Tuesday of the 20th week in Ordinary Time

Angel; Michael. (Menochius) --- Some think it was the prophet who had addressed the people, or Phinees, according to the Rabbins. See St. Augustine, q. 31. Others believe it was the Son of God, who takes the name of Jehovah. (Broughton and other Protestants) --- But the most natural opinion is, that a real angel was sent, in the name of God, like that which appeared to Moses, and assumed the incommunicable name, as the ambassador of God. Gedeon took him for a man, and presented him a noble feast, without designing to offer sacrifice to him. Maimonides and Grotius seem to suppose that all this passed in a dream; but the sequal refutes this opinion. --- Ephra, a city of the half tribe of Manasses, on the west side of the Jordan, of which Joas was the richest citizen. He was of the family of Ezri, and a descendant of Abiezer, 1 Paralipomenon viii. 18. Hebrew might be rendered, "Joas, the Abiezerite," chap. viii. 32., and xiii. 2. --- Madian. Not having the convenience of cleansing the wheat in the open field, Gedeon was doing it privately, with a design to carry it off, at the approach of the enemy, and to support himself and family in some cavern. Hebrew takes no notice of cleaning: "Gedeon threshed wheat, by the wine press, to hide it, or to flee," &c. He probably used a flail, or some smaller sticks, such as were employed to beat out olives, Isaias xxviii. 27., and Ruth ii. 17. (Calmet) --- The wheat harvest was about Pentecost, that of barley was at Easter. It seems the Madianites had been later than usual this year, in making their incursions, ver. 33. (Haydock)

Is. We should naturally translate, be with thee, if the answer of Gedeon did not shew (Calmet) that it is to be taken as an assertion, that the Lord was already reconciled to Israel, and had made choice of this valiant man to rescue his people from slavery, though he was not of the first nobility, ver. 15.

My lord. This he says out of respect, supposing that he was addressing a prophet, (Haydock) or some virtuous person, of whom he desires to know what reasons could be given for the assurance of divine favour, which he held out. He speaks not out of distrust. (Menochius)

Lord, Jehova. (Haydock) --- The Chaldean and Septuagint have, "the angel of the Lord," as the best interpreters understand it. (Calmet) --- Upon him, with benevolence and an air of authority, that he might know that he was speaking to some one more than man. (Haydock) --- Strength, with which I have endued thee. (Menochius) --- Though Gedeon was naturally brave, he was no more disposed to attack the Madianites than the rest of his dispirited countrymen; and, even after he was strengthened from above, he was so conscious of his own inability to effect so great a deliverance, that he stood in need of the most convincing miracles, to make him act as the judge of Israel. (Haydock)

The meanest in Manasses, &c. Mark how the Lord chooses the humble (who are mean and little in their own eyes) for the greatest enterprises. (Challoner) --- Hebrew and Septuagint literally, "My millenary is poor, or lowly," &c. This term means a great family, from which many others spring, or a city inhabited by such. Bethlehem was of this description in Juda, Micheas v. 2. Ephra and the family of Abiezer were not the first in Manasses. Grotius observes, that Gedeon and Cincinnatus were called to the highest offices, when they least expected it.

Thou, the Lord, or his angel, capable of fulfilling these great promises; or be pleased, by some sign, to manifest thyself to me. (Calmet) --- He began to perceive that he was talking with some person of authority: (Haydock) yet still he did not suspect that it was a spirit, otherwise he would not have offered food, nor would he have been so such surprised and afraid, only when the angel disappeared so suddenly, ver. 22.

A sacrifice, or some provisions to present unto thee. Hebrew mincha, is taken for a present, particularly of flour and wine. It is used to denote those presents which were made by Jacob to Esau, and Joseph, and by Aod to the king of Moab, chap. iii. 15., and Genesis xliii. 14. (Calmet) --- To sacrifice, often means to kill things for a feast, Matthew xxii. 4. What Gedeon brought, was afterwards turned into a sacrifice by the angel, ver. 21. (Menochius) --- Gedeon was not a priest, nor was there any altar prepared for a sacrifice. If Gedeon had intended to offer one, he would not have boiled nor baked the food, which he presented before his guest. (Calmet)

Measure. Hebrew, "epha," containing ten gomors, each of which was sufficient for the daily maintenance of a man; so that Gedeon brought as much as would have sufficed for ten men. Abraham presented no more before the three angels, Genesis xviiii. 6. The magnificence of the ancients consisted rather in producing great abundance, than in multiplying dishes. --- Broth. Syriac and Arabic translate, "a good (old) wine."

Thereon. Thus he would shew Gedeon that he had no need of food. He would exercise his obedience, and manifest a greater miracle, as the flesh and bread would be less apt to take fire, when the angel touched them, even though some might imagine that he caused a spark to come from the rock. For the like purpose, Elias ordered thrice four buckets of water to be poured on the bullock, which fire from heaven would miraculously consume, 3 Kings xviii. 34. (Haydock) --- This broth might serve to anoint the altar, (Exodus xl. 10.; Menochius) or answer instead of the usual libations. (A. Montan.)

Alas. He makes this exclamation, concluding that he should soon die, Exodus xxxiii. 20. Callimachus says that "it was a law of Saturn, that the man who saw an immortal, unless the god himself chose to shew him that favour, should pay dearly for it." (Grotius) --- This opinion was groundless; and it is wonderful that it should prevail among the Israelites, (Haydock) since so many had seen angels without receiving any harm. (Menochius)

Said to him, as he was ascending into heaven, (Menochius) or the following night. (Calmet) --- It seems that Gedeon heard the angel's proclamation of peace, and shewed his gratitude by forming the rock, or stone, into a kind of rough altar, which he entitled Yehova shalom, "God's peace," (Haydock) for doing which he received an order, ver. 26. (Menochius) --- Others erect altars, in various places; but they must be authorized by God. (Calmet) --- Ezri. Protestants, "unto this day it is yet in Ophra, of the Abiezrites." Septuagint is ambiguous. "He, or it, being yet in Ephra," &c. (Haydock)

11 And there came an angel of the Lord , and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. 12 And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. 13 And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. 14 And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? 15 And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father's house. 16 And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. 17 And he said unto him, If now I have found grace in thy sight, then show me a sign that thou talkest with me. 18 Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee. And he said, I will tarry until thou come again. 19 And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it. 20 And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so. 21 Then the angel of the Lord put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the Lord departed out of his sight. 22 And when Gideon perceived that he was an angel of the Lord , Gideon said, Alas, O Lord God ! for because I have seen an angel of the Lord face to face. 23 And the Lord said unto him, Peace be unto thee; fear not: thou shalt not die. 24 Then Gideon built an altar there unto the Lord , and called it Jehovah-shalom: unto this day it is yet in Ophrah of the Abi-ezrites.

It is not said what effect the prophet's sermon had upon the people, but we may hope it had a good effect, and that some of them at least repented and reformed upon it; for here, immediately after, we have the dawning of the day of their deliverance, by the effectual calling of Gideon to take upon him the command of their forces against the Midianites.

I. The person to be commissioned for this service was Gideon, the son of Joash, v. 14 . The father was now living, but he was passed by, and this honour put upon the son, for the father kept up in his own family the worship of Baal ( v. 25 ), which we may suppose this son, as far as was in his power, witnessed against. He was of the half tribe of Manasseh that lay in Canaan, of the family of Abiezer; the eldest house of that tribe, Josh. xvii. 2 . Hitherto the judges were raised up out of that tribe which suffered most by the oppression, and probably it was so here.

II. The person that gave him the commission was an angel of the Lord; it should seem not a created angel, but the Son of God himself, the eternal Word, the Lord of the angels, who then appeared upon some great occasions in human shape, as a prelude (says the learned bishop Patrick) to what he intended in the fulness of time, when he would take our nature upon him, as we say, for good and all. This angel is here called Jehovah, the incommunicable name of God ( v. 14, 16 ), and he said, I will be with thee.

1. This divine person appeared here to Gideon, and it is observable how he found him, (1.) Retired—all alone. God often manifests himself to his people when they are out of the noise and hurry of this world. Silence and solitude befriend our communion with God. (2.) Employed in threshing wheat, with a staff or rod (so the word signifies), such as they used in beating out fitches and cummin ( Isa. xxviii. 27 ), but now used for wheat, probably because he had but little to thresh, he needed not the oxen to tread it out. It was not then looked upon as any diminution to him, though he was a person of some account and a mighty man of valour, to lay his hand to the business of the husbandman. He had many servants ( v. 27 ), and yet would not himself live in idleness. We put ourselves in the way of divine visits when we employ ourselves in honest business. Tidings of Christ's birth were brought to the shepherds when they were keeping their flocks. The work he was about was an emblem of that greater work to which he was now to be called, as the disciples' fishing was. From threshing corn he is fetched to thresh the Midianites, Isa. xli. 15 . (3.) Distressed; he was threshing his wheat, not in the threshing-floor, the proper place, but by the wine-press, in some private unsuspected corner, for fear of the Midianites. He himself shared in the common calamity, and now the angel came to animate him against Midian when he himself could speak so feelingly of the heaviness of their yoke. The day of the greatest distress is God's time to appear for his people's relief.

2. Let us now see what passed between the angel and Gideon, who knew not with certainty, till after he was gone, that he was an angel, but supposed he was a prophet.

(1.) The angel accosted him with respect, and assured him of the presence of God with him, v. 12 . He calls him a mighty man of valour, perhaps because he observed how he threshed his corn with all his might; and seest thou a man diligent in his business? whatever his business is, he shall stand before kings. He that is faithful in a few things shall be ruler over many. Gideon was a man of a brave active spirit, and yet buried alive in obscurity, through the iniquity of the times; but he is here animated to undertake something great, like himself, with that word, The Lord is with thee, or, as the Chaldee reads it, the Word of the Lord is thy help. It was very sure that the Lord was with him when this angel was with him. By this word, [1.] He gives him his commission. If we have God's presence with us, this will justify us and bear us out in our undertakings. [2.] He inspires him with all necessary qualifications for the execution of his commission. "The Lord is with thee to guide and strengthen thee, to animate and support thee." [3.] He assures him of success; for, if God be for us, who can prevail against us? If he be with us, nothing can be wanting to us. The presence of God with us is all in all to our prosperity, whatever we do. Gideon was a mighty man of valour, and yet he could bring nothing to pass without the presence of God, and that presence is enough to make any man mighty in valour and to give a man courage at any time.

(2.) Gideon gave a very melancholy answer to this joyful salutation ( v. 13 ): O my Lord! if the Lord be with us (which the Chaldee reads, Is the Shechinah of the Lord our help? making that the same with the Word of the Lord) why then has all this befallen us? "all this trouble and distress from the Midianites' incursions, which force me to thresh wheat here by the wine-press—all this loss, and grief, and fright; and where are all the miracles which our fathers told us of? " Observe, In his reply he regards not the praise of his own valour, nor does this in the least elevate him or give him any encouragement, though it is probable the angel adapted what he said to that which Gideon was at the same time thinking of; while his labouring hands were employed about his wheat, his working head and daring heart were meditating Israel's rescue and Midian's ruin, with which thought he that knows the heart seasonably sets in, calls him a man of valour for his brave projects, and open him a way to put them in execution; yet Gideon, as if not conscious to himself of any thing great or encouraging in his own spirit, fastens only on the assurance the angel had given him of God's presence, as that by which they held all their comfort. Observe, The angel spoke in particular to him: The Lord is with thee; but he expostulates for all: If the Lord be with us, herding himself with the thousands of Israel, and admitting no comfort but what they might be sharers in, so far is he from the thoughts of monopolizing it, though he had so fair an occasion given him. Note, Public spirits reckon that only an honour and joy to themselves which puts them in a capacity of serving the common interests of God's church. Gideon was a mighty man of valour, but as yet weak in faith, which makes it hard to him to reconcile to the assurances now given him of the presence of God, [1.] The distress to which Israel was reduced: Why has all this (and all this was no little) befallen us? Note, It is sometimes hard, but never impossible, to reconcile cross providences with the presence of God and his favour. [2.] The delay of their deliverance: " Where are all the miracles which our fathers told us of? Why does not the same power which delivered our fathers from the yoke of the Egyptians deliver us out of the hands of the Midianites?" As if because God did not immediately work miracles for their deliverance, though they had by their sins forfeited his favour and help, it must be questioned whether ever he had wrought the miracles which their fathers told them of, or, if he had, whether he had now the same wisdom, and power, and good-will to his people, that he had had formerly. This was his weakness. We must not expect that the miracles which were wrought when a church was in the forming, and some great truth in the settling, should be continued and repeated when the formation and settlement are completed: no, nor that the mercies God showed to our fathers that served him, and kept close to him, should be renewed to us, if we degenerate and revolt from him. Gideon ought not to have said either, First, That God had delivered them into the hands of the Midianites, for by their iniquities they had sold themselves, or, Secondly, That now they were in their hands he had forsaken them, for he had lately sent them a prophet ( v. 8 ), which was a certain indication that he had not forsaken them.

(3.) The angel gave him a very effectual answer to his objections, by giving him a commission to deliver Israel out of the hands of the Midianites, and assuring him of success therein, v. 14 . Now the angel is called Jehovah, for he speaks as one having authority, and not as a messenger. [1.] There was something extraordinary in the look he now gave to Gideon; it was a gracious favourable look, which revived his spirits that dropped, and silenced his fears, such a look as that with which God's countenance beholds the upright, Ps. xi. 7 . He looked upon him, and smiled at the objections he made, which he gave him no direct answer to, but girded and clothed him with such power as would shortly enable him to answer them himself, and make him ashamed that ever he had made them. It was a speaking look, like Christ's upon Peter ( Luke xxii. 61 ), a powerful look, a look that strangely darted new light and life into Gideon's breast, and inspired him with a generous heat, far above what he felt before. [2.] But there was much more in what he said to him. First, He commissioned him to appear and act as Israel's deliverer. Such a one the few thinking people in the nation, and Gideon among the rest, were now expecting to be raised up, according to God's former method, in answer to the cries of oppressed Israel; and now Gideon is told, "Thou art the man: Go in this thy might, this might wherewith thou art now threshing wheat; go and employ it to a nobler purpose; I will make thee a thresher of men. " Or, rather, "this might wherewith thou art now endued by this look." God gave him his commission by giving him all the qualifications that were necessary for the execution of it, which is more than the mightiest prince and potentate on earth can do for those to whom he gives commissions. God's fitting men for work is a sure and constant evidence of his calling them to it. "Go, not in thy might, that which is natural, and of thyself, depend not on thy own valour; but go in this thy might, this which thou hast now received, go in the strength of the Lord God, that is, the strength with which thou must strengthen thyself." Secondly, He assured him of success. This was enough to put courage into him; he might be confident he should not miscarry in the attempt; it should not turn either to his own disgrace or the damage of his people (as baffled enterprises do), but to his honour and their happiness: Thou shalt save Israel from the hand of the Midianites, and so shalt not only be an eye-witness, but a glorious instrument, of such wonders as thy fathers told thee of. Gideon, we may suppose, looked as one astonished at this strange and surprising power conferred upon him, and questions whether he may depend upon what he hears: the angel ratifies his commission with a teste meipso — an appeal to his own authority; there needed no more. " Have not I commanded thee —I that have all power in heaven and earth, and particular authority here as Israel's King, giving commissions immediately— I who am that I am, the same that sent Moses?" Exod. iii. 14 .

