reason à priori (Hom. 20, in Ezech.), "When any one vows something that is his to God, and something does not vow, that is called sacrifice. But when a man vows all that he has, all that he lives, all that he knows, to Almighty God, then it is a holocaust. For there are some who as yet are retained in mind in this world, and who afford help to the poor from their possessions, and hasten to succour the oppressed. These in the good which they do, offer sacrifices, because of their actions they offer something to God, and keep something for themselves. And there are some who reserve nothing, for themselves, but immolate senses, life, tongue, and the substance which they have received to Almighty God. What do these do but offer a holocaust, yea rather are made a holocaust?"

To the poor: Christ does not say, Give to your relations, or rich friends, as Remigius observes. For this is an act of natural love, by which you do not cast away your riches, but deliver them to those who belong to you, to be kept. Wherefore in this way you do not leave the world, but rather immerse yourself further in it. You must make an exception, when your relations according to their position are in need of your riches; for then, they are reckoned poor in their own station. But give to the poor, from whom you expect nothing in return, but from God only. Therefore this is a pure act of charity and poverty, and renunciation of wealth. Origen adds, he who gives his goods to the poor is assisted by their prayers.

And thou shall have treasure, &c. By the word treasure, says Chrysostom, "the abundance and the permanence of the recompense are shown." And S. Hilary says, "By the casting away of earthly riches heavenly wealth is purchased." Beautifully does S. Augustine observe (Serm, 28, de Verb. Apost.), "Great is the happiness of Christians, to whom it is given, to make poverty the price of the kingdom of Heaven. Let not thy poverty displease thee. Nothing richer can be found than it is. Would you know how wealthy it is? It purchases Heaven. By what treasures could be conferred what we see granted to poverty? That a rich man should come to the kingdom of Heaven with his possessions may not be: but he may get there by despising them." Sell clay therefore, and buy Heaven: give a penny and procure a treasure.

And come follow Me: journeying in poverty, and preaching the kingdom of God. "For many," says S. Jerome, "even when they leave their riches do not follow the Lord. Neither does this suffice for perfection, unless after despising riches, they follow the Saviour; that is, leave evil and do good. For the world is more easily set at nought than the will. Therefore do the words follow, Come and follow Me. Again, Follow Me implies the union of an active with a contemplative life. There is a threefold sort of holy life. The first and lowest is the active life. The second is the contemplative. The third and most perfect is the union of action with contemplation, that what we derive from God by contemplation, we s

21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? 22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. 23 Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. 24 And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. 25 But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. 26 The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. 27 Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. 28 But the same servant went out, and found one of his fellow-servants, which owed him a hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. 29 And his fellow-servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. 30 And he would not: but went and cast him into prison, till he should pay the debt. 31 So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done. 32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: 33 Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? 34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. 35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

This part of the discourse concerning offences is certainly to be understood of personal wrongs, which is in our power to forgive. Now observe,

I. Peter's question concerning this matter ( v. 21 ); Lord, how oft shall my brother trespass against me, and I forgive him? Will it suffice to do it seven times?

1. He takes it for granted that he must forgive; Christ had before taught his disciples this lesson ( ch. vi. 14, 15 ), and Peter has not forgotten it. He knows that he must not only not bear a grudge against his brother, or meditate revenge, but be as good a friend as ever, and forget the injury.

2. He thinks it is a great matter to forgive till seven times; he means not seven times a day, as Christ said ( Luke xvii. 4 ), but seven times in his life; supposing that if a man had any way abused him seven times, though he were ever so desirous to be reconciled, he might then abandon his society, and have no more to do with him. Perhaps Peter had an eye to Prov. xxiv. 16 . A just man falleth seven times; or to the mention of three transgressions, and four, which God would no more pass by, Amos ii. 1 . Note, There is a proneness in our corrupt nature to stint ourselves in that which is good, and to be afraid of doing too much in religion, particularly of forgiving too much, though we have so much forgiven us.

