Monday of the 21st week in Ordinary Time

Paul. It is observed that St. Paul never calls himself an apostle in either of the epistles to the Thessalonians. The reason why he deviates from his ordinary custom on this occasion, probably is, that joining his name with the other two, he did not like to assume a title, though his due, which the others did not possess. (Estius) --- Such condescension to your neighbours' feelings, even in trifles, is highly delicate and praiseworthy. (Haydock)

The apostle praises the Thessalonians for the progress they had made in the theological virtues [of faith, hope, and charity], and enumerates the profit they had derived from each. Their faith had produced works; their charity rendered their labour light and easy, and their patience was the fruit of their future hopes, in confidence of which they bore what they had to suffer from their unconverted countrymen. (Estius)

In power. The sense is, I have preached the gospel to you, not only in words of persuasion, but have proved it by the power of miracles, in much fulness, or in great abundance. I have also taught you the gospel not by my words only, but by my actions; for you know what kind of a life I led among you. I had no interest but in gaining your souls. And I rejoice to hear you have received it in much power, by the Holy Ghost working within you. (Haydock) --- And in much fulness.[1] Some would have the Greek word to signify in a full assurance; but in the style of the New Testament, it may as well signify a fulness, or plentitude. (Witham)

In plenitudine multa, Greek: en plerophria polle. See Luke i.

From you was spread abroad the word.[2] The Greek, was sounded about. --- In every place. In very many places. (Witham)

Diffamatus est, Greek: exechetai. Insonuit, St. John Chrysostom says, (Greek: log. b. p. 166.) Greek: delon oti osper salpiggos, instar Tubæ.

Thessalonica was formerly the metropolis of Macedonia; it is now called Salonichi, and is the best peopled, and one of the best towns for commerce, in the Levant. The apostle Paul, being diverted from his design of going into the provinces of Asia, properly so called, and directed after an extraordinary manner to preach the gospel in Macedonia ( Acts xvi. 9, 10 ), in obedience to the call of God went from Troas to Samothracia, thence to Neapolis, and thence to Philippi, where he had good success in his ministry, but met with hard usage, being cast into prison with Silas his companion in travel and labour, from which being wonderfully delivered, they comforted the brethren there, and departed. Passing through Amphipolis and Apollonia, they came to Thessalonica, where the apostle planted a church that consisted of some believing Jews and many converted Gentiles, Acts xvii. 1-4 . But a tumult being raised in the city by the unbelieving Jews, and the lewd and baser sort of the inhabitants, Paul and Silas, for their safety, were sent away by night unto Berea, and afterwards Paul was conducted to Athens, leaving Silas and Timotheus behind him, but sent directions that they should come to him with all speed. When they came, Timotheus was sent to Thessalonica, to enquire after their welfare and to establish them in the faith ( 1 Thess. iii. 2 ), and, returning to Paul while he tarried at Athens, was sent again, together with Silas, to visit the churches in Macedonia. So that Paul, being left at Athens alone ( 1 Thess. iii. 1 ), departed thence to Corinth, where he continued a year and a half, in which time Silas and Timotheus returned to him from Macedonia ( Acts xviii. 5 ), and then he wrote this epistle to the church of Christ at Thessalonica, which, though it is placed after the other epistles of this apostle, is supposed to be first in time of all Paul's epistles, and to be written about A.D. 51. The main scope of it is to express the thankfulness of this apostle for the good success his preaching had among them, to establish them in the faith, and persuade them to a holy conversation.

After the introduction ( ver. 1 ) the apostle begins with a thanksgiving to God for the saving benefits bestowed on them, ver. 2-5 . And then mentions the sure evidences of the good success of the gospel among them, which was notorious and famous in several other places, ver. 6-10 .

1 Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.

In this introduction we have,

I. The inscription, where we have, 1. The persons from whom this epistle came, or by whom it was written. Paul was the inspired apostle and writer of this epistle, though he makes no mention of his apostleship, which was not doubted of by the Thessalonians, nor opposed by any false apostle among them. He joins Silvanus (or Silas) and Timotheus with himself (who had now come to him with an account of the prosperity of the churches in Macedonia), which shows this great apostle's humility, and how desirous he was to put honour upon the ministers of Christ who were of an inferior rank and standing. A good example this is to such ministers as are of greater abilities and reputation in the church than some others. 2. The persons to whom this epistle is written, namely, the church of the Thessalonians, the converted Jews and Gentiles in Thessalonica; and it is observable that this church is said to be in God the Father and in the Lord Jesus Christ; they had fellowship with the Father, and his Son Jesus Christ, 1 John i. 3 . They were a Christian church, because they believed in God the Father and in the Lord Jesus Christ. They believed the principles both of natural and revealed religion. The Gentiles among them were turned to God from idols, and the Jews among them believed Jesus to be the promised Messias. All of them were devoted and dedicated to God the Father and the Lord Jesus Christ: to God as their chief good and highest end, to Jesus Christ as their Lord and Mediator between God and man. God the Father is the original centre of all natural religion; and Jesus Christ is the author and centre of all revealed religion. You believe in God, says our Saviour, believe also in me. John xiv. 1 .

2 We give thanks to God always for you all, making mention of you in our prayers; 3 Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; 4 Knowing, brethren beloved, your election of God. 5 For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake.

I. The apostle begins with thanksgiving to God. Being about to mention the things that were matter of joy to him, and highly praiseworthy in them, and greatly for their advantage, he chooses to do this by way of thanksgiving to God, who is the author of all that good that comes to us, or is done by us, at any time. God is the object of all religious worship, of prayer and praise. And thanksgiving to God is a great duty, to be performed always or constantly; even when we do not actually give thanks to God by our words, we should have a grateful sense of God's goodness upon our minds. Thanksgiving should be often repeated; and not only should we be thankful for the favours we ourselves receive, but for the benefits bestowed on others also, upon our fellow-creatures and fellow-christians. The apostle gave thanks not only for those who were his most intimate friends, or most eminently favoured of God, but for them all.

II. He joined prayer with his praise or thanksgiving. When we in every thing by prayer and supplication make our requests known to God, we should join thanksgiving therewith, Phil. iv. 6 . So when we give thanks for any benefit we receive we should join prayer. We should pray always and without ceasing, and should pray not only for ourselves, but for others also, for our friends, and should make mention of them in our prayers. We may sometimes mention their names, and should make mention of their case and condition; at least, we should have their persons and circumstances in our minds, remembering them without ceasing. Note, As there is much that we ought to be thankful for on the behalf of ourselves and our friends, so there is much occasion of constant prayer for further supplies of good.

III. He mentions the particulars for which he was so thankful to God; namely,

1. The saving benefits bestowed on them. These were the grounds and reasons of his thanksgiving. (1.) Their faith and their work of faith. Their faith he tells them ( v. 8 ) was very famous, and spread abroad. This is the radical grace; and their faith was a true and living faith, because a working faith. Note, Wherever there is a true faith, it will work: it will have an influence upon heart and life; it will put us upon working for God and for our own salvation. We have comfort in our own faith and the faith of others when we perceive the work of faith. Show me thy faith by thy works, Jam. ii. 18 . (2.) Their love and labour of love. Love is one of the cardinal graces; it is of great use to us in this life and will remain and be perfected in the life to come. Faith works by love; it shows itself in the exercise of love to God and love to our neighbour; as love will show itself by labour, it will put us upon taking pains in religion. (3.) Their hope and the patience of hope. We are saved by hope. This grace is compared to the soldier's helmet and sailor's anchor, and is of great use in times of danger. Wherever there is a well-grounded hope of eternal life, it will appear by the exercise of patience; in a patient bearing of the calamities of the present time and a patient waiting for the glory to be revealed. For, if we hope for that we see not, then do we with patience wait for it, Rom. viii. 25 .

2. The apostle not only mentions these three cardinal graces, faith, hope and love, but also takes notice, (1.) Of the object and efficient cause of these graces, namely, our Lord Jesus Christ. (2.) Of the sincerity of them: being in the sight of God even our Father. The great motive to sincerity is the apprehension of God's eye as always upon us; and it is a sign of sincerity when in all we do we endeavour to approve ourselves to God, and that is right which is so in the sight of God. Then is the work of faith, or labour of love, or patience of hope, sincere, when it is done under the eye of God. (3.) He mentions the fountain whence these graces flow, namely, God's electing love: Knowing, brethren beloved, your election of God, v. 4 . Thus he runs up these streams to the fountain, and that was God's eternal election. Some by their election of God would understand only the temporary separation of the Thessalonians from the unbelieving Jews and Gentiles in their conversion; but this was according to the eternal purpose of him who worketh all things according to the counsel of his own will, Eph. i. 11 . Speaking of their election, he calls them, brethren beloved; for the original of the brotherhood that is between Christians and the relation wherein they stand one to another is election. And it is a good reason why we should love one another, because we are all beloved of God, and were beloved of him in his counsels when there was not any thing in us to merit his love. The election of these Thessalonians was known to the apostles, and therefore might be known to themselves, and that by the fruits and effects thereof—their sincere faith, and hope, and love, by the successful preaching of the gospel among them. Observe, [1.] All those who in the fulness of time are effectually called and sanctified were from eternity elected and chosen to salvation. [2.] The election of God is of his own good pleasure and mere grace, not for the sake of any merit in those who are chosen. [3.] The election of God may be known by the fruits thereof. [4.] Whenever we are giving thanks to God for his grace either to ourselves or others, we should run up the streams to the fountain, and give thanks to God for his electing love, by which we are made to differ.

6 And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: 7 So that ye were ensamples to all that believe in Macedonia and Achaia. 8 For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing. 9 For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; 10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

In these words we have the evidence of the apostle's success among the Thessalonians, which was notorious and famous in several places. For,

I. They were careful in their holy conversation to imitate the good examples of the apostles and ministers of Christ, v. 6 . As the apostle took care to demean himself well, not only for his own credit's sake, but for the benefit of others, by a conversation suitable to his doctrine, that he might not pull down with one hand what he built up with the other, so the Thessalonians, who observed what manner of men they were among them, how their preaching and living were all of a piece, showed a conscientious care to be followers of them, or to imitate their good example. Herein they became also followers of the Lord, who is the perfect example we must strive to imitate; and we should be followers of others no further than they are followers of Christ, 1 Co. xi. 1 . The Thessalonians acted thus, notwithstanding their affliction, that much affliction which the apostles and themselves also were exposed to. They were willing to share in the sufferings that attended the embracing and professing of Christianity. They entertained the gospel, notwithstanding the troubles and hardships which attended the preachers and professors of it too. Perhaps this made the word more precious, being dear—bought; and the examples of the apostles shone very bright under their afflictions; so that the Thessalonians embraced the word cheerfully, and followed the example of the suffering apostles joyfully, with joy in the Holy Ghost —such solid and spiritual and lasting joy as the Holy Ghost is the author of, who, when our afflictions abound, makes our consolations much more to abound.

II. Their zeal prevailed to such a degree that they were themselves examples to all about them, v. 7, 8 . Observe here,

1. Their example was very effectual to make good impressions upon many others. They were typoi — stamps, or instruments to make impression with. They had themselves received good impressions from the preaching and conversation of the apostles, and they made good impressions, and their conversation had an influence upon others. Note, Christians should be so good as by their example to influence others.

2. It was very extensive, and reached beyond the confines of Thessalonica, even to the believers of all Macedonia, and further, in Achaia; the Philippians, and others who received the gospel before the Thessalonians, were edified by their example. Note, Some who were last hired into the vineyard may sometimes outstrip those who come in before them, and become examples to them.

3. It was very famous. The word of the Lord, or its wonderful effects upon the Thessalonians, sounded, or was famous and well known, in the regions round about that city, and in every place; not strictly every where, but here and there, up and down in the world: so that, from the good success of the gospel among them, many others were encouraged to entertain it, and to be willing, when called, to suffer for it. Their faith was spread abroad. (1.) The readiness of their faith was famed abroad. These Thessalonians embraced the gospel as soon as it was preached to them; so that every body took notice what manner of entering in among them the apostles had, that there were no such delays as at Philippi, where it was a great while before much good was done. (2.) The effects of their faith were famous. [1.] They quitted their idolatry; they turned from their idols, and abandoned all the false worship they had been educated in. [2.] They gave themselves up to God, to the living and true God, and devoted themselves to his service. [3.] They set themselves to wait for the Son of God from heaven, v. 10 . And this is one of the peculiarities of our holy religion, to wait for Christ's second coming, as those who believe he will come and hope he will come to our joy. The believers under the Old Testament waited for the coming of the Messiah, and believers now wait for his second coming; he is yet to come. And there is good reason to believe he will come, because God has raised him from the dead, which is full assurance unto all men that he will come to judgment, Acts xvii. 31 . And there is good reason to hope and wait for his coming, because he has delivered us from the wrath to come. He came to purchase salvation, and will, when he comes again, bring salvation with him, full and final deliverance from sin, and death, and hell, from that wrath which is yet to come upon unbelievers, and which, when it has once come, will be yet to come, because it is everlasting fire prepared for the devil and his angels, Mt. xxv. 41 .

The AUTHENTICITY of this Epistle is attested by Irenæus [Against Heresies, 5.6.1], quoting 1Th 5:23 ; Clement of Alexandria [The Instructor, 1.88], quoting 1Th 2:7 ; Tertullian [On the Resurrection of the Flesh, 24], quoting 1Th 5:1 ; Caius in Eusebius' Ecclesiastical History [6.20]; Origen [Against Celsus, 3].