(4.) Gideon made a very modest objection against this commission ( v. 15 ): O my Lord! wherewith shall I save Israel? This question bespeaks him either, [1.] Distrustful of God and his power, as if, though God should be with him, yet it were impossible for him to save Israel. True faith is often weak, yet it shall not be rejected, but encouraged and strengthened. Or, [2.] Inquisitive concerning the methods he must take: "Lord, I labour under all imaginable disadvantages for it; if I must do it, thou must put me in the way." Note, Those who receive commissions from God must expect and seek for instructions from him. Or rather, [3.] Humble, self-diffident, and self-denying. The angel had honoured him, but see how meanly he speaks of himself: "My family is comparatively poor in Manasseh" (impoverished, it may be, more than other families by the Midianites), "and I am the least, that have the least honour and interest, in my father's house; what can I pretend to do? I am utterly unfit for the service, and unworthy of the honour." Note, God often chooses to do great things by those that are little, especially that are so in their own eyes. God delights to advance the humble.

(5.) This objection was soon answered by a repetition of the promise that God would be with him, v. 16 . "Object not thy poverty and meanness; such things have indeed often hindered men in great enterprises, but what are they to a man that has the presence of God with him, which will make up all the deficiencies of honour and estate. Surely I will be with thee, to direct and strengthen thee, and put such a reputation upon thee that, how weak soever thy personal interest is, thou shalt have soldiers enough to follow thee, and be assured thou shalt smite the Midianites as one man, as easily as if they were but one man and as effectually. All the thousands of Midian shall be as if they had but one neck, and thou shalt have the cutting of it off."

(6.) Gideon desires to have his faith confirmed touching this commission; for he would not be over-credulous of that which tended so much to his own praise, would not venture upon an undertaking so far above him, and in which he must engage many more, but he would be well satisfied himself of his authority, and would be able to give satisfaction to others as to him who gave him that authority. He therefore humbly begs of this divine person, whoever he was, [1.] That he would give him a sign, v. 17 . And, the commission being given him out of the common road of providence, he might reasonably expect it should be confirmed by some act of God out of the common course of nature: "Show me a sign to assure me of the truth of this concerning which thou talkest with me, that it is something more than talk, and that thou art in earnest." Now, under the dispensation of the Spirit, we are not to expect signs before our eyes, such as Gideon here desired, but must earnestly pray to God that, if we have found grace in his sight, he would show us a sign in our heart, by the powerful operations of his Spirit there, fulfilling the work of faith, and perfecting what is lacking in it. [2.] In order hereunto, that he would accept of a treat, and so give him a further and longer opportunity of conversation with him, v. 18 . Those who know what it is to have communion with God desire the continuance of it, and are loth to part, praying with Gideon, Depart not hence, I pray thee. That which Gideon desired in courting his stay was that he might bring out some provision of meat for this stranger. He did not take him into the house to entertain him there, perhaps because his father's house were not well affected to him and his friends, or because he desired still to be in private with this stranger, and to converse with him alone (therefore he calls not for a servant to bring the provision, but fetches it himself), or because thus his father Abraham entertained angels unawares, not in his tent, but under a tree, Gen. xviii. 8 . Upon the angel's promise to stay to dinner with him, he hastened to bring out a kid, which, it is likely, was ready boiled for his own dinner, so that in making it ready he had nothing to do but to put it in the basket (for here was no sauce to serve it up in, nor the dish garnished) and the broth in a vessel, and so he presented it, v. 19 . Hereby he intended, First, To testify his grateful and generous respects to this stranger, and, in him, to God who sent him, as one that studied what he should render. He had pleaded the poverty of his family ( v. 15 ) to excuse himself from being a general, but not here to excuse himself from being hospitable. Out of the little which the Midianites had left him he would gladly spare enough to entertain a friend, especially a messenger from heaven. Secondly, To try who and what this extraordinary person was. What he brought out is called his present, v. 18 . It is the same word that is used for a meat-offering, and perhaps that word is used which signifies both because Gideon intended to leave it to this divine person to determine which it should be when he had it before him: whether a feast or a meat-offering, and accordingly he would be able to judge concerning him: if he ate of it as common meat, he would suppose him to be a man, a prophet; if otherwise, as it proved, he should know him to be an angel.

(7.) The angel gives him a sign in and by that which he had kindly prepared for his entertainment. For what we offer to God for his glory, and in token of our gratitude to him, will be made by the grace of God to turn to our own comfort and satisfaction. The angel ordered him to take the flesh and bread out of the basket, and lay it upon a hard and cold rock, and to pour out the broth upon it, which, if he brought it hot, would soon be cold there; and Gideon did so ( v. 20 ), believing that the angel appointed it, not in contempt of his courtesy, but with an intention to give him a sign, which he did, abundantly to his satisfaction. For, [1.] He turned the meat into an offering made by fire, of a sweet savour unto himself, showing hereby that he was not a man who needed meat, but the Son of God who was to be served and honoured by sacrifice, and who in the fulness of time was to make himself a sacrifice. [2.] He brought fire out of the rock, to consume this sacrifice, summoning it, not by striking the rock, as we strike fire out of a flint, but by a gentle touch given to the offering with the end of his staff, v. 21 . Hereby he gave him a sign that he had found grace in his sight, for God testified his acceptance of sacrifices by kindling them, if public, with fire from heaven, as those of Moses and Elias, if private, as this, with fire out of the earth, which was equivalent: both were the effect of divine power; and this acceptance of his sacrifice evidenced the acceptance of his person, confirmed his commission, and perhaps was intended to signify his success in the execution of it, that he and his army should be a surprising terror and consumption to the Midianites, like this fire out of the rock. [3.] He departed out of his sight immediately, did not walk off as a man, but vanished and disappeared as a spirit. Here was as much of a sign as he could wish.

(8.) Gideon, though no doubt he was confirmed in his faith by the indications given of the divinity of the person who had spoken to him, yet for the present was put into a great fright by it, till God graciously pacified him and removed his fears. [1.] Gideon speaks peril to himself ( v. 22 ): When he perceived that he was an angel (which was not till he had departed, as the two disciples knew not it was Jesus they had been talking with till he was going, Luke xxiv. 31 ), then he cried out, Alas! O Lord God! be merciful to me, I am undone, for I have seen an angel, as Jacob, who wondered that his life was preserved when he had seen God, Gen. xxxii. 30 . Ever since man has by sin exposed himself to God's wrath and curse an express from heaven has been a terror to him, as he scarcely dares to expect good tidings thence; at least, in this world of sense, it is a very awful thing to have any sensible conversation with that world of spirits to which we are so much strangers. Gideon's courage failed him now. [2.] God speaks peace to him, v. 23 . It might have been fatal to him, but he assures him it should not. The Lord had departed out of his sight, v. 21 . But though he must no longer walk by sight he might still live by faith, that faith which comes by hearing; for the Lord said to him, with an audible voice (as bishop Patrick thinks) these encouraging words, " Peace be unto thee, all is well, and be thou satisfied that it is so. Fear not; he that came to employ thee did not intend to slay thee; thou shalt not die. " See how ready God is to revive the hearts of those that tremble at his word and presence, and to give those that stand in awe of his majesty assurances of his mercy.

11. there came an angel of the Lord-- He appeared in the character and equipments of a traveller ( Jud 6:21 ), who sat down in the shade to enjoy a little refreshment and repose. Entering into conversation on the engrossing topic of the times, the grievous oppression of the Midianites, he began urging Gideon to exert his well-known prowess on behalf of his country. Gideon, in replying, addresses him at first in a style equivalent (in Hebrew) to "sir," but afterwards gives to him the name usually applied to God.

an oak-- Hebrew, "the oak"--as famous in after-times.

Ophrah-- a city in the tribe of Manasseh, about sixteen miles north of Jericho, in the district belonging to the family of Abiezer ( Jos 17:2 ).

his son Gideon threshed wheat by the wine-press-- This incident tells emphatically the tale of public distress. The small quantity of grain he was threshing, indicated by his using a flail instead of the customary treading of cattle--the unusual place, near a wine-press, under a tree, and on the bare ground, not a wooden floor, for the prevention of noise--all these circumstances reveal the extreme dread in which the people were living.

13. if the Lord be with us, why then is all this befallen us?-- Gideon's language betrays want of reflection, for the very chastisements God had brought on His people showed His presence with, and His interest in, them.

14-16. the Lord looked upon him, and said, Go in this thy might ... have not I sent thee?-- The command and the promise made Gideon aware of the real character of his visitor; and yet like Moses, from a sense of humility, or a shrinking at the magnitude of the undertaking, he excused himself from entering on the enterprise. And even though assured that, with the divine aid, he would overcome the Midianites as easily as if they were but one man, he still hesitates and wishes to be better assured that the mission was really from God. He resembles Moses also in the desire for a sign; and in both cases it was the rarity of revelations in such periods of general corruption that made them so desirous of having the fullest conviction of being addressed by a heavenly messenger. The request was reasonable, and it was graciously granted [Jud 6:18].

18. Depart not hence, I pray thee, until I ... bring forth my present-- Hebrew, my mincha, or "meat offering"; and his idea probably was to prove, by his visitor's partaking of the entertainment, whether or not he was more than man.

19-23. Gideon went in, and made ready a kid; ... the flesh he put in a basket, and he put the broth in a pot-- (See on Ge 18:7 ). The flesh seems to have been roasted, which is done by cutting it into kobab, that is, into small pieces, fixed on a skewer, and put before the fire. The broth was for immediate use; the other, brought in a hand-basket was intended to be a future supply to the traveller. The miraculous fire that consumed it and the vanishing of the stranger, not by walking, but as a spirit in the fire, filled Gideon with awe. A consciousness of demerit fills the heart of every fallen man at the thought of God, with fear of His wrath; and this feeling was increased by a belief prevalent in ancient times, that whoever saw an angel would forthwith die. The acceptance of Gideon's sacrifice betokened the acceptance of his person; but it required an express assurance of the divine blessing, given in some unknown manner, to restore his comfort and peace of mind.

24-32. it came to pass the same night, that the Lord said unto him-- The transaction in which Gideon is here described as engaged was not entered on till the night after the vision.

(ver. 8). The Prophet spoke: God spoke within in him, and the world made a noise without. Therefore, retiring for a little from the noise of the world, and turning himself back upon himself, and from himself upon Him whose voice he heard within; sealing up his ears, as it were, against the tumultuous disquietude of this life, and against the soul weighed down by the corruptible body, and against the imagination, that through the earthly tabernacle pressing down, thinketh on many things, he saith, "I will hearken what the Lord God speaketh in me;" and he heard, what? "For He shall speak peace unto His people." The voice of Christ, then, the voice of God, is peace: it calleth unto peace. Ho! it saith, whosoever are not yet in peace, love ye peace: for what can ye find better from Me than peace? What is peace? Where there is no war. What is this, where there is no war? Where there is no contradiction, where there is no resistance, nothing to oppose. Consider if we are yet there: consider if there is not now a conflict with the devil, if all the saints and faithful ones wrestle not with the prince of demons. And how do they wrestle with him whom they see not? They wrestle with their own desires, by which he suggests unto them sins: and by not consenting to what he suggests, though they are not conquered, yet they fight. Therefore there is not yet peace where there is fighting....Whatever we provide for our refreshment, there again we find weariness. Art thou hungry? one asks thee: thou answerest, I am. He places food before thee for thy refreshment; continue thou to use it, for thou hadst need of it; yet in continuing that which thou needest for refreshment, therein findest thou weariness. By long sitting thou wast tired; thou risest and refreshest thyself by walking; continue that relief, and by much walking thou art wearied; again thou wouldest sit down. Find me anything by which thou art refreshed, wherein if thou continue thou dost not again become weary. What peace then is that which men have here, opposed by so many troubles, desires, wants, wearinesses? This is no true, no perfect peace. What will be perfect peace? "This corruptible must put on incorruption, and this mortal must put on immortality." ...Persevere in eating much; this itself will kill thee: persevere in fasting much, by this thou wilt die: sit continually, being resolved not to rise up, by this thou wilt die: be always walking so as never to take rest, by this thou wilt die; watch continually, taking no sleep, by this thou wilt die; sleep continually, never watching, thus too thou wilt die. When therefore death shall be swallowed up in victory, these things shall no longer be: there will be full and eternal peace. We shall be in a City, of which, brethren, when I speak I find it hard to leave off, especially when offences wax common. Who would not long for that City whence no friend goeth out, whither no enemy entereth, where is no tempter, no seditious person, no one dividing God's people, no one wearying the Church in the service of the devil; since the prince himself of all such is cast into eternal fire, and with him those who consent unto him, and who have no will to retire from him? There shall be peace made pure in the sons of God, all loving one another, seeing one another full of God, since God shall be all in all. We shall have God as our common object of vision, God as our common possession, God as our common peace. For whatever there is which He now giveth unto us, He Himself shall be unto us instead of His gifts; this will be full and perfect peace. This He speaketh unto His people: this it was which he would hearken unto who said, "I will hearken what the Lord God will say unto me: for He shall speak peace unto His people, and to His saints, and unto those who turn their hearts unto Him." Lo, my brethren, do ye wish that unto you should belong that peace which God uttereth? Turn your heart unto Him: not unto me, or unto that one, or unto any man. For whatever man would turn unto himself the hearts of men, he falleth with them. Which is better, that thou fall with him unto whom thou turnest thyself, or that thou stand with Him with whom thou turnest thyself? Our joy, our peace, our rest, the end of all troubles, is none but God: blessed are "they that turn their hearts unto Him."