II. Christ's direct answer to Peter's question; I say not unto thee, Until seven times (he never intended to set up any such bounds), but, Until seventy times seven; a certain number for an indefinite one, but a great one. Note, It does not look well for us to keep count of the offences done against us by our brethren. There is something of ill-nature in scoring up the injuries we forgive, as if we would allow ourselves to be revenged when the measure is full. God keeps an account ( Deut. xxxii. 34 ), because he is the Judge, and vengeance is his; but we must not, lest we be found stepping into his throne. It is necessary to the preservation of peace, both within and without, to pass by injuries, without reckoning how often; to forgive, and forget. God multiplies his pardons, and so should we, Ps. lxxvii. 38 , 40 . It intimates that we should make it our constant practice to forgive injuries, and should accustom ourselves to it till it becomes habitual.

III. A further discourse of our Saviour's, by way of parable, to show the necessity of forgiving the injuries that are done to us. Parables are of use, not only for the pressing of Christian duties; for they make and leave an impression. The parable is a comment upon the fifth petition of the Lord's prayer, Forgive us our trespasses, as we forgive them that trespass against us. Those, and those only, may expect to be forgiven of God, who forgive their brethren. The parable represents the kingdom of heaven, that is, the church, and the administration of the gospel dispensation in it. The church is God's family, it is his court; there he dwells, there he rules. God is our master; his servants we are, at least in profession and obligation. In general, the parable intimates how much provocation God has from his family on earth, and how untoward his servants are.

There are three things in the parable.

1. The master's wonderful clemency to his servant who was indebted to him; he forgave him ten thousand talents, out of pure compassion to him, v. 23-27 . Where observe,

(1.) Every sin we commit is a debt to God; not like a debt to an equal, contracted by buying or borrowing, but to a superior; like a debt to a prince when a recognizance is forfeited, or a penalty incurred by a breech of the law or a breach of the peace; like the debt of a servant to his master, by withholding his service, wasting his lord's goods, breaking his indentures, and incurring the penalty. We are all debtors; we owe satisfaction, and are liable to the process of the law.

(2.) There is an account kept of these debts, and we must shortly be reckoned with for them. This king would take account of his servants. God now reckons with us by our own consciences; conscience is an auditor for God in the soul, to call us to account, and to account with us. One of the first questions that an awakened Christian asks, is, How much owest thou unto my Lord? And unless it be bribed, it will tell the truth, and not write fifty for a hundred. There is another day of reckoning coming, when these accounts will be called over, and either passed or disallowed, and nothing but the blood of Christ will balance the account.

(3.) The debt of sin is a very great debt; and some are more in debt, by reason of sin, than others. When he began to reckon, one of the first defaulters appeared to owe ten thousand talents. There is no evading the enquiries of divine justice; your sin will be sure to find you out. The debt was ten thousand talents, a vast sum, amounting by computation to one million eight hundred and seventy-five thousand pounds sterling; a king's ransom or a kingdom's subsidy, more likely than a servant's debt; see what our sins are, [1.] For the heinousness of their nature; they are talents, the greatest denomination that ever was used in the account of money or weight. Every sin is the load of a talent, a talent of lead, this is wickedness, Zec. v. 7, 8 . The trusts committed to us, as stewards of the grace of God, are each of them a talent ( ch. xxv. 15 ), a talent of gold, and for every one of them buried, much more for every one of them wasted, we are a talent in debt, and this raises the account. [2.] For the vastness of their number; they are ten thousand, a myriad, more than the hairs on our head, Ps. xl. 12 . Who can understand the number of his errors, or tell how oft he offends? Ps. xix. 12 .

(4.) The debt of sin is so great, that we are not able to pay it; He had not to pay. Sinners are insolvent debtors; the scripture, which concludes all under sin, is a statute of bankruptcy against us all. Silver and gold would not pay our debt, Ps. xlix. 6, 7 . Sacrifice and offering would not do it; our good works are but God's work in us, and cannot make satisfaction; we are without strength, and cannot help ourselves.