The OBJECT OF THE EPISTLE.-- Thessalonica was at this time capital of the Roman second district of Macedonia [Livy, Histories, 45.29]. It lay on the bay of Therme, and has always been, and still is, under its modern name Saloniki, a place of considerable commerce. After his imprisonment and scourging at Philippi, Paul ( 1Th 2:2 ) passed on to Thessalonica; and in company with Silas ( Ac 17:1-9 ) and Timotheus ( Ac 16:3 ; 17:14 , compare with 1Th 1:1 ; 3:1-6 ; 2Th 1:1 ) founded the Church there. The Jews, as a body, rejected the Gospel when preached for three successive sabbaths ( Ac 17:2 ); but some few "believed and consorted with Paul and Silas, and of the devout (that is, proselytes to Judaism) Greeks a great multitude, and of the chief women not a few." The believers received the word joyfully, notwithstanding trials and persecutions ( 1Th 1:6 ; 2:13) from their own countrymen and from the Jews ( 1Th 2:14-16 ). His stay at Thessalonica was doubtless not limited to the three weeks in which were the three sabbaths specified in Ac 17:2 ; for his laboring there with his hands for his support ( 1Th 2:9 ; 2Th 3:8 ), his receiving supplies there more than once from Philippi ( Php 4:16 ), his making many converts from the Gentiles ( 1Th 1:9 ; and as two oldest manuscripts read, Ac 17:4 , "of the devout and of the Greeks a great multitude," Ac 17:4 ), and his appointing ministers--all imply a longer residence. Probably as at Pisidian Antioch ( Ac 13:46 ), at Corinth ( Ac 18:6 , 7 ), and at Ephesus ( Ac 19:8 , 9 ), having preached the Gospel to the Jews, when they rejected it, he turned to the Gentiles. He probably thenceforth held the Christian meetings in the house of Jason ( Ac 17:5 ), perhaps "the kinsman" of Paul mentioned in Ro 16:21 . His great subject of teaching to them seems to have been the coming and kingdom of Christ, as we may infer from 1Th 1:10 ; 2:12, 19 ; 3:13 ; 4:13-18 ; 5:1-11 , 23, 24; and that they should walk worthy of it ( 1Th 2:12 ; 4:1 ). And it is an undesigned coincidence between the two Epistles and Ac 17:5 , 9 , that the very charge which the assailants of Jason's house brought against him and other brethren was, "These do contrary to the decrees of Cæsar, saying that there is another king, one Jesus." As in the case of the Lord Jesus Himself (Joh 18:33-37; 19:12; compare Mt 26:64 ), they perverted the doctrine of the coming kingdom of Christ into a ground for the charge of treason against Cæsar. The result was, Paul and Silas were obliged to flee under the cover of night to Berea; Timothy had probably preceded him ( Ac 17:10 , 14 ). But the Church had been planted, and ministers appointed; nay, more, they virtually became missionaries themselves for which they possessed facilities in the extensive commerce of their city, and both by word and example were extending the Gospel in Macedonia, Achaia, and elsewhere ( 1Th 1:7 , 8 ). From Berea, also. Paul, after having planted a Scripture-loving Church, was obliged to flee by the Thessalonian Jews who followed him thither. Timothy (who seems to have come to Berea separately from Paul and Silas, compare Ac 17:10 , with Ac 17:14 ) and Silas remained there still, when Paul proceeded by sea to Athens. While there he more than once longed to visit the Thessalonians again, and see personally their spiritual state, and "perfect that which was lacking in their faith" ( 1Th 3:10 ); but (probably using the Thessalonian Jews as his instruments, Joh 13:27 ) "Satan hindered" him ( 1Th 2:18 ; compare Ac 17:13 ). He therefore sent Timotheus, who seems to have followed him to Athens from Berea ( Ac 17:15 ), immediately on his arrival to Thessalonica ( 1Th 3:1 ); glad as he would have been of Timothy's help in the midst of the cavils of Athenian opponents, he felt he must forego that help for the sake of the Thessalonian Church. Silas does not seem to have come to Paul at Athens at all, though Paul had desired him and Timothy to "come to him with all speed" ( Ac 17:15 ); but seems with Timothy (who from Thessalonica called for him at Berea) to have joined Paul at Corinth first; compare Ac 18:1 , 5 , "When Silas and Timothy were come from Macedonia." The Epistle makes no mention of Silas at Athens, as it does of Timothy ( 1Th 3:1 ).

Timothy's account of the Thessalonian Church was highly favorable. They abounded in faith and charity and reciprocated his desire to see them ( 1Th 3:6-10 ). Still, as nothing human on earth is perfect, there were some defects. Some had too exclusively dwelt on the doctrine of Christ's coming kingdom, so as to neglect the sober-minded discharge of present duties ( 1Th 4:11 , 12 ). Some who had lost relatives by death, needed comfort and instruction in their doubts as to whether they who died before Christ's coming would have a share with those found alive in His kingdom then to be revealed. Moreover, also, there had been committed among them sins against chastity and sobriety ( 1Th 5:5-7 ), as also against charity (1Th 4:3-10; 5:13, 15). There were, too, symptoms in some of want of respectful love and subordination to their ministers; others treated slightingly the manifestations of the Spirit in those possessing His gifts ( 1Th 5:19 ). To give spiritual admonition on these subjects, and at the same time commend what deserved commendation, and to testify his love to them, was the object of the Epistle.

The PLACE OF WRITING IT was doubtless Corinth, where Timothy and Silas rejoined him ( Ac 18:5 ) soon after he arrived there (compare 1Th 2:17 ) in the autumn of A.D. 52.

The TIME OF WRITING was evidently immediately after having received from Timothy the tidings of their state ( 1Th 3:6 ) in the winter of A.D. 52, or early in 53. For it was written not long after the conversion of the Thessalonians ( 1Th 1:8 , 9 ), while Paul could speak of himself as only taken from them for a short season ( 1Th 2:17 ). Thus this Epistle was first in date of all Paul's extant Epistles. The Epistle is written in the joint names of Paul, Silas, and Timothy, the three founders of the Thessalonian Church. The plural first person "we," is used everywhere, except in 1Th 2:18 ; 3:5 ; 5:27. "We" is the true reading, 1Th 4:13 . The English Version "I," in 1Th 4:9 1Th 5:1 , 23 , is not supported by the original [Edmunds].

The STYLE is calm and equable, in accordance with the subject matter, which deals only with Christian duties in general, taking for granted the great doctrinal truths which were not as yet disputed. There was no deadly error as yet to call forth his more vehement bursts of feeling and impassioned argument. The earlier Epistles, as we should expect, are moral and practical. It was not until Judaistic and legalizing errors arose at a later period that he wrote those Epistles (for example, Romans and Galatians) which unfold the cardinal doctrines of grace and justification by faith. Still, later the Epistles from his Roman prison confirm the same truths. And last of all, the Pastoral Epistles are suited to the more developed ecclesiastical constitution of the Church, and give directions as to bishops and deacons, and correct abuses and errors of later growth.

The prevalence of the Gentile element in this Church is shown by the fact that these two Epistles are among the very few of Paul's writings in which no quotation occurs from the Old Testament.

1Th 1:1-10 . Address: Salutation: His Prayerful Thanksgiving for Their Faith, Hope, and Love. Their First Reception of the Gospel, and Their Good Influence on All Around.

1. Paul-- He does not add "an apostle," because in their case, as in that of the Philippians (see on Php 1:1 ), his apostolic authority needs not any substantiation. He writes familiarly as to faithful friends, not but that his apostleship was recognized among them ( 1Th 2:6 ). On the other hand, in writing to the Galatians, among whom some had called in question his apostleship, he strongly asserts it in the superscription. An undesigned propriety in the Epistles, evincing genuineness.

Silvanus-- a "chief man among the brethren" ( Ac 15:22 ), and a "prophet" ( Ac 15:32 ), and one of the deputies who carried the decree of the Jerusalem council to Antioch. His age and position cause him to be placed before "Timothy," then a youth ( Ac 16:1 ; 1Ti 4:12 ). Silvanus (the Gentile expanded form of "Silas") is called in 1Pe 5:12 , "a faithful brother" (compare 2Co 1:19 ). They both aided in planting the Thessalonian Church, and are therefore included in the address. This, the first of Paul's Epistles, as being written before various evils crept into the churches, is without the censures found in other Epistles. So realizing was their Christian faith, that they were able hourly to look for the Lord Jesus.

unto the church-- not merely as in the Epistles to Romans, Ephesians, Colossians, Philippians, "to the saints," or "the faithful at Thessalonica." Though as yet they do not seem to have had the final Church organization under permanent "bishops" and deacons, which appears in the later Epistles (See on Php 1:1 ; 1 and 2 Timothy). Yet he designates them by the honorable term "Church," implying their status as not merely isolated believers, but a corporate body with spiritual rulers ( 1Th 5:12 ; 2Co 1:1 ; Ga 1:2 ).

in-- implying vital union.

God the Father-- This marks that they were no longer heathen.

the Lord Jesus Christ-- This marks that they were not Jews, but Christians.

Grace be unto you, and peace-- that ye may have in God that favor and peace which men withhold [Anselm]. This is the salutation in all the Epistles of Paul, except the three pastoral ones, which have "grace, mercy, and peace." Some of the oldest manuscripts support, others omit the clause following, "from God our Father and the Lord Jesus Christ." It may have crept in from 1Co 1:3 ; 2Co 1:2 .

2. ( Ro 1:9 ; 2Ti 1:3 .) The structure of the sentences in this and the following verses, each successive sentence repeating with greater fulness the preceding, characteristically marks Paul's abounding love and thankfulness in respect to his converts, as if he were seeking by words heaped on words to convey some idea of his exuberant feelings towards them.

We-- I, Silvanus, and Timotheus. Ro 1:9 supports Alford in translating, "making mention of you in our prayers without ceasing" ( 1Th 1:3 ). Thus, "without ceasing," in the second clause, answers in parallelism to "always," in the first.

3. work of faith-- the working reality of your faith; its alacrity in receiving the truth, and in evincing itself by its fruits. Not an otiose assent; but a realizing, working faith; not "in word only," but in one continuous chain of "work" (singular, not plural, works), 1Th 1:5-10 ; Jas 2:22 . So "the work of faith" in 2Th 1:11 implies its perfect development (compare Jas 1:4 ). The other governing substantives similarly mark respectively the characteristic manifestation of the grace which follows each in the genitive. Faith, love, and hope, are the three great Christian graces ( 1Th 5:8 ; 1Co 13:13 ).

labour of love-- The Greek implies toil, or troublesome labor, which we are stimulated by love to bear ( 1Th 2:9 ; Re 2:2 ). For instances of self-denying labors of love, see Ac 20:35 ; Ro 16:12 . Not here ministerial labors. Those who shun trouble for others, love little (compare He 6:10 ).

patience-- Translate, "endurance of hope"; the persevering endurance of trials which flows from "hope." Ro 15:4 shows that "patience" also nourishes "hope."

hope in our Lord Jesus-- literally, "hope of our Lord Jesus," namely, of His coming ( 1Th 1:10 ): a hope that looked forward beyond all present things for the manifestation of Christ.

in the sight of God and our Father-- Your "faith, hope, and love" were not merely such as would pass for genuine before men, but "in the sight of God," the Searcher of hearts [Gomarus]. Things are really what they are before God. Bengel takes this clause with "remembering." Whenever we pray, we remember before God your faith, hope, and love. But its separation from "remembering" in the order, and its connection with "your ... faith," &c., make me to prefer the former view.

and, &c.-- The Greek implies, "in the sight of Him who is [at once] God and our Father."

4. Knowing-- Forasmuch as we know.

your election of God-- The Greek is rather, "beloved by God"; so Ro 1:7 ; 2Th 2:13 . "Your election" means that God has elected you as individual believers to eternal life ( Ro 11:5 , 7 ; Col 3:12 ; 2Th 2:13 ).

5. our gospel-- namely, the Gospel which we preached.

came-- Greek, "was made," namely, by God, its Author and Sender. God's having made our preaching among you to be attended with such "power," is the proof that you are "elect of God" ( 1Th 1:4 ).

in power-- in the efficacy of the Holy Spirit clothing us with power (see end of verse; Ac 1:8 ; 4:33; 6:5 , 8 ) in preaching the Gospel, and making it in you the power of God unto salvation ( Ro 1:16 ). As "power" produces faith; so "the Holy Ghost," love; and "much assurance" ( Col 2:2 , full persuasion), hope ( He 6:11 ), resting on faith ( He 10:22 ). So faith, love, and hope ( 1Th 1:3 ).

as ye know-- answering to the "knowing," that is, as WE know ( 1Th 1:4 ) your character as the elect of God, so YE know ours as preachers.

for your sake-- The purpose herein indicated is not so much that of the apostles, as that of God. "You know what God enabled us to be ... how mighty in preaching the word ... for your sakes ... thereby proving that He had chosen ( 1Th 1:4 ) you for His own" [Alford]. I think, from 1Th 2:10-12 , that, in "what manner of men we were among you," besides the power in preaching, there is included also Paul's and his fellow missionaries' whole conduct which confirmed their preaching; and in this sense, the "for your sake" will mean "in order to win you." This, though not the sole, yet would be a strong, motive to holy circumspection, namely, so as to win those without ( Col 4:5 ; compare 1Co 9:19-23 ).

8. from you sounded ... the word of the Lord-- not that they actually became missionaries: but they, by the report which spread abroad of their "faith" (compare Ro 1:8 ), and by Christian merchants of Thessalonica who travelled in various directions, bearing "the word of the Lord" with them, were virtually missionaries, recommending the Gospel to all within reach of their influence by word and by example ( 1Th 1:7 ). In "sounded," the image is that of a trumpet filling with its clear-sounding echo all the surrounding places.

to God-ward-- no longer directed to idols.

so that we need not to speak any thing-- to them in praise of your faith; "for ( 1Th 1:9 ) they themselves" (the people in Macedonia, Achaia, and in every place) know it already.

9. Strictly there should follow, "For they themselves show of you," &c.; but, instead, he substitutes that which was the instrumental cause of the Thessalonians' conversion and faith, "for they themselves show of us what manner of entering in we had unto you"; compare 1Th 1:5 , which corresponds to this former clause, as 1Th 1:6 corresponds to the latter clause. "And how ye turned from idols to serve the living ... God," &c. Instead of our having "to speak any thing" to them (in Macedonia and Achaia) in your praise ( 1Th 1:8 ), "they themselves (have the start of us in speaking of you, and) announce concerning (so the Greek of 'show of' means) us, what manner of (how effectual an) entrance we had unto you" ( 1Th 1:5 ; 2:1).

the living and true God-- as opposed to the dead and false gods from which they had "turned." In the English Version reading, Ac 17:4 , "of the devout Greeks a great multitude," no mention is made, as here, of the conversion of idolatrous Gentiles at Thessalonica; but the reading of some of the oldest manuscripts and Vulgate singularly coincides with the statement here: "Of the devout AND of Greeks (namely, idolaters) a great multitude"; so in Ac 17:17 , "the devout persons," that is, Gentile proselytes to Judaism, form a separate class. Paley and Lachmann, by distinct lines of argument, support the "AND."