8. "Nevertheless, His salvation is nigh them that fear Him"

(ver. 10). "Truth in our land," in a Jewish person, "mercy" in the land of the Gentiles. For where was truth? Where the utterances of God were. Where was mercy? On those who had left their God, and turned themselves unto devils. Did He look down also upon them? Yea, as if He said, Call those who are fugitives afar off, who have departed far from Me: call them, let them find Me who seek them, since they themselves would not seek Me. Therefore, "Mercy and truth have met together: righteousness and peace have kissed each other." Do righteousness, and thou shalt have peace; that righteousness and peace may kiss each other. For if thou love not righteousness, thou shalt not have peace; for those two, righteousness and peace, love one another, and kiss one another: that he who hath done righteousness may find peace kissing righteousness. They two are friends: thou perhaps willest the one, and not the other: for there is no one who wills not peace: but all will not work righteousness. Ask all men, Willest thou peace? With one mouth the whole race of man answers thee, I wish, I desire, I will, I love it. Love also righteousness: for these two, righteousness and peace, are friends; they kiss one another: if thou love not the friend of peace, peace itself will not love thee, nor come unto thee. For what great thing is it to desire peace? Every bad man longeth for peace. For peace is a good thing. But do righteousness, for righteousness and peace kiss one another, they quarrel not together....

10. "Truth hath sprung out of the earth, and righteousness hath looked down from heaven"

(ver. 11). "Truth hath sprung out of the earth:" Christ is born of a woman. The Son of God hath come forth of the flesh. What is truth? The Son of God. What is the earth? Flesh. Ask whence Christ was born, and thou seest that "Truth is sprung out of the earth." But the Truth which sprang out of the earth was before the earth, and by It the heaven and the earth were made: but in order that righteousness might look down from heaven, that is, in order that men might be justified by Divine grace, Truth was born of the Virgin Mary; that He might be able to offer a sacrifice to justify them, the sacrifice of suffering, the sacrifice of the Cross. And how could He offer a sacrifice for our sins, except He died? How could He die, except He received from us that wherein He might die; that is, unless He received from us mortal flesh, Christ could not have died: because the Word of God dieth not, Godhead dieth not, the Virtue and Wisdom of God doth not die. How should He offer a sacrifice, a healing victim, if He died not? How should He die, unless He clothed Himself with flesh? How should He put on flesh, except truth sprang out of the earth?

11. On the same passage we may mention another meaning. "Truth is sprung out of the earth:" confession from man. For thou, O man, wast a sinner. O earth, who when thou hadst sinned didst hear the sentence, "Earth thou art, and unto earth shalt thou return," from thee let truth spring, that righteousness may look down from heaven. How doth truth spring from thee, whilst thou art a sinner, whilst thou art unrighteous? Confess thy sins, and truth shall spring out of thee. For if whilst thou art unrighteous, thou callest thyself just, how can truth spring out of thee? But if being unrighteous thou dost confess thyself to be so, "truth hath sprung out of the earth."...What "righteousness hath looked down from heaven"? It is that of God, as though He said: Let us spare this man, for he spareth not himself: let us pardon him, for he himself confesseth. He is changed so as to punish his sin: I too will change, so as to set him free.

12. "For the Lord shall give sweetness, and our land shall give her increase"

(ver. 12)....He will give unto thee the sweetness of working righteousness, so that righteousness shall begin to delight thee, whom before unrighteousness delighted: so that thou who at first didst delight in drunkenness, shall rejoice in sobriety: and thou who didst at first rejoice in theft, so as to take from another man what thou hadst not, shalt seek to give to him that hath not that which thou hast: and thou who didst take delight in robbing, shalt delight now in giving: thou whom shows delighted, shalt delight in prayer; thou who didst delight in trifling and lascivious songs, shalt now delight in singing hymns to God; in running to church, thou who at first didst run to the theatre. Whence is that sweetness born to thee, except from this, that "God giveth sweetness"? For, behold, ye see what I mean: behold, I have spoken unto you the word of God, I have sown seed in your devout hearts, finding your souls furrowed, as it were, with the plough of confession: with devout attention ye have received the seed; think now upon the word which ye have heard, like those who break up the clouds, lest the fowls should carry away the seed, that what is sown may be able to spring up there: and unless God rain upon it, what profits it that it is sown? This is what is meant by "our land shall give her increase." May He with His visitations, in leisure, in business, in your house, in your bed, at meal-time, in conversation, in walks, visit your hearts, when we are not by. May the rain of God come and make to sprout what is sown there: and when we are not by, and are resting quietly, or otherwise employed, may God give increase to the seeds which we have sown, that remarking afterwards your improved characters, we too may rejoice for your fruit.

13. "For righteousness shall go before him, and he shall direct his steps in the way" (ver. 14): that righteousness, namely, which consists in confession of sins: for this is truth itself. For thou oughtest to be righteous towards thyself, and to punish thyself: for this is the beginning of man's righteousness, that thou shouldest punish thyself, who art evil, and God should make thee good. Therefore since this is the beginning of man's righteousness, this becomes a way for God, that God may come unto thee: there make for Him a way, in confession of sins. Therefore John too, when he was baptizing in the water of repentance, and would have men come to him repenting of their former deeds, spoke thus: "Prepare the way of the Lord, make His paths straight." Thou didst please thyself in thy sins, O man: let that which thou wast displease thee, that thou mayest be able to become what thou wast not. Prepare the way of the Lord: let that righteousness go before, of confession of sins: He will come and visit thee, for now He hath where to place His steps, He hath whereby He may come to thee. Before thou didst confess thy sins, thou hadst shut up the way of God: there was no way by which He might come unto thee. Confess thy past life, and thou openest a way; and Christ shall come unto thee, and "shall place His steps in the way," that He may guide thee with His own footsteps.

Hear. Hitherto the prophet had been distracted by the thought of his people's misery. (St. Augustine) --- In me, is not expressed in Hebrew. --- Heart. Some of the ancients add, "to him." (Calmet) --- The Septuagint seem to have had a copy different from the present Hebrew, "But let them not turn again to folly;" (Protestants; Haydock) though the sense is much the same. They may have read lobom lie, "their heart to God," (Berthier) or lobsle, (Calmet) "the heart, Sela;" instead of lecisla, "to folly." (Haydock) --- Those Israelites who had given away to idolatry, were little inclined to return to their own country, at the invitation of Cyrus. Though Christ came to save all, only men of good will obtained his peace, Luke ii. 4., and John i. 5. (Calmet) --- There is no peace for the wicked, Isaias xlviii. 22., and Philippians iv. 9. (Berthier) --- The redemption of the world was here revealed. (Worthington) (Menochius)

Kissed. Or, "embraced," like friends, as the ancient psalters read. The people practised these virtues after the captivity, and more particularly in the Church of Christ. (Calmet) --- At the time appointed, He reconciled sinners to his Father, having satisfied his justice, (Berthier) and displayed his own mercy. (Menochius) --- Thus justice is strictly observed, and peace made between God and man. (Worthington) --- The justice of the Father and the mercy of the Son kiss each other. (Du Hamel) (Haydock)

Earth. Good men preserve a clear conscience. (Worthington) --- Virtues of every description (Menochius) are become common among God's people, (Calmet) particularly Christians, though our Saviour may here be styled justice. (Menochius) --- He was born of a pure virgin. (St. Jerome) (Lyranus) --- Jam redit et virgo; redeunt saturnia regna. (Virgil, Eclogues iv.) (Haydock)

PSALM LXXXIV. (BENEDIXISTI DOMINE.)

The coming of Christ, to bring peace and salvation to man.

Fruit. By imitation, (Calmet) "we may give birth to Jesus Christ," says St. Jerome. God bestows grace, and so men yield fruit. (Worthington)

Him. The holy John the Baptist shall prepare the way of the Lord. (Lyranus) (Muis) --- Hebrew, "each one's justice," &c. (Symmachus) --- After the captivity religion shall reign. If we wish to enter heaven, we must follow virtue. (Calmet)

8 I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. 9 Surely his salvation is nigh them that fear him; that glory may dwell in our land. 10 Mercy and truth are met together; righteousness and peace have kissed each other. 11 Truth shall spring out of the earth; and righteousness shall look down from heaven. 12 Yea, the Lord shall give that which is good; and our land shall yield her increase. 13 Righteousness shall go before him; and shall set us in the way of his steps.

We have here an answer to the prayers and expostulations in the foregoing verses .

I. In general, it is an answer of peace. This the psalmist is soon aware of ( v. 8 ), for he stands upon his watch-tower to hear what God will say unto him, as the prophet, Hab. ii. 1, 2 . I will hear what God the Lord will speak. This intimates, 1. The stilling of his passions—his grief, his fear—and the tumult of his spirit which they occasioned: "Compose thyself, O my soul! in a humble silence to attend upon God and wait his motions. I have spoken enough, or too much; now I will hear what God will speak, and welcome his holy will. What saith my Lord unto his servant? " If we would have God to hear what we say to him by prayer, we must be ready to hear what he says to us by his word. 2. The raising of his expectation; now that he has been at prayer he looks for something very great, and very kind, from the God that hears prayer. When we have prayed we should look after our prayers, and stay for an answer. Now observe here, (1.) What it is that he promises himself from God, in answer to his prayers: He will speak peace to his people, and to his saints. There are a people in the world who are God's people, set apart for him, subject to him, and who shall be saved by him. All his people are his saints, sanctified by his grace and devoted to his glory; these may sometimes want peace, when without are fightings and within are fears; but, sooner or later, God will speak peace to them; if he do not command outward peace, yet he will suggest inward peace, speaking that to their hearts by his Spirit which he has spoken to their ears by his word and ministers and making them to hear joy and gladness. (2.) What use he makes of this expectation. [1.] He takes the comfort of it; and so must we: " I will hear what God the Lord will speak, hear the assurances he gives of peace, in answer to prayer." When God speaks peace we must not be deaf to it, but with all humility and thankfulness receive it. [2.] He cautions the saints to do the duty which this calls for: But let them not turn again to folly; for it is on these terms, and no other, that peace is to be expected. To those, and those only, peace is spoken, who turn from sin; but, if they return to it again, it is at their peril. All sin is folly, but especially backsliding; it is egregious folly to turn to sin after we have seemed to turn from it, to turn to it after God has spoken peace. God is for peace, but, when he speaks, such are for war.

II. Here are the particulars of this answer of peace. He doubts not but all will be well in a little time, and therefore gives us the pleasing prospect of the flourishing estate of the church in the last five verses of the psalm, which describe the peace and prosperity that God, at length, blessed the children of the captivity with, when, after a great deal of toil and agitation, at length they gained a settlement in their own land. But it may be taken both as a promise also to all who fear God and work righteousness, that they shall be easy and happy, and as a prophecy of the kingdom of the Messiah and the blessings with which that kingdom should be enriched. Here is,

1. Help at hand ( v. 9 ): " Surely his salvation is nigh, nigh to us, nigher than we think it is: it will soon be effected, how great soever our difficulties and distresses are, when God's time shall come, and that time is not far off." When the tale of bricks is doubled, then Moses comes. It is nigh to all who fear him; when trouble is nigh salvation is nigh, for God is a very present help in time of trouble to all who are his; whereas salvation is far from the wicked, Ps. cxix. 155 . This may fitly be applied to Christ the author of eternal salvation: it was the comfort of the Old-Testament saints that, though they lived not to see that redemption in Jerusalem which they waited for, yet they were sure it was nigh, and would be welcome, to all that fear God.

2. Honour secured: " That glory may dwell in our land, that we may have the worship of God settled and established among us; for that is the glory of a land. When that goes, Ichabod—the glory has departed; when that stays glory dwells." This may refer to the Messiah, who was to be the glory of his people Israel, and who came and dwelt among them ( John i. 4 ), for which reason their land is called Immanuel's land, Isa. viii. 8 .

3. Graces meeting, and happily embracing ( v. 10, 11 ): Mercy and truth, righteousness and peace, kiss each other. This may be understood, (1.) Of the reformation of the people and of the government, in the administration of which all those graces should be conspicuous and commanding. The rulers and ruled shall all be merciful and true, righteous and peaceable. When there is no truth nor mercy all goes to ruin ( Hos. iv. 1 ; Isa. lix. 14, 15 ); but when these meet in the management of all affairs, when these give aim, when these give law, when there is such plenty of truth that it sprouts up like the grass of the earth, and of righteousness that it is showered down like rain from heaven, then things go well. When in every congress mercy and truth meet, in every embrace righteousness and peace kiss, and common honesty is indeed common, then glory dwells in a land, as the sin of reigning dishonesty is a reproach to any people. (2.) Of the return of God's favour, and the continuance of it, thereupon. When a people return to God and adhere to him in a way of duty he will return to them and abide with them in a way of mercy. So some understand this, man's truth and God's mercy, man's righteousness and God's peace, meet together. If God find us true to him, to one another, to ourselves, we shall find him merciful. If we make conscience of righteousness, we shall have the comfort of peace. If truth spring out of the earth, that is (as Dr. Hammond expounds it), out of the hearts of men, the proper soil for it to grow in, righteousness (that is, God's mercy) shall look down from heaven, as the sun does upon the world when it sheds its influences on the productions of the earth and cherishes them. (3.) Of the harmony of the divine attributes in the Messiah's undertaking. In him who is both our salvation and our glory mercy and truth have met together; God's mercy and truth, and his righteousness and peace, have kissed each other; that is, the great affair of our salvation is so well contrived, so well concerted, that God may have mercy upon poor sinners, and be at peace with them, without any wrong to his truth and righteousness. He is true to the threatening, and just in his government, and yet pardons sinners and takes them into covenant with himself. Christ, as Mediator, brings heaven and earth together again, which sin had set at variance; through him truth springs out of the earth, that truth which God desires in the inward part, and then righteousness looks down from heaven; for God is just, and the justifier of those who believe in Jesus. Or it may denote that in the kingdom of the Messiah these graces shall flourish and prevail and have a universal command.

4. Great plenty of every thing desirable ( v. 12 ): The Lord shall give that which is good, every thing that he sees to be good for us. All good comes from God's goodness; and when mercy, truth, and righteousness, have a sovereign influence on men's hearts and lives, all good may be expected. If we thus seek the righteousness of God's kingdom, other things shall be added; Matt. vi. 33 . When the glory of the gospel dwells in our land, then it shall yield its increase, for soul-prosperity will either bring outward prosperity along with it or sweeten the want of it. See Ps. lxvii. 6 .