(5.) If God should deal with us in strict justice; we should be condemned as insolvent debtors, and God might exact the debt by glorifying himself in our utter ruin. Justice demands satisfaction, Currat, lex—Let the sentence of the law be executed. The servant had contracted this debt by his wastefulness and wilfulness, and therefore might justly be left to lie by it. His lord commanded him to be sold, as a bond-slave into the galleys, sold to grind in the prison-house; his wife and children to be sold, and all that he had, and payment to be made. See here what every sin deserves; this is the wages of sin. [1.] To be sold. Those that sell themselves to work wickedness, must be sold, to make satisfaction. Captives to sin are captives to wrath. He that is sold for a bond-slave is deprived of all his comforts, and has nothing left him but his life, that he may be sensible of his miseries; which is the case of damned sinners. [2.] Thus he would have payment to be made, that is, something done towards it; though it is impossible that the sale of one so worthless should amount to the payment of so great a debt. By the damnation of sinners divine justice will be to eternity in the satisfying, but never satisfied.

(6.) Convinced sinners cannot but humble themselves before God, and pray for mercy. The servant, under this charge, and this doom, fell down at the feet of his royal master, and worshipped him; or, as some copies read it, he besought him; his address was very submissive and very importunate; Have patience with me, and I will pay thee all, v. 26 . The servant knew before that he was so much in debt, and yet was under no concern about it, till he was called to an account. Sinners are commonly careless about the pardon of their sins, till they come under the arrests of some awakening word, some startling providence, or approaching death, and then, Wherewith shall I come before the Lord? Mic. vi. 6 . How easily, how quickly, can God bring the proudest sinner to his feet; Ahab to his sackcloth, Manasseh to his prayers, Pharaoh to his confessions, Judas to his restitution, Simon Magus to his supplication, Belshazzar and Felix to their tremblings. The stoutest heart will fail, when God sets the sins in order before it. This servant doth not deny the debt, nor seek evasions, nor go about to abscond.

But, [1.] He begs time; Have patience with me. Patience and forbearance are a great favour, but it is folly to think that these alone will save us; reprieves are not pardons. Many are borne with, who are not thereby brought to repentance ( Rom. ii. 4 ), and then their being borne with does them no kindness.

[2.] He promises payment; Have patience awhile, and I will pay thee all. Note, It is the folly of many who are under convictions of sin, to imagine that they can make God satisfaction for the wrong they have done him; as those who, like a compounding bankrupt, would discharge the debt, by giving their first-born for their transgressions ( Mic. vi. 7 ), who go about to establish their own righteousness, Rom. x. 3 . He that had nothing to pay with ( v. 25 ) fancied he could pay all. See how close pride sticks, even to awakened sinners; they are convinced, but not humbled.

(7.) The God of infinite mercy is very ready, out of pure compassion, to forgive the sins of those that humble themselves before him ( v. 27 ); The lord of that servant, when he might justly have ruined him, mercifully released him; and, since he could not be satisfied by the payment of the debt, he would be glorified by the pardon of it. The servant's prayer was, Have patience with me; the master's grant is a discharge in full. Note, [1.] The pardon of sin is owing to the mercy of God, to his tender mercy ( Luke i. 77, 78 ); He was moved with compassion. God's reasons of mercy are fetched from within himself; he has mercy because he will have mercy. God looked with pity on mankind in general, because miserable, and sent his Son to be a Surety for them; he looks with pity on particular penitents, because sensible of their misery (their hearts broken and contrite), and accepts them in the Beloved. [2.] There is forgiveness with God for the greatest sins, if they be repented of. Though the debt was vastly great, he forgave it all, v. 32 . Though our sins be very numerous and very heinous, yet, upon gospel terms, they may be pardoned. [3.] The forgiving of the debt is the loosing of the debtor; He loosed him. The obligation is cancelled, the judgment vacated; we never walk at liberty till our sins are forgiven. But observe, Though he discharged him from the penalty as a debtor, he did not discharge him from his duty as a servant. The pardon of sin doth not slacken, but strengthen, our obligations to obedience; and we must reckon it a favour that God is pleased to continue such wasteful servants as we have been in such a gainful service as his is, and should therefore deliver us, that we might serve him, Luke i. 74 . I am thy servant, for thou hast loosed my bonds.