10. This verse distinguishes them from the Jews, as 1Th 1:9 from the idolatrous Gentiles. To wait for the Lord's coming is a sure characteristic of a true believer, and was prominent amidst the graces of the Thessalonians ( 1Co 1:7 , 8 ). His coming is seldom called his return ( Joh 14:3 ); because the two advents are regarded as different phases of the same coming; and the second coming shall have features altogether new connected with it, so that it will not be a mere repetition of the first, or a mere coming back again.

his Son ... raised from the dead-- the grand proof of His divine Sonship ( Ro 1:4 ).

delivered-- rather as Greek, "who delivereth us." Christ has once for all redeemed us; He is our Deliverer ALWAYS.

1. Let us praise the Lord both in voice, and in understanding, and in good works; and, as this Psalm exhorteth, let us sing unto Him a new song. It beginneth: "Sing ye to the Lord a new song. His praise is in the Church of the Saints"

(ver. 1). The old man hath an old song, the new man a new song. The Old Testament is an old song, the New Testament a new song. In the Old Testament are temporal and earthly promises. Whoso loveth earthly things singeth an old song: let him that desireth to sing a new song, love the things of eternity. Love itself is new and eternal; therefore is it ever new, because it never groweth old....And this song is of peace, this song is of charity. Whoso severeth himself from the union of the saints, singeth not a new song; for he hath followed old strife, not new charity. In new charity what is there? Peace, the bond of an holy society, a spiritual union, a building of living stones. Where is this? Not in one place, but throughout the whole world. This is said in another Psalm, "Sing unto the Lord, all the earth." From this is understood, that he who singeth not with the whole earth, singeth an old song, whatever words proceed out of his mouth....We have already said, brethren, that all the earth singeth a new song. He who singeth not with the whole earth a new song, let him sing what he will, let his tongue sound forth Halleluia, let him utter it all day and all night, my ears are not so much bent to hear the voice of the singer, but I seek the deeds of the doer. For I ask, and say, "What is it that thou singest?" He answereth, "Halleluia." What is "Halleluia"? "Praise ye the Lord." Come, let us praise the Lord together. If thou praisest the Lord, and I praise the Lord, why are we at variance? Charity praiseth the Lord, discord blasphemeth the Lord."...

2. The field of the Lord is the world, not Africa. It is not with the Lord's field, as it is without these fields of ours, where Getulia bears sixty or an hundred fold, Numidia only ten fold: everywhere fruit is borne to Him, both an hundred fold, and sixty fold, and thirty fold: only do thou choose what thou wilt be, if thou thinkest to belong to the Lord's Cross. "The Church" then "of the saints" is the Catholic Church. The Church of the saints is not the Church of heretics. The Church of the saints is that which God first prefigured before it was seen, and then set forth that it might be seen. The Church of the saints was heretofore in writings, now it is in nations: the Church of the saints was heretofore only read of, now it is both read of and seen. When it was only read of, it was believed; now it is seen, and is spoken against. His praise is in the "children of the kingdom," that is, "the Church of the saints."

3. "Let Israel rejoice in Him who made Him"

(ver. 2). What is, "Israel"? "Seeing God." He who seeth God, rejoiceth in Him by whom he was made. What is it then, brethren? we have said that we belong to the Church of the saints: do we already see God? and how are we Israel, if we see not? There is one kind of sight belonging to this present time; there will be another belonging to the time hereafter: the sight which now is, is by faith; the sight which is to be will be in reality. If we believe, we see; if we love, we see: see what? God. Ask John: "God is love;" let us bless His holy Name, and rejoice in God by rejoicing in love. Whoso hath love, why send we him afar to see God? Let him regard his own conscience, and there he seeth God...."And let the sons of Sion exult in their King." The sons of the Church are Israel. For Sion indeed was one city, which fell: amid its ruins certain saints dwelt after the flesh: but the true Sion, the true Jerusalem (for Sion and Jerusalem are one), is "eternal in the heavens," and is "our mother." She it is that hath given us birth, she is the Church of the saints, she hath nourished us, she, who is in part a pilgrim, in part abiding in the heavens. In the part which abideth in heaven is the bliss of angels, in the part which wandereth in this world is the hope of the righteous. Of the former is said, "Glory to God in the highest;" of the latter, "and on earth peace to men of good will." Let those then who, being in this life, groan, and long for their country, run by love, not by bodily feet; let them seek not ships but wings, let them lay hold on the two wings of love. What are the two wings of love? The love of God, and of our neighbour. For now we are pilgrims, we sigh, we groan. There has come to us a letter from our country: we read it to you. "And the sons of Sion shall exult in their King." The Son of God, who made us, was made one of us: and He rules us as our King, because He is our Creator, who made us. But He by whom we were made is the same as He by whom we are ruled, and we are Christians because He is Christ. He is called Christ from Chrism, that is, Anointing....Give to the Priest somewhat to offer. What could man find which he could give as a clean victim? What victim? what clean thing can a sinner offer? O unrighteous, O sinful man, whatever thou offerest is unclean, and somewhat that is clean must be offered for thee....Let then the Priest that is clean offer Himself, and cleanse thee. This is what Christ did. He found in man nothing clean for Him to offer for man: He offered Himself as a clean Victim. Happy Victim, true Victim, spotless Offering. He offered not then what we gave Him; yea rather, He offered what He took of us, and offered it clean. For of us He took flesh, and this He offered. But where took He it? In the womb of the Virgin Mary, that He might offer it clean for us unclean. He is our King, He is our Priest, in Him let us rejoice.

4. "Let them praise His Name in chorus"

(ver. 3). What meaneth "chorus"? Many know what a "chorus" is: nay, as we are speaking in a town, almost all know. A "chorus" is the union of singers. If we sing "in chorus," let us sing in concord. If any one's voice is out of harmony in a chorus of singers, it offendeth the ear, and throweth the chorus into confusion. If the voice of one echoing discordantly troubleth the harmony of them who sing, how doth the discord of heresy throw into confusion the harmony of them who praise. The whole world is now the chorus of Christ. The chorus of Christ soundeth harmoniously from east to west. "Let them sing a psalm unto Him with timbrel and psaltery." Wherefore taketh he to him the "timbrel and psaltery"? That not the voice alone may praise, but the works too. When timbrel and psaltery are taken, the hands harmonize with the voice. So too do thou, whensoever thou singest "Halleluia," deal forth thy bread to the hungry, clothe the naked, take in the stranger: then doth not only thy voice sound, but thy hand soundeth in harmony with it, for thy deeds agree with thy words. Thou hast taken to thee an instrument, and thy fingers agree with thy tongue. Nor must we keep back the mystical meaning of the "timbrel and psaltery." On the timbrel leather is stretched, on the psaltery gut is stretched; on either instrument the flesh is crucified. How well did he "sing a psalm on timbrel and psaltery," who said, "the world is crucified unto me, and I unto the world"? This psaltery or timbrel He wishes thee to take up, who loveth a new song, who teacheth thee, saying to thee, "Whosoever willeth to be My disciple, let him deny himself, and take up his cross, and follow Me." Let him not set down his psaltery, let him not set down his timbrel, let him stretch himself out on the wood, and be dried from the lust of the flesh. The more the strings are stretched, the more sharply do they sound. The Apostle Paul then, in order that his psaltery might sound sharply, what said he? "Stretching forth unto those things which are before," etc. He stretched himself: Christ touched him; and the sweetness of truth sounded.

5. "For the Lord hath dealt kindly among His people"

(ver. 4). What dealing so kindly, as to die for the ungodly? What dealing so kindly, as with righteous Blood to blot out the handwriting against the sinner? What dealing so kindly, as to say, "I regard not what ye were, be ye now what ye were not"? He dealeth kindly in converting him that was turned away, in aiding him that is fighting, in crowning the conqueror. "And the meek He shall lift up in salvation." For the proud too are lifted up, but not in salvation: the meek are lifted in salvation, the proud in death: that is, the proud lift up themselves, and God humbleth them: the meek humble themselves, and God lifteth them up.

6. "The saints shall exult in glory"

(ver. 5). I would say somewhat important about the glory of the saints. For there is no one who loveth not glory. But the glory of fools, popular glory as it is called, hath snares to deceive, so that a man, influenced by the praises of vain men, shall be willing to live in such fashion as to be spoken of by men, whosoever they be, in whatsoever way. Hence it is that men, rendered mad, and puffed up with pride, empty within, without swollen, are willing ever to ruin their fortunes by bestowing them on stage-players, actors, men who fight with wild beasts, charioteers. What sums they give, what sums they spend! They lavish the powers not only of their patrimony, but of their minds too. They scorn the poor, because the people shouteth not that the poor should be given to, but the people do shout that the fighter with wild beasts be given to. When then no shout is raised to them, they refuse to spend; when madmen shout to them, they are mad too: nay, all are mad, both performer, and spectator, and the giver. This mad glory is blamed by the Lord, is offensive in the eyes of the Almighty....Thou choosest to clothe the fighter with wild beasts, who may be beaten, and make thee blush: Christ is never conquered; He hath conquered the devil, He hath conquered for thee, and to thee, and in thee; such a conqueror as this thou choosest not to clothe. Wherefore? Because there is less shouting, less madness about it. They then who delight in such glory, have an empty conscience. Just as they drain their chests, to send garments as presents, so do they empty their conscience, so as to have nothing precious therein.

7. But the saints who "exult in glory," no need is there for us to say how they exult: just hear the verse of the Psalm which followeth: "The saints shall exult in glory, they shall rejoice in their beds:" not in theatres, or amphitheatres, or circuses, or follies, or market places, but "in their chambers." What is, "in their chambers"? In their hearts. Hear the Apostle Paul exulting in his closet: "For this is our glory, the testimony of our conscience." On the other hand, there is reason to fear lest any be pleasing to himself, and so seem to be proud, and boast of his conscience. For every one ought to exult with fear, for that wherein he exulteth is God's gift, not his own desert. For there be many that please themselves, and think themselves righteous; and there is another passage which goeth against them, which saith, "Who shall boast that he hath a clean heart, and that he is pure from sin?" There is then, so to speak, a limit to glorying in our conscience, namely, to know that thy faith is sincere, thy hope sure, thy love without dissimulation. "The exultations of God are in their mouths"

(ver. 6). In such wise shall they "rejoice in their closets," as not to attribute to themselves that they are good, but praise Him from whom they have what they are, by whom they are called to attain to what they are not, and from whom they hope for perfection, to whom they give thanks, because He hath begun.

8. "And swords sharpened on both sides in their hands." This sort of weapon contains a great mystical meaning, in that it is sharp on both sides. By "swords sharpened on both sides," we understand the Word of the Lord: it is one sword, but therefore are they called many, because there are many mouths and many tongues of the saints. How is it two edged? It speaks of things temporal, it speaks also of things eternal. In both cases it proveth what it saith, and him whom it strikes, it severeth from the world. Is not this the sword whereof the Lord said, "I am not come to send peace upon earth, but a sword"? Observe how He came to divide, how He came to sever. He divideth the saints, He divideth the ungodly, He severeth from thee that which hindereth thee. The son willeth to serve God, the father willeth not: the sword cometh, the Word of God cometh, and severeth the son from the father....Wherefore then is it in their hands, not in their tongues? "And swords," it saith, "sharpened on both sides in their hands." By "in their hands," he meaneth in power. They received then the word of God in power, to speak where they would, to whom they would, neither to fear power, nor to despise poverty. For they had in their hands a sword; where they would they brandished it, handled it, smote with it: and all this was in the power of the preachers. For if the Word be not in their hands, why is it written, "The Word of the Lord was put in the hand of the Prophet Haggai"? Surely, brethren, God set not His Word in His fingers. What is meant by, "was put in his hand"? It was put into his power to preach the Word of the Lord. Lastly, we can understand these "hands" in another way also. For they who spake had the word of God in their tongues, they who wrote, in their hands.

9. Now, brethren, ye see the saints armed: observe the slaughter, observe their glorious battles. For if there be a commander, there must be soldiers; if soldiers, an enemy; if a warfare, a victory. What have these done who had in their hands swords sharpened on both sides? "To do vengeance on the nations." See whether vengeance have not been done on the nations. Daily is it done: we do it ourselves by speaking. Observe how the nations of Babylon are slain. She is repaid twofold: for so is it written of her, "repay her double for what she hath done." How is she repaid double? The saints wage war, they draw their "swords twice sharpened;" thence come defeats, slaughters, severances: how is she repaid double? When she had power to persecute the Christians, she slew the flesh indeed, but she crushed not God: now she is repaid double, for the Pagans are extinguished and the idols are broken....And lest thou shouldest think that men are really smitten with the sword, blood really shed, wounds made in the flesh, he goeth on and explaineth, "upbraidings among the peoples." What is "upbraidings"? Reproof. Let the "sword twice sharpened" go forth from you, delay not. Say to thy friend, if yet thou hast one left to whom to say it, "What kind of man art thou, who hast abandoned Him by whom thou wast made, and worshippest what He made? Better is the Workman, than that which He worketh." When he beginneth to blush, when he beginneth to feel compunction, thou hast made a wound with thy sword, it hath reached the heart, he is about to die, that he may live.