5. A sure guidance in the good way ( v. 13 ): The righteousness of his promise which he has made to us, assuring us of happiness, and the righteousness of sanctification, that good work which he has wrought in us, these shall go before him to prepare his way, both to raise our expectations of his favour and to qualify us for it; and these shall go before us also, and be our guide to set us in the way of his steps, that is, to encourage our hopes and guide our practice, that we may go forth to meet him when he is coming towards us in ways of mercy. Christ, the sun of righteousness, shall bring us to God, and put us into the way that leads to him. John Baptist, a preacher of righteousness, shall go before Christ to prepare his way. Righteousness is a sure guide both in meeting God and in following him.

9. They are here termed "them that fear him"; and grace produces glory ( Psa 84:11 ).

11. Earth and heaven shall abound with the blessings of this government;

12-13. and, under this, the deserted land shall be productive, and men be "set," or guided in God's holy ways. Doubtless, in this description of God's returning favor, the writer had in view that more glorious period, when Christ shall establish His government on God's reconciled justice and abounding mercy.

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

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 should afterwards teach to others. This was the life which Christ and His Apostles led. S. Ambrose gives the reason in his explanation of the title of the 39th Psalm. "Christ," he says, "is the end of all things, which with a pious mind, we ask for. For whether you seek for wisdom, or study virtue, or truth, or the way of justice, or the resurrection, in all things you must follow Christ, who is the Power and the Wisdom of God: who is Truth, the Way, Justice, Resurrection. After whom therefore do you strive, but the perfection of all things, and the sum of virtues? And therefore He saith to thee, Come, follow Me, i.e., that thou mayest deserve to arrive at the consummation of virtues. Therefore he who follows Christ ought to imitate Him as closely as he can; to meditate upon His precepts, and the Divine examples of His deeds."

Observe that in this chapter Christ gives three chief evangelical counsels, viz., of celibacy and continence,

Ver. 22. When the young man heard, &c. Wisely says S. Augustine (Epist. 43. ad Paulin.), "I know not how it is that when superfluous earthly things are loved, the more acquired the more they bind. Wherefore did that young man depart in sorrow, except because he had great riches? For it is one thing to be unwilling to incorporate with yourself what you have not; it is another thing to tear away what has been incorporated. The former may be repudiated as something not belonging to you: divesting yourself of the latter is like cutting off your limbs." In the Gospel according to the Hebrews which Origen cites, there is here a considerable addition. It is as follows. "Another of the rich men said unto Him, Master, what good thing shall I do that I may live? He saith unto him, Man, keep the Law and the Prophets. He answered Him, I have done this. He said unto him, Go and sell all that thou possessest, and divide amongst the poor, and come, follow Me. But the rich man began to scratch his head, and it pleased him not. And the Lord said unto him, How sayest thou, I have kept the Law and the Prophets? For it is written in the Law, Thou shalt love thy neighbour as thyself, and lo, many of thy brethren, the sons of Abraham, are clothed in filthy garments, and perish of hunger, and thy house is full of many good things, and there goeth not out of it anything whatsoever unto them. And He turned and said unto His disciple Simon, who was sitting by Him,Simon, son of Jonah, it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of Heaven."

Verse 24. And again I say unto you, &c. The Arabic is, the entering of a camel into a needle's eye is more easy. And again, the Gr. πάγιν δὲ, i.e., but again. Christ, in giving this addition, as it were corrects what he has just said: "I have said that it is a difficult thing for a rich man to be saved, now I add something more, that it is easier for a camel to pass through the eye of a needle than for a rich man to enter heaven." By rich man, Remigius understands one who trusts in riches, who places all his hope in them, which is what many rich men do. More simply you may take it to mean any rich person.

You will ask, What is the meaning of camel in this passage, and how could it pass through a needle's eye? Some, with Theophylact, understand in Greek a sailor's cable, which is κάμηλος, a camel. Some, with the Gloss, understand a gate of Jerusalem; which, because it was very low, was called the camel, because it was necessary for him who entered through it to stoop down and bend like a camel.

But I say that the tall and hump-backed animal, which is commonly called a camel, is here meant. So the Syriac, Arabic, Origen, SS. Hilary, Jerome, Chrysostom, and others, passim. Whence note that it was a proverb among the Jews, when they wished to signify that a thing was impossible, to say, "A camel will more easily pass through a needle's eye, than such a thing will be." Whence the Talmudists use such a proverb even now, as Caninius testifies (in nom. Hebr. N. Test.). Similar proverbs, signifying that a thing is impossible, are the following: "More easily will a tortoise outstrip a hare." "A wolf might take a sheep to wife first." "A locust will bring forth an ox sooner." "A tortoise will vanquish an eagle." "The earth will take to itself wings." "Rivers will run up-hill." "More easily might you hide an elephant under your arm." "You will fly without wings first." "A beetle will more readily make honey." "The sky will fall first." "The sea will more easily produce vines." "Words will be wanting to a woman sooner." "More easily may you feed on wind."

Moreover, there is an hyperbole here. That is called impossible which is exceedingly difficult. Whence, that a rich man should be saved, which Christ here says is impossible, in the verse preceding He said was difficult. As S. Jerome observes, "Not impossibility is declared, but infrequency is shown." So too Jansen, Maldonatus, and others. Thus, in the twelfth verse, He said, He that is able to receive it, let Him receive it. It means, some cannot receive, i.e., with difficulty receive the counsel of celibacy. And Jeremiah says (Jer_13:23): "If the Ethiopian can change his skin, or the leopard his spots, so too may ye do good when ye have learnt evil." (Vulg.) And yet this might be done, though it would be difficult. So it is as impossiblethat is to say, difficultfor a rich man to be saved, as it would be for a camel to go through the eye of a needle. And yet, speaking absolutely, such a thing could take place: if, for example, the camel were cut up into the minutest particles, each one of which was passed separately, though slowly and laboriously, through the needle's eye. Or if some needle were made great and thick, that it should be like a tower or a pyramid; for then its eye would be of sufficient size for a camel to pass through it whole. Lastly, Emanuel Sa, by the eye of a needle, understands what a needle has, or what a needle does, for it is possible to make with it by degrees an immense aperture.

Again, you may take impossible here in a strict sense. For that a rich man should be saved is impossible with men: but it is possible with God, as Christ says in

verse 26. That is to say, it is impossible by natural strength, but by the power of the grace given by God it is possible. Just as that a camel should pass through the eye of a needle is possible by the power of God. That this is possible with God is plain from a similar case; namely from the quantity of the body of Christ, which in the Eucharist is wholly contained in a very small Host, yea in every particle of it. For if God is able to place the whole body of Christ in a particle of a consecrated Host, He is able also to make a camel pass through the eye of a needle.

Appositely and elegantly says Francis Lucas, a rich man puffed up and swelling with his riches, on whose back great burdens of wealth are pressing is compared to a camel, and the strait gate, by which we must enter into life to the eye of a needle, that you may understand that those who abound in riches, and are swelling with pride and disdain in too great a degree to allow themselves to be reduced within those narrow bounds in which God confines His own people are meant. I have given many analogies between a camel and a rich man in Ecclus. 13:11.

By this similitude of a camel and a needle Christ signifies that his riches are not so much an advantage to a rich man, as an impediment to virtue, and the kingdom of heaven. Wisely therefore did He counsel the young man that he should give his wealth to the poor, and as a poor man follow Christ who was poor.

Mystically. Isaiah prophesied that camels, i.e., rich men, laying aside by the grace of Christ the hump of their pride, would enter into the Church through the eye of a needle, i.e., through the straits of humility and the evangelical law (Isa_60:6). "The company of camels shall cover thee, the dromedaries of Midian and Epha." Hear S. Jerome, "Such was thy mother Paula of saintly memory, and thy brother, Pammachias, who through the eye of a needle, that is by the strait and narrow way which leadeth unto life, passed, and with their burdens leaving the broad way, which leads to Tartarus, carried whatever they had as the Lord's gifts, according to the saying, "the ransom of a man are his riches," for the things which are impossible with men are possible with God."

Allegorically, S. Augustine (lib. 2, quæst. cap. 47), and S. Gregory (lib. 35, Moral 17), by camel understood Christ and by the needle, His Passion. Thus, it is more easy that Christ should suffer for the lovers of the world, than for lovers of the world to be converted unto Christ. Hear S. Gregory, "A camel passed through the eye of a needle when our Redeemer entered through the straitness of His Passion, even unto the enduring of death. This Passion was like a needle, because it pricked His body with pain. But more easily could a camel pass through the eye of a needle than a rich man enter into the kingdom of heaven, because unless He had first shown unto us by His Passion the pattern of humility, by no means would our proud rigidity have bowed down."

Symbolically and Anagogically, Auctor Imperf. (apud. S. Chrysostom Hom. 33) says, "The souls of the Gentiles are likened unto crooked camels, in which was the hump of idolatry, because the knowledge of God is the lifting up of the soul. But the needle is the Son of God, of which the first part is subtle according to the Divinity: but the rest is thicker according to the Incarnation. But the whole is straight, and hath no bending, through the wound of whose Passion the Gentiles entered into life. With this needle the garment of immortality hath been sewed. It is the very needle which has sewed the flesh to the spirit. This needle hath united the people of the Jews to the Gentiles. This needle hath brought about friendship between angels and men. It is easier then for the Gentiles to pass through the eye of the needle than for the rich Jews to enter into the kingdom of Heaven."

Ver. 25. When the disciples heard, &c. Because there were few, and at that time scarcely any, who did not wish to be rich. For all were gasping after lucre, even as many gasp after it now. For as S. Augustine says upon this passage, "All who desire riches are counted among the rich."

But Jesus beheld. Greek, ε̉πιβλέψας. Jesus looking upon his disciples, regarding them with a benign countenance, calmed the timidity and anxiety of their minds. So Chrysostom. With men: it is impossible to a rich man by human strength to obtain salvation, for he is entangled in his riches. And this salvation is a supernatural blessing, which we cannot obtain without similar supernatural powers of grace. But to God all things are possible, because God is the Author and the Fountain both of nature and grace and glory, and He so provides that by grace we should easily and gravely overcome all the difficulties and hindrances of nature: and, which pertains to the subject now in hand, He brings it about that rich men are not corrupted by their riches, but use them well, yea, that not a few, forsaking them, are ambitious of, and follow the evangelical poverty of Christ. Thus did all the first Christians, who had all things common. (Act_4:32.)

Then answered Peter. Arabic, What then is nigh, that it may be to us? What? namely, of reward in Heaven, and glory in life eternal? Peter following Christ's counsel of poverty, which the young man had despised, becoming more zealous, animates the Apostles, because they were almost alone in following the counsel of poverty given by Christ. And that he might still further encourage them, he asks what, and how great reward of glory awaits himself and the other Apostles, who followed Christ in His poverty in preaching the good news of the kingdom of Heaven? Thus Peter would confirm his companions in their holy purpose.

We have left all. Our ships and our nets, by which we gained our livelihood. And although these were poor and small things, yet, as S. Gregory says (Hom. 5, in Evang.), "he has forsaken much, who has left the desire of having. By those who followed Christ as many things were left as could be desired by those who followed him not." For the poor in spirit, although he may be reckoned among the needy, yet in a sense is he rich, because all the things which he might have, hope for, or obtain, all his life long in the world, yea, the whole world, he forsakes for the love of Christ, that he may give up his whole heart to God. This is an heroic act of poverty, and therefore of charity and religion in which a man offers himself as a whole burnt offering to God: yea he himself becomes a living and perpetual burnt offering.

Hear S. Augustine. (In Psalm 104, Conc. 3.) "Peter left not only what he had, but what he wished to have. For what poor person is there who is not puffed up by worldly hopes? Who does not daily desire to increase his possessions? That cupidity was cut off. Peter left the whole world, and Peter received the whole world. 'Having nothing, and yet possessing all things.'"

Jesus said unto them, &c. In the regeneration, i.e., in baptism. For this is spiritual regeneration, in which, dying unto sin, we are born into spiritual and heavenly life. Thus S. Hilary explains, "Ye who have followed Me through the regeneration of baptism, shall sit with Me as judges of the twelve tribes of Israel." But all other commentators, passim, understand by regeneration, the general resurrection in the Day of Judgment. For this shall be the renovation of the body, and of the whole man as well as of the universe, and, as it were, their second birth to glory. Hence it is rightly called here and elsewhere Regeneration. Whence the Syriac renders, in the new world: the Arabic, in the generation to come. For then there shall be a new heaven and a new earth. (Isaiah65:17. Rev  21:1.  2Peter 3:13.)

When the Son of Man shall sit, &c. In the seat of His majesty (Vulg.); of His glory (Arabic).  S. Chrysostom, Theophylact, and Euthymius understand by session, judicial power. For judges sit in order that they may adjudicate calmly and tranquilly, without perturbation or haste. This is true; but over and above this, sitting in this place signifies properly that Christ will sit in judgment, and with Him the Apostles and those like them, and that on thrones of cloud, splendid and majestic, but each according to his merit and dignity. Whence Sacred Scripture ordinarily attributes a seat and sitting to Christ in judgment. For sitting under such circumstances is common to all nations, and is the natural posture of judges. So Maldonatus. But Jansen and some others deny this, who say that the proper posture of the glorified body such as Christ has, is standing rather than sitting. But both postures are appropriate to the glorified bodyviz., standing for fighting, and sitting for judgment.