2. The servant's unreasonable severity toward his fellow-servant, notwithstanding his lord's clemency toward him, v. 28-30 . This represents the sin of those who, though they are not unjust in demanding that which is their own, yet are rigorous and unmerciful in demanding that which is their own, to the utmost of right, which sometimes proves a real wrong. Summum jus summa injuria—Push a claim to an extremity, and it becomes a wrong. To exact satisfaction for debts of injury, which tends neither to reparation nor to the public good, but purely for revenge, though the law may allow it, in terrorem—in order to strike terror, and for the hardness of men's hearts, yet savours not of a Christian spirit. To sue for money-debts, when the debtor cannot possibly pay them, and so let him perish in prison, argues a greater love of money, and a less love of our neighbour, than we ought to have, Neh. v. 7 .

See here, (1.) How small the debt was, how very small, compared with the ten thousand talents which his lord forgave him; He owed him a hundred pence, about three pounds and half a crown of our money. Note, Offences done to men are nothing to those which are committed against God. Dishonours done to a man like ourselves are but as peace, motes, gnats; but dishonours done to God are as talents, beams, camels. Not that therefore we may make light of wronging our neighbour, for that is also a sin against God; but therefore we should make light of our neighbour's wronging us, and not aggravate it, or study revenge. David was unconcerned as the indignities done to him; I, as a deaf man, heard not; but laid much to heart the sins committed against God; for them, rivers of tears ran down his eyes.

(2.) How severe the demand was; He laid hands on him, and took him by the throat. Proud and angry men think, if the matter of their demand be just, that will bear them out, though the manner of it be ever so cruel and unmerciful; but it will not hold. What needed all this violence? The debt might have been demanded without taking the debtor by the throat; without sending for a writ, or setting the bailiff upon him. How lordly is this man's carriage, and yet how base and servile is his spirit! If he had been himself going to prison for his debt to his lord, his occasions would have been so pressing, that he might have had some pretence for going to this extremity in requiring his own; but frequently pride and malice prevail more to make men severe than the most urgent necessity would do.

(3.) How submissive the debtor was; His fellow servant, though his equal, yet knowing how much he lay at his mercy, fell down at his feet, and humbled himself to him for this trifling debt, as much as he did to his lord for that great debt; for the borrower is servant to the lender, Prov. xxii. 7 . Note, Those who cannot pay their debts ought to be very respectful to their creditors, and not only give them good words, but do them all the good offices they possibly can: they must not be angry at those who claim their own, nor speak ill of them for it, no, not though they do it in a rigorous manner, but in that case leave it to God to plead their cause. The poor man's request is, Have patience with me; he honestly confesses the debt, and puts not his creditor to the charge of proving it, only begs time. Note, Forbearance, though it be no acquittance, is sometimes a piece of needful and laudable charity. As we must not be hard, so we must not be hasty, in our demands, but think how long God bears with us.

(4.) How implacable and furious the creditor was ( v. 30 ); He would not have patience with him, would not hearken to his fair promise, but without mercy cast him into prison. How insolently did he trample upon one as good as himself, that submitted to him! How cruelly did he use one that had done him no harm, and though it would be no advantage to himself! In this, as in a glass, unmerciful creditors may see their own faces, who take pleasure in nothing more than to swallow up and destroy ( 2 Sam. xx. 19 ), and glory in having their poor debtors' bones.