10. "That they may bind their kings in fetters, and their nobles in bonds of iron"

(ver. 9). The kings of the Gentiles are to be bound in fetters, "and their nobles in fetters," and that "of iron."...For these verses which we are beginning to explain are obscure. For for this purpose God willed to set down some of His verses obscurely, not that anything new should be dug out of them, but that what was already well known, might be made new by being obscurely set forth. We know that kings have been made Christians; we know that the nobles of the Gentiles have been made Christians. They are being made so at this day; they have been, they shall be; the "swords twice sharpened" are not idle in the hands of the saints. How then do we understand their being bound in fetters and chains of iron? Ye know, beloved and learned brethren (learned I call you, for ye have been nourished in the Church, and are accustomed to hear God's Word read), that "God hath chosen the weak things of the world to confound the strong, and the foolish things of the world hath God chosen to confound the wise, and things which are not, just as things which are, that the things which are may be brought to nought." ...It is said by the Lord, "If thou wilt be perfect, go sell all that thou hast, and give to the poor, and come, follow Me, and thou shalt have treasure in heaven." Many of the nobles did this, but they ceased to be nobles of the Gentiles, they chose rather to be poor in this world, noble in Christ. But many retain their former nobility, retain their royal powers, and yet are Christians. These are, as it were, "in fetters and in bonds of iron." How so? they received fetters, to keep them from going to things unlawful, the "fetters of wisdom," the fetters of the Word of God. Wherefore then are they bonds of iron and not bonds of gold? They are iron so long as they fear: let them love, and they shall be golden. Observe, beloved, what I say. Ye have heard just now the Apostle John, "There is no fear in love, but perfect love casteth out fear, because fear hath torment." This is the bond of iron. And yet unless a man begin through fear to worship God, he will not attain to love. "The fear of the Lord is the beginning of wisdom." The beginning then is bonds of iron, the end a collar of gold. For it is said of wisdom, "a collar of gold around thy neck." ...There cometh to us a man powerful in this world, his wife offendeth him, and perhaps he hath desired another man's wife who is more beautiful, or another woman who is richer, he wisheth to put away the one he hath, yet he doeth it not. He heareth the words of the servant of God, he heareth the Prophet, he heareth the Apostle, and he doeth it not; he is told by one in whose hands is a "sword twice sharpened," "Thou shalt not do it: it is not lawful for thee: God alloweth thee not to put away thy wife, "save for the cause of fornication." He heareth this, he feareth, and doeth it not....Listen, young men; the bonds are of iron, seek not to set your feet within them; if ye do, ye shall be bound more tightly with fetters. Such fetters the hands of the Bishop make strong for you. Do not men who are thus fettered fly to the Church, and are here loosed? Men do fly hither, desiring to be rid of their wives: here they are more tightly bound: no man looseth these fetters. "What God joined together, let not man put asunder." But these bonds are hard. Who but knows it? This hardness the Apostles grieved at, and said, "If this be the case with a wife, it is not good to marry." If the bonds be of iron, it is not good to set our feet within them. And the Lord said, "All men cannot receive this saying, but let him that can receive it, receive it." "Art thou bound unto a wife? seek not to be freed," for thou art bound with bonds of iron. "Art thou free from a wife, seek not a wife;" bind not thyself with bonds of iron.

11. "To do in them the judgment that is written." This is the judgment which the saints do throughout all nations. Wherefore "written"? Because these things were before written, and now are fulfilled. Behold now they are being done: erst they were read, and were not done. And he hath concluded thus, "this glory have all His saints." Throughout the whole world, throughout entire nations, this the saints do, thus are they glorified, thus do they "exalt God with their mouths," thus do they "rejoice in their beds," thus do they "exult in their glory," thus are they "lifted up in salvation," thus do they "sing a new song," thus in heart and voice and life they say Halleluia. Amen.

Alleluia. Theodoret repeats this word here and in the following psalm. The author of this psalm is unknown. It was sung after the captivity, to thank God for the favours and peace granted to his people, and to foretell the conquests gained under the Machabees, and more fully under the Messias. (Origen) --- The Jews still looked for them in vain. Why do thy not open their eyes, to see all accomplished by the propagation of the gospel? Muis refers the psalm to the beginning of David's reign over Israel, when the people entertained the strongest expectations of victory; and this opinion is very plausible, though we prefer that of the Fathers. (Calmet) --- The prophet undoubtedly invites the faithful to praise God. (Berthier) --- New, and excellent; (Calmet) nova carmina, (Virgil, Eclogues 3.) is explained magna miranda, by Servius. This psalm deserves the title, as it speaks of the new covenant. (St. Chrysostom) --- Saints of Israel, dedicated to God's service, Exodus xxii. 31. (Calmet) --- Though all creatures are bound to praise the Lord, he accepts only praises of those who live in the Church. (Worthington)

In him. Hebrew, "them." The plural is used out of respect, (Rabbins; Calmet) or rather to insinuate the blessed Trinity, as in Genesis i., Job xxxv. 10., and Isaias liv. 5. (Berthier) --- King David, or the Lord, who was the true king of Israel, 1 Kings viii. 7.

Choir. A musical instrument, though it imply also a dance, &c.

Unto. Hebrew, "in Jesus," (St. Jerome) or "he will adorn the neck with salvation," as with a precious robe, Psalm cxxxi. 9, 16. --- The captives shall be restored to glory. (Calmet)

Beds. In eternal rest. (Worthington) --- The prosperity of the Israelites but feebly represents the happiness of the elect. (Calmet)

Hands. He seems to allude to the regulation of Nehemias, (2 Esdras iv. 17.; Haydock) or to the Machabees, who were priests and soldiers. They shall proclaim God's praises, and defend the nation. In the spiritual sense, Catholics employ the two-edged sword of the Old and New Testament against heretics, and exercise the power of Christ in excommunicating the wicked. (St. Jerome) --- Our Saviour enables the saints to judge at the last day, Matthew xix. 28. (Calmet) --- This chiefly regards such as have left all things, like the apostles, and those who embrace a monastic life, Matthew iv. 20., and xix. 27., Acts iv. 34., and 1 Corinthians vi. 3. --- They shall judge whether people have made good or bad use of their possessions. (St. Augustine) (Ven. Bede) --- All the blessed will approve of God's sentence; and their example in overcoming difficulties, will evince the baseness of the wicked, who have yielded to less temptations. (Worthington)

Written. In God's decrees. (Worthington) (Job xxxi. 35., and Daniel vii. 10.) (Calmet) --- This judicial power is part of the glory of the saints. (Worthington) (1 Corinthians vi. 2., and Wisdom iii. 7.) (Haydock) --- All shall judge the wicked who have imitated the disinterestedness of the apostles. (Calmet)

1 Praise ye the Lord . Sing unto the Lord a new song, and his praise in the congregation of saints. 2 Let Israel rejoice in him that made him: let the children of Zion be joyful in their King. 3 Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp. 4 For the Lord taketh pleasure in his people: he will beautify the meek with salvation. 5 Let the saints be joyful in glory: let them sing aloud upon their beds.

We have here,

I. The calls given to God's Israel to praise. All his works were, in the foregoing psalm, excited to praise him; but here his saints in a particular manner are required to bless him. Observe then, 1. Who are called upon to praise God. Israel in general, the body of the church ( v. 2 ), the children of Zion particularly, the inhabitants of that holy hill, who are nearer to God than other Israelites; those that have the word and ordinances of God near to them, that are not required to travel far to them, are justly expected to do more in praising God than others. All true Christians may call themselves the children of Zion, for in faith and hope we have come unto Mount Zion, Heb. xii. 22 . The saints must praise God, saints in profession, saints in power, for this is the intention of their sanctification; they are devoted to the glory of God, and renewed by the grace of God, that they may be unto him for a name and a praise. 2. What must be the principle of this praise, and that is holy joy in God: Let Israel rejoice, and the children of Zion be joyful, and the saints be joyful in glory. Our praises of God should flow from a heart filled with delight and triumph in God's attributes, and our relation to him. Much of the power of godliness in the heart consists in making God our chief joy and solacing ourselves in him; and our faith in Christ is described by our rejoicing in him. We then give honour to God when we take pleasure in him. We must be joyful in glory, that is, in him as our glory, and in the interest we have in him; and let us look upon it as our glory to be of those that rejoice in God. 3. What must be the expressions of this praise. We must by all proper ways show forth the praises of God: Sing to the Lord. We must entertain ourselves, and proclaim his name, by singing praises to him ( v. 3 ), singing aloud ( v. 5 ), for we should sing psalms with all our heart, as those that are not only not ashamed of it, but are enlarged in it. We must sing a new song, newly composed upon every special occasion, sing with new affections, which make the song new, though the words have been used before, and keep them from growing threadbare. Let God be praised in the dance with timbrel and harp, according to the usage of the Old-Testament church very early ( Exod. xv. 20 ), where we find God praised with timbrels and dances. Those who from this urge the use of music in religious worship must by the same rule introduce dancing, for they went together, as in David's dancing before the ark, and Judg. xxi. 21 . But, whereas many scriptures in the New Testament keep up singing as a gospel-ordinance, none provide for the keeping up of music and dancing; the gospel-canon for psalmody is to sing with the spirit and with the understanding. 4. What opportunities must be taken for praising God, none must be let slip, but particularly, (1.) We must praise God in public, in the solemn assembly ( v. 1 ), in the congregation of saints. The more the better; it is the more like heaven. Thus God's name must be owned before the world; thus the service must have a solemnity put upon it, and we must mutually excite one another to it. The principle, end, and design of our coming together in religious assemblies is that we may join together in praising God. Other parts of the service must be in order to this. (2.) We must praise him in private. Let the saints be so transported with their joy in God as to sing aloud upon their beds, when they awake in the night, full of the praises of God, as David, Ps. cxix. 62 . When God's Israel are brought to a quiet settlement, let them enjoy that, with thankfulness to God; much more may true believers, that have entered into God's rest, and find repose in Jesus Christ, sing aloud for joy of that. Upon their sick-beds, their death-beds, let them sing the praises of their God.

6 Let the high praises of God be in their mouth, and a twoedged sword in their hand; 7 To execute vengeance upon the heathen, and punishments upon the people; 8 To bind their kings with chains, and their nobles with fetters of iron; 9 To execute upon them the judgment written: this honour have all his saints. Praise ye the Lord .

The Israel of God are here represented triumphing over their enemies, which is both the matter of their praise (let them give to God the glory of those triumphs) and the recompence of their praise; those that are truly thankful to God for their tranquillity shall be blessed with victory. Or it may be taken as a further expression of their praise ( v. 6 ): let the high praises of God be in their mouth, and then, in a holy zeal for his honour, let them take a two-edged sword in their hand, to fight his battles against the enemies of his kingdom. Now this may be applied, 1. To the many victories which God blessed his people Israel with over the nations of Canaan and other nations that were devoted to destruction. These began in Moses and Joshua, who, when they taught Israel the high praises of the Lord, did withal put a two-edged sword in their hand; David did so too, for, as he was the sweet singer of Israel, so he was the captain of their hosts, and taught the children of Judah the use of the bow ( 2 Sam. i. 18 ), taught their hands to war, as God had taught his. Thus he and they went on victoriously, fighting the Lord's battles, and avenging Israel's quarrels on those that had oppressed them; then they executed vengeance upon the heathen (the Philistines, Moabites, Ammonites, and others, 2 Sam. viii. 1 , &c.) and punishments upon the people, for all the wrong they had done to God's people, v. 7 . Their kings and nobles were taken prisoners ( v. 8 ) and on some of them the judgment written was executed, as by Joshua on the kings of Canaan, by Gideon on the princes of Midian, by Samuel on Agag. The honour of this redounded to all the Israel of God; and to him who put it upon them they return it entirely in their hallelujahs. Jehoshaphat's army had at the same time the high praises of God in their mouth and a two-edged sword in their hand, for they went forth to war singing the praises of God, and then their sword did execution, 2 Chron. xx. 23 . Some apply it to the time of the Maccabees, when the Jews sometimes gained great advantages against their oppressors. And if it seem strange that the meek should, notwithstanding that character, be thus severe, and upon kings and nobles too, here is one word that justifies them in it; it is the judgment written. They do not do it from any personal malice and revenge, or any bloody politics that they govern themselves by, but by commission from God, according to his direction, and in obedience to his command; and Saul lost his kingdom for disobeying a command of this nature. Thus the kings of the earth that shall be employed in the destruction of the New-Testament Babylon will but execute the judgment written, Rev. xvii. 16, 17 . But, since now no such special commissions can be produced, this will by no means justify the violence either of subjects against their princes or of princes against their subjects, or both against their neighbours, under pretence of religion; for Christ never intended that his gospel should be propagated by fire and sword or his righteousness wrought by the wrath of man. When the high praises of God are in our mouth with them we should have an olive-branch of peace in our hands. 2. To Christ's victories by the power of his gospel and grace over spiritual enemies, in which all believers are more than conquerors. The word of God is the two-edged sword ( Heb. iv. 12 ), the sword of the Spirit ( Eph. vi. 17 ), which it is not enough to have in our armoury, we must have it in our hand also, as our Master had, when he said, It is written. Now, (1.) With this two-edged sword the first preachers of the gospel obtained a glorious victory over the powers of darkness; vengeance was executed upon the gods of the heathen, by the conviction and conversion of those that had been long their worshippers, and by the consternation and confusion of those that would not repent ( Rev. vi. 15 ); the strongholds of Satan were cast down ( 2 Chron. x. 4, 5 ); great men were made to tremble at the word, as Felix; Satan, the god of this world, was cast out, according to the judgment given against him. This is the honour of all Christians, that their holy religion has been so victorious. (2.) With this two-edged sword believers fight against their own corruptions, and, through the grace of God, subdue and mortify them; the sin that had dominion over them is crucified; self, that once sat king, is bound with chains and brought into subjection to the yoke of Christ; the tempter is foiled and bruised under their feet. This honour have all the saints. (3.) The complete accomplishment of this will be in the judgment of the great day, when the Lord shall come with ten thousands of his saints, to execute judgment upon all, Jude 14, 15 . Vengeance shall then be executed upon the heathen ( Ps. ix. 17 ), and punishments, everlasting punishments, upon the people. Kings and nobles, that cast away the bands and cords of Christ's government ( Ps. ii. 3 ), shall not be able to cast away the chains and fetters of his wrath and justice. Then shall be executed the judgment written, for the secrets of men shall be judged according to the gospel. This honour shall all the saints have, that, as assessors with Christ, they shall judge the world, 1 Cor. vi. 2 . In the prospect of that let them praise the Lord, and continue Christ's faithful servants and soldiers to the end of their lives.

1. (Compare Psa 96:1 ).

2. God had signalized His relation as a sovereign, in restoring them to their land.

3. in the dance-- ( Psa 30:11 ). The dance is connected with other terms, expressive of the great joy of the occasion. The word may be rendered "lute," to which the other instruments are joined.

sing praises-- or, sing and play.

4. taketh pleasure-- literally, "accepts," alluding to acceptance of propitiatory offerings (compare Psa 147:11 ).

beautify, &c.-- adorn the humble with faith, hope, joy, and peace.

5. in glory-- the honorable condition to which they are raised.

upon their beds-- once a place of mourning ( Psa 6:6 ).

6. high praises-- or, "deeds." They shall go forth as religious warriors, as once religious laborers ( Ne 4:17 ).