Ye shall sit, &c. Richard Victor (Trad. de potest. judiciar.) and others think that these things were promised by Christ to the Apostles alone, because they were His first followers. As though He had said, "Each of you twelve shall have his throne in the judgment;" even Judas, says Chrysostom, if he persevere in his vocation. But others, with more probability, think that these promises were made also to the followers of the Apostles, such as religious, who leaving all things to preach the Gospel, come nearest to Christ and His Apostles. A definite number, then, is placed here for an indefinite one, viz., twelve for all. For Christ speaks to His twelve Apostles, but in such a manner as to address their followers. For they who have equal labour with Apostles, will deserve equal honour with them. Christ therefore promises these judicial seats to those who leave all things, and follow Him in preaching the Gospel. This is what religious do, especially such as devote themselves to win souls. Whence S. Bernard says (Serm. de Ingratitud.): We have all made profession of the Apostolic life. Hence Nazianzen (0rat. in Julian. 1) shows that it is the privilege of monks to sit on thrones.  S. Augustine (in Ps. 87) proves this. "For if there were to be twelves thrones only, Paul, the thirteenth Apostle, would have no throne; and he would not be able to judge who said, nevertheless, that he should judge not men only, but even angels. Not only, then, those twelve, and the Apostle Paul, but as many as shall judge pertain to the twelve thrones, on account of the general signification." And S. Bernard says (Serm. de S. Benedict.): "Altogether just is the retribution that they who here for Christ's sake have forsaken the glory of human majesty, should there be glorified by Christ and sit with Him in an especial manner as judges. But let no one think that only the twelve Apostles (for instead of Judas, who transgressed, Matthias was chosen) shall at that time be judges, for as neither are there twelve tribes only of Israel to be judged, for otherwise the tribe of Levi, which was the thirteenth, would be unjudged; and Paulwho was the thirteenth Apostlewould, perchance, be deprived of judging; whereas he says himself: 'Know ye not that we shall judge angels?' We must understand, therefore, that all who, after the example of the Apostles, have left all things and followed Christ, shall come as judges with Him, even as all men shall be judged: for because by the number twelve, in Scripture, totality is often understood; by the twelve thrones of the Apostles the entire number of all who judge, and by the twelve tribes of Israel the entire number of those who are to be judged is shown."  S. Thomas demonstrates the same thing at length (Trad. cont. retrahent. a Relig. caps. 6 & 7), where he teaches that this session is promised to evangelical poverty. And he proves from hence how sublime and pleasing to God this poverty is, forasmuch as it excels other virtues, and merits this lofty judicial power.  S. Gregory gives the reason (Moral. 26, 20), when, interpreting that passage in Job. xxxvi.He hath given judgment for the poorhe says: "The more they were despised in this world through their great humility, so much the more, when they receive their thrones, do they grow in the height of power."

Wherefore deservedly does S. Bernard, admiring this their excellency, exclaim (Serm. 8, in Ps. Qui habitat), "0 grace of friendship, 0 summit of honour, 0 privilege of confidence, 0 prerogative of perfect security! For what is so much to be feared? What is so full of anxiety and vehement solicitude as the thought of standing to be judged at that awful tribunal, and to wait for the sentence as yet doubtful, from so strict a judge?" And after a little, he says, "Happy indeed the position, which in that supreme clashing of the elements, in that tremendous examination of deserts, in that so great scrutiny of judging, can make them not secure only but glorious." Moreover this glorious judicial session before the whole world, yea of the whole world, is promised by Christ to all those, who leaving all things, follow by means of perfect imitation, Christ who was poor, as poor, and spread His Gospel, and His kingdom.

The expression therefore, ye shall sit, implies, 1. The security of those who are poor for the Gospel's sake. 2. The privilege of judging. 3. Dignity and eminence above others. 4. The nearest place to Christ and most perfect union with Him. 5. A principality of grace, happiness and glory, that inasmuch as they are princes of the kingdom of heaven, they should have the right of judging, and of admitting into it those who are worthy, and excluding the unworthy.

Tropologically, Auctor Imperfecti, by this session and judicial power understands that there is promised to those who leave all things and follow Christ a dominion of hearts, so that they may rule over the hearts and minds of men, and place in them the throne and kingdom of Christ where they may sit, and rule like kings, and make all things therein obedient to the law of Christ. Wherefore Apostles and Apostolic men, leaving all things, as monks and religious have done, being inflamed with the love of God, have converted the world, as Jerome Platus shows (lib. 2, de bono stat. Relig. c. 30). For says Auctor Imperfecti, "all who receive Christ into themselves by believing in and perfectly following Him, are the thrones of His majesty." And, "whosoever shall receive the word of Peter becomes the throne of Peter, and Peter sits in him."

Judging the twelve tribes, not only by comparison with the wicked, as SS. Jerome and Chrysostom, Euthymius, and Auctor Imperfecti explain, as the Queen of the South and the Ninevites are said to be about to condemn the Jews in the day of judgment, that is to say, by their example, because they repented at the preaching of Jonah, whereas the Jews would not repent at the preaching of Christ. Nor yet even merely by approbation of the sentence of Christ in which manner all the saints shall judge: but much more honourably and gloriously, as it were nobles and princes of the heavenly kingdom, sitting upon their own thrones as assessors with Christ, as cardinals with the pope. They shall in truth judge, and pass the same sentence as Christ by which they shall assign the just to heaven, the unjust to hell, rebuking and reproving those who despised their doctrine and the example of their holy life, and praising those who cherished and honoured both.

Twelve tribes of Israel: understand not the twelve tribes of Israel only, as some expound, but likewise all nations.

Where observe, twelve tribes are spoken of, although the tribe of Joseph, being divided into twoEphraim and Manassehwhom Jacob adopted as his own sons, and made them equal in the rights of succession and inheritance with them (and according to this computation the tribe of Levi would not be the twelfth but the thirteenth); yet if we look at the origin of the tribes from the Patriarchs, the sons of Jacob, there were but twelve.

Observe 2. These twelve tribes were formerly the elect and faithful people of God, yea, the Church of God, even in the time of Christ. Yea this was the kingdom of Israel promised to Messiah. Whence the nations who believed in Christ were, as it were, grafted into this Church and people of the Jews, and as it were endowed with its rights of citizenship, so that they were no longer Gentiles but Jews that is, confessing and believing, and Israelites, i.e., having power with God, as the Apostle teaches (Rom_2:29). Hence too S. John (Rev  21:13.), says that he saw the names of the twelve tribes of Israel inscribed on the gates of the heavenly Jerusalem. All Christians, therefore, of all nations are divided and distributed among the twelve tribes of Israel, in such manner that some are reckoned to belong to the tribe of Judah, others to the tribe of Joseph, others to the tribe of Levi, and so on, according to the diversity of their virtues and professions. To Judah pertain magistrates, kings and princes. To Joseph pertain virgins, the chaste and celibates. For such a one was Joseph before his elevation. To Levi, pertain priests and deacons, and religious.

Note 3. Unbelieving nations do not properly pertain to the twelve tribes of Israel, who are the faithful. Wherefore by this omission of the unbelievers it is tacitly intimated that they will not be judged in the Day of Judgment; "for he that believeth not is judged already" (Joh_2:18). This must be understood of the judgment of a doubtful issue, for in this way only will believers be judged. For of them there can be doubt whether they will be saved or damned, which doubt will be resolved by an examination of the works of each. For in another view, the unbelieving also will appear and be judged in the Day of Judgment, and be awarded greater or less punishment in hell, according to their demerits. This is allowed by all, and is plain from Joe_3:2, and Mat_25:32.

Verse 29And every one that hath forsaken houses, &c. Observe that in the several clauses of this sentence the disjunctive conjunction, or, is put because Christ is not speaking now of those who have left everything to follow Him, but of those who have only left some things for His sake and the Gospel's. So Origen, S. Jerome, Maldonatus.  S. Chrysostom is of a different opinion, and thinks that the same thing is here promised by Christ to all the faithful which a little previously He had promised to the twelve Apostles. As though He had said, All the faithful who have acted in the same way as the twelve Apostles, by forsaking all things and following Me, shall receive the same honour with them, and shall obtain one of the twelve thrones among the Apostles, and on it shall judge the twelve tribes of Israel. But the previous explanation is the best, as being required by the disjunctive conjunction, or.

Who hath left house: either because he has been despoiled of his house, and been driven into exile by a tyrant; or because he has voluntarily given up his house on account of the scandals and temptations which he hath found in it; or because he hath left his house and fled to a monastery, or church, in order to give himself up entirely to the service of God. I say the same thing concerning brethren, sisters, father, mother, wife, children; for when they are unbelieving and wicked, they make it their business to draw a believer away from faith and righteousness. Wherefore, if a wife draw away her husband from faith and piety, Christ advises the husband to be divorced from her; for it is better to desert a wife than to desert Christ. But voluntarily they leave the same who from zeal for the more perfect life, flee to the cloisters. This is the meaning of for My name's sake; i.e., for the sake of Me and My love and reverence, that they may better and more fully serve Me.

Shall receive (Gr. έκατονταπλασίονα) a hundredfoldviz., of each that instead of one house which he has left for the sake of Christ he should receive a hundred, for one brother a hundred brethren, and so on. The Syriac is, one in to a hundred, i.e., augmented a hundred per cent. Thus also the Egyptian, Arabic, Ethiopic and Persian, which generally agree among themselves, especially the Ethiopic with the Persian, and the Egyptian with the Arabic. A hundredfold here means many times more, as Luke has it. A definite number is put for an indefinite, in order that the vast magnitude of the compensation may be signified.

You will ask, what sort of a recompense is this which is promised to those who have left their possessions for Christ?  1. The Chiliasts or Millenarians by a hundredfold understand a thousand years, with which these saints after the General (communis) Resurrection* shall be delighted in this world, and shall enjoy all sorts of pleasures. But this is an error which I have confuted in Apoc. 20. And what Mark says is repugnant to this (Mar_10:30), Receive a hundred times as much now in this present time. Hear S. Jerome, "By reason of this sentence, some introduce a thousand years after the Resurrection, and say, then there shall be restored to us a hundred times as many of all the things which we have forsaken; and also eternal life. They do not perceive if in other things the recompense were becoming, it would be something shameful in the matter of wives, that he who had forsaken one wife for the Lord's sake, should receive a hundred wives in the time to come."

2. S. Gregory (Hom. 18 in Ezech.) says, "He shall receive a hundredfold, because God shall take care that such a one shall rejoice far more in his poverty, or his renunciation of his goods for the love of Christ, than rich men rejoice in all their riches and advantages." And this, these who give up their possessions for Christ's sake do in very deed experience.

3. S. Jerome, Bede, and others, take a hundredfold to apply not to temporal, but to spiritual goods, such as peace, joy, Divine consolations, and all other gifts and graces, with which God comforts them, and which He heaps upon them. These things surpass all earthly goods and joys, far more than a hundred exceeds unity. But because Mark particularly explains a hundred times as many, by adding, houses, brethren, sisters, mothers, children, and lands. Hence,

4. And more correctly, Origen, Theophylact, Euthymius, and Cassian explain the hundredfold thus, that the man who forsakes his possessions and friends for Christ's sake, shall find that Christ will take care that he has a hundred, i.e., very many others, who will give him the love and help of brothers, wives and mothers, with far more exceeding sweetness and charity; so that it shall not seem that he has lost his own possessions, but has only laid them down, and in Christ's providence has multiplied them with great usury. For spiritual affections are sweeter than natural ones. Wherefore he who has left one home for Christ will find a hundred and more homes of pious people open and ready to receive him with love and gladness. Priests and those who flee from their homes on account of the persecution in Japan, England and Scotland know this by experience. They find the houses of all the faithful open to receive them to hospitality, and are frequently migrating from house to house. So too a religious, who has left one house of his father for Christ finds a hundred, not houses, but colleges and monasteries, very great and fair to receive him with maternal tenderness. So also he who has left one field for Christ will find a hundred fields of the worshippers of Christ by which he may be nourished, and that without labour, or toil, whereas he would have had to cultivate his own. In like manner for one brother forsaken, there will be very many Christians who will cherish him with fraternal love, and cleave to him more sweetly with spiritual attachment. For one sister, very many maidens will chastely love him, and attend to his wants like a brother. Instead of one father, very many elders will cherish him as a son. For one mother, very many matrons will supply his necessities with maternal care. For one wife, a hundred wives of others, united to him in chaste spiritual bonds will be ready by means of themselves and others to care for him in sickness, and attend to his wants just as lovingly as though they were his own wives. Lastly, instead of a single son or a daughter, innumerable children will revere him as a father, and hang upon his sound doctrine and counsels, from whom his mind will derive greater pleasure than he could from his own children. This is what S. Augustine says from Solomon (epist. 89, quæst. 4): "The whole world is the riches of the faithful." Cassian teaches the same thing (Collat. ult. cap. vii.). The Apostles had experience of this hundredfold, and so had the early Christians, in the fervour of the Primitive Church, concerning whom Paul says, "having nothing, and yet possessing all things." Also Luke, Acts iv. 32. "And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common." And by and by, "Neither was there any among them that lacked: for as many as were possessors of lands or Houses, sold them, and brought the prices of the things that were sold. And laid them down at the Apostles' feet: and distribution was made to every man according as he had need." This is experienced even now by good religious. And even if at any time it falls out otherwise, and they are in want of anything for the body, then God supplies the corporeal deficiency, and compensates for it by abundance of spiritual gifts and joys.

There was a famous example of this in the philosopher Peregrinus, who pretended to be a Christian, and as such in a time of persecu- cution offered himself to be put in prison, that he might enjoy the assistance and the money of Christians who succoured him. Nor was he mistaken in his opinion. For the Christians vied with one another in helping him, and the impostor went back to his own country laden with gold, as Lucian relates, in Peregrino.

Lastly, S. Ambrose (in Ps. cxix. lit. Cheth.), by a hundredfold, understands God Himself, and consequently the whole world, which is God's property. For to such as leave all things for God's sake, God is father, mother, wife, brother, sister, and all things. "Because," says S. Ambrose, "he who has left all things begins to possess God, and He is, as it were, the perfect reward of virtues, which is reckoned not by the enumeration of a hundredfold, but by the estimation of perfect virtue." He adduces the example of the tribe of Levi, whichbecause, by the Lord's command, it had no portion of the land among the other tribesthe Lord Himself promised, and constantly confirmed it, that He would be its portion and inheritance. Whence he concludes with this golden sentence. "He who has God for his portion is the possessor of all nature. Instead of lands, he is sufficient to himself, having good fruit, which cannot perish. Instead of houses, it is enough for him that there is the habitation of God, and the temple of God, than which nothing can he more precious. For what is more precious than God? That is the portion which no earthly inheritance can equal. What is more magnificent than the celestial host? What more blessed than Divine possession?" And Cassian says: "Instead of that joy which any one had in the possession of a single field or house, he shall enjoy a hundredfold more the delight of riches, who passing into the adoption of the sons of God, shall possess as his own all things which belong to the Eternal Father, and in effect and virtue (following the example of His True Son) shall proclaim, 'All things that the Father hath are Mine;' and now no more with any penal care of distraction or anxiety, but secure and joyful he cometh, as it were, everywhere to his own, hearing daily what the Apostle preaches'All things are yours, whether things present, or things to come.'" This, therefore, is the congruous and condign reward of povertythat having nothing, nothing should be wanting to it, but that it should possess all things.  S. Francis experienced this, and exhorted his brethren to it. "Dearest sons," he said, "great and unspeakable are the kindnesses of our God toward us, who thus turns the hearts of the faithful towards us His humble and worthless servants. From what we have received we daily hope for what we are to receive. Cast, therefore, your care upon the Lord, and He will nourish you on this mountain (Alvernia), Who sustained Elias in the wilderness, Antony and Paul in the desert. Know this of a surety, that there is no more secure refuge for the relief of our necessities than to have nothing. For if we be truly and evangelically poor, the world will have compassion upon us, and feed us abundantly. But if we are false to poverty, the world will forsake us; and if we ward off indigence by unlawful means, we shall endure worse penury." (So Wadding, in Annal. Minorum, A.C. 1212, num. 14.) Mark adds, that this hundredfold will be given with persecutions (Mar_10:30). How this is I have there explained.