(5.) How much concerned the rest of the servants were; They were very sorry ( v. 31 ), sorry for the creditor's cruelty, and for the debtor's calamity. Note, The sins and sufferings of our fellow-servants should be a matter of grief and trouble to us. It is sad that any of our brethren should either make themselves beast of prey, by cruelty and barbarity; or be made beasts of slavery, by the inhuman usage of those who have power over them. To see a fellow-servant, either raging like a bear or trampled on like a worm, cannot but occasion great regret to all that have any jealousy for the honour either of their nature or of their religion. See with what eye Solomon looked both upon the tears of the oppressed, and the power of the oppressors, Eccl. iv. 1 .

(6.) How notice of it was brought to the master; They came, and told their lord. They durst not reprove their fellow-servant for it, he was so unreasonable and outrageous ( let a bear robbed of her whelps meet a man, rather than such a fool in his folly ); but they went to their lord, and besought him to appear for the oppressed against the oppressor. Note, That which gives us occasion for sorrow, should give us occasion for prayer. Let our complaints both of the wickedness of the wicked and of the afflictions of the afflicted, be brought to God, and left with him.

3. The master's just resentment of the cruelty his servant was guilty of. If the servants took it so ill, much more would the master, whose compassions are infinitely above ours. Now observe here,

(1.) How he reproved his servant's cruelty ( v. 32, 33 ); O thou wicked servant. Note, Unmercifulness is wickedness, it is great wickedness. [1.] He upbraids him with the mercy he had found with his master; I forgive thee all that debt. Those that will use God's favours, shall never be upbraided with them, but those that abuse them, may expect it, ch. xi. 20 . Consider, It was all that debt, that great debt. Note, The greatness of sin magnifies the riches of pardoning mercy: we should think how much has been forgiven us, Luke vii. 47 . [2.] He thence shows him the obligation he was under to be merciful to his fellow-servant; Shouldst not thou also have had compassion on thy fellow-servant, even as I had pity on thee? Note, It is justly expected, that such as have received mercy, should show mercy. Dat ille veniam facile, cui venia est opus—He who needs forgiveness, easily bestows it. Senec. Agamemn. He shows him, First, That he should have been more compassionate to the distress of his fellow servant, because he had himself experienced the same distress. What we have had the feeling of ourselves, we can the better have the fellow feeling of with our brethren. The Israelites knew the heart of a stranger, for they were strangers; and this servant should have better known the heart of an arrested debtor, than to have been thus hard upon such a one. Secondly, That he should have been more conformable to the example of his master's tenderness, having himself experienced it, so much to his advantage. Note, The comfortable sense of pardoning mercy tends much to the disposing of our hearts to forgive our brethren. It was in the close of the day of atonement that the jubilee trumpet sounded a release of debts ( Lev. xxv. 9 ); for we must have compassion on our brethren, as God has on us.

(2.) How he revoked his pardon and cancelled the acquittance, so that the judgment against him revived ( v. 34 ); He delivered him to the tormentors, till he should pay all that was due unto him. Though the wickedness was very great, his lord laid upon him no other punishment than the payment of his own debt. Note, Those that will not come up to the terms of the gospel need be no more miserable than to be left open to the law, and to let that have its course against them. See how the punishment answers the sin; he that would not forgive shall not be forgiven; He delivered him to the tormentors; the utmost he could do to his fellow servant was but to cast him into prison, but he was himself delivered to the tormentors. Note, The power of God's wrath to ruin us, goes far beyond the utmost extent of any creature's strength and wrath. The reproaches and terrors of his own conscience would be his tormentors, for that is a worm that dies not; devils, the executioners of God's wrath, that are sinners' tempters now, will be their tormentors for ever. He was sent to Bridewell till he should pay all. Note, Our debts to God are never compounded; either all is forgiven or all is exacted; glorified saints in heaven are pardoned all, through Christ's complete satisfaction; damned sinners in hell are paying all, that is, are punished for all. The offence done to God by sin is in point of honour, which cannot be compounded for without such a diminution as the case will by no means admit, and therefore, some way or other, by the sinner or by his surety, it must be satisfied.