9. the judgment written-- either in God's decrees, or perhaps as in De 32:41-43 .

this honour-- that is, to be thus employed, will be an honorable service, to be assigned

Ver. 13. Woe unto you, Scribes, (Mat_23:13) &c. Observe that, as Christ enumerated eight beatitudes, repeating the word blessed eight times in S. Matt. v., so does He here bestow eight maledictions upon the impious Scribes, eight several times repeating the word woe. Christ the new Lawgiver imitates Moses, the ancient lawgiver, who promises many blessings to those who keep the law, and threatens with as many curses those who break it. Thus Origen.

Moreover, the word woe is partly prophetic of the grave punishment which should fall upon the wickedness of the Scribes, and is partly condoling and pitying in its signification. Whence Basil says, "This word woe, which is prefixed to intolerable pain, applies to those who were soon afterwards to be destroyed by dreadful punishments." The word woe therefore presupposes a deadly fault, for it threatens the punishment of hell, as Christ explains in

Ver. 14. Woe unto you, &c. Because ye devour, that is, exhaust, the substance of widows, in extracting money from them by selling them under a feigned appearance of sanctity your long public prayers. This is why He adds in explanation, making long prayers. Gr. προφάσει μακζα̃ πζοσεχόμενοι, praying at length as a pretext.

Wherefore ye shall receive greater damnation. The Syriac translates, ye are about to receive the extremest judgment; both because ye rob from widows, and because, as Chrysostom says, ye paint avarice the colour of religion, that iniquity may be loved, being esteemed as piety. Ye also imbue widows with your own errors and wickedness. Wherefore ye ought to receive the punishment of your own sin and the guilt of their ignorance, as S. Hilary says.

Woe unto you . . . hypocrites, &c. Instead of hypocrites, the Syriac has here and in the verses which follow, acceptors of persons. Proselyte means the same in Greek as advena, or stranger, in Latin. A proselyte was one who was converted from heathenism to Judaism, and became attached to the Jewish Church and religion. In Hebrew proselytes are called gerim. Christians call such persons neophytes. The Scribes strove to turn many Gentiles to Judaism, for the sake of ambition as well as avarice, that they might augment their oblations. Sea and land, that is, the whole world.

Ye make him the son, that is, guilty, worthy of hell, twofold more than yourselves; Gr. διπλότεζον υ̉μω̃ν. For, as Euthymius says, it is the same as in nature, that scholars easily surpass their teachers in vice. "Because," as Chrysostom says, "being provoked by the evil example of their teachers, they become worse than them, especially when they are stirred up by the words and examples of their teachers." Again, many proselytes, when they see your evil doings, return to heathenism. For he who relapses commits a greater and, as it were, a double sin.

Ver. 16. Woe unto you, (Mat_23:16)&c. . . . but if he shall swear by the gold of the temple, &c., the gold, that is, which he has vowed to pay. Instead of he is a debtor, the Arabic translates he has sinned, that is, he does not pay what he has sworn.

Observe (from the words in Mat_5:34), that the Scribes thought from what God had commanded, that they should swear by Him alone,an oath by any creature was not an oath, nor obligatory; but being blinded by avarice, they excepted such things as, being offered to God, filled their own coffers, as if these alone were to be accounted most sacred. Wherefore they are rightly called by Christ blind guides. Moreover, the Scribes were wont to say that the oblations were more holy than the Temple itself, "that they might make men more ready for offerings than for prayers," says the Gloss. He calls the gold which was cast into the treasury of the Temple for maintaining its ministers the gold of the Temple. Truly says the Gloss, "He that swears by a creature, swears by the Deity which presides over the creature."

Ye fools and blind, &c. This reasoning of Christ is clear, and convicts the Scribes of folly. Holiness is properly interior virtue, and the grace which sanctifies the soul. But the Temple is here called holy by metonymy, because it is set apart for holy things, such as the offering in it of prayers and sacrifices to God. This, therefore, was only an external holiness which the temple communicated to the other things offered in it to God. Wherefore the Temple was more holy than anything offered in the Temple, and therefore an oath made by the Temple was more binding than an oath made by the gold offered in the Temple.

And whose shall swear by the altar, &c. The same reasoning applies to the altar which Christ has already applied to the Temple.

The altar which sanctifieth, Syr. consecrates, the gift. A gift offered to God is not properly sanctified, so that it should be in itself righteous or holy, but it is said to be sanctified extrinsically, because it is offered to God, and thus sanctified.

Mystically: S. Augustine says (1 Quæst. Evang. 34), "The Temple and the Altar is Christ. The gold and the gifts are the praises and sacrifices which are offered in Him and by Him." Origen says, the altar is the heart; the gifts are prayer and fasting, which the heart makes holy.

Whoso shall swear by the temple, &c. That is, he swears by God, who has His throne in the Temple, that He may be worshipped there. For the sacred majesty and holiness of God are supposed by men to abide in the Temple. Whence, S. Nilus says, "Come to the church as to Heaven."

And he that sweareth by heaven, &c. For by the common usage and belief of men, he who swears by God, who only is infallible, and the uncreated Truth itself, calls Him to attest what he says or promises. Wherefore, he who swears by Heaven, swears by God, the King and Lord of Heaven, and calls Him to witness.

"But woe unto you, Scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in."

Christ is truly the Son of that God Who gave the Law; after the example of the blessings pronounced in the Law, did Himself pronounce the blessings of them that are saved; and also after the cursings of the Law, He now sets forth a woe against sinners; "Woe unto you, Scribes and Pharisees, hypocrites." They who allow that it is compatible with goodness to utter these denunciations against sinners, should understand that the purpose of God is the same in the cursings of the Law. Both the cursing there and the woe here fall upon the sinner not from Him who denounces, but from themselves who commit the sins which are denounced, and worthily bring upon themselves the inflictions of God’s discipline, appointed for the turning of men to good. So a father rebuking a son utters words of cursing, but does not desire that be should become deserving of those curses, but rather that he should turn himself from them.

He adds the cause of this woe, "Ye shut up the kingdom of heaven against men; for ye neither go in yourselves, nor suffer them that are entering to go in." These two commandments are by nature inseparable; because not to suffer others to enter in, is of itself enough to keep the hinderer out.

By "the kingdom of heaven" is meant the Scriptures, because in them the kingdom of heaven is lodged; the understanding of these is the door.

Or "the kingdom of heaven" is the blessedness of heaven, and the door thereof Christ, by Whom men enter in. The door-keepers are the Priests, to whom is committed the word of teaching or interpreting Scripture, by which the door of truth is opened to men. The opening of this door is right interpretation. And observe that He said not, "Woe unto you," for ye open, but, "for ye shut up;" the Scriptures then are not shut up, though they are obscure.

The Pharisees and the Scribes then would neither enter in, nor hear Him who said, "By me if any man enter in he shall be saved;" [ Joh 10:9 ] nor would they suffer those to enter in, who were able to have believed through the things which had been spoken before by the Law and the Prophets concerning Christ, but shut up the door with every kind of device to deter men from entering. Also they detracted from His teaching, denied all prophecy concerning Him, and blasphemed every miracle as deceitful, or wrought by the Devil. All who in their evil conversation set an example of sinning to the people, and who commit injustice, offending the weak, seem to shut up the kingdom of heaven before men. And this sin is found among the people, and chiefly among the doctors, when they teach men what the Gospel righteousness requires of them, but do not what they teach.

But those who both teach and live well open to men the kingdom of heaven, and both enter in themselves, and invite others to enter in. Many also will not suffer those who are willing to enter into the kingdom of heaven, when they without reason excommunicate out of jealousy others who are better than themselves; thus they refuse them entrance, but these of sober spirit, overcoming by their patience this tyranny, although forbidden, yet enter in and inherit the kingdom. Also they who with much rashness have set themselves to the profession of teaching before they have learned, and following Jewish fables, detract from those who search out the higher things of Scripture; these do, as far as in them lies, shut out men from the kingdom of heaven.

"Woe unto you, Scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation."

Next the Lord rebukes them for their g1uttony, and what was the worst, that not from the rich but from widows they took wherewith to fill their bellies, thus burdening the poverty of those whom they should have relieved.

"Devour widows’ houses," that is, your superstitions have this only aim, namely, to make a gain of the people that are put under you.

The female sex is imprudent, as not contemplating with reason all that it sees or hears; and weak, as being easily turned either from bad to good, or from good to bad. The male sex is more prudent and hardy. And therefore pretenders to holiness practise most upon women, who are unable to see their hypocrisy, and are easily inclined to love them on the ground of religion.

But widows they chiefly choose to attempt; first, because a woman who has her husband to advise her is not so readily deceived; and secondly, she has not the means of giving, being in the power of her husband.

The manner of this plundering is grievous, for they make long prayers. Every one who does evil deserves punishment; but be who takes occasion for his offence from religion, deserves more severe punishment; "Therefore ye shall receive the greater damnation."

First, for that ye are wicked, and then because ye put on the cloak of sanctity. Your covetousness you dress up in the colour of religion, and use God’s arms in the Devil’s service, that iniquity may be loved while it is thought to be piety.

Or, because their observance of the kingdom of heaven proceeds hence, that they may keep up their practice of going about to widows’ houses, they shall therefore receive the heavier judgment, as having their own sin and the ignorance of others to answer for.

Or, because "the servant that knew his Lords will and did it not, shall be beaten with many stripes." [ Luk 12:47 ]

"Woe unto you, Scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, you make him twofold more the child of hell than yourselves."

This the next charge against them is, that they are unequal to the salvation of many, seeing they need so much labour to bring one to salvation; and not only are they slack in conversion, but destroy even those whom they do convert, by corrupting them by example of evil life.

That they compass sea and land signifies that throughout the whole world they shall be enemies of Christ’s Gospel, and shall bring men under the yoke of the Law against the justification of faith. There were proselytes made into the Synagogue from among the Gentiles, the small number of whom is here denoted by what is said "one proselyte." For after the preaching of Christ there was no faith left in their doctrine, but whoever was gained to the faith of the Jews became a child of hell.

For all who Judaize since the coming of the Saviour, are taught to follow the temper of those who cried at that time, "Crucify, crucify him."

And be becomes the child of a twofold punishment, because he has not obtained remission of his Gentile sins, and because he has joined the society of those who persecuted Christ.

Or otherwise; The Scribes and Pharisees compassed the whole world to make proselytes of the Gentiles, that is, to mix the uncircumcised stranger with the people of God.

And that not of compassion from desire to save him whom they taught, but either from covetousness, that the greater number of worshippers might increase the number of offerings made in sacrifice, or out of vain glory. For he who sinks himself in a slough of sins, how should he be desirous to rescue another out of them? Will a man be more merciful to another than to himself? By a man’s actions therefore it may be known whether he seeks another’s conversion for God’s sake, or out of vain glory.

But forasmuch as hypocrites though they do ever crooked things, yet cease not to speak light things, and thus by their good instructions beget sons, but are not able to bring them up by good life, but the more they give themselves up to worldly works, the more willingly do they suffer those whom they have begotten to work the same. And because their hearts are hardened, these very sons whom they have begotten they do not own by any sign of the affection due.

Wherefore it is here said of the hypocrites, "And when he is made, ye make him twofold more the child of hell than yourselves."

This He said not because proselytes were circumcised, but because they imitated the lives of those from following whom He bad prohibited His disciples, saying, "Do ye not after their works." [ Mat 23:3 ]

Two things are observable in this command; first, the honour shewn to Moses’ teaching, that even wicked men when sitting in his seat are compelled to teach good things; and that the proselyte is made a child of hell, not by bearing the words of the Law, but by following their doings. And twofold more than they for this reason, that he neglects to fulfil what he had undertaken of his own choice, having been not born a Jew, but of free will become a Jew.

Or, because before while he was a Gentile he erred in ignorance, and was only a child of hell; but seeing the vices of his masters, and understanding that they destroyed in their actions what they taught in words, he returns to his vomit, and becoming a Gentile, he is worthy of greater punishment as one that has deserted his cause.

Or, because while he was a worshipper of idols, he observed righteousness even because of men; but when he became a Jew, prompted by the example of evil teachers, he became worse than his teachers. Chrysostom: For a disciple imitates a virtuous master, but goes beyond a vicious one.

He is called a child of hell in the same way as one is said to be a child of perdition, and a child of this world; every man is called the son of him whose works he does.

From this place we learn that there will be a difference of torment in hell, seeing one is here said to be singly a child of hell, another twofold. And we ought to consider here whether it is possible that a man should be generally a child of hell, as a Jew, suppose, or a Gentile, or whether specially so in consequence of some particular sins; that as a righteous man is increased in glory by the abundance of his righteousness, so a sinner’s punishment is increased manifold by the number of his sins.

"Woe unto you, ye blind guides, which say, ’Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor!’17. Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?18. And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.19. Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?20. Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon.21. And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein.22. And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon."

As by making broad phylacteries and fringes they sought after the reputation of sanctity, and made this again a means of gain, so now He charges them with being teachers of wickedness by their fraudulent pretence of tradition. For when in any dispute or quarrel, or ambiguous cause, one swore by the temple, and was afterwards convicted of falsehood, he was not held guilty. This is what is meant by that, "Whosoever shall swear by the temple, it is nothing," that is, be owes nothing, But if he had sworn by the gold, or by the money which was offered to the Priests in the temple, he was immediately compelled to pay down that by which be had sworn.

The temple pertains to God’s glory, and to man’s spiritual salvation, but the gold of the temple though it pertains to the glory of God, yet does it more so to the delight of man, and the profit of the Priests. The Jews then pronounced the gold which delighted them, and the gifts which fed them, to be more holy than the temple, that they might make men more disposed to offer gifts, than to pour out prayers in the temple. Whence the Lord suitably reproves them in these words.

Yet have some Christians at present an equally foolish notion. See, they say, in any suit if one swear by God, it seems nought; but if one swear by the Gospel, he seems to have done some great thing. To whom we shall say in like manner, "Ye fools and blind!" the Scriptures were written because of God, God is not because of the Scriptures. Greater therefore is God, than what is hallowed by Him.

Again, if one swore by the altar, none held him guilty of perjury; but if be swore by the gift or the victims or the other things which are offered to God upon the altar, this they exacted most rigorously. And all this they did not out of fear of God, but out of covetousness. Thus the Lord charges them with both folly and fraud, inasmuch as the altar is much greater than the victims which are sanctified by the altar.