Tropologically. Cassian, in the place already cited, asserts that the joy of the converted in virtue is a hundred times as great as it was before in cupidity and vice; and he says, "If instead of the perturbation of anger and fury, you weigh the perpetual calmness of the mind; for the torment of anxiety and distraction, the quiet of security; for the fruitless and penal sadness of this world, the fruit of sorrow unto salvation; for the vanity of worldly joy, the richness of spiritual delight; you will perceive that the recompense of such an exchange is a hundredfold."

Anagogically,  S. Anthony, as S. Athanasius testifies in his Life, understands by hundredfold the kingdom of Heaven, in which there are a hundred times more good things than there are on earth. "He who hath left," he said, "the dominion of the whole world shall receive a hundredfold better rewards in the kingdom above." Instead of transitory things, those which are steadfast shall be given him; for worthless, things excellent, great things instead of small; heavenly for earthly; divine for human; things eternal for those of a moment.

And shall inherit, &c. Syriac, shall possess in inheritance. Arabic, shall become the heir of etrnal life. This is the most ample inheritance, in which the blessed are heirs of God, and joint heirs with Christ. Therefore they shall possess not only earth and Heaven, and all things which in them are, but even God Himself; and every honour, all riches, all glory, all sweetness, all delights, all joys, and in short, all good things in God; and that, not as having the mere usufruct, but as heirs and masters, with perpetual inheritance, to endure for ever, so long as God shall be God. All this is involved and signified in the expression, eternal life. Moreover all who keep the commandments of God shall inherit this eternal life, as Christ hath said,

ver. 23), it is difficult, and as it were impossible, for a rich man to be saved.

Verse 30. But many that are first, &c. Observe how appositely Christ subjoins these words to what He had previously said. For He Himself has through almost the whole of this chapter, opposed Himself and His grace and the counsels of the Gospels, to the Pharisees and the Old Law. Whence He here, by consequence, opposes its reward to His reward, as will be plain in the next chapter. But He has especial reference to what He had spoken immediately before concerning the twelve judicial thrones; concerning the hundredfold; concerning the life eternal. And He appears to answer a tacit objection of the Apostles. For they might have said within themselves, "How shall this be, that we who are vile, poor, ignorant, ignoble, should sit on twelve thrones, judging the twelve tribes of Israel, when there are in them very many men eminent in dignity, wealth, learning, fame, authority, such as the Scribes and Pharisees, and that young ruler, who was also a keeper of the Law?" Christ meets this objection, and declares that they indeed are eminent, and the first in this world, but that in Heaven and the life eternal they will be the last. That is, they would find no place there, they will be rejected and excluded from it. He used a like mode of expression (v. 19), "Whoso shall break one of these least commandments, shall be called the least, i.e., not at all in the kingdom of Heaven." And the last are called here the most remote from the kingdom of Heaven, as is plain from Luk_13:30. This was because they despised Christ as being a poor man. But the Apostles, and others like them, who left all to follow Christ, who seemed in this world the poorest and the least of men, were to be the first in the life eternal, forasmuch as they were most dear to Christ, the King of Heaven, and most like Him in life and character, especially in poverty and zeal in preaching. So S. Jerome, Bede, S. Thomas, and others; also Victor Antioch (in cap. x. Marci.). Now He saith many not all, because there are some first here, who shall be first also in Heaven, such as holy kings, princes, doctors, bishops, pontiffs, who although they abound in wealth, yet are poor in spirit. And in turn there are some who are last here who shall be also last in Heaven, such as paupers and beggars, who give themselves up to theft and rapine in order to supply their wants, and that they may become rich and opulent.

On the whole, by this saying Christ signifies that the rich, and those who pant after earthly good, shall be shut out of Heaven; but the poor who covet heavenly things shall be the first there. He refers to what He said to the rich young man (

ver. 21, Mat_19:21): If thou will be perfect, go and sell what thou hast, and give to the poor, and thou shall have treasure in Heaven. Also to Peter's words: Lo, we have left all and followed thee; what shall we have therefore? Thus Christ in Heaven is the first, Who on earth was the last, according to the words in Isaiah liii.: "We saw Him, and there was no comeliness; we desired Him, Who was despised and the last of men." (Vulg.) See what is there said. Next to Christ is the Blessed Virgin, who, after Christ, was the last among men. The Apostles follow, of whom Paul spake (1Co_4:9, 1Co_4:13): "For I think that God hath set forth us the Apostles last, as it were appointed to death; for we are made a spectacle unto the world, and to angels, and to men. . . . Being defamed, we intreat; we are made as the filth of the earth, and are the offscouring of all things unto this day." Thus concerning S. Martin the Church sings: "Martin is received with joy into Abraham's bosom. Martin, the poor and lowly, enters Heaven rich. He is honoured with celestial hymns." There was seen in Heaven by a certain holy man a lofty and glorious throne, and as he was wondering for whom it was designed, he heard the words, "This seat is kept for the lowly Francis."

Lastly, many Fathers and scholastic Doctorswhom I will cite on the first verse of the following chaptertake the words first and last as applying strictly and literally to eternal life. In this manner: Rich men who here below have led an honest but comfortable life, keeping only the precepts of God, in Heaven shall be the last; but the poor men, who to the precepts have added evangelical counsels, and in poverty have followed Christ in preaching the Gospel, shall be the first in Heaven. I have said more about this in the following chapter. The meaning will be more ample with a more complete application to all that is said in the parable which follows, if you take last in both waysviz., as signifying those who are to be excluded from Heaven, as well as those who are last in Heaven. For the Apostles, who as first shall judge the twelve tribes of Israel, as it were the last, shall award to many of them, as being just, the kingdom of Heaven, and to many as being unjust, hell. Moreover this sentence, many that are first shall be last, and the last first, Christ explains by the subsequent parable of the labourers. This sentence is, as it were, the pro-parable, i.e., the title and argument of that parable, to which is annexed the post-parable, as it were the scope and application of the parable (Mat_20:16). Thus the last shall be first, and the first last; for many are called, but few chosen. Whence it is plain that the post-parable exactly corresponds to the pro-parable, indeed that it is one and the same thing with it. The first therefore are called the chosen, or the elect: but the called only, not the elect, are called the last.

*If by communis à Lapide means, as I suppose he does, the General Resurrection, he is certainly mistaken in attributing this opinion to the Chiliasts, or Millenarians. - TWM  (Return to the place)

Then said Jesus unto his disciples, "Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.24. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God."25. When his disciples heard it, they were exceedingly amazed, saying, "Who then can be saved?"26. But Jesus beheld them, and said unto them, "With men this is impossible; but with God all things are possible."

The Lord took occasion from this rich man to hold discourse concerning the covetous; "Then said Jesus unto his disciples, Verily I say unto you, etc."

What He spoke was not condemning riches in themselves, but those who were enslaved by them; also encouraging His disciples that being poor they should not be ashamed by reason of their poverty.

To have riches is no sin; but moderation is to be observed in our havings. For how shall we communicate to the necessities of the saints, if we have not out of what we may communicate?

But though there be a difference between having and loving riches, yet it is safer neither to have nor to love them.

Whence in Mark the Lord expounding the meaning of this saying, speaks thus, "It is hard for them that trust in riches to enter into the kingdom of heaven." [ Mar 10:24 ] They trust in riches, who build all their hopes on them.

It is a dangerous toil to become rich; and guiltlessness occupied in increasing its wealth has taken upon itself a sore burden; the servant of God gains not the things of the world, clear of the sins of the world. Hence is the difficulty of entering the kingdom of heaven.

According to this, no rich man can be saved. But if we read Isaiah, how the camels of Midian and Ephah came to Jerusalem with gifts and presents, [ Isa 60:6 ] and they who once were crooked and bowed down by the weight of their sins, enter the gates of Jerusalem, we shall see how these camels, to which the rich are likened when they have laid aside the heavy load of sins, and the distortion of their whole bodies, may then enter by that narrow and strait way that leads to life.

The Gentile souls are likened to the deformed body of the camel, in which is seen the humpback of idolatry; for the knowledge of God is the exaltation of the soul. The needle is the Son of God, the fine point of which is His divinity, and the thicker part what He is according to His incarnation. But it is altogether straight and without turning; and through the womb of His passion, the Gentiles have entered into life eternal. By this needle is sewn the robe of immortality; it is this needle that has sewn the flesh to the spirit, that has joined together the Jews and the Gentiles, and coupled man in friendship with angels. It is easier therefore for the Gentiles to pass through the needle’s eye, than for the rich Jews to enter into the kingdom of heaven. For if the Gentiles are with such difficulty withdrawn from the irrational worship of idols, how much more hardly shall the Jews be withdrawn from the reasonable service of God?

It is explained otherwise; That at Jerusalem there was a certain gate, called, The needle’s eye, through which a camel could not pass, but on its bended knees, and after its burden had been taken off; and so the rich should not be able to pass along the narrow way that leads to life, till he had put off the burden of sin, and of riches, that is, ceasing to love them.

Or, by the rich man He intends any one who is proud, by the camel he denotes the right humility. The camel passed through the needle’s eye, when our Redeemer through the narrow way of suffering entered in to the taking upon Him death; for that passion was as a needle which pricked the body with pain. But the camel enters the needle’s eye easier than the rich man enters the kingdom of heaven; because if He had not first shewn us by His passion the form of His humility, our proud stiffness would never have bent itself to His lowliness.

The disciples though poor are troubled for the salvation of others, beginning even now to have the bowels of doctors.

Whereas the rich are few in comparison of the multitude of the poor, we must suppose that the disciples understood all who wish for riches, as included in the number of the rich.

This therefore He proceeds to shew is the work of God, there needing much grace to guide a man in the midst of riches; "But Jesus beheld them, and said unto them, With men this is impossible, but with God all things are possible."

By the word "beheld" them, the Evangelist conveys that He soothed their troubled soul by His merciful eye.

This must not be so understood as though it were possible for God to cause that the rich, the covetous, the avaricious, and the proud should enter into the kingdom of heaven; but to cause him to be converted, and so enter.

And this is not said that you should sit supinely, and let alone what may seem impossibilities; but considering the greatness of righteousness, you should strive to enter in with entreaty to God.

Then answered Peter and said unto him, "Behold, we have forsaken all, and followed thee; what shall we have therefore?"28. And Jesus said unto them, "Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.29. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundred fold, and shall inherit everlasting life.30. But many that are first shall be last; and the last shall be first."

Peter had heard the word of Christ when He said, "If thou wilt be perfect, go and sell all that thou hast." Then he observed that the young man had departed sorrowful, and considered the difficulty of riches entering into the kingdom of heaven; and thereupon he put this question confidently as one who had achieved no easy matter. For though what he with his brother had left behind them were but little things, yet were they not esteemed as little with God, who considered that out of the fulness of their love they had so forsaken those least things, as they would have forsaken the greatest things if they had had them.

So Peter, thinking rather of his will than of the intrinsic value of the sacrifice, asked Him confidently "Behold, we have left all."

What was this "all," O blessed Peter? The reeds, your net, and boat. But this he says, not to call to mind his own magnanimity, but in order to propose the case of the multitude of poor. A poor man might have said, If I have nought, I cannot become perfect. Peter therefore puts this question that you, poor man, may learn that you are in nothing behind. For he had already received the kingdom of heaven, and therefore secure of what was already there, he now asks for the whole world. And see how carefully he frames his question after Christ’s requirements: Christ required two things of a rich man, to give what he had to the poor, and to follow Him; wherefore he adds, "and have followed thee."

It may be said, In all things which the Father revealed to Peter that the Son was, righteousness, sanctification, and the like, in all we have followed Thee. Therefore as a victorious athlete, he now asks what are the prizes of his contest.

Because to forsake is not enough, he adds that which makes perfection, "and have followed thee." We have done what thou commandedst us, what reward wilt thou then give us? What shall we have?"

He said not only, "Ye who have left all," for this did the philosopher Crates, and many other who have despised riches, but added, "and have followed me," which is peculiar to the Apostles and believers. (ed. note: ~ The later editions of the Catena, and nearly all the Mss. of Jerome, read ’Socrates.’ but Vallarsi adopts the reading of a few Mss., Crates, as more agreeable to history, as being named by Origen whom S. Jerome in this place follows, and as being often alluded to by S. Jerome. This is further supported by the ED. PR. of the Catena)

The disciples had followed Christ in the regeneration, that is, in the laver of baptism, in the sanctification of faith, for this is that regeneration which the Apostles followed, and which the Law could not bestow.

Or it may be constructed thus, "Ye which have followed me, shall in the regeneration sit, etc.;" that is, when the dead shall rise from corruption incorrupt, you also shall sit on thrones of judges, condemning the twelve tribes of Israel, for that they would not believe when you believed.

Thus our flesh will be regenerated by incorruption, as our soul also shall be regenerated by faith.

For it would come to pass, that in the day of judgment the Jews would allege, Lord, we knew Thee not to be the Son of God when Thou wast in the flesh. For who can discern a treasure buried in the ground, or the sun when obscured by a cloud? The disciples therefore will then answer, We also were men, and peasants, obscure among the multitude, but you priests and scribes; but in us a right will became as it were a lamp of our ignorance, but your evil will became to you a blinding of your science.

He therefore said not the Gentiles and the whole world, but, the "tribes of Israel," because the Apostles and the Jews had been brought up under the same laws and customs. So that when the Jews should plead that they could not believe in Christ, because they were hindered by their Law, the disciples will be brought forward, who had the same Law.