Lastly, Here is the application of the whole parable, ( v. 35 ); So likewise shall my heavenly Father do also unto you. The title Christ here gives to God was made use of, v. 19 , in a comfortable promise; It shall be done for them of my Father which is in heaven; here it is made use of in a terrible threatening. If God's governing be fatherly, it follows thence, that it is righteous, but it does not therefore follow that it is not rigorous, or that under his government we must not be kept in awe by the fear of the divine wrath. When we pray to God as our Father in heaven, we are taught to ask for the forgiveness of sins, as we forgive our debtors. Observe here,

1. The duty of forgiving; we must from our hearts forgive. Note, We do not forgive our offending brother aright, nor acceptably, if we do not forgive from the heart; for that is it that God looks at. No malice must be harboured there, nor ill will to any person, one or another; no projects of revenge must be hatched there, nor desires of it, as there are in many who outwardly appear peaceable and reconciled. Yet this is not enough; we must from the heart desire and seek the welfare even of those that have offended us.

2. The danger of not forgiving; So shall your heavenly Father do. (1.) This is not intended to teach us that God reverses his pardons to any, but that he denies them to those that are unqualified for them, according to the tenour of the gospel; though having seemed to be humbled, like Ahab, they thought themselves, and others thought them, in a pardoned state, and they made bold with the comfort of it. Intimations enough we have in scripture of the forfeiture of pardons, for caution to the presumptuous; and yet we have security enough of the continuance of them, for comfort to those that are sincere, but timorous; that the one may fear, and the other may hope. Those that do not forgive their brother's trespasses, did never truly repent of their own, nor ever truly believe the gospel; and therefore that which is taken away is only what they seemed to have, Luke viii. 18 . (2.) This is intended to teach us, that they shall have judgment without mercy, that have showed no mercy, Jam. ii. 13 . It is indispensably necessary to pardon and peace, that we not only do justly, but love mercy. It is an essential part of that religion which is pure and undefiled before God and the Father, of that wisdom from above, which is gentle, and easy to be entreated. Look how they will answer it another day, who, though they bear the Christian name, persist in the most rigorous and unmerciful treatment of their brethren, as if the strictest laws of Christ might be dispensed with for the gratifying of their unbridled passions; and so they curse themselves every time they say the Lord's prayer.

1 And it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judea beyond Jordan; 2 And great multitudes followed him; and he healed them there.

We have here an account of Christ's removal. Observe,

1. He left Galilee. There he had been brought up, and had spent the greatest part of his life in that remote despicable part of the country; it was only upon occasion of the feasts, that he came up to Jerusalem, and manifested himself there; and, we may suppose, that, having no constant residence there when he did come, his preaching and miracles were the more observable and acceptable. But it was an instance of his humiliation, and in this, as in other things, he appeared in a mean state, that he would go under the character of a Galilean, a north-countryman, the least polite and refined part of the nation. Most of Christ's sermons hitherto had been preached, and most of his miracles wrought, in Galilee; but now, having finished these sayings, he departed from Galilee, and it was his final farewell; for (unless his passing through the midst of Samaria and Galilee, Luke xvii. 11 , was after this, which yet was but a visit in transitu—as he passed through the country ) he never came to Galilee again till after his resurrection, which makes this transition very remarkable. Christ did not take his leave of Galilee till he had done his work there, and then he departed thence. Note, As Christ's faithful ministers are not taken out of the world, so they are not removed from any place, till they have finished their testimony in that place, Rev. xi. 7 . This is very comfortable to those that follow not their own humours, but God's providence, in their removals, that their sayings shall be finished before they depart. And who would desire to continue any where longer than he has work to do for God there?