And lest their infatuation should go so far, that they should affirm that the gold was more holy than the temple, and the gift than the altar, He argues on another ground, that in the oath which is sworn by the temple and the altar is contained the oath by the gold or by the gift.

In like manner the custom which the Jews had of swearing by the Heaven He reprobates. For they did not, as they supposed, avoid the danger of taking an oath by God, because, "Whoso sweareth by heaven, sweareth by the throne of God, and by him that sitteth thereon."Gloss., ord.: For whoso swears by the creature that is subject, swears by the Divinity that rules over the creation.

Now an oath is in confirmation of somewhat that has been spoken. The oath here then may signify testimony of Scripture which we produce in confirmation of that word which we speak. So that Divine Scripture is the temple of God, the gold is the meaning which it contains. As the gold which is outside the Temple is not sanctified, so all thoughts which are without divine Scripture, however admirable they may seem, are not hallowed. We ought not therefore to bring any speculations of our own for the confirmation of doctrine, unless such as we can shew are hallowed by being contained in divine Scripture.

The altar is the human heart, which is the chief thing in man. The offerings and gifts that are bid upon the altar, are every thing which are done in the heart, as to pray, to sing, to do alms, to fast. Every offering of a man then is sanctified by his heart, by which the offering is made. There cannot therefore be a more honourable offering than the heart of man, out of which the offering proceeds. If then one’s conscience does not smite him, he has confidence towards God, not by reason of his gifts, but so to speak because be has rightly ordered the altar of his heart.

Thirdly, we may say that over the temple, that is over every Scripture, and over the altar, that is over every heart, there is a certain meaning which is called the Heaven, the throne of God Himself, in which we shall be able to see the things that are revealed face to face, when that which is perfect is come.

For since Christ is come, reliance upon the Law is vain; for not Christ by the Law, but the Law by Christ, is sanctified, in whom it rests as on a seat or throne; so are they fools and blind, who, overlooking the sanctifier, pay honour to the things sanctified.

The temple and altar we may also understand of Christ Himself; the gold and the gifts, of the praise and sacrifice of prayer which we offer in Him and through Him. For not He by them, but they by Him, are sanctified.

You shut the kingdom of heaven. This is here taken for eternal happiness, which can be obtained only by faith in Christ, since he calls himself the gate. (St. John chap. x) --- Now the Pharisees, by refusing to believe in him, and conspiring against him, deterred those, who would otherwise have believed in Christ, from professing his name and following his doctrines, and thus shut the gate of heaven against them. (Nicholas de Lyra.) --- In all these reprehensions, it is to be noted, for the honour of the priesthood, Jesus Christ never reprehendeth priests by that name. (S. Cyprian, ep. lxv.)

You devour the houses of widows. Here our blessed Saviour severely reprehends the hypocrisy and other vices of the Scribes and Pharisees, a little before his death, to make them enter into themselves, and to hinder them from seducing others. (Witham) ---The Pharisees, by every means in their power, endeavoured to persuade the widows of the poor to make vows or offerings for the temple, by which they themselves became rich, and thus they devoured the houses of widows. (Nicholas de Lyra.) --- Whoever is a perpetrator of evil, deserves heavy chastisements; but the man who commits wickedness under the cloak of religion, is deserving of still more severe punishment. (Origen) --- The same is said of fasting, alms, prayers. (Matthew vi.) --- As above our Lord had inculcated eight beatitudes, so here he denounces eight woes or threats of impending judgment, to the Scribes and Pharisees, for their vile hypocrisy. (Jansenius)

Because whilst a Gentile he sinned without a perfect knowledge of the evil, and was not then a two-fold child of hell; but after his conversion, seeing the vices of his masters, and perceiving that they acted in direct opposition to the doctrines they taught, he returns to the vomit, and renders himself a prevaricator, by adoring the idols he formerly left, and sells his soul doubly to the devil. (St. John Chrysostom) --- They that teach that it is sufficient to have faith only, do make such Christians as blindly follow them, as these Jews did their proselytes, children of hell far more than before. (St. Augustine, lib. de fide et oper. chap. xxvi.)

Wo to you blind guides. Avarice seems to have been the chief motive of the Pharisees in teaching this doctrine, since they taught that those who swore by the temple were guilty of no sin, nor under any obligation at all; whereas they who swore by the gold of the temple, were bound to pay a certain sum of money to the priests, by which they themselves were enriched. (Nicholas de Lyra.) --- Whosoever shall swear by the temple, it is nothing, &c. To understand this obscure place, we may take notice, that a good part of what was offered on the altar, and given to the treasury of the temple, fell to the share of the Jewish priests; and therefore it was not their interest to have such promises or oaths dispensed with. This made them teach the people, that if any one had made a promissory oath or vow to give their money or goods to the temple, or to the altar itself, as it is said ver. 18, such oaths or promises were not obligatory, or might easily be dispensed with. But if any one had sworn or vowed to give any thing to the treasury of the temple, or join it to the offerings to be made on the altar, then such oaths and promises which turned to their profit were by all means to be kept. St. Jerome expounds it of oaths in common discourse; as if the taught the people, that when any one swore by the temple, or by the altar, it was not so considerable as to swear by the gold in the temple, or by the offerings there made: for in the latter cases, they were to make satisfaction according to the judgment of the Jewish priests. And to correct their covetous proceedings, Christ tells them that the temple and the altar were greater than the gold and the offerings. (Witham)

Sanctifieth. The altar is sanctified by our Lord's body thereon. Theophylactus, the close follower of St. John Chrysostom, writeth thus upon this text: "In the old law, Christ will not allow the gift to be greater than the altar; but with us the altar is sanctified by the gift: for the bread, by the divine grace is converted into our Lord's body, and therefore the altar is sanctified by it."

By him that dwelleth in it. Here we see that swearing by creatures, as by the gospel and by the saints, is all referred to the honour of God, whose gospel it is, whose saints they are. (Bristow)

13 But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. 14 Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation. 15 Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves. 16 Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! 17 Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? 18 And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. 19 Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? 20 Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. 21 And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. 22 And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon. 23 Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. 24 Ye blind guides, which strain at a gnat, and swallow a camel. 25 Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. 26 Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. 27 Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. 28 Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. 29 Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, 30 And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. 31 Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. 32 Fill ye up then the measure of your fathers. 33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

In these verses we have eight woes levelled directly against the scribes and Pharisees by our Lord Jesus Christ, like so many claps of thunder, or flashes of lightning, from mount Sinai. Three woes are made to look very dreadful ( Rev. viii. 13 ; ix. 12 ); but here are eight woes, in opposition to the eight beatitudes, Matt. v. 3 . The gospel has its woes as well as the law, and gospel curses are of all curses the heaviest. These woes are the more remarkable, not only because of the authority, but because of the meekness and gentleness, of him that denounced them. He came to bless, and loved to bless; but, if his wrath be kindled, there is surely cause for it: and who shall entreat for him that the great Intercessor pleads against? A woe from Christ is a remediless woe.

This is here the burthen of the song, and it is a heavy burthen; Woe unto you, scribes and Pharisees, hypocrites. Note, 1. The scribes and Pharisees were hypocrites; that is it in which all the rest of their bad characters are summed up; it was the leaven which gave the relish to all they said and did. A hypocrite is a stage-player in religion (that is the primary signification of the word); he personates or acts the part of one that he neither is nor may be, or perhaps the he neither is nor would be. 2. That hypocrites are in a woeful state and condition. Woe to hypocrites; so he said whose saying that their case is miserable makes it so: while they live, their religion is vain; when they die, their ruin is great.

Now each of these woes against the scribes and Pharisees has a reason annexed to it containing a separate crime charged upon them, proving their hypocrisy, and justifying the judgment of Christ upon them; for his woes, his curses, are never causeless.

I. They were sworn enemies to the gospel of Christ, and consequently to the salvation of the souls of men ( v. 13 ); They shut up the kingdom of heaven against men, that is, they did all they could to keep people from believing in Christ, and so entering into his kingdom. Christ came to open the kingdom of heaven, that is, to lay open for us a new and living way into it, to bring men to be subjects of that kingdom. Now the scribes and Pharisees, who sat in Moses's seat, and pretended to the key of knowledge, ought to have contributed their assistance herein, by opening those scriptures of the Old Testament which pointed at the Messiah and his kingdom, in their true and proper sense; they that undertook to expound Moses and the prophets should have showed the people how they testified of Christ; that Daniel's weeks were expiring, the sceptre was departed from Judah, and therefore now was the time for the Messiah's appearing. Thus they might have facilitated that great work, and have helped thousands to heaven; but, instead of this, they shut up the kingdom of heaven; they made it their business to press the ceremonial law, which was now in the vanishing, to suppress the prophecies, which were now in the accomplishing, and to beget and nourish up in the minds of the people prejudices against Christ and his doctrine.

1. They would not go in themselves; Have any of the rulers, or of the Pharisees, believed on him? John vii. 48 . No; they were to proud to stoop to his meanness, too formal to be reconciled to his plainness; they did not like a religion which insisted so much on humility, self-denial, contempt of the world, and spiritual worship. Repentance was the door of admission into this kingdom, and nothing could be more disagreeable to the Pharisees, who justified and admired themselves, than to repent, that is, to accuse and abase and abhor themselves; therefore they went not in themselves; but that was not all.

2. They would not suffer them that were entering to go in. It is bad to keep away from Christ ourselves, but it is worse to keep others from him; yet that is commonly the way of hypocrites; they do not love that any should go beyond them in religion, or be better than they. Their not going in themselves was a hindrance to many; for, they having so great an interest in the people, multitudes rejected the gospel only because their leaders did; but, besides that, they opposed both Christ's entertaining of sinners ( Luke vii. 39 ), and sinners' entertaining of Christ; they perverted his doctrine, confronted his miracles, quarrelled with his disciples, and represented him, and his institutes and economy, to the people in the most disingenuous, disadvantageous manner imaginable; they thundered out their excommunications against those that confessed him, and used all their wit and power to serve their malice against him; and thus they shut up the kingdom of heaven, so that they who would enter into it must suffer violence ( ch. xi. 12 ), and press into it ( Luke xvi. 16 ), through a crowd of scribes and Pharisees, and all the obstructions and difficulties they could contrive to lay in their way. How well is it for us that our salvation is not entrusted in the hands of any man or company of men in the world! If it were, we should be undone. They that shut out of the church would shut out of heaven if they could; but the malice of men cannot make the promise of God to his chosen of no effect; blessed be God, it cannot.

II. They made religion and the form of godliness a cloak and stalking-horse to their covetous practices and desires, v. 14 . Observe here,

1. What their wicked practices were; they devoured widows' houses, either by quartering themselves and their attendants upon them for entertainment, which must be of the best for men of their figure; or by insinuating themselves into their affections, and so getting to be the trustees of their estates, which they could make an easy prey of; for who could presume to call such as they were to an account? The thing they aimed at was to enrich themselves; and, this being their chief and highest end, all considerations of justice and equity were laid aside, and even widows' houses were sacrificed to this. Widows are of the weaker sex in its weakest state, easily imposed upon; and therefore they fastened on them, to make a prey of. They devoured those whom, by the law of God, they were particularly obliged to protect, patronise, and relieve. There is a woe in the Old Testament to those that made widows their prey ( Isa. x. 1, 2 ); and Christ here seconded it with his woe. God is the judge of the widows; they are his peculiar care, he establisheth their border ( Prov. xv. 25 ), and espouseth their cause ( Exod. xxii. 22, 23 ); yet these were they whose houses the Pharisees devoured by wholesale; so greedy were they to get their bellies filled with the treasures of wickedness! Their devouring denotes not only covetousness, but cruelty in their oppression, described Mic. iii. 3 , They eat the flesh, and flay off the skin. And doubtless they did all this under colour of law; for they did it so artfully that it passed uncensured, and did not at all lessen the people's veneration for them.

2. What was the cloak with which they covered this wicked practice; For a pretence they made long prayers; very long indeed, if it be true which some of the Jewish writers tell us, that they spent three hours at a time in the formalities of meditation and prayer, and did it thrice every day, which is more than an upright soul, that makes a conscience of being inward with God in the duty, dares pretend ordinarily to do; but to the Pharisees it was easy enough, who never made a business of the duty, and always made a trade of the outside of it. By this craft they got their wealth, and maintained their grandeur. It is not probable that these long prayers were extemporary, for then (as Mr. Baxter observes) the Pharisees had much more the gift of prayer than Christ's disciples had; but rather that they were stated forms of words in use among them, which they said over by tale, as the papists drop their beads. Christ doth not here condemn long prayers, as in themselves hypocritical; nay if there were not a great appearance of good in them, they would not have been used for a pretence; and the cloak must be very thick which was used to cover such wicked practices. Christ himself continued all night in prayer to God, and we are commanded to pray without ceasing too soon; where there are many sins to be confessed, and many wants to pray for the supply of, and many mercies to give thanks for, there is occasion for long prayers. But the Pharisees' long prayers were made up of vain repetitions, and (which was the end of them) they were for a pretence; by them they got the reputation of pious devout men, that loved prayer, and were the favourites of Heaven; and by this means people were made to believe it was not possible that such men as they should cheat them;, and, therefore, happy the widow that could get a Pharisee for her trustee, and guardian to her children! Thus, while they seemed to soar heaven-ward, upon the wings of prayer, their eye, like the kite's, was all the while upon their prey on the earth, some widow's house or other that lay convenient for them. Thus circumcision was the cloak of the Shechemites' covetousness ( Gen. xxxiv. 22, 23 ), the payment of a vow in Hebron the cover of Absalom's rebellion ( 2 Sam. xv. 7 ), a fast in Jezreel must patronise Naboth's murder, and the extirpation of Baal is the footstool of Jehu's ambition. Popish priests, under pretence of long prayers for the dead, masses and dirges, and I know not what, enrich themselves by devouring the house of the widows and fatherless. Note, It is no new thing for the show and form of godliness to be made a cloak to the greatest enormities. But dissembled piety, however it passeth now, will be reckoned for as double iniquity, in the day when God shall judge the secrets of men.