But some one may say, What great thing is this, when both the Ninevites and the Queen of the South will have the same? He had before and will again promise them the highest rewards; and even now He tacitly conveys something of the same. For of those others He had only said, that they shall sit, and shall condemn this generation; but He now says to the disciples, "When the Soul of Man shall sit, ye also shall sit."

It is clear then that they shall reign with Him, and shall share in that glory; for it is such honour and glory unspeakable that He intends by the "thrones." How is this promise fulfilled? Shall Judas sit among them? By no means. For the law was thus ordained of the Lord by Jeremiah the Prophet, "I will speak it upon my people, and upon, the kingdom, that I may build, and plant it. But if it do evil in, my sight, then will I repent me of the good which I said I would do to them;" [ Jer 18:9 ] as much as to say, If they make themselves unworthy of the promise, I will no more perform that I promised.

But Judas shewed himself unworthy of the preeminence; wherefore when He gave this promise to His disciples, He did not promise it absolutely, for He said not, Ye shall sit, but, "Ye which have followed me shall sit;" at once excluding Judas, and admitting such as should be in after time; for neither was the promise confined to them only, nor yet did it include Judas who had already shewn himself undeserving.

Their following Christ in thus exalting the Apostles to twelve thrones to judge the twelve tribes of Israel, associated them in the glory of the twelve Patriarchs.

From this passage we learn that Jesus will judge with His disciples; whence He says in another place to the Jews, "Therefore shall they be your judges." [ Mat 12:27 ] And whereas He says they shall sit upon twelve thrones, we need not think that twelve persons only shall judge with Him. For by the number twelve is signified the whole number of those that shall judge; and that because the number seven which generally represents completeness contains the two numbers four and three, which multiplied together make twelve. For if it were not so, as Matthias was elected into the place of the traitor Judas, the Apostle Paul who laboured more than they all should not have place to sit to judge; but he shews that he with the rest of the saints pertains to the number of judges, when he says, "Know ye not that we shall judge Angels?" [ 1Co 6:6 ]

In the number of judges therefore are included all that have left their all and followed the Lord.

For whosoever, urged by the spur of divine love, shall forsake what he possesses here, shall without doubt gain there the eminence of judicial authority; and shall appear as judge with the Judge, for that he now in consideration of the judgment chastens himself by a voluntary poverty.

The same holds good, by reason of this number twelve, of those that are to be judged. For when it is said, "Judging the twelve tribes," yet is not the tribe of Levi, which is the thirteenth, to be exempt from being judged by them; nor shall they judge this nation alone, and not also other nations.

Or, by that, "In the regeneration," Christ designs the period of Christianity that should be after His ascension, in which men were regenerated by baptism; and that is the time in which Christ sat on the throne of His glory. And hereby you may see that He spake not of the time of the judgment to come, but of the calling of the Gentiles, in that He said not, "When the Son of Man shall come sitting upon the throne of his majesty;" but only, "In the regeneration when he shall sit," which was from the time that the Gentiles began to believe on Christ; according to that, "God shall reign over the heathen; God sitteth upon his holy throne." [ Psa 47:8 ]

From that time also the Apostles have sat upon twelve thrones, that is, over all Christians; for every Christian who receives the word of Peter, becomes Peter’s throne, and so of the rest of the Apostles. On these thrones then the Apostles sit, parcelled into twelve divisions, after the variety of minds and hearts, known to God only. For as the Jewish nation was split into twelve tribes, so is the whole Christian people divided into twelve, so as that some souls are numbered with the tribe of Reuben, and so of the rest, according to their several qualities. For all have not all graces alike, one is excellent in this, another in that. And so the Apostles will judge the twelve tribes of Israel, that is, all the Jews, by this, that the Gentiles received the Apostles’ word.

The whole body of Christians are indeed twelve thrones for the Apostles, but one throne for Christ. For all excellencies are but one throne for Christ, for He alone is equally perfect in all virtues. But of the Apostles each one is more perfect in some one particular excellence, as Peter in faith; so Peter tests upon his faith, John on his innocence, and so of the rest. And that Christ spake of reward to be given to the Apostles in this world, is shewn by what follows, "And every one that hath forsaken houses, or brethren, or sisters, etc." For if these shall receive an hundred fold in this life, without doubt to the Apostles also was promised a reward in this present life.

Or; He holds out rewards in the future life to the Apostles, because they where already looking above, and desired nothing of things present; but to others He promises things present.

Or otherwise; whosoever shall leave all and follow Christ, he also shall receive those things that were promised to Peter. But if he has not left all, but only those things in special here enumerated, he shall receive manifold, and shall possess eternal life.

There are that take occasion from this passage to bring forward the thousand years after the resurrection, and say that then we shall have a hundred fold of the things we have given up, and moreover life eternal. But though the promise be in other things worthy, in the matter of wives it seems to have somewhat shameful, if he who has forsaken one wife for the Lord’s sake, shall receive a hundred in the world to come. The meaning is therefore, that he that has forsaken carnal things for the Saviour’s sake, shall receive spiritual things, which in a comparison of value are as a hundred to a small number.

And in this world, because for his brethren after the flesh he shall find many brethren in the faith; for parents, all the Bishops and Presbyters; for sons, all that have the age of sons. The Angels also are brethren, and all they are sisters that have offered themselves chaste virgins to Christ, as well they that still continue on earth, as they that now live in heaven. The houses and lands manifold more suppose in the repose of Paradise, and the city of God. And besides all these things they shall possess eternal life.

That He says, "An hundred fold," is explained by the Apostle, when he says, "As having nothing, and yet possessing all things." [ 2Co 6:6 ] For a hundred is sometimes put for the whole universe.

And that, "And every one that hath forsaken brethren," agrees with that He had said before, "I am come to set a man at variance with his father." [ Mat 10:35 ] For they who for the faith of Christ and the preaching of the Gospel shall despise all the ties, the riches, and pleasures of this world, they shall receive an hundred fold, and shall possess eternal life.

But when He says, "He that has forsaken wife," it is not to be taken of actual severing of the marriage tie, but that we should hold the ties of the faith dearer than any other. And here is, I think, a covert allusion to times of persecution; for because there should be many who would draw away their sons to heathenism, when that should happen, they should be held neither as fathers, nor husbands.

But because many with what zeal they take up the pursuit of virtue, do not with the same complete it; but either grow cool, or fall away rapidly; it follows, "But many that are first shall be last, and the last first."

By this He exhorts those that come late to the heavenly word, to haste to ascend to perfection before many whom they see to have grown old in the faith. This sense may also overthrow those that boast to have been educated in Christianity by Christian parents, especially if those parents have filled the Episcopal see, or the office of Priests or Deacons in the Church; and hinder them from desponding who have entertained the Christian doctrines more newly.

It has also another meaning; the "first," are the Israelites, who become last because of their unbelief; and the Gentiles who were "last" become first. He is careful to say, "Many;" for not all who are first shall be last, nor all last first. For before this have many of mankind, who by nature are the last, been made by an angelic life above the Angels; and some Angels who were first have been made last through their sin.

It may also be referred in particular to the rich man, who seemed to be first, by his fulfilment of the precepts of the Law, but was made last by his preferring his worldly substance to God. The holy Apostles seemed to be last, but by leaving all they were made first by the grace of humility. There are many who having entered upon good works, fall therefrom, and from having been first, become last.

It is easier for a camel,[5] &c. This might be a common saying, to signify anything impossible, or very heard. Some by a camel, would have to be meant a cable, or ship-rope, but that is differently writ in Greek, and here is commonly understood a true camel. (Witham) --- But nothing is impossible to God.

Camelum, Greek: kamelun, which is observed to be different from Greek: kamilos, a cable, or ship-rope. See Mr. Legh, Critica Sacra.

They wondered very much. The apostles wondered how any person could be saved, not because all were rich, but because the poor were also included, who had their hearts and affections fixed on riches. (St. Augustine and Nicholas de Lyra.)

Behold we have left all! What confidence this in Peter! He ad been but a fisherman, always poor, living by his industry, and gaining his bread by the sweat of his brow; yet with great confidence he says, we have left all. (St. Jerome) --- For, we are not to consider what he left, but the will with which he left his all. He leaves a great deal, who reserves nothing for himself. It is a great matter to quit all, though the things we leave be very inconsiderable in themselves. Do we not observe with how great affection we love what we already have, and how earnestly we search after what we have not? It is on this account that St. Peter, and his brother, St. Andrew, left much, because they denied themselves even the desire and inclination of possessing any thing. (St. Gregory, on S. Mat. hom. v.) --- Though I have not been rich, I shall not, on that account, receive a less reward; for, the apostles, who have done the same thing with me, were no richer than myself. He therefore leaves all the world, who leaves all he has, and the desire of ever having more. (St. Augustine, ep. lxxxix. ad. Hilar.)

In the regeneration. Jesus Christ here calls the general resurrection the regeneration, because there will then be a renovation of the human body, and of the whole world. The promise which is here made to the apostles of sitting on thrones at the general judgment, and passing sentence on the 12 tribes of Israel, must not be understood as limited to the apostles, or to the Jews. For St. Paul says, (1 Corinthians vi. 2. and 3,) that not only he, but also many of the Corinthians to whom he was writing, would judge not merely the 12 tribes, but the whole world, and moreover angels themselves. It is the opinion of many of the Fathers, St. Jerome, St. Augustine, St. Gregory, and others, that all apostolical men, i.e. such as, renouncing the good of this life, adhere to Christ in mind and affection, and by every possible means promote his reign and the propagation of his gospel, will be so far honoured as to sit in judgment with him at the general resurrection. (Tirinus) --- You also shall sit on twelve seats, or thrones, meaning at the general resurrection, when Christ will appear on the throne of his majesty, with his heavenly court, and with his elect, shall condemn the wicked world. (Witham)

Shall receive a hundred-fold. In St. Mark we read a hundred-fold now in this time, and in the world to come life everlasting. Which hundred-fold is to be understood of the blessings in this life, or interior consolations, or the peace of a good conscience, and in general of spiritual gifts and graces, which are much more valuable than all temporal goods. And besides these spiritual graces in this world, he shall have everlasting glory in the world to come. (Witham) --- Our Saviour does not here lay down a precept of separating from wives; but, as when he before said, he that loseth his life for my sake, shall find it, he did not counsel, much less command us to lay violent hands upon ourselves; so here he teaches us to prefer the duties of piety to every other consideration. (St. John Chrysostom, hom. lxv.) --- The reward will be a hundred-fold, by the accumulation of spiritual gifts and graces in this life, infinitely superior to all we have left, and the inheritance of life eternal in the next. (Bible de Vence)

23 Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. 24 And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. 25 When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? 26 But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible. 27 Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore? 28 And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. 29 And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive a hundredfold, and shall inherit everlasting life. 30 But many that are first shall be last; and the last shall be first.

We have here Christ's discourse with his disciples upon occasion of the rich man's breaking with Christ.

I. Christ took occasion from thence to show the difficulty of the salvation of the rich people, v. 23-26 .

1. That it is a very hard thing for a rich man to get to heaven, such a rich man as this here. Note, From the harms and falls of others it is good for us to infer that which will be of caution to us.

Now, (1.) This is vehemently asserted by our Saviour, v. 23, 24 . He said this to his disciples, who were poor, and had but little in the world, to reconcile them to their condition with this, that the less they had of worldly wealth, the less hindrance they had in the way to heaven. Note, It should be a satisfaction to them who are in a low condition, that they are not exposed to the temptations of a high and prosperous condition: If they live more hardy in this world than the rich, yet, if withal they get more easily to a better world, they have no reason to complain. This saying is ratified, v. 23 . Verily I say unto you. He that has reason to know what the way to heaven is, for he has laid it open, he tells us that this is one of the greatest difficulties in that way. It is repeated, v. 24 . Again I say unto you. Thus he speaks once, yea, twice that which man is loth to perceive and more loth to believe.

[1.] He saith that it is a hard thing for a rich man to be a good Christian, and to be saved; to enter into the kingdom of heaven, either here or hereafter. The way to heaven is to all a narrow way, and the gate that leads into it, a strait gate; but it is particularly so to rich people. More duties are expected from them than from others, which they can hardly do; and more sins do easily beset them, which they can hardly avoid. Rich people have great temptations to resist, and such as are very insinuating; it is hard not to be charmed with a smiling world; very hard, when we are filled with these hid treasures, not to take up with them for a portion. Rich people have a great account to make up for their estates, their interest, their time, and their opportunities of doing and getting good, above others. It must be a great measure of divine grace that will enable a man to break through these difficulties.

[2.] He saith that the conversion and salvation of a rich man is so extremely difficult, that it is easier for a camel to go through the eye of a needle, v. 24 . This is a proverbial expression, denoting a difficulty altogether unconquerable by the art and power of man; nothing less than the almighty grace of God will enable a rich man to get over this difficulty. The difficulty of the salvation of apostates ( Heb. vi. 4 ), and of old sinners ( Jer. xiii. 23 ), is thus represented as an impossibility. The salvation of any is so very difficult (even the righteous scarcely are saved ), that, where there is a peculiar difficulty, it is fitly set forth thus. It is very rare for a man to be rich, and not to set his heart upon his riches; and it is utterly impossible for a man that sets his heart upon his riches, to get to heaven; for if any man love the world, the love of the Father is not in him, 1 John ii. 15 ; James iv. 4 . First, The way to heaven is very fitly compared to a needle's eye, which is hard to hit and hard to get through. Secondly, A rich man is fitly compared to a camel, a beast of burthen, for he has riches, as a camel has his load, he carries it, but it is another's, he has it from others, spends it for others, and must shortly leave it to others; it is a burthen, for men load themselves with thick clay, Hab. ii. 6 . A camel is a large creature, but unwieldy.

(2.) This truth is very much wondered at, and scarcely credited by the disciples ( v. 25 ); They were exceedingly amazed, saying, Who then can be saved? Many surprising truths Christ told them, which they were astonished at, and knew not what to make of; this was one, but their weakness was the cause of their wonder. It was not in contradiction to Christ, but for awakening to themselves, that they said, Who then can be saved? Note, Considering the many difficulties that are in the way of salvation, it is really strange that any are saved. When we think how good God is, it may seem a wonder that so few are his; but when we think how bad man is, it is more a wonder that so many are, and Christ will be eternally admired in them. Who then can be saved? Since so many are rich, and have great possessions, and so many more would be rich, and are well affected to great possessions; who can be saved? If riches are a hindrance to rich people, are not price and luxury incident to those that are not rich, and as dangerous to them? and who then can get to heaven? This is a good reason why rich people should strive against the stream.