2. He came into the coasts of Judea, beyond Jordan, that they might have their day of visitation as well as Galilee, for they also belonged to the lost sheep of the house of Israel. But still Christ kept to those parts of Canaan that lay towards other nations: Galilee is called Galilee of the Gentiles; and the Syrians dwelt beyond Jordan. Thus Christ intimated, that, while he kept within the confines of the Jewish nation, he had his eye upon the Gentiles, and his gospel was aiming and coming toward them.

21. Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him?-- In the recent dispute, Peter had probably been an object of special envy, and his forwardness in continually answering for all the rest would likely be cast up to him--and if so, probably by Judas--notwithstanding his Master's commendations. And as such insinuations were perhaps made once and again, he wished to know how often and how long he was to stand it.

till seven times?-- This being the sacred and complete number, perhaps his meaning was, Is there to be a limit at which the needful forbearance will be full?

22. Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven-- that is, so long as it shall be needed and sought: you are never to come to the point of refusing forgiveness sincerely asked. (See on Lu 17:3 , 4 ).

23. Therefore-- "with reference to this matter."

is the kingdom of heaven likened unto a certain king, which would take account of his servants-- or, would scrutinize the accounts of his revenue collectors.

24. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents-- If Attic talents are here meant, 10,000 of them would amount to above a million and a half sterling; if Jewish talents, to a much larger sum.

25. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made-- (See 2Ki 4:1 ; Ne 5:8 ; Le 25:39 ).

26. The servant therefore fell down, and worshipped him-- or did humble obeisance to him.

saying, Lord, have patience with me, and I will pay thee all-- This was just an acknowledgment of the justice of the claim made against him, and a piteous imploration of mercy.

27. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt-- Payment being hopeless, the master is first moved with compassion; next, liberates his debtor from prison; and then cancels the debt freely.

28. But the same servant went out, and found one of his fellow servants-- Mark the difference here. The first case is that of master and servant; in this case, both are on a footing of equality. (See Mt 18:33 , below.)

which owed him an hundred pence-- If Jewish money is intended, this debt was to the other less than one to a million.

and he laid hands on him, and took him by the throat-- he seized and throttled him.

saying, Pay me that thou owest-- Mark the mercilessness even of the tone.

29. And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all-- The same attitude, and the same words which drew compassion from his master, are here employed towards himself by his fellow servant.

30. And he would not; but went and cast him into prison, till he should pay the debt, &c.-- Jesus here vividly conveys the intolerable injustice and impudence which even the servants saw in this act on the part of one so recently laid under the heaviest obligation to their common master.

32-33. Then his lord, after that he had called him, said unto him, O thou wicked servant, &c.-- Before bringing down his vengeance upon him, he calmly points out to him how shamefully unreasonable and heartless his conduct was; which would give the punishment inflicted on him a double sting.

34. And his lord was wroth, and delivered him to the tormentors-- more than jailers; denoting the severity of the treatment which he thought such a case demanded.

till he should pay all that was due unto him.

35. So likewise-- in this spirit, or on this principle.

Farewell to Galilee ( Mt 19:1 , 2).

1. And it came to pass, that when Jesus had finished these sayings, he departed from Galilee-- This marks a very solemn period in our Lord's public ministry. So slightly is it touched here, and in the corresponding passage of Mark ( Mr 10:1 ), that few readers probably note it as the Redeemer's Farewell to Galilee, which however it was. See on the sublime statement of Luke ( Lu 9:51 ), which relates to the same transition stage in the progress of our Lord's work.

and came into the coasts-- or, boundaries

of Judea beyond Jordan-- that is, to the further, or east side of the Jordan, into Perea, the dominions of Herod Antipas. But though one might conclude from our Evangelist that our Lord went straight from the one region to the other, we know from the other Gospels that a considerable time elapsed between the departure from the one and the arrival at the other, during which many of the most important events in our Lord's public life occurred--probably a large part of what is recorded in Lu 9:51 , onward to Lu 18:15 , and part of Joh 7:2-11:54.