3. The doom passed upon them for this; Therefore ye shall receive the greater damnation. Note, (1.) There are degrees of damnation; there are some whose sin is more inexcusable, and whose ruin will therefore be more intolerable. (2.) The pretences of religion, with which hypocrites disguise or excuse their sin now, will aggravate their condemnation shortly. Such is the deceitfulness of sin, that the very thing by which sinners hope to expiate and atone for their sins will come against them, and make their sins more exceedingly sinful. But it is sad for the criminal, when his de fence proves his of fence, and his pleas ( We have prophesied in thy name, and in thy name made long prayers) heightens the charge against him.

III. While they were such enemies to the conversion of souls to Christianity, they were very industrious in the perversion of them to their faction. They shut up the kingdom of heaven against those that would turn to Christ, but at the same time compassed sea and land to make proselytes to themselves, v. 15 . Observe here,

1. Their commendable industry in making proselytes to the Jewish religion, not only proselytes of the gate, who obliged themselves to no more than the observance of the seven precepts of the sons of Noah, but proselytes of righteousness, who addicted themselves wholly to all the rites of the Jewish religion, for that was the game they flew at; for this, for one such, though but one, they compass sea and land, had many a cunning reach, and laid many a plot, rode and run, and sent and wrote, and laboured unweariedly. And what did they aim at? Not the glory of God, and the good of souls; but that they might have the credit of making them proselytes, and the advantage of making a prey of them when they were made. Note, (1.) The making of proselytes, if it be to the truth and serious godliness, and be done with a good design, is a good work, well worthy of the utmost care and pains. Such is the value of souls, that nothing must be thought too much to do, to save a soul from death. The industry of the Pharisees herein may show the negligence of many who would be thought to act from better principles, but will be at no pains or cost to propagate the gospel. (2.) To make a proselyte, sea and land must be compassed; all ways and means must be tried; first one way, and then another, must be tried, all little enough; but all well paid, if the point be gained. (3.) Carnal hearts seldom shrink from the pains necessary to carry on their carnal purposes; when a proselyte is to be made to serve a turn for themselves, they will compass sea and land to make him, rather than be disappointed.

2. Their cursed impiety in abusing their proselytes when they were made; "Ye make him the disciple of a Pharisee presently, and he sucks in all a Pharisee's notions; and so ye make him twofold more the child of hell than yourselves. " Note, (1.) Hypocrites, while they fancy themselves heirs of heaven, are, in the judgment of Christ, the children of hell. The rise of their hypocrisy is from hell, for the devil is the father of lies; and the tendency of their hypocrisy is toward hell, that is the country they belong to, the inheritance they are heirs to; they are called children of hell, because of their rooted enmity to the kingdom of heaven, which was the principle and genius of Pharisaism. (2.) Though all that maliciously oppose the gospel are children of hell, yet some are twofold more so than others, more furious and bigoted and malignant. (3.) Perverted proselytes are commonly the greatest bigots; the scholars outdid their masters, [1.] In fondness of ceremony; the Pharisees themselves saw the folly of their own impositions, and in their hearts smiled at the obsequiousness of those that conformed to them; but their proselytes were eager for them. Note, Weak heads commonly admire those shows and ceremonies which wise men (however for public ends they countenance them) cannot but think meanly of. [2.] In fury against Christianity; the proselytes readily imbibed the principles which their crafty leaders were not wanting to possess them with, and so became extremely hot against the truth. The most bitter enemies the apostles met with in all places were the Hellenist Jews, who were mostly proselytes, Acts xiii. 45 ; xiv. 2-19 ; xvii. 5 ; xviii. 6 . Paul, a disciple of the Pharisees, was exceedingly mad against the Christians ( Acts xxvi. 11 ), when his master, Gamaliel, seems to have been more moderate.

IV. Their seeking their own worldly gain and honour more than God's glory put them upon coining false and unwarrantable distinction, with which they led the people into dangerous mistakes, particularly in the matter of oaths; which, as an evidence of a universal sense of religion, have been by all nations accounted sacred ( v. 16 ); Ye blind guides. Note, 1. It is sad to think how many are under the guidance of such as are themselves blind, who undertake to show others that way which they are themselves willingly ignorant of. His watchmen are blind ( Isa. lvi. 10 ); and too often the people love to have it so, and say to the seers, See not. But the case is bad, when the leaders of the people cause them to err, Isa. ix. 16 . 2. Though the condition of those whose guides are blind is very sad, yet that of the blind guides themselves is yet more woeful. Christ denounces a woe to the blind guides that have the blood of so many souls to answer for.

Now, to prove their blindness, he specifies the matter of swearing, and shows what corrupt casuists they were.

(1.) He lays down the doctrine they taught.

[1.] They allowed swearing by creatures, provided they were consecrated to the service of God, and stood in any special relation to him. They allowed swearing by the temple and the altar, though they were the work of men's hands, intended to be the servants of God's honour, not sharers in it. An oath is an appeal to God, to his omniscience and justice; and to make this appeal to any creature is to put that creature in the place of God. See Deut. vi. 13 .

[2.] They distinguished between an oath by the temple and an oath by the gold of the temple; an oath by the altar and an oath by the gift upon the altar; making the latter binding, but not the former. Here was a double wickedness; First, That there were some oaths which they dispensed with, and made light of, and reckoned a man was not bound by to assert the truth, or perform a promise. They ought not to have sworn by the temple or the altar; but, when they had so sworn, they were taken in the words of their mouth. That doctrine cannot be of the God of truth which gives countenance to the breach of faith in any case whatsoever. Oaths are edge-tools and are not to be jested with. Secondly, That they preferred the gold before the temple, and the gift before the altar, to encourage people to bring gifts to the altar, and gold to the treasures of the temple, which they hoped to be gainers by. Those who had made gold their hope, and whose eyes were blinded by gifts in secret, were great friends to the Corban; and, gain being their godliness, by a thousand artifices they made religion truckle to their worldly interests. Corrupt church-guides make things to be sin or not sin as it serves their purposes, and lay a much greater stress on that which concerns their own gain than on that which is for God's glory and the good of souls.

(2.) He shows the folly and absurdity of this distinction ( v. 17-19 ); Ye fools, and blind. It was in the way of a necessary reproof, not an angry reproach, that Christ called them fools. Let it suffice us from the word of wisdom to show the folly of sinful opinions and practices: but, for the fastening of the character upon particular persons, leave that to Christ, who knows what is in man, and has forbidden us to say, Thou fool.

To convict them of folly, he appeals to themselves, Whether is greater, the gold (the golden vessels and ornaments, or the gold in the treasury) or the temple that sanctifies the gold; the gift, or the altar that sanctifies the gift? Any one will own, Propter quod aliquid est tale, id est magis tale—That, on account of which any thing is qualified in a particular way, must itself be much more qualified in the same way. They that sware by the gold of the temple had an eye to it as holy; but what was it that made it holy but the holiness of the temple, to the service of which it was appropriated? And therefore the temple cannot be less holy than the gold, but must be more so; for the less is blessed and sanctified of the better, Heb. vii. 7 . The temple and altar were dedicated to God fixedly, the gold and gift but secondarily. Christ is our altar ( Heb. xiii. 10 ), our temple ( John ii. 21 ); for it is he that sanctifies all our gifts, and puts an acceptableness in them, 1 Pet. ii. 5 . Those that put their own works into the place of Christ's righteousness in justification are guilty of the Pharisees' absurdity, who preferred the gift before the altar. Every true Christian is a living temple; and by virtue thereof common things are sanctified to him; unto the pure all things are pure ( Tit. i. 15 ), and the unbelieving husband is sanctified by the believing wife, 1 Cor. vii. 14 .

(3.) He rectifies the mistake ( v. 20-22 ), by reducing all the oaths they had invented to the true intent of an oath, which is, By the name of the Lord: so that though an oath by the temple, or the altar, or heaven, be formally bad, yet it is binding. Quod fieri non debuit, factum valet—Engagements which ought not to have been made, are yet, when made, binding. A man shall never take advantage of his own fault.

[1.] He that swears by the altar, let him not think to shake off the obligation of it by saying, "The altar is but wood, and stone, and brass;" for his oath shall be construed most strongly against himself; because he was culpable, and so as that the obligation of it may be preserved, ut res potius valeat quam pereat—the obligation being hereby strengthened rather than destroyed. And therefore an oath by the altar shall be interpreted by it and by all things thereon; for the appurtenances pass with the principal. And, the things thereon being offered up to God, to swear by it and them was, in effect, to call God himself to witness: for it was the altar of God; and he that went to that, went to God, Ps. xliii. 4 ; xxvi. 6 .

[2.] He that swears by the temple, if he understand what he does, cannot but apprehend that the ground of such a respect to it, is, not because it is a fine house, but because it is the house of God, dedicated to his service, the place which he has chosen to put his name there; and therefore he swears by it, and by him that dwells therein; there he was pleased in a peculiar manner to manifest himself, and give tokens of his presence; so that whoso swears by it, swears by him who had said, This is my rest, here will I dwell. Good Christians are God's temples, and the Spirit of God dwells in them ( 1 Cor. iii. 16 ; vi. 19 ), and God takes what is done to them as done to himself; he that grieves a gracious soul, grieves it and the Spirit that dwells in it. Eph. iv. 30 .

[3.] If a man swears by heaven, he sins ( ch. v. 34 ); yet he shall not therefore be discharged from the obligation of his oath; no, God will make him know that the heaven he swears by, is his throne ( Isa. lxvi. 1 ); and he that swears by the throne, appeals to him that sits upon it; who, as he resents the affront done to him in the form of the oath, so he will certainly revenge the greater affront done to him by the violation of it. Christ will not countenance the evasion of a solemn oath, though ever so plausible.

V. They were very strict and precise in the smaller matters of the law, but as careless and loose in the weightier matters, v. 23, 24 . They were partial in the law ( Mal. ii. 9 ), would pick and choose their duty, according as they were interested or stood affected. Sincere obedience is universal, and he that from a right principle obeys any of God's precepts, will have respect to them all, Ps. cxix. 6 . But hypocrites, who act in religion for themselves, and not for God, will do no more in religion than they can serve a turn by for themselves. The partiality of the scribes and Pharisees appears here, in two instances.

1. They observed smaller duties, but omitted greater; they were very exact in paying tithes, till it came to mint, anise, and cummin, their exactness in tithing of which would not cost them much, but would be cried up, and they should buy reputation cheap. The Pharisee boasted of this, I give tithes of all that I possess, Luke xviii. 12 . But it is probable that they had ends of their own to serve, and would find their own account in it; for the priests and Levites, to whom the tithes were paid, were in their interests, and knew how to return their kindness. Paying tithes was their duty, and what the law required; Christ tells them they ought not to leave it undone. Note, All ought in their places to contribute to the support and maintenance of a standing ministry: withholding tithes is called robbing God, Mal. ii. 8-10 . They that are taught in the word, and do not communicate to them that teach them that love a cheap gospel, come short of the Pharisee.

But that which Christ here condemns them for, is, that they omitted the weightier matters of the law, judgment, mercy, and faith; and their niceness in paying tithes, was, if not to atone before God, yet at least to excuse and palliate to men the omission of those. All the things of God's law are weighty, but those are most weighty, which are most expressive of inward holiness in the heart; the instances of self-denial, contempt of the world, and resignation to God, in which lies the life of religion. Judgment and mercy toward men, and faith toward God, are the weightier matters of the law, the good things which the Lord our God requires ( Mic. vi. 8 ); to do justly, and love mercy, and humble ourselves by faith to walk with God. This is the obedience which is better than sacrifice or tithe; judgment is preferred before sacrifice, Isa. i. 11 . To be just to the priests in their tithe, and yet to cheat and defraud every body else, is but to mock God, and deceive ourselves. Mercy also is preferred before sacrifice, Hos. vi. 6 . To feed those who made themselves fat with the offering of the Lord, and at the same time to shut up the bowels of compassion from a brother or a sister that is naked, and destitute of daily food, to pay tithe-mint to the priest, and to deny a crumb to Lazarus, is to lie open to that judgment without mercy, which is awarded to those who pretended to judgment, and showed no mercy; nor will judgment and mercy serve without faith in divine revelation; for God will be honoured in his truths as well as in his laws.

2. They avoided lesser sins, but committed greater ( v. 24 ); Ye blind guides; so he had called them before ( v. 16 ), for their corrupt teaching; here he calls them so for their corrupt living, for their example was leading as well as their doctrine; and in this also they were blind and partial; they strained at a gnat, and swallowed a camel. In their doctrine they strained at gnats, warned people against even the least violation of the tradition of the elders. In their practice they strained at gnats, heaved at them, with a seeming dread, as if they had a great abhorrence of sin, and were afraid of it in the least instance; but they made no difficulty of those sins which, in comparison with them, were as a camel to a gnat; when they devoured widows' houses, they did indeed swallow a camel; when they gave Judas the price of innocent blood, and yet scrupled to put the returned money into the treasury ( ch. xxvii. 6 ); when they would not go into the judgment-hall, for fear of being defiled, and yet would stand at the door, and cry out against the holy Jesus ( John xviii. 28 ); when they quarrelled with the disciples for eating with unwashen hands, and yet, for the filling of the Corban, taught people to break the fifth commandment, they strained at gnats, or lesser things, and yet swallowed camels. It is not the scrupling of a little sin that Christ here reproves; if it be a sin, though but a gnat, it must be strained at, but the doing of that, and then swallowing a camel. In the smaller matters of the law to be superstitious, and to be profane in the greater, is the hypocrisy here condemned.

VI. They were all for the outside, and not at all for the inside, of religion. They were more desirous and solicitous to appear pious to men than to approve themselves so toward God. This is illustrated by two similitudes.

1. They are compared to a vessel that is clean washed on the outside, but all dirt within, v. 25, 26 . The Pharisees placed religion in that which at best was but a point of decency—the washing of cups, Mark vii. 4 . They were in care to eat their meat in clean cups and platters, but made no conscience of getting their meat by extortion, and using it to excess. Now what a foolish thing would it be for a man to wash only the outside of a cup, which is to be looked at, and to leave the inside dirty, which is to be used; so they do who only avoid scandalous sins, that would spoil their reputation with men, but allow themselves in heart-wickedness, which renders them odious to the pure and holy God. In reference to this, observe,

(1.) The practice of the Pharisees; they made clean the outside. In those things which fell under the observation of their neighbours, they seemed very exact, and carried on their wicked intrigues with so much artifice, that their wickedness was not suspected; people generally took them for very good men. But within, in the recesses of their hearts and the close retirements of their lives, they were full of extortion and excess; of violence and incontinence (so Dr. Hammond); that is, of injustice and intemperance. While they would seem to be godly, they were neither sober nor righteous. Their inward part was very wickedness ( Ps. v. 9 ); and that we are really, which we are inwardly.