2. That, though it be hard, yet it is not impossible, for the rich to be saved ( v. 26 ); Jesus beheld them, turned and looked wistfully upon his disciples, to shame them out of their fond conceit of the advantages rich people had in spiritual things. He beheld them as men that had got over this difficulty, and were in a fair way for heaven, and the more so because poor in this world; and he said unto them, with men this is impossible, but with God all things are possible. This is a great truth in general, that God is able to do that which quite exceeds all created power; that nothing is too hard for God, Gen. xviii. 14 ; Num. xi. 23 . When men are at a loss, God is not, for his power is infinite and irresistible; but this truth is here applied, (1.) To the salvation of any. Who can be saved? say the disciples. None, saith Christ, by any created power. With men this is impossible: the wisdom of man would soon be nonplussed in contriving, and the power of man baffled in effecting, the salvation of a soul. No creature can work the change that is necessary to the salvation of a soul, either in itself or in any one else. With men it is impossible that so strong a stream should be turned, so hard a heart softened, so stubborn a will bowed. It is a creation, it is a resurrection, and with men this is impossible; it can never be done by philosophy, medicine, or politics; but with God all things are possible. Note, The beginning, progress, and perfection, of the work of salvation, depend entirely upon the almighty power of God, to which all things are possible. Faith is wrought by that power ( Eph. i. 19 ), and is kept by it, 1 Pet. i. 5 . Job's experience of God's convincing, humbling grace, made him acknowledge more than any thing else, I know that thou canst do every thing, Job xlii. 2 . (2.) To the salvation of rich people especially; it is impossible with men that such should be saved, but with God even this is possible; not that rich people should be saved in their worldliness, but that they should be saved from it. Note, The sanctification and salvation of such as are surrounded with the temptations of this world are not to be despaired of; it is possible; it may be brought about by the all-sufficiency of the divine grace; and when such are brought to heaven, they will be there everlasting monuments of the power of God. I am willing to think that in this word of Christ there is an intimation of mercy Christ had yet in store for this young gentleman, who was now gone away sorrowful; it was not impossible to God yet to recover him, and bring him to a better mind.

II. Peter took occasion from hence to enquire what they should get by it, who had come up to these terms, upon which this young man broke with Christ, and had left all to follow him, v. 27 , &c. We have here the disciples' expectations from Christ, and his promises to them.

1. We have their expectations from Christ; Peter, in the name of the rest, signifies that they depended upon him for something considerable in lieu of what they had left for him; Behold, we have forsaken all, and have followed thee; what shall we have therefore? Christ had promised the young man, that, if he would sell all, and come and follow him, he should have treasure in heaven; now Peter desires to know,

(1.) Whether they had sufficiently come up to those terms: they had not sold all (for they had many of them wives and families to provide for), but they had forsaken all; they had not given it to the poor, but they had renounced it as far as it might be any way a hindrance to them in serving Christ. Note, When we hear what are the characters of those that shall be saved, it concerns us to enquire whether we, through grace, answer those characters. Now Peter hopes that, as to the main scope and intendment of the condition, they had come up to it, for God had wrought in them a holy contempt of the world and the things that are seen, in comparison with Christ and the things that are not seen; and how this must be evidenced, no certain rule can be given, but according as we are called.

Lord, saith Peter, we have forsaken all. Alas! it was but a poor all that they had forsaken; one of them had indeed quitted a place in the custom-house, but Peter and the most of them had only left a few boats and nets, and the appurtenances of a poor fishing-trade; and yet observe how Peter there speaks of it, as it had been some mighty thing; Behold, we have forsaken all. Note, We are too apt to make the most of our services and sufferings, our expenses and losses, for Christ, and to think we have made him much our debtor. However, Christ does not upbraid them with this; though it was but little that they had forsaken, yet it was their all, like the widow's two mites, and was as dear to them as if it had been more, and therefore Christ took it kindly that they left it to follow him; for he accepts according to what a man hath.

(2.) Whether therefore they might expect that treasure which the young man shall have if he will sell all. "Lord," saith Peter, "shall we have it, who have left all?" All people are for what they can get; and Christ's followers are allowed to consult their own true interest, and to ask, What shall we have? Christ looked at the joy set before him, and Moses at the recompence of reward. For this end it is set before us, that by a patient continuance in well-doing we may seek for it. Christ encourages us to ask what we shall gain by leaving all to follow him; that we may see he doth not call us to our prejudice, but unspeakably to our advantage. As it is the language of an obediential faith to ask, "What shall we do? " with an eye to the precepts; so it is of a hoping, trusting faith, to ask, "What shall we have? " with an eye to the promises. But observe, The disciples had long since left all to engage themselves in the service of Christ, and yet never till now asked, What shall we have? Though there was no visible prospect of advantage by it, they were so well assured of his goodness, that they knew they should not lose by him at last, and therefore referred themselves to him, in what way he would make up their losses to them; minded their work, and asked not what should be their wages. Note, It honours Christ, to trust him and serve him, and not to bargain with him. Now that this young man was gone from Christ to his possessions, it was time for them to think which they should take to, what they should trust to. When we see what others keep by their hypocrisy and apostasy, it is proper for us to consider what we hope, through grace, to gain, not for, but by, our sincerity and constancy, and then we shall see more reason to pity them than to envy them.

2. We have here Christ's promises to them, and to all others that tread in the steps of their faith and obedience. What there was either of vain-glory or of vain hopes in that which Peter said, Christ overlooks, and is not extreme to mark it, but takes this occasion to give the bond of a promise,

(1.) To his immediate followers, v. 28 . They had signalized their respect to him, as the first that followed him, and to them he promises not only treasure, but honour, in heaven; and here they have a grant or patent for it from him who is the fountain of honour in that kingdom; Ye which have followed me in the regeneration shall sit upon twelve thrones. Observe,

[1.] The preamble to the patent, or the consideration of the grant, which, as usual, is a recital of their services; "You have followed me in the regeneration, and therefore this will I do for you." The time of Christ's appearing in this world was a time of regeneration, of reformation ( Heb. ix. 10 ), when old things began to pass away, and all things to look new. The disciples had followed Christ when the church was yet in the embryo state, when the gospel temple was but in the framing, when they had more of the work and service of the apostles than of the dignity and power that belonged to their office. Now they followed Christ with constant fatigue, when few did; and therefore on them he will put particular marks of honour. Note, Christ hath special favour for those who begin early with him, who trust him further than they can see him, as they did who followed him in the regeneration. Observe, Peter spoke of their forsaking all, to follow him, Christ only speaks of their following him, which was the main matter.

[2.] The date of their honour, which fixes the time when it should commence; not immediately from the day of the date of these presents, no, they must continue a while in obscurity, as they were. But when the Son of man shall sit in the throne of his glory; and to this some refer that, in the regeneration; "You who now have followed me, shall, in the regeneration, be thus dignified." Christ's second coming will be a regeneration, when there shall be new heavens, and a new earth, and the restitution of all things. All that partake of the regeneration in grace ( John iii. 3 ) shall partake of the regeneration in glory; for as grace is the first resurrection ( Rev. xx. 6 ), so glory is the second regeneration.

Now their honour being adjourned till the Son of man's sitting in the throne of his glory, intimates, First, That they must stay for their advancement till then. Note, As long as our Master's glory is delayed, it is fit that ours should be so too, and that we should wait for it with an earnest expectation, as of a hope not seen. Rom. viii. 19 . We must live, and work, and suffer, in faith, and hope, and patience, which therefore must be tried by these delays. Secondly, That they must share with Christ in his advancement; their honour must be a communion with him in his honour. They, having suffered with a suffering Jesus, must reign with a reigning Jesus, for both here and hereafter Christ will be all in all; we must be where he is ( John xii. 26 ), must appear with him ( Col. iii. 4 ); and this will be an abundant recompence not only for our loss, but for the delay; and when our Lord comes, we shall receive not only our own, but our own with usury. The longest voyages make the richest returns.

[3.] The honour itself hereby granted; Ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. It is hard to determine the particular sense of this promise, and whether it was not to have many accomplishments, which I see no harm in admitting. First, When Christ is ascended to the right hand of the Father, and sits on the throne of his glory, then the apostles shall receive power by the Holy Ghost ( Acts i. 8 ); shall be so much advanced above themselves as they are now, that they shall think themselves upon thrones, in promoting the gospel; they shall deliver it with authority, as a judge from the bench; they shall then have their commission enlarged, and shall publish the laws of Christ, by which the church, God's spiritual Israel ( Gal. vi. 16 ), shall be governed, and Israel according to the flesh, that continues in infidelity, with all others that do likewise, shall be condemned. The honour and power given them, may be explained by Jer. i. 19 , See, I have set thee over the nations; and Ezek; xx. 4 , Wilt thou judge them? and Dan. vii. 18 , The saints shall take the kingdom; and Rev. xii. 1 , where the doctrine of Christ is called a crown of twelve stars. Secondly, When Christ appears for the destruction of Jerusalem ( ch. xxiv. 31 ), then shall he send the apostles to judge the Jewish nation, because in that destruction their predictions, according to the word of Christ, would be accomplished. Thirdly, Some think it has reference to the conversion of the Jews, which is yet to come, at the latter end of the world, after the fall of antichrist; so Dr. Whitby; and that "it respects the apostles' government of the twelve tribes of Israel, not by a resurrection of their persons, but by a reviviscence of that Spirit which resided in them, and of that purity and knowledge which they delivered to the world, and, chiefly, by admission of their gospel to be the standard of their faith and the direction of their lives." Fourthly, It is certainly to have its full accomplishment at the second coming of Jesus Christ, when the saints in general shall judge the world, and the twelve apostles especially, as assessors with Christ, in the judgment of the great day, when all the world shall receive their final doom, and they shall ratify and applaud the sentence. But the tribe of Israel are named, partly because the number of the apostles was designedly the same with the number of the tribes; partly because the apostles were Jews, befriended them most, but were most spitefully persecuted by them; and it intimates that the saints will judge their acquaintance and kindred according to the flesh, and will, in the great day, judge those they had a kindness for; will judge their persecutors, who in this world judged them.

But the general intendment of this promise is, to show the glory and dignity reserved for the saints in heaven, which will be an abundant recompence for the disgrace they suffered here in Christ's cause. There are higher degrees of glory for those that have done and suffered most. The apostles in this world were hurried and tossed, there they shall sit down at rest and ease; here bonds, and afflictions, and deaths, did abide them, but there they shall sit on thrones of glory; here they were dragged to the bar, there they shall be advanced to the bench; here the twelve tribes of Israel trampled upon them, there they shall tremble before them. And will not this be recompence enough to make up all their losses and expenses for Christ? Luke xxii. 29 .

[4.] The ratification of this grant; it is firm, it is inviolably immutably sure; for Christ hath said, " Verily I say unto you, I the Amen, the faithful Witness, who am empowered to make this grant, I have said it, and it cannot be disannulled."

(2.) Here is a promise to all others that should in like manner leave all to follow Christ. It was not peculiar to the apostles, to be thus preferred, but this honour have all his saints. Christ will take care they shall none of them lose by him ( v. 29 ); Every one that has forsaken any thing for Christ, shall receive.

[1.] Losses for Christ are here supposed. Christ had told them that his disciples must deny themselves in all that is done to them in this world; now here he specifies particulars; for it is good to count upon the worst. If they have not forsaken all, as the apostles did, yet they have forsaken a great deal, houses suppose, and have turned themselves out, to wander in deserts; or dear relations, that would not go with them, to follow Christ; these are particularly mentioned, as hardest for a tender gracious spirit to part with; brethren, or sisters, or father, or mother, or wife, or children; and lands are added in the close; the profits of which were the support of the family.

Now, First, the loss of these things is supposed to be for Christ's name's sake; else he doth not oblige himself to make it up. Many forsake brethren, and wife, and children, in humour and passion, as the bird that wanders from her nest; that is a sinful desertion. But if we forsake them for Christ's sake, because we cannot keep them and keep a good conscience, we must either quit them, or quit our interest in Christ; if we do not quit our concern for them, or our duty to them, but our comfort in them, and will do it rather than deny Christ, and this with an eye to him, and to his will and glory, this is that which shall be thus recompensed. It is not the suffering, but the cause, that makes both the martyr and the confessor.

Secondly, It is supposed to be a great loss; and yet Christ undertakes to make up, for he is able to do it, be it ever so great. See the barbarity of the persecutors, that they stripped innocent people of all they had, for no other crime than their adherence to Christ! See the patience of the persecuted; and the strength of their love to Christ, which was such as all these waters could not quench!

[2.] A recompence of these losses is here secured. Thousands have dealt with Christ, and have trusted him far; but never any one lost by him, never any one but was an unspeakable gainer by him, when the account came to be balanced. Christ here gives his word for it, that he will not only indemnify his suffering servants, and save them harmless, but will abundantly reward them. Let them make a schedule of their losses for Christ, and they shall be sure to receive,

First, A hundred-fold in this life; sometimes in kind, in the things themselves which they have parted with. God will raise up for his suffering servants more friends, that will be so to them for Christ's sake, than they have left that were so for their own sakes. The apostles, wherever they came, met with those that were kind to them, and entertained them, and opened their hearts and doors to them. However, they shall receive a hundred-fold, in kindness, in those things that are abundantly better and more valuable. Their graces shall increase, their comforts abound, they shall have tokens of God's love, more free communion with him, more full communications from him, clearer foresights, and sweeter foretastes, of the glory to be revealed; and then they may truly say, they have received a hundred times more comfort in God and Christ than they could have had in wife, or children.

Secondly, Eternal life at last. The former is reward enough, if there were no more; cent. per cent. is great profit; what then is a hundred to one? But this comes in over and above, as it were, into the bargain. The life here promised includes in it all the comforts of life in the highest degree, and all eternal. Now if we could but mix faith with the promise, and trust Christ for the performance of it, surely we should think nothing too much to do, nothing too hard to suffer, nothing too dear to part with, for him.

Our Saviour, in the last verse, obviates a mistake of some, as if pre-eminence in glory went by precedence in time, rather than the measure and degree of grace. No; Many that are first, shall be last, and the last, first, v. 30 . God will cross his hands; will reveal that to babes, which he hid from the wise and prudent; will reject unbelieving Jews and receive believing Gentiles. The heavenly inheritance is not given as earthly inheritances commonly are, by seniority of age, and priority of birth, but according to God's pleasure. This is the text of another sermon, which we shall meet with in the next chapter.