(2.) The rule Christ gives, in opposition to this practice, v. 26 . It is addressed to the blind Pharisees. They thought themselves the seers of the land, but ( John ix. 39 ) Christ calls them blind. Note, those are blind, in Christ's account who (how quick-sighted soever they are in other things) are strangers, and no enemies, to the wickedness of their own hearts; who see not, and hate not, the secret sin that lodgeth there. Self-ignorance is the most shameful and hurtful ignorance, Rev. iii. 17 . The rule is, Cleanse first that which is within. Note, the principal care of every one of us should be to wash our hearts from wickedness, Jer. iv. 14 . The main business of a Christian lies within, to get cleansed from the filthiness of the spirit. Corrupt affections and inclinations, the secret lusts that lurk in the soul, unseen and unobserved, these must first be mortified and subdued. Those sins must be conscientiously abstained from, which the eye of God only is a witness to, who searcheth the heart.

Observe the method prescribed; Cleanse first that which is within not that only, but that first; because, if due care be taken concerning that, the outside will be clean also. External motives and inducements may keep the outside clean, while the inside is filthy; but if renewing, sanctifying grace make clean the inside, that will have an influence upon the outside, for the commanding principle is within. If the heart be well kept, all is well, for out of it are the issues of life; the eruptions will vanish of course. If the heart and spirit be made new, there will be a newness of life; here therefore we must begin with ourselves; first cleanse that which is within; we then make sure work, when this is our first work.

2. They are compared to whited sepulchres, v. 27, 28 .

(1.) They were fair without, like sepulchres, which appear beautiful outward. Some make it to refer to the custom of the Jews to whiten graves, only for the notifying of them, especially if they were in unusual places, that people might avoid them, because of the ceremonial pollution contracted by the touch of a grave, Num. xix. 16 . And it was part of the charge of the overseers of the highways, to repair that whitening when it was decayed. Sepulchres were thus made remarkable, 2 Kings xxiii. 16, 17 . The formality of hypocrites, by which they study to recommend themselves to the world, doth but make all wise and good men the more careful to avoid them, for fear of being defiled by them. Beware of the scribes, Luke xx. 46 . It rather alludes to the custom of whitening the sepulchres of eminent persons, for the beautifying of them. It is said here ( v. 29 ), that they garnished the sepulchres of the righteous; as it is usual with us to erect monuments upon the graves of great persons, and to strew flowers on the graves of dear friends. Now the righteousness of the scribes and Pharisees was like the ornaments of a grave, or the dressing up of a dead body, only for show. The top of their ambition was to appear righteous before men, and to be applauded and had in admiration by them. But,

(2.) They were foul within, like sepulchres, full of dead men's bones, and all uncleanness: so vile are our bodies, when the soul has deserted them! Thus were they full of hypocrisy and iniquity. Hypocrisy is the worst iniquity of all other. Note, It is possible for those that have their hearts full of sin, to have their lives free from blame, and to appear very good. But what will it avail us, to have the good word of our fellow-servants, if our Master doth not say, Well done ? When all other graves are opened, these whited sepulchres will be looked into, and the dead men's bones, and all the uncleanness, shall be brought out, and be spread before all the host of heaven, Jer. viii. 1, 2 . For it is the day when God shall judge, not the shows, but the secrets, of men. And it will then be small comfort to them who shall have their portion with hypocrites, to remember how creditably and plausibly they went to hell, applauded by all their neighbours.

VII. They pretended a deal of kindness for the memory of the prophets that were dead and gone, while they hated and persecuted those that were present with them. This is put last, because it was the blackest part of their character. God is jealous for his honour in his laws and ordinances, and resents it if they be profaned and abused; but he has often expressed an equal jealousy for his honour in his prophets and ministers, and resents it worse if they be wronged and persecuted: and therefore, when our Lord Jesus comes to this head, he speaks more fully than upon any of the other ( v. 29-37 ); for that toucheth his ministers, toucheth his Anointed, and toucheth the apple of his eye. Observe here,

1. The respect which the scribes and Pharisees pretend for the prophets that were gone, v. 29, 30 . This was the varnish, and that in which they outwardly appeared righteous.

(1.) They honoured the relics of the prophets, they built their tombs, and garnished their sepulchres. It seems, the places of their burial were known, David's sepulchre was with them, Acts ii. 29 . There was a title upon the sepulchre of the man of God ( 2 Kings xxiii. 17 ), and Josiah thought it respect enough not to move his bones, v. 18 . But they would do more, rebuild and beautify them. Now consider this, [1.] As an instance of honour done to deceased prophets, who, while they lived, were counted as the off-scouring of all things, and had all manner of evil spoken against them falsely. Note, God can extort, even from bad men, an acknowledgment of the honour of piety and holiness. Them that honour God he will honour, and sometimes with those from whom contempt is expected, 2 Sam. vi. 22 . The memory of the just is blessed, when the names of those that hated and persecuted them shall be covered with shame. The honour of constancy and resolution in the way of duty will be a lasting honour; and those that are manifest to God, will be manifest in the consciences of those about them. [2.] As an instance of the hypocrisy of the scribes and Pharisees, who paid their respect to them. Note, Carnal people can easily honour the memories of faithful ministers that are dead and gone, because they do not reprove them, nor disturb them, in their sins. Dead prophets are seers that see not, and those they can bear well enough; they do not torment them, as the living witnesses do, that bear their testimony viva voce—with a living voice, Rev. xi. 10 . They can pay respect to the writings of the dead prophets, which tell them what they should be; but not the reproofs of the living prophets, which tell them what they are. Sit divus, modo non sit vivus—Let there be saints; but let them not be living here. The extravagant respect which the church of Rome pays to the memory of saints departed, especially the martyrs, dedicating days and places to their names, enshrining their relics, praying to them, and offering to their images, while they make themselves drunk with the blood of the saints of their own day, is a manifest proof that they not only suc ceed, but ex ceed, the scribes and Pharisees in a counterfeit hypocritical religion, which builds the prophets' tombs, but hates the prophets' doctrine.

(2.) They protested against the murder of them ( v. 30 ); If we had been in the days of our fathers, we would not have been partakers with them. They would never have consented to the silencing of Amos, and the imprisonment of Micaiah, to the putting of Hanani in the stocks, and Jeremiah in the dungeon, to the stoning of Zechariah, the mocking of all the messengers of the Lord, and the abuses put upon his prophets; no, not they, they would sooner have lost their right hands than have done any such thing. What, is thy servant a dog? And yet they were at this time plotting to murder Christ, to whom all the prophets bore witness. They think, if they had lived in the days of the prophets, they would have heard them gladly and obeyed; and yet they rebelled against the light that Christ brought into the world. But it is certain, a Herod and an Herodias to John the Baptist, would have been an Ahab and a Jezebel to Elijah. Note, The deceitfulness of sinners' hearts appears very much in this, that, while they go down the stream of the sins of their own day, they fancy they should have swum against the stream of the sins of the former days; that, if they had had other people's opportunities, they should have improved them more faithfully; if they had been in other people's temptations, they should have resisted them more vigorously; when yet they improve not the opportunities they have, nor resist the temptations they are in. We are sometimes thinking, if we had lived when Christ was upon earth, how constantly we would have followed him; we would not have despised and rejected him, as they then did; and yet Christ in his Spirit, in his word, in his ministers, is still no better treated.

2. Their enmity and opposition to Christ and his gospel, notwithstanding, and the ruin they were bringing upon themselves and upon that generation thereby, v. 31-33 . Observe here,

(1.) The indictment proved; Ye are witnesses against yourselves. Note, Sinners cannot hope to escape the judgment of Christ for want of proof against them, when it is easy to find them witnesses against themselves; and their very pleas will not only be overruled, but turned to their conviction, and their own tongues shall be made to fall upon them, Ps. lxiv. 8 .

[1.] By their own confession, it was the great wickedness of their forefathers, to kill the prophets; so that they knew the fault of it, and yet were themselves guilty of the same fact. Note, They who condemn sin in others, and yet allow the same or worse in themselves, are of all others most inexcusable, Rom. i. 32-ii. 1 . They knew they ought not to have been partakers with persecutors, and yet were the followers of them. Such self-contradictions now will amount to self-condemnations in the great day. Christ puts another construction upon their building of the tombs of the prophets than what they intended; as if by beautifying their graves they justified their murderers ( Luke xi. 48 ), for they persisted in the sin.

[2.] By their own confession, these notorious persecutors were their ancestors; Ye are the children of them. They meant no more than that they were their children by blood and nature; but Christ turns it upon them;, that they were so by spirit and disposition; You are of those fathers, and their lusts you will do. They are, as you say, your fathers, and you patrizare—take after your fathers; it is the sin that runs in the blood among you. As your fathers did, so do ye, Acts vii. 51 . They came of a persecuting race, were a seed of evil doers ( Isa. i. 4 ), risen up in their fathers' stead, Num. xxxii. 14 . Malice, envy, and cruelty, were bred in the bone with them, and they had formerly espoused it for a principle, to do as their fathers did, Jer. xliv. 17 . And it is observable here ( v. 30 ) how careful they are to mention the relation; "They were our fathers, that killed the prophets, and they were men in honour and power, whose sons and successors we are." If they had detested the wickedness of their ancestors, as they ought to have done, they would not have been so fond to call them their fathers; for it is no credit to be akin to persecutors, though they have ever so much dignity and dominion.

(2.) The sentence passed upon them. Christ here proceeds,

[1.] To give them up to sin as irreclaimable ( v. 32 ); Fill ye up then the measure of your fathers. If Ephraim be joined to idols, and hate to be reformed, let him alone. He that is filthy, let him be filthy still. Christ knew they were now contriving his death, and in a few days would accomplish it; "Well," saith he, "go on with your plot, take your curse, walk in the way of your heart and in the sight of your eyes, and see what will come of it. What thou doest, do quickly. You will but fill up the measure of guilt, which will then overflow in a deluge of wrath." Note, First, There is a measure of sin to be filled up, before utter ruin comes upon persons and families, churches and nations. God will bear long, but the time will come when he can no longer forbear, Jer. xliv. 22 . We read of the measure of the Amorites that was to be filled ( Gen. xv. 16 ), of the harvest of the earth being ripe for the sickle ( Rev. xiv. 15-19 ), and of sinners making an end to deal treacherously, arriving at a full stature in treachery, Isa. xxxiii. 1 . Secondly, Children fill up the measure of their fathers' sins whey they are gone, if they persist in the same or the like. That national guilt which brings national ruin is made up of the sin of many in several ages, and in the successions of societies there is a score going on; for God justly visits the iniquity of the fathers upon the children that tread in the steps of it. Thirdly, Persecuting Christ, and his people and ministers, is a sin that fills the measure of a nation's guilt sooner than any other. This was it that brought wrath without remedy upon the fathers ( 2 Chron. xxxvi. 16 ), and wrath to the utmost upon the children too, 1 Thess. ii. 16 . This was that fourth transgression, of which, when added to the other three, the Lord would not turn away the punishment, Amos i. 3, 6, 9, 11, 13 . Fourthly, It is just with God to give those up to their own heart's lusts, who obstinately persist in the gratification of them. Those who will run headlong to ruin, let the reins be laid on their neck, and it is the saddest condition a man can be in on this side hell.

[2.] He proceeds to give them up to ruin as irrecoverable, to a personal ruin in the other world ( v. 33 ); Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? These are strange words to come from the mouth of Christ, into whose lips grace was poured. But he can and will speak terror, and in these words he explains and sums up the eight woes he had denounced against the scribes and Pharisees.

Here is, First, Their description; Ye serpents. Doth Christ call names? Yes, but this doth not warrant us to do so. He infallibly knew what was in man, and knew them to be subtle as serpents, cleaving to the earth, feeding on dust; they had a specious outside, but were within malignant, had poison under their tongues, the seed of the old serpent. They were a generation of vipers; they and those that went before them, they and those that joined with them, were a generation of envenomed, enraged, spiteful adversaries to Christ and his gospel. They loved to be called of men, Rabbi, rabbi, but Christ calls them serpents and vipers; for he gives men their true characters, and delights to put contempt upon the proud.

13. But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men-- Here they are charged with shutting heaven against men: in Lu 11:52 they are charged with what was worse, taking away the key--"the key of knowledge"--which means, not the key to open knowledge, but knowledge as the only key to open heaven. A right knowledge of God's revealed word is eternal life, as our Lord says ( Joh 17:3 ; 5:39 ); but this they took away from the people, substituting for it their wretched traditions.

14. Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, &c.-- Taking advantage of the helpless condition and confiding character of "widows," they contrived to obtain possession of their property, while by their "long prayers" they made them believe they were raised far above "filthy lucre." So much "the greater damnation" awaits them. What a lifelike description of the Romish clergy, the true successors of those scribes!

15. Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte-- from heathenism. We have evidence of this in Josephus.

and when he is made, ye make him twofold more the child of hell than yourselves-- condemned, for the hypocrisy he would learn to practice, both by the religion he left and that he embraced.

16. Woe unto you, ye blind guides-- Striking expression this of the ruinous effects of erroneous teaching. Our Lord, here and in some following verses, condemns the subtle distinctions they made as to the sanctity of oaths--distinctions invented only to promote their own avaricious purposes.

which say, Whosoever shall swear by the temple, it is nothing-- He has incurred no debt.

but whosoever shall swear by the gold of the temple-- meaning not the gold that adorned the temple itself, but the Corban, set apart for sacred uses (see on Mt 15:5 ).

he is a debtor!-- that is, it is no longer his own, even though the necessities of the parent might require it. We know who the successors of these men are.

but whosoever sweareth by the gift that is upon it, he is guilty-- It should have been rendered, "he is a debtor," as in Mt 23:16 .

19. Ye fools, and blind! for whether is greater, the gift, or the altar that sanctifieth the gift?-- (See Ex 29:37 ).

20-22. Whoso therefore shall swear by the altar, &c.-- See on Mt 5:33-37 .